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Daƙiƙa:Suratu Abasa

Ƙara hanyoyin mahaɗar
Daga wikishia
Suratu Abasa
Nazi'at
Suratul Nazi'at
Suratu Abasa
Takwir
Suratul Takwir
Juzu'i30
Jerantuwa Ta Sauka24
Adadin Ayoyi42
Adadin Kalmomi133
Adadin Haruffa553
Makkiya/MadaniyyaMakkiyya


Suratu Abasa ita ce surar ta tamanin a cikin Alƙur'ani, kuma tana daga cikin surorin Makka wadda ke cikin juzu'i na talatin. Ana kiran wannan sura da "Abasa" domin ta fara da kalmar "Abasa" ma'anarta "Ya ɗaure fuska". Suratu Abasa tana magana ne game da daraja da muhimmancin Alƙur'ani, rashin godiyar ɗan adam ga ni'imomin Ubangijinsa, da abubuwan da suka girgiza al'amuran tashin alƙiyama, da makomar ƴan adam a wannan rana. A cikin ayoyin farko na wannan sura, Allah ya tsawata wa wanda ya yi wa makaho mu'amala da muguwar fuska. Game da ko wanda aka tsawata masa Annabi (S.A.W) ne ko kuma wani ne daban, akwai saɓani tsakanin malaman tafsiri.

Daga cikin ayoyin da suka shahara na wannan sura akwai ayoyi na 34 zuwa 37 waɗanda suke siffanta mahshar (Wurin tashin alƙiyama), kuma suna cewa ƴan adam za su gudu daga danginsu (Ɗan uwa, uba, uwa, mata, da ƴaƴa). A cikin ruwayoyi an ambata cewa duk wanda ya karanta Suratu Abasa, a ranar alƙiyama zai zo yana farin ciki da murmushi.

Gabatatwar

Shafi daga Alƙur'ani na ƙarni na 9, zamanin Daular Taimuriyawa, da rubutun Muhaƙƙaƙ da yake nuna ƙira'o'i bakwai
  • Sanya Suna

An sanya wa wannan sura suna "Abasa" (ma'ana: murtuke fuska), domin ta fara da wannan kalma. Daga cikin wasu sunayen wannan sura akwai "A'ama" da "Safara"; na farko ya zo a aya ta biyu, na biyu kuma a aya ta goma sha biyar. "A'ama" yana nufin makaho, kuma "Safara" wanda jam'i ne na "Safir", yana nuni ne ga mala'iku da ke rubuta ayyukan ƴan adam.[1]

  • Wurin da ta sauka da kuma jerantuwar sauka

Suratu Abasa tana daga cikin surorin Makka, kuma a tsarin saukowa ita ce sura ta ashirin da huɗu da aka saukar wa Annabi (S.AW). Wannan sura a tsarin da yake a cikin Mus'hafi na yanzu, ita ce sura ta tamanin,[2] kuma tana cikin juzu'i na talatin na Alƙur'ani.

  • Adadin ayoyi da sauran siffofi

Suratu Abasa tana da ayoyi 42, kalmomi 133, da haruffa 553. Wannan sura ta fuskar girma tana daga cikin surorin mufassalat (Masu ayoyi gajeru) kuma tana da ƙanƙanta sosai.[3]

Abun Ciki

Tafsirin Almizan ya ɗauki ɗaya daga cikin manufofin surar a matsayin tsawatawa da gargadi ga waɗanda suke fifita masu arziƙi da masu jin daɗin ni'ima waɗanda girman kai da maye suka kama su, a kan marasa ƙarfi da muminai matalauta da faƙirai, kuma a kan haka suke fifita mutanen duniya a kan mutanen lahira.[4] Tafsir Namuna ya yi iƙirarin cewa Suratu Abasa duk da gajeruwarta, tana magana ne kan batutuwa daban-daban, kuma tana da muhimmanci na musamman kan batun tashin alƙiyama, kuma ana iya taƙaita abubuwan da ke cikinta zuwa batutuwa biyar:

  1. Tsawatawa mai tsanani daga Allah game da wanda bai yi mu'amala mai kyau ba a gaban makaho mai neman gaskiya ba.
  2. Daraja da muhimmancin Alƙur'ani mai girma.
  3. Kafirci da rashin godiyar ɗan adam ga ni'imomin Allah.
  4. Bayyana wani ɓangare na ni'imomin Allah don motsa godiyar ɗan adam.
  5. Nuni ga wasu sassa masu girgiza na al'amuran alƙiyama da makomar muminai da kafirai a wannan rana.[5]

Sababin Sauka

A game da dalilin saukar wannan sura, akwai ra'ayoyi guda biyu mabambanta tsakanin malaman tafsiri:

  1. Malaman tafsiri na Ahlus-Sunna sun ruwaito cewa wasu daga cikin shugabannin Ƙuraishawa suna wurin Annabi (S.A.W), kuma Annabi yana kiransu zuwa Musulunci yana fatan ya shafi zukatansu. A wannan lokacin, Abdullahi Bin Ummi Maktum wanda makaho ne kuma a fili matalauci ne ya shigo majalisa, ya nemi Annabi ya karanta masa wasu ayoyin Alƙur'ani kuma ya koya masa, kuma ya ci gaba da maimaita maganarsa. Ya katse maganar Annabi har sai da Annabi ya ji haushi, kuma alamun ɓacin rai sun bayyana a fuskarsa, kuma a cikin zuciyarsa ya ce: "Waɗannan shugabannin Larabawa za su ce mabiyan Muhammad makafi ne da bayi." Don haka ya kau da kai daga Abdullahi, ya ci gaba da magana da wannan rukunin. Sai waɗannan ayoyin alƙur'ani suka sauka, suka tsawata wa Annabi. Bayan haka, Annabi (S.A.W) ya kasance yana girmama Abdullahi, kuma yana cewa: "Maraba da wanda Ubangijina ya tsawata mani saboda shi.[7]
  2. Malaman tafsiri na Shi'a sun ruwaito cewa waɗannan ayoyin sun sauka ne game da wani mutum daga Banu Umayya wanda ke zaune kusa da Annabi (S.A.W). A wannan lokacin, Abdullahi Bin Ummi Maktum ya shigo, kuma da zarar mutumin ya gan shi, sai ya tattare kansa, kamar yana tsoron kada ya gurɓata, kuma ya turɓune fuska ya kau da kai. Sai Allah ya tsawata masa a cikin waɗannan ayoyin. Wannan dalilin saukar an ruwaito shi ne a cikin hadisi daga Imam Sadiƙ (A.S).[8]

Yawancin malaman Shi'a, ciki har da Sayyid Murtada da Allama Ɗabaɗaba'i, sun ɗauki dalilin saukar na farko a matsayin kuskure. Allama Ɗabaɗaba'i ya yi imanin cewa ayoyin wannan sura ba su da hujja bayyananniya cewa wanda aka tsawata shi ne Annabi (S.A.W), a'a, akwai shaidun da ke nuna cewa mutumin wani ne daban; kamar cewa Annabi (S.A.W) ba ya nuna murtuke fuska ko ga kafirai, balle ga muminai. Har ila yau, Allah a cikin Suratul Ƙalam wadda ta sauka kafin Suratu Abasa, ya yaba da halin Annabi da ya ce: "Kuma lalle ne kai, haƙiƙa, kana kan ɗabi'a mai girma." (Suratul Ƙalam aya ta 4). Haka kuma, a cikin ayoyi da yawa da suka gabata, an umurci Annabi da ya kasance mai tawali'u ga muminai kuma kada ya kula da ƙawancen duniya. [Tsokaci 1] Bugu da ƙari, murtuke fuska ga faƙirai abu ne mai banƙyama a hankali kuma ba zai yiwu ya faru daga Annabi ba.[9] Tafsiri kuma yana da muƙaddimai da ƙa'idodi na gaba ɗaya waɗanda a duk inda muka yi shakka, sai mu koma ga waɗannan ƙa'idodin gaba ɗaya. Gab aɗaya, ƙa'idar da ke cikin kowane ilimi tana nan don wannan dalili.

