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Daƙiƙa:Aya Ta 102 Suratul Nisa'i

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Aya Ta 102 Suratul Nisa'i
bayanan aya
akwai shi cikin suraNisa'i
lambar aya102
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bayanan abin da yake ciki
game daSalatul Khaufi


Aya ta 102 suratul Nisa'i, (Larabci: الآية 102 من سورة النساء) aya ce da take bayani game da salatul khaufi (Sallar tsoro) wace ake yi cikin jam'i a fagen yaƙi. Annabin Muslunci (S.A.W) a cikin ɗaya daga yaƙoƙi da ya je, kafin fara gwabza yaƙi ya tsaya ya yi sallah tare da sojojinsa,Sai abokan gaba suka ga cewa ai ga wata dama ta samu da za su yi amfani da ita nan gaba domin shammatar Musulmi da kai farmaki a kansu lokacin da suka shagaltu da sallah. Mala'ika Jibrilu ya sauka ya kawo wa Annabi wannan aya. Sai Annabi ya karkasa sojojinsa zuwa ƙungiyoyi biyu, ƙungiya guda za su tashi su yi sallah ɗayar kuma za su tsaya su ba su kariya da gadinsu daga farmakin abokan gaba.

Kan asasin aya ta 102 suratul Nisa'i, limamin jam'i a cikin saatul khaufi kaɗai zai yi sallah guda mai raka'a biyu, jama'a ta farko za su yi raka'a ta farko cikin jam'i, raka'a biyu kowa zai yi shi kaɗai, bayan nan rukuni na biyu za su bi liman, raka'ar farko za suyi ta tare da liman, raka'a ta biyu kuma kowa zai yi da kansa shi kaɗai.

Aya ta 102 suratul Nisa'i aya ce da take bayani da koyar da Musulmi cewa wajibi ne su kiyaye tsayar da sallah ko da kuwa sun kasance a fagen yaƙi. Makarim Shirazi, malamin tafsiri na Shi'a cikin fassara wannan aya an tunatar cewa duk da cewa sallar jam'i ba wajibi ba ce, amma ta kasance daga mustahabbi da aka jaddada muhimmancinsu, kuma wannan aya tana nuni ne kan irin muhimmancin da sallar jam'i take da shi.

Ayar Da Take Magana Kan Sallah A Lokacin Yaƙi

Aya ta 102 suratul Nisa'i aya ce da take magana game da salatul khaufi[1] wace ake yi cikin jam'i.[2] Wannan aya tana da alaƙa da ayar da ta gabata da take magana kan batun jihadi.[3] Bisa duba da ayar da ta gabata, ba a ɗauke wajabcin yin sallah lokacin tafiye-tafiye da halin jihadi.[4] Kaɗai ana rage adadin raka'o'i.[5] Cikin wannan aya an yi bayanin yadda ake yin salatul khaufi.[6] Annabi (S.A.W) ya raba sojojinsa zuwa rukuni biyu kuma sun yi sallah cikin jam'i.[7]

وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَى أَنْ تَضَعُوا أَسْلِحَتَكُمْ وَخُذُوا حِذْرَكُمْ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُهِينً

Kuma idan kana tare da su, ka tsayar musu da sallah, to sai wata ƙungiya daga cikinsu ta tsaya tare da kai (a sallah), kuma su riƙe makaman yaƙinsu. Idan sun yi sujjada (sun kammala sallarsu), sai su koma bayanku, sannan wata ƙungiya daban wadda ba ta yi sallah ba ta zo ta yi sallah tare da kai, su kuma riƙe makaman yaƙinsu tare da yin taka-tsantsan. Lalle kafirai suna fatan ku yi sakaci da makaman yaƙinku da kayan aikinku, domin su kai muku hari kwatsam. Kuma babu laifi a kanku idan ruwan sama ya dame ku ko kuma kun kasance marasa lafiya, ku ajiye makaman yaƙinku, amma ku yi taka-tsantsan. Lalle ne Allah ya tanadar wa kafirai azaba mai wulakanci.[Nisa'i:102]

