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Daƙiƙa:Suratul Ali Imran

Ƙara hanyoyin mahaɗar
Daga wikishia
Suratul Ali Imran
Baƙara
Suratul Baƙara
Suratul Ali Imran
Nisa'i
Suratul Nisa'i
Lambar Sura3
Juzu'i3 da 4
Jerantuwa Ta Sauka89
Adadin Ayoyi200
Adadin Kalmomi3508
Adadin Haruffa14984
Makkiya/MadaniyyaMadaniyya


Fassara: Allah ya sani ku baki sani ba, Aya ta 66 ta Suratu Ali Imran, cikin rubutun Sulusi.

Suratu Ali Imran ita ce sura ta uku, kuma tana daga cikin surorin da suka sauka a Madina, kuma tana cikin juzu'i na uku da na huɗu. An sanya mata suna Alu Imran ne saboda an ambaci sunan Imran, (Mahaifin Maryam A.S), da iyalansa a cikinta. Babban abin da Suratu Ali Imran ta ƙunsa shi ne kira ga muminai da su haɗa kai kuma su yi haƙuri a gaban maƙiyan Musulunci. A cikin wannan sura an yi magana kan Tauhidi, siffofin Allah, Tashin Alƙiyama, jihadi, umarni da kyakkyawan aiki da hani daga mummunan aiki, soyayya da biyayya ga Allah da Manzonsa, barrancewa maƙiyan Allah, da Hajji. Haka kuma an ba da labarin tarihin wasu Annabawa kamar Adam, Nuhu, Ibrahim, Musa da Isa, da kuma labarin Sayyida Maryam, tare da darussan da ake iya ɗauka daga Yaƙin Uhudu da Yaƙin Badar.

Daga cikin shahararrun ayoyin Suratu Ali Imran akwai Ayar I'itisam, ayoyin Muhkamat da Mutashabihi, danne fushi, Mubahala, da kuma ayoyin Rabbana. Haka kuma, akwai ayoyi da dama a cikin wannan sura waɗanda suka ƙunshi hukunce-hukuncen fiƙihu.

Game da falalar karatun wannan sura, an ruwaito cewa duk wanda ya karanta Suratu Ali Imran, Allah zai ba shi kariya ga kowace aya daga cikinta domin ya tsallaka gada ta Jahannama.

Gabatarwa

An sanya wa wannan sura suna Alu Imran saboda kalmar Imran ta zo a cikin ayoyi biyu na wannan sura. A aya ta 33, an ambaci iyalan Imran da sunan Alu Imran, yayin da a aya ta 35 aka ambaci Imran, mahaifin Sayyida Maryam (A.S).[1] Wani suna na daban na wannan sura shi ne Ɗayyiba, ma'ana mai tsarki kuma tsarkakakke daga ƙazanta da zarge-zarge; wannan yana nuni da tsarkin Maryam daga zunubai da zarge-zarge.[2] An kuma kira Suratul Baƙara da Suratu Ali Imran da sunan Zahrawan.[3] A cikin wata ruwaya, Imam Ali (A.S) ya kira Suratul Baƙara da Suratu Ali Imran da sunan Jamalul Alƙur'ani, wato kyawun Alƙur'ani.[Tsokaci 1][4]

Wurin da aka saukar da ita da tsarin saukarta Suratu Ali Imran tana daga cikin surorin Madaniyya, kuma a tsarin saukar surorin Alƙur'ani ita ce sura ta 89 da aka saukar wa Annabi (S.A.W). A tsarin da ake da shi a cikin Mus'haf, ita ce sura ta uku, kuma tana cikin juzu'i na uku da na huɗu na Alƙur'ani.[5]

Adadin ayoyi da sauran siffofinta

Suratu Ali Imran tana da ayoyi 200, kalmomi 3508, da haruffa 14984. Ita ce sura ta biyu cikin surorin da suka fara da haruffan muƙaɗɗa'a, kuma tana farawa da haruffan muƙaɗɗa'a misalin Alif Lam Mim (الم).[6] Bayan Suratul Baƙara da Suratun Nisa'i, ita ce sura ta uku mafi tsawo a Alƙur'ani, kuma tana ƙunshe da kusan juzu'i ɗaya da rabi na Alƙur'ani. Ana kuma lissafa ta cikin Sab'u Ɗiwal, wato surori bakwai mafi tsawo.[7] Ita da Suratul Baƙara tare ana kiransu Zahrawan.[8]

