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Daƙiƙa:Ayar Ahlul Zikri

Ƙara hanyoyin mahaɗar
Daga wikishia
Ayar Ahlul Zikri
bayanan aya
sunan ayaAyar Ahlul Zikri
akwai shi cikin suraNahli, Anbiya
lambar aya7 da 43
bayanan abin da yake ciki
wurin saukaMakka
game daTambayar Ahlul Zikri
sauraGame da falalolin Ahlil-Baiti


Ayar ahlil zikri, (Larabci: آية أهل الذكر) Nahli aya ta 43 da Anbiya aya ta 7, aya ce da take kiran dukkanin mutane musamman mushrikai zuwa ga tambayar ma'abota ilimi game da gaskiyar da'awar annabtar Annabin Muslunci (S.A.W), wannan aya ta sauka ne a daidai lokacin da mushrikan Makka suka yi inkarin da'awar Annabi Muhammad (S.A.W), suka ce dole ne Allah ya zaɓo Annabi daga cikin mala'iku.

Bisa mahangar malaman tafsiri, abin nufi daga Ahlul zikri a cikin wannan ayoyi, sune malaman Yahudu da Nasara, ko kuma dai malamai da suke da sani kan labarurrukan magabata da suka rasu da al'amari da batutuwa da halayen mutanen da suka gabata, sannan kuma abin nufi daga tambaya, shi ne tambaya kan alamomin annabta da suke cikin litattafansu.

Malaman tafsiri a wutsiyar waɗannan ayoyi guda biyu tare da jingina da wasu adadin riwayoyi daga litattafan Shi'a da Ahlus-Sunna, suna ganin cewa mafi bayyana misali na Ahlil zikri sune Ahlil-Baiti (A.S), kuma wajibi a karɓi hukunce-hukuncen addini da tafsirin kur'ani daga gare su.

A cikin ba'arin litattafan ilimin usul an jingina waɗannan ayoyi a ƙoƙarin tabbatar da hujjar khabar wahid.

Ahlul‑Zikr a nan ana nufin masu ilimi da kwarewa a kowanne fanni. Ma’anar lafazin ayar ba ta takaitu ga wani abu guda ba, sai dai tana da fadi: ana iya tambayar masana a dukkan lamuran addini da na duniya. Ayar tana nuna cewa tambaya wajibi ce ga masu ilimi, kuma haramun ne a tambayi wadanda ba su da kwarewa

Aiko Da Annabi Daga Cikin Mutane

Ayar mai girma ta bayyana cewa: "Ku tambayi ma’abota sani idan ba ku sani ba." Wannan umarni yana ɗauke da darasi mai zurfi ga al’umma:

  • Wajabcin Tambaya: Tambaya ga masu ilimi ba zaɓi ba ne, wajibi ne. Domin ilimi shi ne haske, kuma wanda bai sani ba dole ne ya nemi haske daga wanda ya sani
  • Haramcin Tambaya ga marasa ƙwarewa: Ayar ta kuma nuna cewa ba daidai ba ne a tambayi wanda ba shi da ilimi ko ƙwarewa. Yin hakan yana iya jefa mutum cikin kuskure da ruɗi
  • Darasi ga Al’umma: Wannan koyarwa tana tabbatar da cewa tsarin rayuwa da addini ya dogara ne da masu ilimi na gaskiya, ba da ra’ayin marasa masaniya ba.[1]

Ɗabrisi cikin tafsirin Majma'ul Bayan, yana ganin cewa gaɓa ta farkon ayar Ahlil zikri wata ƴar manuniya ce da take tabbatar da cewa Allah ya ya zaɓi manzonsa daga cikin jinsin mutane domin mutane su gan shi da idanuwansu, su yi magana tare da shi, su fahimci zantukansa, saboda haka ba daidai bane madadin mutum a turo Mala'ika a matsayin Annabi da zai isar da saƙon Allah.[2]