Sha'anin Sauka

Bisa bayanin sha'anin sauka na aya ta 102 suratul Nisa'i da ya zo a cikin Tafsirul Ƙummi, an naƙalto cewa Annabi (S.A.W) tare da Musulmi ya yi niyyar tafiya zuwa Makka domin umara. Sai Ƙuraishawa suka aike da wasu mutane domin yaƙarsu. Sai Annabi tare da Musulmi suka tsaya yin sallar azahar, sai abokan gaba suka ga hakan wata dama mai kyau da za su iya amfani da ita nan gaba domin kai farmaki kan Musulmi, sai aka saukar da wannan aya, kan asasin wannan aya Annabi ya raba Musulmi zuwa ƙungiya biyu, ƙungiya ta farko za su sallah ta biyu kuma za ta tsaya ba da kariya ga masu sallah[8] wasu daga malaman tafsiri na Shi'a[9] da Ahlus-Sunna sun tafi kan cewa wannan sha'anin sauka tare da ɗan bambanci kaɗan.[10]

Ba'arin malaman Shi'a misalin Shaik Ɗusi (Rasuwa: 460H)[11]Allama Majlisi (Rasuwa: 1110H)[12] da wasu malamai daga Ahlus-Sunna kamar Ɗabari marubucin tarihi a ƙarni na uku[13] da Ali Bin Ahmad Wahidi malami a ƙarni na biyar[14] sun naƙalto rahotanni cewa sha'anin saukar yana da alaƙa da yaƙin Usfan kuma ayar ta sauka a wannan yaƙi. Wasu kuma sun naƙalto cewa a wannan waƙi'a ce sanadiyar musluntar Khalid Bin Walid;[15] saboda ya fahimce cewa Allah kaɗai zai iya fahimtar da Annabin Muslunci abin da suke da niyyar aikatawa.[16]

Salatul Khaufi (Sallah A Halin Tsoro)

Babban labari: Salatul Khaufi

Daga cikin wuraren da ake yin salatul khaufi, shi ne samuwar tsoro da firgici mai tsanani ko kuma tsanantar rikici tare da abokan gaba, wanda haka yake hana samun cikakken damar yin sallah tare da kiyaye dukkanin sharuɗɗa da rukunan sallah.[17] A lokacin yaƙi, mujahidai domin yin salatul khaufi cikin jam'i ana raba su gida biyu.[18] Ana yin salatul khaufi cikin jam'i da yanayi biyu:

  • Limamin jam'i zai yi sallah mai raka'i biyu, ƙungiya ta farko, za su yi raka'a farko tare da liman, raka'a ta biyu a halin karatu liman zai miƙe tsaye domin su samu damar yin raka'a ta biyu kowa shi kaɗai su kammala sallarsu. Bayan nan ƙungiya ta biyu za su bi liman har zuwa zaman tashahhud suna biye da liman, bayan nan liman zai ɗan jinkirta tashahhud ya ɗan yi haƙuri kaɗan domin su samu damar yin raka'a ta biyu su riske shi su kammala sallah tare da shi.[19] Haka nan ana kiran wannan da sunan Zatul Riƙa.[20]
  • Limamin jam'i zai yi sallah mai raka'a biyu, karo na farko zai yi sallar da ta wajaba a kansa raka'a biyu tare da ƙungiya ta farko, sannan zai sake yin raka'a biyu ta mustahabbi tare da ƙungiya ta biyu, wannan sallah tana kasancewa ne kan asasin wanda suka yarda da ra'ayin halascin bin mustahabbi yayin sauke sauke sallar farali.[21]

Wajabcin Kasancewa Tare da Makami A Cikin Sallah

Aya ta 102 suratul Nisa'i ana umartar dukkanin ƙungiyoyi biyu yayin sallah su kasance riƙe da makamansu.[22] Idan ya zamanto ba za su iya riƙe makamansu ba sakamakon ruwan sama ko rashin lafiya, za su iya ajiye makamansu a ƙasa, amma an umarce da yin taka-tsantsan.[23] Wasu malamai cikin wannan gaɓa sun fassara makami da duk wani kaya na kare kai kamar sulke da garkuwa.[24] An fitar da wannan fahimta daga ayar cewa mafi kyawun aiki ga mujahidi shi ne cewa a cikin ko wane irin hali da yanayi bai kamata ya yi nisa da makaminsa ba.[25]

