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Daƙiƙa:Ayar Mushawara

Ƙara hanyoyin mahaɗar
Daga wikishia
Wannan wata maƙala ce game da ayar mushawara. Domin sanin aya da game da shura ku duba: Ayar Shura
Ayar Mushawara
bayanan aya
sunan ayaAyar Mushawara
akwai shi cikin suraAlu Imran
lambar aya159
bayanan abin da yake ciki
wurin saukaMadina
game daAfuwa ga kowa da kowa, laruran gudanar da gama-garin ayyuka da hukuma bisa shawara da tawakkali da Allah
ayoyi masu alaqaAya Ta 38 Suratul Shura•Aya Ta 233 Suratul Baƙara


Ayar mushawara ko ayar shawara (Larabci: آيَة المُشاوَرَة) aya ta 159 Alu Imran cikin bayanin irin tasirin da kyawawan halayen Annabi (S.A.W) suka yi cikin jawo hankalin Musulmi zuwa gare shi, cikin wannan aya an umarce shi da ya yi shawara da Musulmi, an bayyana cewa dalilin saukar wannan aya shi ne goyan bayan halayyar Annabi cikin shawara da sahabbansa game da yaƙin Uhudu.

Malaman tafsiri, cikin wutsiyar ayar mushawara, sun yi bayanin fa'idojin shawara; daga jumla haɓɓaka matakin tunanin mutane, sa su jin cewa akwai nauyi a kansu cikin abin da ya shafi al'amuran jama'a, da zaɓar mafificin ra'ayi, da gyara mutane da mutunta su.

A cewar malaman tafsiri, shawartar mutane da Annabi (S.A.W) ya yi ta kasance ne dangane da gama-garin ayyuka da gudanar da shugabancin jama'a da hanyar da za a bi cikin aiwatar da hukunce-hukuncen Allah, bawai cikin abin da Allah ya halatta da wanda ya haramta ba; saboda hukunce-hukunce Allah sun samu ne daga wahayi daga Kur'ani da sunna.

A mahangar tunanin wasu ma'abota tunani daga Musulmi, haƙiƙa koyarwar Muslunci ta shawara da juna da ta zo a cikin Kur'ani ana la'akari da ita mafi dacewar hanya wajen kafa gwamnatin Muslunci.

Taƙaitaccen Gabatarwa, Matana Da Tarjama

Aya ta 159 suratul Alu Imran ana ɗaukar ta aya cikin abin da ya shafi shawara.[1] Na'am malaman tafsiri sun bayyana cewa bayan wannan aya[2] wutsiyar aya ta 38 suratul shura ita ma cikinta an yi bincike kan batun shawara da muhimmancinta.[3] Cikin ayar mushawara, daɗi kan tunanatarwa da ta zo game da kyawuntar halayen Annabi, akwai umarni guda uku da aka fitar: afuwa ga kowa da kowa, shawara tare da mutane da kuma tawakkali da Allah.[4] Umarni da shawara a cikin wannan aya ya zo ne cikin adadin wasu umarnoni na kyawawan halaye. A cewar Ayatullah Makarim Shirazi, ɗaya daga cikin fitattun malaman tafsiri a wannan zamani, cikin wannan aya Allah tare da ishara zuwa ga taushin halayen Annabi (S.A.W) wanda ya zama sanadiyyar jawuwar Musulmi zuwa gareshi, tare kuma da neman ya yafewa waɗanda suka aikata kuskure a lokacin yaƙin Uhudu, da neman gafara ga waɗanda aka kashe a lokacin wannan yaƙi da kuma shawara tare da Musulmi.[5]

Masana addini sun yi imani ayar shawara ta kasance sababin samuwa da yaɗuwa shawara cikin al'umma kuma dukkanin mutane sun ba da gudummawa cikin yanke shawara. A cewarsu cikin wannan aya an yi magana ne da janibin hukumar Annabi (S.A.W) bawai da janibin annabtarsa; saboda shi manzancinsa da annabtarsa yana da alaƙa ne ta kai tsaye tare da Allah babu buƙatar al'umma; a daidai lokacin da ita shawara wani abu ne da baka ya raba shi da al'amarin gudanar da hukuma ko da kuwa ma'asumi yake jagorancin wannan hukuma.[6]