A cewar wasu malaman tafsiri, an saukar da wannan sura a lokacin Yaƙin Badar da Yaƙin Uhudu, wato a shekaru ta biyu da ta uku bayan hijira. Don haka, tana nuna wani muhimmin lokaci mai matuƙar muhimmanci a tarihin rayuwar Musulmi a farkon Musulunci.[9]

Abun Ciki

Allama Ɗabaɗaba'i ya bayyana cewa babban manufar Suratu Ali Imran ita ce kira ga muminai zuwa ga haɗin kai, haƙuri da dagewa a gaban maƙiyan Musulunci. A cewarsa, wannan sura tana umartar Musulmi da su riƙa yin wa juna wasiyyar haƙuri; sannan domin kuɓutar da su daga shakku a cikin addini da waswasin Shaiɗan, tana tunasar da su gaskiyar addini.[10] Tafsir Namuna ya taƙaita abubuwan da Suratu Ali Imran ta ƙunsa kamar haka:

Labarai Da Ruwayoyin Tarihi

Wasu daga cikin labarai da ruwayoyin tarihi da Suratu Ali Imran ta ƙunsa sun haɗa da:

Sababin Saukar Wasu Ayoyi

Kusan ayoyi 50 na Suratu Ali Imran suna da sababin saukar aya.[12] Ga wasu daga cikinsu da za a ambata a ci gaba:

Tattaunawar Kiristocin Najran Da Annabi (S.A.W)

Ɗabrisi ya ruwaito a cikin Tafsir Majma'ul-Bayan, daga Rabi'u Bin Anas, cewa ayoyi 80 na farko na Suratu Ali Imran sun sauka ne game da wasu daga cikin Kiristocin Najran, waɗanda manyan shugabanninsu uku, masu suna "Aƙib", "Aiham" da "Abu Harisa Bin Alƙama", suka jagoranta. Sun zo Madina domin tattaunawa da Annabin Musulunci (S.A.W). Bisa wannan ruwaya, sun shiga wurin Annabi bayan sallar La'asar, kuma bayan tattaunawa tsakaninsu game da Musulunci da Sayyidina Almasihu (A.S), suka kasa samun amsar da za su bayar ga hujjojin Annabi, sai suka yi shiru. Bayan kammala wannan tattaunawa, ayoyi fiye da tamanin na farkon Suratu Ali Imran suka sauka.[13][Tsokaci 2]

Halakar Yahudawa da Mushrikai

Game da sababin saukar aya ta 12 ta Suratu Ali Imran, wato: Ka ce wa waɗanda suka kafirta: Ba da jimawa ba za a rinjaye ku, sannan a tattara ku zuwa Jahannama, kuma tir da wannan wurin kwanciya. An ruwaito cewa lokacin da Musulmi suka yi nasara a Yaƙin Badar, Yahudawan Madina suka ce: Wannan shi ne Annabin da aka yi bushara da zuwansa a cikin Attaura, saboda haka wajibi ne mu yi imani da shi. Amma wasu daga cikinsu suka ce: Ku jira mu ga sakamakon yaƙinsa na gaba.

A lokacin da Musulmi suka sha kashi a Yaƙin Uhudu, Yahudawan suka shiga cikin shakku. Sai Ka'ab Bin Ashraf tare da wasu Yahudawa suka tafi Makka, inda suka yi yarjejeniya da Abu Sufyan domin yin wani mataki na haɗin gwiwa a kan Musulmi. Sai wannan aya ta sauka tana yin Allah-wadai da abin da suka aikata, da kuma abin da mushrikai suka aikata.[14]

Mubala

An danganta saukar Ayar Mubahala da wasu limaman Kirista guda biyu masu suna Aƙib da Sayyid, tare da wata tawaga daga Kiristocin Najran, waɗanda suka zo wurin Annabi (S.A.W). Bayan tattaunawa da Annabi, ba su musulunta ba, sai aka yanke shawarar cewa washegari kowanne ɓangare zai yi wa ɗayan la'ana, domin wanda yake maƙaryaci ya fuskanci azabar Allah. Washegari, Annabin Musulunci ya fito zuwa fili domin yin Mubahala, tare da Hassan, Husaini, Faɗima da Ali. Lokacin da Kiristocin suka ga wannan yanayi, sai suka ƙi amincewa da Mubahala, suka yi yarjejeniya da Annabi kan biyan jiziya. A cikin ruwayoyi an ambata cewa Annabi (S.A.W) ya ce: da sun amince da Mubahala, da dukan filin ya cika da wutar azaba.[15]