Allama Ɗabaɗaba'i shima yana ganin wannan aya a maƙamin bayanin yadda Allah yake aiko manzanni domin mushrikai su san cewa, shi kira zuwa ga addini kira ne da yake tafiya tare da tsarin abin da aka saba da shi na yau da kullum, amma tare da bambancin cewa Allah yana aikawa masu kira ta hanyar wahayi abin da ya dace da duniya da lahira, kuma babu wani ƙarfi na ɓoye da zai raba mutane da irada zaɓinsu tare da tilasta su karɓar wannan kira na addini, babu wani Annabi da ya yi da'awar yanzu an hukunta cewa tare da ƙarfi na gaibi da ɓoye da yake tare da shi zai ruguje tsarin da yake da iko da gudana a duniya.[3] Bisa fahimtar malamin zahirin gaɓa ta biyu na aya ta biyu «فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ» duk da cewa ayar tana magana da manzon Allah (S.A.W) da mutanensa amma tare da haka ayar ta shafi gamagarin mutane musamman ma mushrikai duk wanda yake da shakku kan gaskiyar da'awar Annabi, wajibi ya tambayi Ahlil zikri.[4] Bisa imanin Allama Ɗabaɗaba'i duk da cewa zahirin ayar Ahlil zikri tana magana ne da kowa da kowa; amma Annabi da muminai da suka kasance cikin faɗaka daga gudanar sunnar Allah game da Annabawa (Daga kasancewarsu daga jinsin gamagarin mutane) suna sane da aikin da aka umarce su ba su buƙatar tambayar Ahlil zikri, su kuma mushrikai bawai kaɗai ba su yi imani da annabta da saƙon Annabi ba, bari dai sun kasance suna masa isgilanci da zarginsa da taɓin hankali da hauka, saboda haka sai dai mabiya Attaura (Yahudu) ne kawai bisa la'akari da ƙiyayyarsu da annabi su ne zasu rage a matsayin waɗanda ayar take magana da su.[5]

Makarim Shirazi cikin Tafsirul Amsal shima cikin sashe na biyu daga ayar tambayar masu ilimi, ya jaddada da ƙarfafa cewa aikin isar da saƙon wahayi zuwa ga mutane ta gamagarin hanya aiki ne da ya keɓantu da Annabawa, bawai a turo wani ƙarfi da ya kece ɗabi'a da abin da aka saba da shi ba, ya zo ya ruguje dokokin ɗabi'a, da tilasta mutane karɓar da'awa da barin bakiɗayan karkata, idan da ace haka ya faru, to da yin imani bai zama kamala da alfahari ba.[6]

الْیَوْمَ یَئِسَ الَّذینَ کَفَرُوا مِنْ دینِکُمْوَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
"Kafin kai. ba mu aiko ba sai mazaje waɗanda muke yi musu wahayi. Idan ba ku sani ba, ku tambayi masu binciken littattafan sama.


(Quran: Anbiya: Aya ta 7. Nahli; aya ta 43)


Sha'anin Sauka

An naƙalto daga Ibn Abbas cewa zamanin da aka zaɓi Muhammad (S.A.W) da annabta, wannan lamari ya nauyaya ga mutanen Makka ta kai ga sun yi inkarin annabtar, suka ce Allah ya girmama da zaɓar annabi daga cikin jinsin mutane, cikin amsa ga da'awar mushrikan Makka, sai wannan aya da kuma aya ta biyu suratul Yunus, suka sauka (Shin yanzu abin mamaki ne ga mutane cewa mun saukar da wahayi zuwa ga wani mutum daga cikinsu).[7] Haka kuma an ce ayar Ahlil zikri ta sauka ne domin ba da amsa ga mushrikai da suke cewa bai kamata ɗan aiken Allah ya kasance daga cikin jinsin mutane ba, me ya sa Allah bai aiko shi ba daga jinsin mala'iku.[8]