فَبِمَا رَ‌حْمَةٍ مِّنَ اللَّـهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ‌ لَهُمْ وَشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّـهِ ۚ إِنَّ اللَّـهَ يُحِبُّ الْمُتَوَكِّلِينَ
Saboda rahamar Allah, ka kasance mai laushi da tausayi a gare su. Kuma da ace kana da tsauri kuma zuciyarka tana da kaushi, da sun watse daga kewayenka. Don haka ka gafarta musu, ka nemi musu gafara, kuma ka yi shawara da su a cikin al'amura. Idan ka yanke shawara, ka dogara ga Allah, domin Allah yana son masu dogaro da Shi."


(Quran:Alu Imran: Aya ta 159)


Sha'anin Saukar Wannan Aya

Ana danganta saukar aya ta 159 suratul Alu Imran da rashin nasarar da Musulmi suka yi a yaƙin Uhudu.[7] Kan asasin abin da ya zo a Tafsir Namune, kafin yaƙin Uhudu, game da yadda za a tunkari abokan gaba, Annabi (S.A.W) da ba'arin Musulmi suna da ra'ayin cewa ya kamata yaƙin ya kasance a cikin Madina, sai dai cewa sauran Musulmi suna da ra'ayin yin yaƙin a wajen garin Madina, sai ya ajiye wannan ra'ayi nasa ya bi ra'ayin da galibin Musulmi suka zaɓa, ya fito wajen Madina domin yaƙar mushrikai, bayan fuskantar rashin nasara, sai wasu suka yi tunanin cewa rashin gabatar da ra'ayin Annabi (S.A.W) ne ya jawo rashin nasara, saboda haka nan gaba bai kamata ya sake yin shawara da Musulmi ba. Da wannan dalili ne wannan aya ta sauka, ta ba da amsa ga masu irin wannan tunani, tare kuma da umartar Annabi (S.A.W) nan gaba ya sake yin shawara tare da Musulmi cikin ayyuka.[8]

Taushin Halayen Annabi (S.A.W) Shi ne sababin Jawuwar Musulmi

A ra'ayin Allama Ɗabaɗaba'i, duk da cewa ayar tana magana ne Manzon Allah (S.A.W); amma a haƙiƙani Allah yana magana ne da baki ɗayan Musulmi, malamin ya ce sassaucin Annabi (S.A.W) cikin ɗaukar mataki kansu da kuma afuwarsa kan kurakuransu, wata rahama ce daga Allah zuwa ga Musulmi; saboda shi Allah ya sanya Annabi (S.A.W) mutum mai taushin ɗabi'a da halaye.[9] A cewar Fadlu Bin Hassan Ɗabrisi saboda taushin halayen Annabi (S.A.W) mutane suka jawu zuwa addinin Muslunci, akasi, an yi gargaɗi ga Annabi (S.A.W) da ace ya kasance mai kaushin halaye mai tsaurin zuciya da tuni mutane sun watse sun gudu daga kewayensa.[10]

Muhimmancin Shawara

Malaman Muslunci a wutsiyar ayar mushawara, sun yi bayanin wasu fa'idojin daga jumla akwai haɓɓaka tunanin mutane da sanya musu jin cewa akwai nauyi da ya hau kansu, zaɓar mafi alherin ra'ayi, kwaɗaitarwa kan shiga gama-garin al'amuran mutane, kawo gyara cikin al'umma da siffantuwarsu da kywawan halaye da girmama su.[11]

Kur'ani ya jaddada cewa muhimmancin yin shawara cikin ayyuka ta kasance ne saboda duk inda mutum ya kai cikin zurfin tunani, tare da haka zaka same shi yana da gazawa cikin mabambantan mas'aloli yana iya duban wani ɓangare ɗaya ko biyu ya kuma ya yi sakaci cikin sauran ɓangarori da sasanni. Haka kuma, an ce cikin ayoyin da suke magana kan muhimmancin shawara, an bayyana shawara matsayin dawwamemmen tsari wanda hatta Annabi tare da alaƙarsa da tushen wahayi, zaka samu cikin mas'alolin gudanarwa yana shawara tare da Musulmi, a wani lokacin ma yana gabatar da ra'ayinsu kan ra'ayinsa.[12]