Imanin Yahudawa Da Kuma Riddarsu

Game da saukar aya ta 72 ta Suratu Ali Imran: Wasu daga cikin ma'abota littafi suka ce: Ku yi imani da abin da aka saukar wa muminai a farkon yini, sannan ku kafirce masa a ƙarshensa, ko wataƙila za su koma daga addininsu. An ruwaito cewa wasu Yahudawa goma sha biyu daga Yahudawan Khaibar sun shirya wata dabara domin sanya Musulmi cikin shakku game da Musulunci. Sun yanke shawarar cewa a farkon yini za su nuna kamar sun yi imani da addinin Muhammad (S.A.W), sannan a ƙarshen yini su koma daga Musulunci, suna cewa: Bayan mun nazarci Alƙur'ani kuma muka tuntubi malamanmu, mun tabbatar da cewa Musulunci ƙarya ne, kuma Muhammad maƙaryaci ne.

Manufarsu ita ce Sahabban Muhammad, da yake ganin su a matsayin mutanen Littafi da masu ilimi, su shiga cikin shakku game da addininsu, har su koma addinin Yahudanci. Sai Allah Ya saukar da wannan aya domin Ya sanar da Annabi (S.A.W) da Musulmi game da wannan makircin nasu.[16]

Shahararrun Ayoyi

Akwai ayoyi da dama a cikin Suratu Ali Imran da suka shahara, daga cikinsu akwai aya ta 7, wadda ake kira Muhkam da Mutashabihu; aya ta 26, wadda ake kira Ayar Mulki; aya ta 61, wadda ake kira Ayar Mubahala; da aya ta 103, wadda ake kira Ayar I'itisam. Waɗannan suna daga cikin shahararrun ayoyin wannan sura.

Ayoyi Muhkamat Da Mutashabihu

Babban labari: Muhkamat Da Mutashabihu

Shi ne Wanda Ya saukar maka da wannan Littafi (Alƙur'ani). Wasu daga cikinsa ayoyi ne bayyanannu (Muhkam), su ne tushen Littafin; wasu kuma Mutashabihat ne, wato ayoyin da suke da ma'anoni masu kama da juna kuma suke buƙatar tawili.

Wannan aya tana magana ne game da wani rukuni na ayoyin Alƙur'ani da ake kira Mutashabihat, wato ayoyin da ma'anarsu ba ta bayyana kai tsaye ga kowa ba, kuma masu karkatacciyar fahimta kan iya amfani da su wajen tabbatar da ra'ayoyinsu.

A cewar Nasir Makarim Shirazi, dalilin kasancewar irin waɗannan ayoyi a cikin Alƙur'ani shi ne cewa wasu batutuwan da ayoyin suke magana a kansu suna da zurfi sosai, ko kuma suna magana ne game da al'amuran da suka fi ƙarfin fahimtar ɗan Adam kai tsaye, kamar Al'amarin Gaibi, ranar tashin ƙiyama da siffofin Allah.[17] Tun zamanin farko, an yi doguwar muhawara a cikin tafsiri da ilimomin Alƙur'ani game da ma'anar Mutashabihat da kuma misalan ayoyin da suka shiga wannan rukuni. Har ma an rubuta risaloli da littattafai na musamman da suka tattauna wannan batu.[18]

Ayar Dinul Haƙƙi (Addinin Gaskiya)

Lalle, addini a wurin Allah shi ne Musulunci. Allama Ɗabaɗaba'i ya bayyana cewa ma'anar kalmar Musulunci a cikin wannan aya ita ce ma'anarta ta asali ta harshe, wato miƙa wuya da sallamawa ga Allah. Wannan yana nuna cewa haƙiƙanin dukkan addinan Allah abu guda ne, wato miƙa wuya ga Allah da yi masa biyayya. A ra'ayinsa, babu saɓani tsakanin addinan tauhidi; bambancin da yake tsakaninsu ya ta'allaka ne da matsayin kamala da rashi na kowannensu.[19] Haka kuma, Tafsir Namuna ya fassara kalmar Musulunci da ma'anar miƙa wuya, kuma ya bayyana cewa addinin gaskiya a gaban Allah shi ne miƙa wuya ga umarninsa. Saboda haka, ana kiran addinin Annabin Musulunci (S.A.W) da Musulunci ne saboda shi ne na ƙarshe kuma mafi girman addinan Allah; amma ta wani ɓangaren, dukkan addinan Allah ana iya kiran su Musulunci, domin asalinsu duka shi ne miƙa wuya ga Allah.[20]

Ayar Mulki

Babban labari: Ayar Mulki

Ka ce: Ya Allah, Mamallakin mulki! Kana ba da mulki ga wanda Ka so, kuma Kana karɓe mulki daga wanda Ka so. Kana ɗaukaka wanda Ka so, kuma Kana ƙasƙantar da wanda Ka so. Dukkan alheri yana hannunka, kuma Lalle Kai Mai iko ne a kan komai.