Su Wane Ne Ahlil Zikri

Malaman tafsiri a wutsiyar ayar Ahlil Zikri, sun yi bahasi da bincike game da ma'anar wannan aya da kuma su wane ne misali na wannan aya. Kan asasin fahimtar malaman tafsiri tare da la'akari da yadda aka koro ayar, abin nufi daga Alil Zikri, sune ma'abota ilimi da ƙwararrun masana, sune waɗanda suka fi kowa dacewa da ɗamfaruwa da zikri (Kur'ani, da litattafan sama da..) kuma cikin wannan aya da ake magana kanta, sune malaman Yahudawa da Nasara[9] ko kuma malamai masana labarurruka da halayen magabata da masu faɗaka da halayen al'ummun da suka gabata.[10] Abin nufi da tambaya shi ne tambaya game da alamomin annabta da suke cikin litattafansu.[11] Amma tare da haka malaman tafsiri suna ganin ma'anar zikri a matsayin gamagarin ma'ana sun bayyana wasu daban da suke kasancewa misali na Ahlul zikri, cikin malaman tafsiri na Shi'a da Ahlus-Sunna an kawo mahanga guda biyu game da masu amsa Ahlul zikri:

Ahlul-Baiti

Malaman tafsiri na Shi'a tare da dogara da adadin riwayoyi[12] [Tsokaci 1] an ɗauki Ahlul-baiti. matsayin cikakken misali na Ahlul zikri.[13] Cikin tafsiran Ahlus-Sunna nan ma tare da jingina kan wasu riwayoyi daga jumla riwayar Saddi daga Haris daga Imam Ali (A.S), abin nufi daga Ahlul zikri sune Muhammad, Ali, Faɗima, Hassan, Husaini, waɗanda sune ma'abota ilimi kuma ma'adanar tawili da tanzili.[14] Ƙurɗubi da Ɗabari malaman tafsiri Ahlus-Sunna, a wutsiyar aya ta 7 suratul Anbiya sun naƙalto wata riwaya wace cikinta Imam Ali (A.S) a lokacin saukar wannan aya yana cewa "Mu ne ma'abota zikri".[15]

Cikin littafin Basa'irud Darajat ya naƙalto riwayoyi 28 cikin wani babi da yake ɗauke da taken "Cikin A'immatu Ale Muhammad lallai sune ma'abota zikri waɗanda Allah ya yi umarni a tambaye su" yana tabbatar da cewa sune Ahlil zikri.[16] A cikin riwaya ta goma sha ɗaya na wannan babi, an naƙalto daga Imam Sadiƙ (A.S) cikin tafsirin wannan aya yana cewa abin nufi daga zikri shine Muhammad, da mu Imamai mu ne ahalinsa kuma mu ne ya zama wajibi a tambaya[17] Kulaini cikin Al-Kafi ya kawo babi ɗauke da taken (Lallai Ahlil zikri waɗanda Allah ya umarci halittu sun tambaye su, su ne Imama'i).[18] Allama Majlisi shima a cikin Biharul Al-Anwar a cikin babin (Lallai su ne Imamai amincin Allah ya tabbata a gare su kuma su ne Ahlil zikri) ya naƙalto wata riwaya da take tabbatar da abin nufi da Ahlil zikri sune Imaman Shi'a.[19]

Cikin ƙarin bayani kan riwayoyi da suka zo a sama, an ce abin nufi da faɗin A'imma na cewa mu ne Ahlil zikri bawai zahirin ayar ba ne ya tabbatar da haka ƙarara; saboda kafiran Makka ba zai taɓa yiwuwa su tambayi wani abu daga Imamai (A.S) ba, idan ma mun ƙaddara sun tambaya to ba su yi imani da hujjar maganganunsu ba, kamar dai yadda ba su yarda da maganar manzon Allah ba, saboda haka ma'anar waɗannan riwayoyi shi ne kwatanci da misali, tare da wannan sharhi da yake nuni da cewa ko wane abu ayi tambaya kansa daga wurin ahalinsa, kamar dai yadda kasantuwar annabawa mutane, ya kamata a tambayi malaman al'ummu da suka gabata, haka ma tafsiri da hukunce-hukuncen Muslunci, wajibi a tambayi Imamai Ma'asumai (A.S).[20]