Allama Ɗabaɗaba'i ya bayyana cewa aya ta 159 suratul Alu Imran aya ce da take tabbatar da cewa tsarin rayuwar Annabi Muhammad (S.A.W), ayyuka da ya aikata sun kasance ne bisa umarnin Allah, kuma Allah ya gamsu da ayyukansa.[13]

Faɗaɗuwar Shahwar Annabi

Malaman tafsiri sun bayyana shawarar da Annabi (S.A.W) yake tare da mutane kaɗai cikin baki ɗayan ayyuka da gudanarwa ta al'umma[14] cikin al'amura da suka shafu makomarsu, maslaha ta baki ɗaya da kuma hanyar da za abi cikin aiwatar da hukunce-hukuncen shari'a[15] Kuma sun ce halal da haramun na Allah[16] da al'amuran addini bai shigowa cikin da'irar ayyukan da Annabi yake shawara tare da mutane;[17] Saboda waɗannan hukunce-hukunce sun fito ne daga wahayi da Kur'ani da sunna, suna da alaƙa ne da wilayar shari'a ta Allah.[18]

Malaman tafsiri kamar Sadiƙi Tehrani da Nasir Makarim Shirazi, sun bayyana rashin ingancin shawara cikin abin da ya shafi halifanci; saboda cikin wannan mas'ala hukunci na musamman ya sauka daga wurin Allah kuma tare da ayyana wasiyyi da halifan Manzon Allah (S.A.W) ta hanyar wahayi, babu wata magana shawara da ta rage.[19] Ba'arin malaman tafsiri na Ahlus-Sunna misalin Zamakshari, tare da jingina da maganar Umar Bin Khaɗɗab da yake cewa "Halifanci shura ne" ya tafi kan cewa mas'alar halifanci tana cikin da'irar shawara.[20]

Annabi Yana Bin Sakamakon Shawara Ta Ƙarshe Ta Musulmi

Wasu malamai sun bayyana cewa umartar Annabi (S.A.W) da yin shawara tare da Musulmi ya kasance ne domin ƙara mutunta Musulmi, kuma sun yi imani da cewa yanke shawara ta ƙarshe, kamar dai yadda ayar ta faɗa tana hannun Annabi (S.A.W) ba wajibi bane ya bi sakamakon shawarar da sahabbai suka yanke, akasin haka, an ce ma'anar magana da ta zo a ƙarshen ayar da ta bayyana Annabi (S.A.W) matsayin wanda yake yanke shawara ta ƙarshe, ba ta nufin cewa ya yi shawara da mutane sannan daga ƙarshe ya a kau da kai daga ra'ayin mutane ya bi ra'ayin kansa, saboda hakan ba ya dacewa da hadafi da manufar ayar, kuma hakan zai zama bai girmama ra'ayin mutane ba, Wanda na iya haifar da ɓacin rai ga Musulmi kuma za a samu sakamako akasin wanda ake fata. Haka ma a cikin tarihin tsarin rayuwar Manzon Allah an shaida cewa, a wani lokaci ra'ayin jama'a ya bambanta da nasa, sai ya bi ra'ayin jama'a domin ya ƙarfafa ka'idar yin shawarwari.[21]

A cewar Sayyid Mahmud Ɗaliƙani, an ajiye hukunci na ƙarshe bayan shawara da tsinkaye kan ra'ayoyin sauran mutane a hannun Shugaba; tare da wannan bayani na cewa dole shugaba ya tattauna tare da jama'a domin nazari da binciken fannoni daban-daban na al'amuran zamantakewar al'umma har sai an kai ga cimma matsaya ta haɗin gwiwa, amma idan aka kai ga zuwa matakin yanke hukunci, idan shugaba bai yanke hukunci tsayayye mai ƙarfi ba kuma ya shiga cikin ruɗani, al'amura za su rikiɗe zuwa rikice-rikice da hargitsi.[22]