An bayyana mallakar Allah a cikin wannan aya a matsayin alamar ikonSa, domin Allah Yana sarrafa mulkinSa yadda Ya so.[21] Malaman tafsiri sun bayyana cewa ma'anar Kana ba da mulki ga wanda Ka so tana nuni da Musulman farko waɗanda suka amsa kiran Musulunci kuma suka aikata shi; Allah Ya ba su iko, mulki da ɗaukaka. Haka kuma, Kana karɓe mulki daga wanda Ka so tana nuni da mushrikai, Rumawa da Iraniyawa, waɗanda saboda kafircinsu Allah Ya kawar da ikonsu kuma Ya karɓe musu ɗaukakarsu.[22] Saboda haka, kwace iko daga hannun masu ƙarfi da ba shi ga masu rauni an ɗauke shi a matsayin wata alama daga cikin alamomin ikon Allah.[23]

Ayar Mihrab

Saboda haka, Ubangijinta Ya karɓe ta da kyakkyawar karɓa, kuma Ya kyautata tarbiyyarta, sannan Ya sanya Zakariyya ya zama mai kula da ita. Duk lokacin da Zakariyya ya shiga wurinta a cikin ɗakin ibada, sai ya tarar da wani abinci a wurinta. Sai ya ce: Ya Maryam! Daga ina wannan ya zo miki?' Ta ce: Daga wurin Allah ne. Lalle Allah Yana azurta wanda Ya so ba tare da iyaka ba.

Wasu daga cikin darussan da malaman tafsiri suka fahimta daga wannan aya sun haɗa da: ibada ba ta taƙaitu ga wani lokaci na musamman ba; wajabcin kulawa, sa ido da bincike wajen kula da wanda aka ɗauki nauyin tarbiyyarsa; samun halal da tsarkakakken arziki ta hanyar ibada; yiwuwar mace ta kai ga babban matsayi na ci gaban ruhaniya har ta kai ga abin mamaki ga Annabin Allah; Allah na iya ba da arziki ba tare da dogaro da sababbin hanyoyin zahiri ba; da kuma halaccin tattaunawar mace da namiji wanda ba muharraminta ba, idan yanayi da wurin tattaunawar sun kasance masu kyau da tsaro.[24]

Wannan sashe na aya ta 37 ta Suratu Ali Imran, Kullama dakhala alaiha Zakariyyal-mihrab, wato Duk lokacin da Zakariyya ya shiga wurin ibadar Maryam, saboda kalmar mihrab da ke cikinsa, an rubuta shi a cikin mihraban masallatai da dama. Sai dai wannan sashe shi kaɗai bai isa ya ba da cikakkiyar ma'ana ba, domin yana iya kasancewa da ɗan rashin bayyana ma'ana.[Akwai buƙatar kawo madogara]

Husaini Shah Abdul-Azimi, a cikin Tafsir Isna Ashari, ya naƙalto daga Sheikh Izzuddin Abdus-Salam Shafi'i, a cikin risalarsa Madhul-Khulafa, cewa: Babu wadda ta fi Maryam kyau da daraja kamar Faɗima Zahra, wadda tun tana cikin mahaifiyarta take magana da ita, kuma tana sanya mata nishaɗi a lokacin da take ita kaɗai. Khadija ta ɓoye wannan magana daga Annabi (S.A.W) Wata rana Annabi ya ji wannan magana, sai ya tambaye ta: Wa kike magana da shi? Ta ce: Ina magana da wannan jaririn da ke cikina, kuma shi ne yake sanya mini nishaɗi. Sai Annabi ya ce: Ya Khadija, ki yi farin ciki, domin ita mace ce. Za ta kasance daga zuriyar da take da tsarki da albarka, kuma nan ba da jimawa ba Allah zai sanya daga zuriyarta shugabanni a bayan ƙasa bayan ƙarshen wahayi.[25] A wasu ruwayoyi, an danganta wannan aya da matsayin Sayyida Faɗima, saboda an kasance ana saukar mata da abinci da ƴaƴan itatuwa na Aljanna a cikin mihrabinta na ibada. [26]

Ayar Mubahala

Ayar Mubahala

Babban labari: Ayar Mubahala

Saboda haka, bayan ilimin da ya zo maka, duk wanda ya yi gardama da kai game da shi, ka ce masa: Ku zo, mu kira ƴaƴanmu da ƴaƴanku, matanmu da matanku, da kawunanmu da kawunanku, sannan mu roƙi Allah da tawali'u, mu sanya la'anar Allah a kan maƙaryata.

