Ayoyin Bara'a

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Wannan ƙasida ce game da ayoyin farkon Suratul Tauba. Domin sanin sanar da waɗannan ayoyi, duba Isar Da Ayoyin Bara'a.
Ayoyin Bara'a

Ayoyin Bara’a, (arabic: آيات البراءة) Ayoyi ne na Farkon Suratul Tauba, ayoyi ne da suke dauke da Hukunce-hukunce Na karshe dangane da dangantaka da take tsakanin Musulmai da Mushrikai, cikin wadannan Ayoyi Allah ya baiwa Annabi (S.A.W) tare da Musulmai umarni da su shelanta barranta Kawukansu daga Mushrikai, kuma su fita daga Duk wani Alkawari da Yarjejeniya da suka yi da Mushrikai, kuma Matukar dai Mushrikai ba su Muslunta ba to su Shelanta Yaki Kan wadannan Mushrikai, Manzon Allah (S.A.W) ya aika Imam Ali (A.S) ya isar da wannan Sako ga Mushrikai. A bayanin Malaman Tafsiri, soke Alkawari da yarjejeniya daga bangare daya tare da Mushrikai hakika bai Kasance kwatsam ba zato ba tsammani babu Mukaddima ba, bari dais u Mushrikan ne suka fara Karya Alkawari da yake tsakaninsu da Musulmai, da wannan dalili ne ya zama Mushrikan da ba su Karya na su Alkawarin da yarjejeniyar za mu ga cewa cikin wannan ayoyi an bayyana cewa Alkawarin yana nan har zuwa karshen lokacin da aka ayyana masa, haka kuma ance dama can tun farko shi wannan Alkawari ne na wucin gadi zuwa wani ayyanannen Lokaci A ra’ayin Muhammad Jawad Mugniyya hakika karfafawar da Ayoyin suka yi kan tilastawa Mushrikan Jazirar Larabawa kan su Karbi Muslunci ko kuma su Shiryawa Yaki, yana cin karo da Ayoyin da suke bayanin zabi cikin karbar Addini, saboda a fahimtar Malamin wadannan Ayoyi na Bara’a sun kebantu da Mushrikan Jazirar Larabawa su kadai banda waninsu.

Gabatarwa Tare da Tarjama

Ana Kiran Ayoyin Farkon Suratul Tauba da Ayoyin Bara’a. [1]

﴿بَرَ‌اءَةٌ مِّنَ اللَّـهِ وَرَ‌سُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِ‌كِينَ ﴿1﴾ فَسِيحُوا فِي الْأَرْ‌ضِ أَرْ‌بَعَةَ أَشْهُرٍ‌ وَاعْلَمُوا أَنَّكُمْ غَيْرُ‌ مُعْجِزِي اللَّـهِ ۙ وَأَنَّ اللَّـهَ مُخْزِي الْكَافِرِ‌ينَ ﴿2﴾ وَأَذَانٌ مِّنَ اللَّـهِ وَرَ‌سُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ‌ أَنَّ اللَّـهَ بَرِ‌يءٌ مِّنَ الْمُشْرِ‌كِينَ ۙ وَرَ‌سُولُهُ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ‌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ‌ مُعْجِزِي اللَّـهِ ۗ وَبَشِّرِ‌ الَّذِينَ كَفَرُ‌وا بِعَذَابٍ أَلِيمٍ
Shelanta Bara’a daga Allah da Manzonsa zuwa ga wadanda kuka kulla Alkawari da su daga Mushrikai 1 Yaku Mushrikai ku kewaya cikin Kasa tsawon watanni Hudu sannan ku sani lallai ku ba zaku ku fi karfin Allah ba, kuma lallai Allah shi Mai Kunyata Kafirai ne 2 kuma da Yekuwa daga Allah zuwa ga Mutane Ranar Hajji Babba lallai Allah yana barranta daga Mushrikai shi da Manzonsa idan kuka Tuba hakan Alheri ne gare ku, kuma idan kuka juya to ku sani lallai ku baku fi karfin Allah ba, Kayi Bushara zuwa ga wadanda suka Kafirta da Azaba Mai radadi


(Kur'ani: Tauba: 1-3)


Waki’ar Sauka da Isar da Ayoyin

Asalin Makala: Isar Da Ayoyin Bara’a.