Kafa Hukuma Kan Asasin Darasin Shawarwari Na Kur'ani

Wasu malaman Muslunci daga jumla Sayyid Mahmud Ɗaliƙani da Rashid Rida, sun bayyana cewa darasussukan shawarwarin Muslunci sune mafi dacewa wajen kafa hukumar Muslunci a wannan zamani, da za su iya kawo ƙarshen rikice-rikice da suke cikin al'umma.[23] Ɗaliƙani tare da dogara da aya ta 159 suratul Alu Imran, aya ta 38 suratul Shura da aya ta 233 suratul Baƙara, ya yi imani cewa idan har Kur'ani yana ɗora shawarwari a kan al'amuran ƙananan iyali, to ko wane gida ya zama cibiyar shawarwari har hakan ya gangara zuwa ga gudanar da al'umma da baki ɗayan ƙasa.[24] A imanin Ɗaliƙani tsarin shawarwari ta wani ɓangare yana kawo ƙarshen mulkin kama-karya, a gefe guda kuma tsari ne da yake tafiya da dimoƙraɗiyya, bari dai fiye da haka, malamin yana ganin cewa dimoƙraɗiyya tafi karkata da al'amuran rayuwa na zahiri da matsi na duniya kawai, amma shi tsarin na Muslunci, sakamakon kasancewa yana kallon mutum a matsayin halifan Allah, yana kallon manya manufofi cikin ɗan Adam ƙarƙashin hasken wahayi.[25]

Bayanin kula

  1. ↑ Makarem Shirazi, Sakon Alƙur'ani, 1386 H.S., juzu'i 10, shafi 87–88.
  2. ↑ Maghniyya, Al‑Kashif, 1424 H.Q., juzu'i 2, shafi 189; Makarem Shirazi, Tafsirin Namuna, 1371 H.S., juzu'i 3, shafi 142–148.
  3. ↑ Tabataba'i, Al‑Mizan, 1390 H.Q., juzu'i 18, shafi 63.
  4. ↑ Riza'i Isfahani, Tafsirin Alƙur'ani Mai Suna "Mehr", 1387 H.S., juzu'i 3, shafi 309..
  5. ↑ Makarem Shirazi, Tafsirin Namuna, 1371 H.S., juzu'i 3, shafi 140–143.
  6. ↑ Muballigi، «نقش مشورت و مشارکت در فرایند تصمیم سازی با نگاهی تاریخی و تطبیقی»،An shigar da shi cikin Portal na Imam Khomaini
  7. ↑ Ṭabataba'i, Al‑Mizan, 1390 H.Q., juzu'i 4, shafi 56; Maghniyya, Al‑Kashif, 1424 H.Q., juzu'i 2, shafi 188; Makarem Shirazi, Tafsirin Namuna, 1371 H.S., juzu'i 3, shafi 140.
  8. ↑ Makarem Shirazi, Tafsirin Namuna, 1371 H.S., juzu'i 3, shafi 143.
  9. ↑ Ṭabataba'i, Al‑Mizan, 1390 H.Q., juzu'i 4, shafi 56.
  10. ↑ - Ṭabrisi, Majma‘ al‑Bayan, 1372 H.S., juzu'i 2, shafi 869.
  11. ↑ Ṭabrisi, Majma‘ al‑Bayan, 1372 H.S., juzu'i 2, shafi 869; Musawi Sabzawari, Mawahib ar‑Raḥman, 1409 H.Q., juzu'i 7, shafi 9; Ṭayyib, Aḥsan al‑Bayan, 1378 H.S., juzu'i 3, shafi 409; Qara'ati, Tafsir Nūr, 1383 H.S., juzu'i 2, shafi 184–185.
  12. ↑ Makarem Shirazi, Tafsirin Namuna, 1371 H.S., juzu'i 20, shafi 462–463.
  13. ↑ - Ṭabataba'i, Al‑Mizan, 1390 H.Q., juzu'i 4, shafi 56.
  14. ↑ Ṭabataba'i, Al‑Mizan, 1390 H.Q., juzu'i 4, shafi 57.
  15. ↑ - Maghniyya, Al‑Kashif, 1424 H.Q., juzu'i 6, shafi 529.
  16. ↑ Maghniyya, Al‑Kashif, 1424 H.Q., juzu'i 6, shafi 529.
  17. ↑ - Musawi Sabzawari, Mawahib ar‑Raḥman, 1409 H.Q., juzu'i 7, shafi 8.
  18. ↑ Ṭabataba'i, Al‑Mizan, 1390 H.Q., juzu'i 4, shafi 57; Makarem Shirazi, Tafsirin Namuna, 1371 H.S., juzu'i 20, shafi 463.
  19. ↑ Ṣadiqi Tahrani, Al‑Furqan, 1365 H.S., juzu'i 6, shafi 61–62; Makarem Shirazi, Sakon Al‑Qur'ani, 1386 H.S., juzu'i 10, shafi 89.
  20. ↑ Zamakhshari, Al‑Kashshaf, juzu'i 4, shafi 229.
  21. ↑ Makarem Shirazi, Sakon Al‑Qur'ani, 1386 H.S., juzu'i 10, shafi 88.
  22. ↑ Ṭaliqani, Haske Daga Al‑Qur'ani, 1362 H.S., juzu'i 5, shafi 398
  23. ↑ Khan‑Muhammadi da Ja‘fari, "Matsayin Shawara a Gwamnatin Musulunci…", shafi 23.
  24. ↑ Ṭaliqani, Bayyanin Manufa Don Tashi Tsaye da Adalci, 1360 H.S., shafi 158
  25. ↑ Khan‑Muhammadi da Ja‘fari, "Matsayin Shawara a Gwamnatin Musulunci…", shafi 32–33.