Jaddada Muhimmancin Sallar Jam'i

Aya ta 102 suratul Nisa'i malamai suna ganin tafi gaban ace kaɗai an saukar da ita domin bayyana hukuncin salatul khaufi (Sallar tsoro) ta wuce haka.[26] Makarim Shirazi malamin tafsir na Shi'a cikin fassara wannan aya an tunatar da cewa duk da cewa sallar jam'i ba wajibi ba ce, amma mustahabbi ce da aka jaddada muhimmancinta, kuma wannan aya wani nuni ne kan irin muhimmancin da sallar jam'i take da shi hatta a fagen yaƙi.[27] Ba'ari daga malaman tafsiri sun fitar da fahimta daga wannan aya cewa sallar jam'i a lokacin yaƙi ana yin ta ko da kuwa gwargwadon raka'a ɗaya ce ta samu wanda hakan yana nuni da irin muhimmancin da sallar jam'i take tare da shi.[28]

Bayanin kula

  1. ↑ Sheikh Saduq, Man La Yahduruhu al-Faqih, 1413H, Juzu’i 1, Shafi’i 463
  2. ↑ Maghnia, Al-Kashif, 1424H, Juzu’i 2, Shafi’i 425
  3. ↑ Qurtubi, Al-Jami’ li Ahkam al-Qur’an, 1364H, Juzu’i 5, Shafi’i 364
  4. ↑ Qurtubi, Al-Jami’ li Ahkam al-Qur’an, 1364H, Juzu’i 5, Shafi’i 364
  5. ↑ Fakhr al-Razi, Mafatih al-Ghayb, 1420H, Juzu’i 11, Shafi’i 204
  6. ↑ Makarem Shirazi, Tafsir Namuneh, 1374H, Juzu’i 4, Shafi’i 100
  7. ↑ Maghnia, Al-Kashif, 1424H, Juzu’i 2, Shafi’i 425
  8. ↑ Qummi, Tafsir al-Qummi, 1404H, Juzu’i 1, Shafi’i 150. Urusi Hawwazi, Tafsir Nur al-Thaqalayn, 1415H, Juzu’i 1, Shafi’i 544
  9. ↑ Urusi Hawwazi, Tafsir Nur al-Thaqalayn, 1415H, Juzu’i 1, Shafi’i 544
  10. ↑ Tha‘labi Nishapuri, Al-Kashf wa al-Bayan, 1422H, Juzu’i 3, Shafi’i 375
  11. ↑ Sheikh Tusi, Al-Tibyan fi Tafsir al-Qur’an, Beirut, Juzu’i 3, Shafi’i 311
  12. ↑ Majlisi, Bihar al-Anwar, 1403H, Juzu’i 20, Shafi’i 175
  13. ↑ Tabari, Jami’ al-Bayan fi Tafsir al-Qur’an, 1412H, Juzu’i 5, Shafi’i 164
  14. ↑ Wahidi, Asbab Nuzul al-Qur’an, 1411H, Shafi’i 182
  15. ↑ Majlisi, Bihar al-Anwar, 1403H, Juzu’i 20, Shafi’i 175
  16. ↑ Sheikh Tusi, Al-Tibyan fi Tafsir al-Qur’an, Beirut, Juzu’i 3, Shafi’i 311
  17. ↑ Sheikh Tusi, Al-Mabsut, 1387H, Juzu’i 1, Shafi’i 164, 167
  18. ↑ Mudarresi, Min Hadyi al-Qur’an, 1419H, Juzu’i 2, Shafi’i 169
  19. ↑ Muhaqqiq Hilli, Shara’i’ al-Islam, 1408H, Juzu’i 1, Shafi’i 120, 121
  20. ↑ Najafi, Jawahir al-Kalam, 1404H, Juzu’i 14, Shafi’i 169
  21. ↑ Najafi, Jawahir al-Kalam, 1404H, Juzu’i 14, Shafi’i 163, 164
  22. ↑ Tabarsi, Majma’ al-Bayan fi Tafsir al-Qur’an, 1372H, Juzu’i 3, Shafi’i 156–157
  23. ↑ Tabarsi, Majma’ al-Bayan fi Tafsir al-Qur’an, 1372H, Juzu’i 3, Shafi’i 157
  24. ↑ Kashani, Manhaj al-Sadiqin fi Ilzam al-Mukhalifin, 1336H, Juzu’i 3, Shafi’i 103
  25. ↑ Qazi Nu‘man al-Maghribi, Da‘a’im al-Islam, 1385H, Juzu’i 1, Shafi’i 371
  26. ↑ Sayyid Qutb, Fi Zilal al-Qur’an, 1412H, Juzu’i 2, Shafi’i 748
  27. ↑ Makarem Shirazi, Tafsir Namuneh, 1374H, Juzu’i 4, Shafi’i 102–103
  28. ↑ Qara’ati, Tafsir Noor, 1383H, Juzu’i 2, Shafi’i 146