Larurar Kiyaye Martabar Annabi A Cikin Tafsiri

Abdullahi Jawadi Amoli, malamin tafsiri na Shi'a, ya yi imanin cewa tafsiri kamar sauran ilimomi ne yana da ƙa'idoji na gaba ɗaya waɗanda ba za a iya keɓance su ba, kuma ayar "Kuma lalle ne kai, haƙiƙa, kana kan ɗabi'a girma" tana ɗaya daga cikinsu. Halin haske na Annabi (S.A.W) wanda aka yaba da girmansa, ƙa'ida ce da ba za a iya keɓance ta ba; saboda haka, duk inda a cikin tafsirin Alƙur'ani daga farko zuwa ƙarshe muka yi shakka game da komawar lamiri ga wanda ake magana ko wanda ba a gabansa ba, ko kuma wani wuri, muna da yaƙini cewa wannan aibi ba zai koma ga Annabi ba, domin wanda yake kan ɗabi'a da take girma, ba zai iya barin matalauci ba ya fifita mai arziƙi kamar Abu Sufyan ba.[10]

Jawadi Amoli, marubucin tafsirin Tasnim, ya kuma yi imani da cewa dole ne a yi taka-tsan-tsan wajen tafsirin Alƙur'ani bisa ma'auni masu daidai waɗanda suka dace da martabar Annabi da Imamai. Ya ce: a cikin tafsiri, mutum ba wai kawai ya kula da komawar lamiri ba, amma ya kamata a san Annabi yadda Alƙur'ani da addini suka gabatar da shi; dole ne Annabi ya zo a hannun malaman tafsiri ta yadda ba kowa ba sai Ali (A.S) zai iya zama a matsayinsa. Idan aka gabatar da shi kamar wani malami na yau da kullum, to, ga ma'abocin Saƙifa ma zai dace. Mutane da yawa sun yi haka, domin da zarar sun kasa hawa zuwa matsayinsa, sai suke saukar da shi don su iya zama a matsayinsa... A imanin wannan malamin tafsiri, dole ne a fassara Alƙur'ani ta yadda girmar Annabi (S.A.W) ya kasance a kiyaye; ba na samaniya su rage ba, kuma ba na duniya su tsawaita harshensu ba. Ko da lamiri (Ya ɗaure fuska) bai koma ga Annabi ba, ko kuma idan ya koma, to dole ne a fassara shi bisa wannan hadisin da Imamai suka faɗa: Inn al-Qur’ana nazala jami’uhu ala ma’na: iyyaki a’ni wa isma’i ya jarah. (Lalle ne Alƙur'ani duka ya sauka ne a kan ma'anar Ina nufin ke ne, ki saurara ya maƙwabciya). Wannan shi ne irin misalin da ya shahara a cikin Larabawa, wanda mu ma a Farisa muke cewa: "Ina gaya wa kofa don bango ya ji." Idan Lalle ka yi shirki, haka yake, idan ya daure fuska kuma ya juya baya, haka yake; ma'ana: ina gaya wa kofa don bango ya ji; domin Annabi shi ne ainihin wanda ake yi wa magana.[11]

Shahararrun Ayoyi

  • Sai mutum ya dubi abincinsa (Aya ta 24)

A cikin tafsirin wannan aya an ambata cewa ma'anar "dubawa" ita ce da hankali da tunani.[12] Tunani game da hanyar da abincin ya zo, da kuma ko ya fito ne daga halal ko haram?[13] A cikin wasu ruwayoyi an ambata cewa ma'anar "abinci" a nan shi ne ilimi da sani, wanda mutum ya dubi ta inda yake karɓarsa.[14]

  • Ranar da mutum zai gudu daga ɗan uwansa, da uwarsa, da ubansa, da matarsa, da ƴaƴansa... (Ayoyi 34-37)

A cikin tafsirai an ambata cewa waɗannan ayoyin suna nuna tsananin alƙiyama[15] da tsoro da firgicin mahshar wanda a lokacin mutum ba wai kawai ya manta da danginsa ba, har ma yana gudu daga gare su.[16] Allama Ɗabaɗaba'i ya bayyana dalilin gudun mutum daga danginsa a ranar alƙiyama a matsayin tsananin wahalhalu da matsalolin wannan rana, wanda ke hana mutum tunanin komai sai dai kuɓutar da kansa, kamar yadda aya ta 37 ta tabbatar da hakan: A wannan rana kowane mutum yana da wani al'amari da zai shagaltar da shi.[17]

