Daƙiƙa:Ayar Nasakh
 | |
| bayanan aya | |
|---|---|
| sunan aya | Ayar Nasakh |
| lambar aya | 106 |
| juzu’i | 1 |
| sha’anin sauka | Zagin da Yahudawa da mushrikai suka yi wa Annabi (S.A.W) saboda sauya wasu hukunce-hukuncen shari'a |
| bayanan abin da yake ciki | |
| wurin sauka | Madina |
| maudu’i | Aƙida |
| game da | Soke wasu daga cikin hukunce-hukuncen shari'a saboda wata maslaha, sannan a maye gurbinsu da wasu hukunce-hukuncen daban. |
| saura | Aya ta 101 Suratun Nahli |
Ayar Naskh ita ce aya ta 106 a cikin Suratul Baƙara.[1] Tana magana ne a kan ƙarewar aiki da wani hukuncin shari'a da kuma maye gurbinsa da wani hukunci dabam.[2]
A cewar Allama Ɗabaɗaba'i, kalmar Nasakh ta samo asali ne daga wannan aya.[3] Yana ganin cewa idan aka soke wata aya ta Alƙur'ani, to hukuncin shari'ar da take ƙunshe da shi ne ake soke wa, amma balagarta da mu'ujizancinta suna nan daram.[4]
An yi la'akari da wannan aya a matsayin hujja da ke tabbatar da ikon Allah wajen kafa hukunce-hukuncen shari'a da kuma sanin maslahohin bayinsa.[5] Haka kuma, bai kamata muminai su yi shakku ko kokwanto game da batun soke wasu hukunce-hukuncen shari'a ba.[6]
مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Duk wani hukunci da muka soke, ko muka sanya shi cikin mantuwa, to, za Mu zo da wanda ya fi shi alheri ko makamancinsa. Ashe, ba ka san cewa Allah Mai iko ne a kan dukkan kome ba.(Baƙara:106)
An bayyana cewa dalilin saukar Ayar Nasakh shi ne zagin da mushrikai da Yahudawa suka yi wa Annabi (S.A.W).[7] Suna ganin soke wasu hukunce-hukuncen shari'a da sauya wasu daga cikinsu, kamar sauya alƙibla daga Baitul Muƙaddas zuwa Ka'aba, a matsayin wata alama ta saɓani a cikin ra'ayoyin Annabi (S.A.W).[8] Saboda haka, suna cewa Alƙur'ani ba maganar Allah ba ce, a a, maganar Annabi ce kawai.[9]
Game da kalmar "Wanda ya fi shi alheri ko makamancinsa", an fahimci cewa idan aka soke wani hukunci na shari'a, to ya kamata sabon hukuncin da zai maye gurbinsa ya fi na baya alheri. Amma wannan aya ta Alƙur'ani ta bayyana cewa ana iya kawo hukuncin da yake "makamancin" na baya.
Ana fassara wannan da cewa sabon hukuncin ba lallai ne ya fi tsohon hukuncin alheri ba, a a, abin da ake buƙata shi ne ya dace da yanayi da maslahohin lokacin da aka saukar da shi. Wataƙila wani hukunci ya kasance mai amfani a wani lokaci, amma idan yanayi ya sauya, sai a maye gurbinsa da wani sabon hukunci wanda ko dai ya fi shi alheri, ko kuma aƙalla yake da irin tasirin da yake da shi, ta yadda zai biya buƙatar da ake da ita a lokacin.[10]
- Nasakh (soke wani hukunci ko sauya shi da wani) bai taƙaita ga hukunce-hukuncen shari'a kawai ba, har ma yana iya shafar al'amuran halitta da tsarin halittar Allah.[11]
- Abin da aka kawo domin maye gurbin wani abu, ta fuskar kamala da maslaha, yana da irin siffofin da suke cikin abin da aka soke.[12]
- Saɓanin da ake gani a zahiri tsakanin hukuncin da ya soke wani hukunci da wanda aka soke, yana gushewa idan aka yi la'akari da maslahar da suke da ita tare, ko kuma sauyin maslaha a tsawon lokaci. Domin ana kafa hukunce-hukuncen shari'a ne bisa la'akari da bukatun lokaci da maslahohin wannan zamani. Wannan batu yana aiki ne ga annabawa daban-daban, haka kuma ga hukunce-hukuncen da aka kafa a zamanin Annabi guda.[13]
Bayanin kula
- ↑ Ɗaliƙani, Partuwi Az Qur'an, juzu'i na 1, shafi na 262; Afane, Ar-Ra'ayus Sawab Fi Mansukhil Kitab, shafi na 19.
- ↑ Ɗabrisi, Majma'ul Bayan, juzu'i na 1, shafi na 346-347; Ɗabaɗaba'i, Almizan, juzu'i na 1, shafi na 250.
- ↑ Ɗabaɗaba'i, Almizan, juzu'i na 1, shafi na 249-250.
- ↑ Ɗabaɗaba'i, Almizan, juzu'i na 1, shafi na 250.
- ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 1, shafi na 389.
- ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 1, shafi na 389.
- ↑ Abul Futuh Razi, Raudul Jinan, juzu'i na 2, shafi na 99.
- ↑ Mugniyya, Al-Kashif, juzu'i na 1, shafi na 170; Wahidi, Asbabu Nuzulil Qur'an, shafi na 37.
- ↑ Ɗabrani, Tafsirul Qur'anil Azim, juzu'i na 1, shafi na 223-224.
- ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 1, shafi na 395.
- ↑ Ɗabaɗaba'i, Almizan, juzu'i na 1, shafi na 252.
- ↑ Ɗabaɗaba'i, Almizan, juzu'i na 1, shafi na 252.
- ↑ Ɗabaɗaba'i, Almizan, juzu'i na 1, shafi na 252-253.
Nassoshi
- Abul Futuh Razi, Husain Bin Ali, Raudul Jinan wa Ruhul Jinan fi Tafsiril Qur'an, Mashhad, Astana Quds Razawi, Bunyade Pajuhehaye Islami, 1408H.
- Afane, Jawad Musa Muhammad, Ar-Ra'ayus Sawab Fi Mansukhil Kitab, Jordan, Dar al-Bashir, 1412 H.
- Ɗaliƙani, Sayyid Mahmud, Tafsire Partuwi Az Qur'an, Tehran, Sherkate Sahamiye Inteshar, 1362Sh.
- Ɗabaɗaba'i, Sayyid Muhammad Husaini, Almizan fi Tafsiril Qur'an, Beirut, Cibiyar al-A'lami lil-Matbu'at, 1390H.
- Ɗabrani, Sulaiman Bin Ahmad, At-Tafsirul Kabir: Tafsirul Qur'anil Azim, Jordan, Dar al-Kitab As-Saƙafi, 2008M.
- Ɗabrisi, Fadl Bin Hasan, Majma'ul Bayan fi Tafsiril Qur'an, Tehran, Nasir Khusraw, 1372Sh.
- Makarim Shirazi, Nasir, Tafsir Namuna, Tehran, Dar al-Kutub al-Islamiyyah, 1371Sh.
- Wahidi, Ali Bin Ahmad, Asbabun Nuzul al-Qur'an, Beirut, Dar al-Kutub al-Ilmiyyah, Manshurat Muhammad Ali Baydun, 1411H.