Ayoyin Bara’a sun Sauka a shekara ta 9 h Kamari, bayan dawowar Musulmai daga Yakin Tabuka, [2] an umarci Annabi (S.A.W) ya isar da wadannan Ayoyi a taron Mushrikai a Makka a watan Zil Hijja wanda shine dai shekara da Ayoyin suka sauka, [3] Dangane sababin saukar Ayoyin Bara’a ance tare da samun nasarar Fatahu Makka da Musulmi suka yi a shekara Ta 8 h kamari [4] duk da haka an samu wasu ba’arin Kabilu da Mushrikai sun cigaba da dauki ba dadi da Musulmi [5] sannan kuma Mushrikan da suka Kulla Alkawari da Annnabi (S.A.W) sun dinga Warware wannan Alkawari da sa kafa suna shure shi [6] tare da samun canjin Muslunci mai fadin gaske [7] sai wannan Ayoyi suka sauka suka bayyana cewa ba za a cigaba da hakuri kan Shirka ba, Magana ta zo karshe. [8] Sannan dangane da batun isar da sakon wadannan Ayoyi zuwa ga Mushrikai, ya zo cikin Masadir din Hadisi daga Bangaren Shi’a da Ahlus-sunna cewa lokacin da Ayoyin farkon Suratul Bara’a suka sauka wurin Annabi (S.A.W) da farko Abubakar Bn Abi Kuhafa ya fara aika Maka zuwa wurin Mutanen Makka domin Isar da Ayoyi, sai dai cewa bayan Abubakar ya tashi ya fita daga Madina, sai Jibrilu ya zo wurin Annabi (S.A.W) ya ce masa wadannan Ayoyi babu wanda zai isar da su zuwa Mushrikan Makka sai dai Kai ko kuma wani Mutum daga Danginka, sakamakon wannan umarni na Allah sai Annabi (S.A.W) ya karba daga Hannun Abubakar ya bawa Imam Ali (A.S) yaje ya isar da Ayoyin Maimakon Abubakar. [9] Ahmad Bn Yakub cikin Tarikh Yakubi yana cewa Ali (A.S) ya isa garin Makka bayan Azuhur din Ranar Idin Babbar Sallah, sannan ya karanta Ayoyin Bara’a da sakon Annabi (S.A.W) tsakankanin Mutane, cikin sakon ya sanar da su cewa daga yau din nan kada wanda ya sake Dawafi tsirara kuma daga Yau babu wani Mushriki da yake da Hakkin ziyartar Dakin Ka’aba, a cewar Yakubi, Ali (A.S) bayan gama karanta sakon ya basu aminci, ya ce musu duk wanda ya kulla wani Alkawari da Allah da Manzonsa to Alkawarinsa yana nan cikin girmamawa har nan da zuwa wata hudu, sannan duk wanda bai kulla wani Alkawari ba to an masa sassaucin Dare Hamsin. [10]

Abin da ta Tattaro

Muhammad Jawad Mugniyya cikin tafsirul Al-Kashif ya tafi kan cewa Ayoyin Bara’a da suka sauka cikin Suratul Tauba, ayoyi ne da suka zo da bayanin kan , Karshen Hukunce-Hukunce dangane da Alakoki tsakanin Musulmai da Mushrikai, [11] a cewar Malaman tafsir kan ayoyin farkon Suratul Tauba, Allah ya umarci Annabinsa da Musulmai da su shelanta barrantuwa daga Mushrikai, sannan kuma su fice daga cikin Alkawurran da suka kulla da su, kuma idan suka ki Muslunta su gaya musu cewa su shirya Yaki da su, hakika wannan Jan Kunne ga dukkanin Mushrikai hatta kan wadanda suka kulla Sulhu da Musulmai, an basu damar wata hudu su je su yi yanke shawara ko dai su Muslunta ko kuma su shirya Yaki da Musulmai [12]