Nassoshi

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  • Kashani, Mulla Fathullah, Tafsir Manhaj al-Sadiqin fi Ilzam al-Mukhalifin, Tehran, Kitabfurushi Muhammad Hasan ‘Ilmi, 1336H
  • Madresi, Sayyid Muhammad Taqi, Min Hadi al-Qur’an, Tehran, Dar Muhbi al-Husayn, Bugu na 1, 1419H
  • Maghnia, Muhammad Jawad, Tafsir al-Kashif, Tehran, Dar al-Kutub al-Islamiyah, Bugu na Farko, 1424H
  • Majlisi, Muhammad Baqir, Bihar al-Anwar, Beirut, Dar Ihya’ al-Turath al-‘Arabi, Bugu na 2, 1403H
  • Makarem Shirazi, Naser, Tafsir Namuneh, Tehran, Dar al-Kutub al-Islamiyah, Bugu na Farko, 1374H
  • Muhaqqiq Hilli, Najm al-Din Ja‘far ibn Hasan, Shara’i’ al-Islam, Qum, Mu’assasat Ismailiyan, 1408H
  • Najafi, Muhammad Hasan, Jawahir al-Kalam fi Sharh Shara’i’ al-Islam, Gyara: Abbas Qouchani & Ali Akhundi, Beirut, Dar Ihya’ al-Turath al-‘Arabi, Bugu na 7, 1404H
  • Qara’ati, Mohsen, Tafsir Noor, Tehran, Markaz Farhangi “Dars-ha-yi az Qur’an”, Bugu na 11, 1383H
  • Qazi Nu‘man al-Maghribi, Da‘a’im al-Islam wa Dhikr al-Halal wa al-Haram wa al-Qada’i wa al-Ahkam, An bincika kuma an gyara: Asif Faizi, Qum, Mu’assasat Ahl al-Bayt, Bugu na 2, 1385H
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  • Tabari, Muhammad ibn Jarir, Jami’ al-Bayan fi Tafsir al-Qur’an, Beirut, Dar al-Ma’rifah, 1412H
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  • Tabatabai, Sayyid Muhammad Husayn, Al-Mizan fi Tafsir al-Qur’an, Qum, Daftar Intisharat Islami, Bugu na 5, 1417H
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  • Wahidi, Ali ibn Ahmad, Asbab Nuzul al-Qur’an, Bincike: Kamal Basyuni Zaghloul, Beirut, Dar al-Kutub al-‘Ilmiyah, Bugu na Farko, 1411H
  • ‘Urusi Hawwazi, Abd Ali ibn Jumu‘ah, Tafsir Nur al-Thaqalayn, Bincike: Sayyid Hashim Rasuli Mahallati, Qum, Intisharat Ismailiyan, Bugu na 4, 1415H
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