Malaman ƙungiyioyin Musulunci daban-daban sun tattauna game da Ayar Mubahala a cikin rubuce-rubucensu na ilimin Kalam, Tafsiri, tarihi da fiƙihu.[27] Malaman tafsirin Shi'a da wasu daga cikin masu tafsirin Ahlus-Sunna sun ɗauki wannan aya a matsayin ɗaya daga cikin falalolin Imam Ali (A.S), Sayyida Faɗima (S) da Ahlul-Baiti (A.S).[28] A cikin wannan aya, an bayyana Imam Ali (A.S) a matsayin wanda yake matsayin ran Annabi (S.A.W) da kansa.[29] Imam Rida (A.S) ya bayyana wannan aya a matsayin mafi girman falalar Imam Ali (A.S) a cikin Alƙur'ani.[30] Haka kuma, Jarullahi Zamakhshari, ɗaya daga cikin fitattun malaman Ahlus-Sunna, ya ɗauki Ayar Mubahala a matsayin hujja mafi ƙarfi kan falala da fifikon As'habul Kisa'i.[31]

Ayar Infaƙi

Ba za ku sami kyautatawa ta gaskiya ba har sai kun ciyar da abin da kuke so. Kuma duk wani abu da kuka kashe, to lalle Allah Masani ne game da shi..

An fassara kalmar "Birr" a cikin wannan aya da ma'anar alheri mai faɗi da yalwa, wanda ya haɗa da al'amuran imani da ayyuka.[32] An kuma bayyana misalansa da Aljanna, taƙawa, kasancewa cikin salihai,[33] imani da aiki nagari.[34] Wannan aya tana bayyana ciyarwa daga cikin dukiyar da mutum yake so a matsayin ɗaya daga cikin sharuɗɗan kaiwa ga matsayin mutanen kirki.[35]

A ra'ayin Allama Ɗabaɗaba'i, muhimmancin ciyar da abin da mutum yake so da kuma rawar da hakan yake takawa wajen kai mutum ga matsayin birr da abrar ya samo asali ne daga dabi'ar ɗan Adam ta son tara dukiya. Mutum yana da alaƙa ta zuciya da dukiyarsa, har ya zama kamar dukiyar wani sashe ne na rayuwarsa; ta yadda idan ta rabu da shi, sai ya ji kamar ya rasa wani ɓangare na rayuwarsa. Saboda haka, ciyar da dukiya daga cikin abin da mutum yake so ya fi sauran ibadu kama da raba wani abu mai muhimmanci daga rayuwar mutum, shi ya sa yake da tasiri wajen kai shi ga matsayin birr.[36] A bisa wasu ruwayoyi, abin da ake nufi da ciyar da abin da mutum yake so shi ne biyan haƙƙoƙin kuɗi na Ahlul Baiti (A.S), kamar Khumusi, Anfal da makamantansu. A wasu ruwayoyin kuma, an fassara birr da Ahlul Baiti (A.S);[Tsokaci 3] wato an bayyana irin wannan ciyarwa a matsayin wata hanya ta kaiwa gare su.[37]

Ayar I'itisam, wadda Abdullah Muhammadi Parsa, mai fasahar zane ɗan Shi'a, ya rubuta, 1400Sh.