Nassoshi

  • Khan Muhammadi, Yusuf da Jafari, Sayyid Nadir
  • Mablagi Ahmad، «نقش مشورت و مشارکت در فرایند تصمیم سازی با نگاهی تاریخی و تطبیقی»، An shigar da shi cikin portar na Imam Khomaini, tarihin shigarwa 2 ga watan Ordibehesht shekara 1396 H.S. tarihin ziyara ga watan Ordibehesht shekara 1396 H.S
  • Maghniyya, Muhammad Jawad, Al‑Kashif fi Tafsir al‑Qur'an, Tehran, Dar al‑Kitab al‑Islami, 1424 H.Q.
  • Makarem Shirazi, Naṣir, Saƙon Al‑Qur'an, Qum, Makarantar Amir al‑Mu'minin, 1368 H.S.
  • Makarem Shirazi, Naṣir, Tafsir Namuna, Tehran, Dar al‑Kutub al‑Islamiyya, 1371 H.S.
  • Musawi Sabzawari, Abdul‑A'la, Mawahib ar‑Raḥman, Beirut, Mu'assasar Ahlul‑Bayt (A.S.), 1409 H.Q.
  • Qara'ati, Muhsin, Tafsir Nur, Tehran, Cibiyar "Darssi az Qur'an", 1382 H.S.
  • Ṣadiqi Tahrani, Muhammad, Al‑Furqan a Tafsirin Al‑Qur'an, Tehran, Ma'aikatar Al'adu ta Musulunci, 1365 H.S.
  • Ṭabaṭaba'i, Muhammad Husayn, Al‑Mizan a Tafsirin Al‑Qur'an, Beirut, Ma'aikatar Buga Littattafai ta "Mu'assasat al‑A'lami", 1390 H.Q.
  • Ṭabrisi, Faḍl ibn Ḥasan, Majma' al‑Bayan a Tafsirin Al‑Qur'an, Tehran, Nasir Khusraw, 1372 H.S.
  • Ṭaliqani, Sayyid Mahmud, Bayyanin Manufa Don Tashi Tsaye da Adalci, Tehran, Kamfanin Buga Littattafai na "Sherkat-e Sahami Enteshar", 1360 H.S.
  • Ṭaliqani, Sayyid Mahmud, Haske Daga Al‑Qur'an, Tehran, Kamfanin Buga Littattafai na "Sherkat-e Sahami Enteshar", 1362 H.S.
  • Ṭayyib, Sayyid Abdul‑Ḥusayn, Aṭyab al‑Bayan a Tafsirin Al‑Qur'an, Tehran, Intisharat-e Islam, 1378 H.S.

«جایگاه شورا در حکومت اسلامی از دیدگاه محمد رشیدرضا و سید محمود طالقانی»، cikin mujalla ta kwata-kwata mai suna siyasate muta'aliye, lamba 22, 1397 HS.

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