A cewar Nasir Makarim Shirazi yarda da batun cewa Ahlul-baiti sune suka kasance misali mafi bayyanar na Ahlil zikri, baya cin karo da kasancewar aya ta sauka ne kan malaman Yahudu da Nasara, saboda cikin riwayoyin tafsirin Kur'ani a lokuta daban-daban wannan batu da mas'ala ta maimaitu, akwai kuma misalai ayyanannu da b asu iyakance yalwatacciyar ma'anar wannan aya ba.[21]

Malamai

A faɗar wasu masana, galibi tare da lura da yadda aka koro ayar, ana fassara Ahlil zikri da Ahlul-Kitabi ko ma'abota ilimi.[22] Ma'anar Ahlul zikri ta haɗo da dukkanin ma'abota yalwar ilimi da faɗaka, wannan aya tana nuni da shiryarwa zuwa ga ɗaya daga ƙa'idojin hankali da gamagarin dokoki da suke wajabta komawar jahili zuwa wurin malami cikin ko wane fanni, da wannan dalili ne ya bayyana a fili wannan umarni bai kasance daga cikin umarni maulawi na ibada da miƙa wuya.[23]

Malaman tafsiri na Ahlus-Sunna sun ambaci ma'anoni goma sha biyar ga Ahlil zikri,[24] abin da ake nufi da wannan rukuni uku shi ne: "Ahlul-Kitabi gaba ɗaya duk wani littafi banda Attaura da Injila, ko kuma bisa keɓancewa, (Ahlin Attaura) da kuma Ahlin Kur'ani.[25] da malaman Ahlil-baiti.[26]

Amfani Na Fiƙihu Da Wannan Aya

Tabbatar Da Hujjar Fatawar Mujtahidi

An jingina da wannan aya cikin tabbatar da wajabcin yin taƙlidi da mujtahidi ko hujjar da take tare da fatawarsa, ma'ana mutanen da suke ba su san hukunce-hukuncen fiƙihu ba, wajibi ne su koma wurin mujtahidai da suka san hukunce-hukuncen fiƙihu.[27] Ba'ari sun yi suka da ƙorafi kan cewa abin nufi da Ahlul zikri a wannan aya sune Imaman Shi'a, saboda haka tambayar malaman fiƙihu da komawa gare su bai shafi ma'anar wannan aya ba.[28] Sayyid Abul Ƙasim Khuyi cikin amsarsa kan wannan ƙorafi ya ce Ahlul zikri take ne gamamme wanda a wurare daban-daban yana karɓar mabambantan misalai, a lokacin rayuwar Imamai (A.S), sune misalai na Ahlul zikri, kuma wajibi ne daga garesu za a yi tambaya kuma su za a komawa, sannan a zamanin gaiba, malaman fiƙihu sune suke zama Ahlul zikri da wajibi mutanen su koma zuwa gare su domin karɓar hukunce-hukuncen addini.[29]

Amfani Daga Ayar Cikin Tabbatar Da Hujjar Khabar Wahid

A cikin ilimin Usulul Fiƙhi, ba'ari sun jingina da wannan aya domin tabbatar da hujjar khabar wahid, cikin kafa wannan hujja da cewa a lokacin da aka sanya tambayar Ahlul zikri matsayin wajibi, to zai zama tilas a karɓi maganarsu, idan ba haka ba, wajabcin tambayar zai zama abun da bai da ma'ana.[30] Na'am akwai ƙorafi da suka da aka yi kan wannan hujja. Daga ciki Shaik Murtada Ansari ya ce kan asasin riwayoyi, abin nufi da Ahlul zikri sune Imamai, ba wai marawaitan hadisansu ba.[31]