Dalilin Soke Alkawari daga Bangare Daya

Umarnin soke Alkawarin daga bangare daya wanda aka kulla tare da Mushrikai da ya zo cikin Ayoyin Bara’a tare da cewa Muslunci ya yi Wasicci a wurare masu yawan gaske kan cika Alkawari, sai ya zama wasu sun sanya alamar tambaya kan wannan umarni, [13] Allama Tabataba’i yana ganin soke Alkawarin da akayi kan Mushrikai matsayin illar da ta sanya aka cire aminci daga gare su da kuma halastawa Musulmi da basu damar Yakar Mushrikai ya kasance Martani daidai da abinda suma Mushrikan suka aikata, ma’ana kamar yanda suma suka dinga karya Alkawurran da aka kulla da su to yanzu ya juyo kansu, [14] A imanin Ɗabarasi a cikin littafinsa Majma’ul Al-bayan, Soke Alkawari da yarjejeniyar Sulhu daga Bangaren Annabi (S.A.W) yana da dalilai guda uku, na farko dama can tun da farko wannan Alkawari da Sulhu na Jeka na yika ne bai kasance na dindin ba, Shardantuwar wannan Alkawari da rashin zuwan Umarnin Ubangiji, rashin samun ha’inci , rashin karya Alkawari daga Mushrikai. [15] Mukarim Shirazi shima ya yi Imani cewa soke Alkawari da Musulmi suka yi bai kasance babu Mukaddima ba, saboda kan asasin Shaidu ya bayyana a fili Mushrkai sun kasance duk sanda suka samu wata dama kan karya Alkawarin da akayi da su, sun dinga cutar da Musulmai a aikace, a cewarsa, dukkanin Alkawurran da aka dankara su kan wasu Al’umma cikin wani kebantaccen sharadi, to fa idan suka samu karfi da iko akwai yiwuwar su yi watsi da su. [16] A fahimtar Malaman Tafsiri sun bayyana cewa: Shelanta soke Alkawurran da Musulmai suka kan Mushrikai a wurin Taruwar su Mushrikan a Makka a Ranar Babbar Sallah, da kuma baiwa Mushrikan Dama ta watanni Hudu don su yi tunani su yankewa kansu shawara, ya kasance don kauracewa Shammatarsu kuma wannan yana nuni kan yanda Muslunci yake kulawa da Mutuntaka, [17]a cewar Allama Tabataba’i cikin wannan umarni na Allah hatta zuwa wannan Mikdari Ubangiji ya hana Musulmai aikata ha’inci. [18]

Dalilin Tilasta Mushrikai Karbar Addinin Muslunci

Dangane da Illa da dalilin tilastawa Mushrikai karbar Addinin Muslunci tare da samuwar Aya ta 256 cikin Suratul da take kore Tilashi cikin karbar Addini, ance shi Addinin Muslunci kadai tare da hikima da kuma dalili ne yake kiran Mutane zuwa ga muslunta, kuma babu wanda aka yiwa dole da tilas sai ya karbi Muslunci, sai dai cewa a wani Lokaci Maslahohin Zamantakewar Muslunci cikin kebantaccen Sharadi yana wajabta cewa kada Mushrikai su cigaba da zama tsakankanin Al’ummar Musulmi, saboda zai haifar da cutarwa da barna ga Al’ummar Musulmi, a cewar Muhammad Jawad Mugniyya, tilasta Muslunta ya kebantu iya kan Mushrikan Jazirar Larabawa, saboda tare da samuwar yarjejeniyar Sulhu tsakaninsu da Musulmai, ba daya ba biyu ba sun ta karya wannan yarjejeniya suna cutar Sabbin Shiga Muslunci ta hanyar Kai hare-hare a kansu, da wannan ne hukunci Allah ya kasance kansu ko dai su Muslunta ko kuma a kashe su. [19]