Wasu malaman tafsiri sun ambaci dalilai na gudun a ranar alƙiyama kamar: yana gudu don kada ɗan uwansa ya nemi haƙƙinsa ya kama shi, yana gudu don kada a neme shi da wani buƙata, yana gudu don kada mutane su ga abun kunyarsa, yana gudu don ya cim ma aikinsa kuma a gaggauta bayyana wajibinsa.[18]

Waɗannan abubuwan suna faruwa ne bayan ƙara mai tsanani da ke kurmace kunnuwa, wannan ƙara ita ce busa ta biyu ta Israfil lokacin da ya busa ƙaho, kuma kalmar "Al-Sakkhatu" a aya ta 33 ta nuna hakan.[19] Amirul Mu'minina Ali (A.S) a cikin munajatinsa a Masallacin Kufa ya karanta waɗannan ayoyin kuma yana neman tsira daga Allah a wannan rana.[20]

Falaloli Da Siffofi

Babban labari: Falalolin Surori

Game da falalar karatun wannan sura, an ruwaito daga Annabi (S.A.W) cewa: Duk wanda ya karanta Suratu Abasa, a ranar alƙiyama zai zo yana farin ciki da murmushi."[21] Kuma daga Imam Sadiƙ (A.S) an ruwaito cewa: Zai kasance a cikin Aljanna a ƙarƙashin tutar (rahama) da inuwar Allah, kuma zai sami darajar Allah, kuma wannan abu ne mai sauƙi ga Allah."[22] Har ila yau, daga wannan Imami an ruwaito cewa: Duk wanda ya karanta wannan sura a lokacin da ake ruwan sama, Allah zai gafarta masa zunubbansa gwargwadon adadin ɗigon ruwan sama."[23] A cikin wasu ruwayoyi, an ambaci wasu fa'idodi na karatun wannan sura kamar tsaron matafiya daga haɗari[24] da samun abin da ya ɓace.[25]

Bayanin kula

  1. ↑ Daneshname-ye Qur’an wa Qur’an-pazhuhi, juzu’i na 2, shafi na 1261.
  2. ↑ Ma’arifat, Amuzeshe Ulume Qur’an, juzu’i na 1, shafi na 166.
  3. ↑ Daneshname-ye Qur’an wa Qur’an-pazhuhi, juzu’i na 2, shafi na 1261.
  4. ↑ Ɗabaɗaba’i, Al-Mizan, juzu’i na 20, shafi na 199.
  5. ↑ Makarim Shirazi, Tafsir Namuna, juzu’i na 26, shafi na 121.
  6. ↑ Khamegar, Muhammad, Sakhtar-e Suwareh-ye Qur'an-e Karim, Cibiyar Al'adu ta Kur'ani da Itrata ta Nuruth-Thaqalayn ce ta shirya, Qum, Bugun Nashra, buga na 1..
  7. ↑ Ɗabari, Jami’ul-Bayan fi Tafsiri al-Qur’an, juzu’i na 30, shafi na 33; Tafsir Razi, juzu’i na 31, shafi na 53.
  8. ↑ Ɗabrisi, Majma’ul-Bayan, juzu’i na 10, shafi na 664; Ɗusi, At-Tibyan, juzu’i na 10, shafi na 269.
  9. ↑ Ɗabaɗaba’i, Al-Mizan, juzu’i na 20, shafi na 203.
  10. ↑ https://javadi.esra.ir/fa/w/تفسیر-سوره-عبس-جلسه-1-1398/09/09-
  11. ↑ https://javadi.esra.ir/fa/w/تفسیر-سوره-عبس-جلسه-7-1398/09/18-
  12. ↑ Makarim Shirazi, Tafsir Namuna, juzu’i na 26, shafi na 145.
  13. ↑ Makarim Shirazi, Tafsir Namuna, juzu’i na 26, shafi na 145.
  14. ↑ Bahrani, al-Burhan, juzu’i na 5, shafi na 584.
  15. ↑ Ɗabaɗaba’i, Al-Mizan, juzu’i na 20, shafi na 210.
  16. ↑ Makarim Shirazi, Tafsir Namuna, juzu’i na 26, shafuka na 157–158.
  17. ↑ Ɗabaɗaba’i, Al-Mizan, juzu’i na 20, shafi na 210.
  18. ↑ Qara’ati, Tafsir Nur, juzu’i na 10, shafi na 390.
  19. ↑ Makarim Shirazi, Tafsir Namuna, juzu’i na 26, shafi na 157; Ɗabaɗaba’i, Al-Mizan, juzu’i na 20, shafi na 210.
  20. ↑ Mafatihul-Jinan, Babi na Uku, Falalar Masallacin Kufa da ayyukansa, Munajatin Amirul Muminin, shafi na 576.
  21. ↑ Ɗabrisi, Majma’ul-Bayan, juzu’i na 10, shafi na 661.
  22. ↑ Shaik Saduƙ, Sawabul A’amal, shafi na 121.
  23. ↑ Nuri, Mustadrakul Wasa’il, juzu’i na 6, shafi na 210.
  24. ↑ Bahrani, al-Burhan, juzu’i na 5, shafi na 581.
  25. ↑ Kaf’ami, Misbah, shafi na 182.