Bayanin kula

  1. ↑ https://www.dar-alifta.org/ha/fatwa/details/20118/abin-da-ake-nufi-da-ahlul-zikr
  2. ↑ Tabrasi, Majma‘ al-Bayan, 1371sh, juzu’i 6, shafi 557.
  3. ↑ Tabataba’i, Al-Mizan, 1390q, juzu’i 12, shafi 256.
  4. ↑ Tabataba’i, Al-Mizan, 1390q, juzu’i 12, shafi 257.
  5. ↑ Tabataba’i, Al-Mizan, 1390q, juzu’i 12, shafuffuka 257-258.
  6. ↑ Makarim Shirazi, Tafsiri Namuna, 1371sh, juzu’i 11, shafi 241.
  7. ↑ Muhakkik, Namuna Bayanat dar Sha’n Nuzul Ayat, 1361sh, shafi 481.
  8. ↑ Wahidi, Asbab Nuzul al-Qur’an, 1411q, shafi 286.
  9. ↑ Abu Hayyan, al-Bahr al-Muhit, 1420q, juzu’i 6, shafi 533; Tabataba’i, Al-Mizan, 1390q, juzu’i 12, shafi 258; Makarim Shirazi, Tafsiri Namuna, 1371sh, juzu’i 11, shafi 244
  10. ↑ Tabrasi, Majma‘ al-Bayan, 1372sh, juzu’i 6, shafi 557; Tabataba’i, Al-Mizan, 1390q, juzu’i 12, shafi 258; Makarim Shirazi, Tafsiri Namuna, 1371sh, juzu’i 11, shafi 244.
  11. ↑ Asgharpoor Qarāmaleki, “Ahl al-Zikr”, shafi 132.
  12. ↑ Kulaini, al-Kafi, 1407q, juzu’i 1, shafi 210-211.
  13. ↑ Huwayzi, Nur al-Thaqalayn, 1415q, juzu’i 3, shafi 55; Makarim Shirazi, Tafsiri Namuna, 1371sh, juzu’i 11, shafi 244
  14. ↑ Haskani, Shawahid al-Tanzil, 1411q, juzu’i 1, shafi 432.
  15. ↑ Qurtubi, al-Jami‘ li Ahkam al-Qur’an, 1364sh, juzu’i 11, shafi 272; Tabari, Jami‘ al-Bayan, 1412q, juzu’i 17, shafi 5.
  16. ↑ Saffar Qummi, Basā’ir al-Darajāt, 1404q, babi 19, shafi 38-43.
  17. ↑ Saffar Qummi, Basā’ir al-Darajāt, 1404q, babi 19, shafi 40.
  18. ↑ Kulaini, al-Kafi, 1407q, juzu’i 1, shafi 303.
  19. ↑ Majlisi, Bihar al-Anwar, 1403q, juzu’i 23, shafi 172.
  20. ↑ Sha‘rani, Nathr Tuba, 1398q, juzu’i 1, shafi 276.
  21. ↑ Makarim Shirazi, Tafsiri Namuna, 1371sh, juzu’i 11, shafi 244.
  22. ↑ Najarzadagan da Hadi-lo, “Barrasi Wa Arziyabi Wujuhe Jam'i Baine Riwayate Ahl al-Zikr”, shafi 35.
  23. ↑ Tabataba’i, Al-Mizan, 1390q, juzu’i 12, shafi 259.
  24. ↑ Bashuyi, “Naqze Wa Barrasi Didgahe Fariqaini Darbaraye Ahl al-Zikr”, shafi 57.
  25. ↑ Qurtubi, al-Jami‘ li Ahkam al-Qur’an, 1364sh, juzu’i 10, shafi 108.
  26. ↑ Ibn Kathir, Tafsir al-Qur’an al-‘Azim, 1419q, juzu’i 4, shafi 492.
  27. ↑ Sheikh Ansari, Fara’id al-Usul, 1416q, juzu’i 1, shafi 290-291; Akhund Khurasani, Kifayat al-Usul, 1431q, juzu’i 2, shafi 76; Ghurawee, al-Tanqih (taqrirat dars fiqh Ayatullah Khoei), 1407q, juzu’i 1, shafi 67.
  28. ↑ Misali, duba: Khumaini, al-Ijtihad wa al-Taqleed, 1409q, shafi 89-90.
  29. ↑ Wa‘iz Husaini Bahsoodi, Misbah al-Usul (taqrirat dars usul fiqh Ayatullah Khoei), 1422q, juzu’i 1, shafi 220.
  30. ↑ Sheikh Ansari, Fara’id al-Usul, 1416q, juzu’i 1, shafi 132; Akhund Khurasani, Kifayat al-Usul, 1409q, juzu’i 1, shafi 300.
  31. ↑ Sheikh Ansari, Fara’id al-Usul, 1416q, juzu’i 1, shafi 133.