Mutunta Alkawurran Wadanda Ba su Karya Alkawurra Ba

Allama Tabataba’i tare da dogara da aya ta hudu cikin Suratul Tauba ya bayyana cewa cikin Mushrikai akwai wadanda suka Mutunta Alkawari, ya kara da cewa Mushrikan da suka Mutunta Alkawurran da suka yi da Musulmai ba su karya shi ba kai tsaye ko ba ta kai tsaye ba, su wadannan an togace su daga sakon bara’a, kuma wajibi ne kan Musulmai su girmama Alkawurran da suke tsakaninsu da su [20] Na’am wadanda suka karya Alkawarin da aka yi da su, Kuma ba su bar wani kwarin gwiwa da Aminci ga wasu ba. [21]

Bayanin kula

  1. ↑ Sadeghi Tehrani, Al-Tafsir al-maudu'i lil-Kur'ani Al-Kareem, 1406 AH, ƙum, juzu'i na 7, shafi na 202; Haskani, Shawaheed Al-Tanzil, 1411 AH, juzu'i na 1, shafi.305; Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 69, shafi na 152.
  2. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 5, shafi na 3; Ayashi, Tafsir al-Ayashi, 1380 AH, juzu'i na 2, shafi:73.
  3. ↑ Rajabi, “Imam Ali dar Ahade Payambar”, shafi na 209; Ibn Kathir, al-Bedaya wa al-Nehaya, 1398 AH, juzu'i na 5, shafi na 36-37.
  4. ↑ Tabari, Tarikh al-Uamm wa al-Muluk, Beirut, juzu'i na 3, shafi na 42.
  5. ↑ Rajabi, “Imam Ali (a.s.) dar Ahade Payambar”, shafi na 209.
  6. ↑ Shubbar, Tafsirul Alkur’anil Al-Kareem, 1410 AH, juzu’i na 1, shafi na 199; Makarem Shirazi, Tafsir Namuneh 1371, juzu'i na 7, shafi na 272.
  7. ↑ Mughniyeh, Al-Kashif, 1424 AH, juzu'i na 4, shafi na 9.
  8. ↑ Rajabi, “Imam Ali (a.s.) dar Ahade Payambar”, shafi na 209.
  9. ↑ Ibn Hanbal, Musnad, 1421 AH, juzu'i na 2, shafi na 427; Ibn Hanbal, Fadael al-Sahabah, 1403 AH, juzu'i na 2, shafi.703, H1203; Ibn Asaker, Tarikh Madina Dimashk, 1415 AH, juzu'i na 42, shafi na 348, H8929; Ibn Saad, Tabaƙat al-Kubari, Beirut, juzu'i na 1, shafi na 168; Mufid, Al-Amali, Kum, shafi na 56.
  10. ↑ Yaƙoubi, Tarikh Yakubi, Dar al-Birot, juzu'i na 2, shafi na 76
  11. ↑ Mughniyeh, Al-Kashif, 1424 AH, juzu'i na 4, shafi na 8.
  12. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 5, shafi na 5; Mughniyeh, Al-Kashif, 1424 AH, juzu'i na 4, shafi na 8; Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 7, shafi na 282.
  13. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 7, shafi na 283.
  14. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 9, shafi na 147.
  15. ↑ Tabarsi, Majma Al Bayan, 1372, juzu'i na 5, shafi na 5
  16. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 7, shafi na 283.
  17. ↑ Rezaei Esfahani, Tafsir Kur'an Mehr, 1387, juzu'i na 8, shafi 145; Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 7, shafi na 284.
  18. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 9, shafi na 147.
  19. ↑ Mughniyeh, Al-Kashif, 1424 AH, juzu'i na 4, shafi na 9-10.
  20. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 9, shafi na 150.
  21. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 9, shafi na 147.

Nassoshi

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