Tsokaci

  1. ↑ Misali: Ka yi gargaɗi ga ƴan uwanka na kusa, kuma ka sassauta fikafikanka ga muminan da suke bin ka. (Suratush-Shu’ara, ayoyi na 214–215). Kada ka ɗaga idanunka zuwa ga ni’imomin da Muka ba wasu daga cikinsu (kafirai), kuma kada ka yi baƙin ciki saboda abin da suke da shi, kuma ka sassauta fikafikanka ga muminai (Suratul Hijr, aya ta 88).

Nassoshi

  • Da'irat al-Ma'arif al-Qur'an wa al-Qur'an Pazhuhi, juzu'i na 2, ƙoƙarin Baha'ud-Din Khurramshahi, Tehran, Dustan-Nahid, 1377Sh.
  • Qur'an Kareem, Tarjame Muhammad Mahdi Fuladwand, Tehran, Dar al-Qur'an al-Karim, 1418H./1376Sh.
  • Bahrani, Hashim Bin Sulaiman, Al-Burhan fi Tafsir al-Qur'an, Qum, Cibiyar Al-Bi'tha, buga na farko, 1415H.
  • Kaf'ami, Ibrahim ibn Ali, Al-Misbah li al-Kaf'ami, Qum, Muhibbin, 1423H.
  • Ma'rifat, Muhammad Hadi, Amuzeshe Ulume Qur'an, ba tare da wuri ba, Cibiyar Bugawa da WatsawaSazimane Tabligate Islami, buga na farko, 1371Sh.
  • Makarm Shirazi, Nasir, Tafsir Namuna, Tehran, Dar al-Kutub al-Islamiyya, buga na goma, 1371 A.H.
  • Nuri, Mirza Husain, Mustadrak al-Wasa'il, Beirut, Cibiyar Ahl al-Bayt don Iyakar Al'adu, 1408H.
  • Sheikh Saduƙ, Muhammad Bin Ali, Sawab al-A'mal wa 'Iƙab al-A'amal, bincike: Sadiƙ Hassan Zadeh, Tehran, Armaghan-e Tuba, 1382Sh.
  • Ɗabaɗaba'i, Sayyid Muhammad Husain, Al-Mizan fi Tafsir al-Qur'an, Beirut, Cibiyar Al-Ala'miyya Lil Matbu'at, buga na biyu, 1974M.
  • Ɗabrisi, Fadl ibn Hasan, Majma' al-Bayan fi Tafsir al-Qur'an, Tehran, Nasir Khusraw, buga na uku, 1372Sh.
  • Ƙummi, Sheikh Abbas, Mafatih al-Jinan, Qum, Bugawar Cibiyar Ansariyan, 1382 A.H.
  • Ƙara'ati, Muhsin, Tafsir Nur, Cibiyar Al'adu ta Darussa daga Alƙur'ani, Tehran, buga na goma sha ɗaya, 1383Sh.
  • تفسیر-سوره-عبس-جلسه 1 (Tafsirin suratu Abasa majalisi na 1), Juma’a, 29 ga Nuwamba, 2019M, ranar ziyara: 22 Agusta 2026M.
  • تفسیر-سوره-عبس-جلسه -7-1398/09/18, (Tafsirin suratu Abasa majalisi na 7), ranar shigarwa: Juma’a, 29 ga Nuwamba, 2019M, ranar ziyara: 22 Agusta 2026M.
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