Tsokaci

  1. ↑ A cikin waɗannan ruwayoyi an yi bayani da ma’anoni daban‑daban game da wannan batu: Misali, a cikin wani ruwaya an ce Alƙur’ani shi ne Zikr, mu ‘ya’yan gidan Manzon Allah ne Ahlul‑Zikr. A wani ruwaya kuma, Manzon Allah (SAW) an bayyana shi a matsayin Zikr kuma Ahlul‑Baiti nasa su ne Ahlul‑Zikr." (Al‑Kulayni, Al‑Kafi, 1407 H, juzu’i na 1, shafi 303‑304; Al‑Hur al‑‘Amili, Wasā’il al‑Shī‘a, 1409 H, juzu’i na 27, shafi 73)

Nassoshi

  • Ibn Kathir, Isma’il bin Umar, Tafsir al-Qur’an al-‘Azim, tahqiq Muhammad Husayn Shams al-Din, Beirut, Dar al-Kutub al-‘Ilmiyya, bugu na farko, 1419q.
  • Muhammad bin Yusuf, al-Bahr al-Muhit fi al-Tafsir, Beirut, Dar al-Fikr, 1420.
  • Akhund Khurasani, Muhammad Kazim, Kifayat al-Usul, Qum, Mu’assasa Al al-Bayt, 1409q.
  • Asgharpoor Qarāmaleki, Mohsen, “Ahl al-Zikr”, a cikin Da’irat al-Ma’arif Qur’an Karim, Qum, Bustan Kitab, 1383sh.
  • Sheikh Ansari, Murtada, Fara’id al-Usul, Qum, Mu’assasa Nashr Islami, 1416q.
  • Bashuyi, Muhammad Ya‘qub, “Nazari da Kimantawa kan Ra’ayin Firqai biyu game da Ahl al-Zikr”, a cikin Mujalla Pajooheshname Hikmat wa Falsafa Islami, Qum, Jami‘at al-Mustafa al-‘Alamiyya, lamba 7, kaka 1382sh.
  • Hur al-‘Amili, Muhammad bin Hasan, Wasā’il al-Shi‘a, Qum, Mu’assasa Al al-Bayt li Ihya’ al-Turath, 1414q.
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  • Huwayzi, ‘Abd al-‘Ali bin Jum‘a, Tafsir Nur al-Thaqalayn, mushahhih Hashim Rasuli, Qum, Isma‘iliyan, 1415q.
  • Sha‘rani, Abu al-Hasan, Nathr Tuba, Tehran, Dar al-Kutub al-Islamiyya, 1398q.
  • Saffar Qummi, Muhammad bin al-Hasan, Basā’ir al-Darajāt fi Fadā’il Al Muhammad (SAW), tashih wa ta‘liq Mirza Mohsen Kuche Bāghi Tabrizi, Qum, Intisharat Maktabat Ayatullah al-‘Uzma Mar‘ashi Najafi, 1404q.
  • Tabataba’i, Sayyid Muhammad Husayn, al-Mizan fi Tafsir al-Qur’an, Beirut, Mu’assasa al-A‘lami lil-Matbu‘at, 1390q.
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  • Kulaini, Muhammad bin Ya‘qub, al-Kafi, Tehran, Dar al-Kutub al-Islamiyya, 1407q.
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  • Darru Ifta Egypt[1] 27 Rajab 1447q./22 Disamba 2025m
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  • Wa‘iz Husaini Bahsoodi, Muhammad Sarwar, Misbah al-Usul (taqrirat dars usul fiqh Ayatullah Khoei), Qum, Mu’assasa Ihya’ Athar al-Imam al-Khoei, 1422q.

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