Ayar Wahda Ko I'itisam

Babban labari: Ayar I'itisam

Ku yi riƙo da igiyar Allah gaba ɗaya, kada ku rarrabu. Ku tuna da ni'imar Allah a kanku, lokacin da kuka kasance maƙiya da juna, sai Ya haɗa zukatanku, saboda falalarSa kuka zama ƴan uwa. Kuma kun kasance a bakin ramin wuta, sai Ya kuɓutar da ku daga gare ta. Haka Allah Yake bayyana muku ayoyinSa, tsammaninku za ku samu shiriya. Malaman tafsiri sun bayyana cewa babban abin da wannan aya take kira zuwa gare shi shi ne haɗin kan Musulmi da yaƙi da duk wani nau'in rarrabuwa a tsakaninsu.[38] Allah Ya bayyana ƴan uwantaka da ƙauna a matsayin hanyar da za ta ceci Musulmi daga bakin ramin halaka. Abin da ake nufi da wuta a nan, a cewar wasu malaman tafsiri, ba wutar Jahannama kai tsaye ba ce, sai dai wutar yaƙi, husuma da dogon ƙiyayya da ta kasance tsakanin ƙabilun Ausu da Khazraj kafin zuwan Musulunci. Da Musulunci ya zo, Allah Ya haɗa zukatansu da ƙauna da ƴan uwa, ta haka Ya kashe wannan wutar ta ƙiyayya.[39]

Ayar Magfira

Ku yi gaggawar neman gafarar Ubangijinku, da Aljanna wadda faɗinta ya kai gwargwadon sammai da ƙasa, wadda aka tanadar wa masu taƙawa.

Allama Ɗabaɗaba'i ya bayyana abubuwa biyu a cikin tafsirin wannan aya. Na farko, kalmar musara'a tana nufin tsananin gaggawa da saurin aikata abu; yin hakan abin yabo ne idan ya shafi ayyukan alheri, amma abin zargi ne idan ya shafi ayyukan sharri. Na biyu, a cikin Alƙur'ani Mai Girma, ana yawan ambaton gafara da Aljanna tare, domin Aljanna gida ce ta tsarki da tsarkakewa, kuma zunubi da ƙazantar saɓo ba sa shiga cikinta. Saboda haka, mai zunubi ba zai iya shiga Aljanna ba sai bayan an tsarkake shi ta hanyar gafara da afuwa.[40] Marubucin Tafsir Al-Furƙan shi ma ya fassara gaggawa wajen neman gafarar Allah a wannan aya da cewa, mutum ya yi ƙoƙari wajen neman hanyoyin samun gafarar Allah waɗanda aka ambata a cikin Littafi da Sunna.[41] A wata ruwaya daga Imam Ali (A.S), an fassara gafara da ke cikin wannan aya da cika farillai.[42]

Ayar Kazmil Gaizi

Babban labari: Danne Fushi

Waɗanda suke ciyarwa a lokacin wadata da lokacin ƙunci, kuma suke danne fushinsu, suna yafewa mutane; kuma Allah yana son masu kyautatawa.

A cikin wannan aya, an bayyana wasu daga cikin siffofin masu taƙawa waɗanda suke neman gafarar Allah, ciki har da danne fushi da sarrafa shi.[43] Wasu ruwayoyi sun nuna cewa matakai uku da aka ambata game da masu taƙawa suna zuwa ne a jere: Mataki na farko: danne fushi, idan wani ya yi wa mutum abin da bai dace ba, sai ya danne fushinsa, ya hana kansa ɗaukar fansa ko cutar da wanda ya ɓata masa rai. Mataki na biyu: Gafartawa (Al'afwu) bayan ya kame fushinsa, sai ya yafe wa wanda ya yi masa laifi. Mataki na uku: Kyautatawa ya wuce gafartawa har ya kyautata wa wanda ya yi masa laifin. Wannan shi ne mafi girman matakin, domin Allah Ya ce: Kuma Allah yana son masu kyautatawa. An kawo wata ruiwaya daga Imam Sajjad (A.S): Wata rana wani bawansa ya zubar da wani akwati daga hannunsa, har ya ji wa Imam rauni. Da ya lura Imam yana kallonsa, sai ya karanta farkon ayar: وَالْكَاظِمِينَ الْغَيْظَ masu danne fushi. Sai Imam ya ce: Na kame danne fushina. Sai bawan ya ci gaba da karanta: وَالْعَافِينَ عَنِ النَّاسِ masu yafewa mutane. Sai Imam ya ce: Allah Ya yafe maka. Daga nan bawan ya karanta ƙarshen ayar: وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ Allah yana son masu kyautatawa. Sai Imam Sajjad ya ce masa: Tafi, na ƴanta ka saboda Allah.[44]

Aya ta 169 Alu Imran da rubutun NastAliƙ

Ayar Sake Raya Shahidai (169)

Kada ka ɗauka waɗanda aka kashe a tafarkin Allah matattu ne; a'a, suna raye a wurin Ubangijinsu, ana azurta su.

Aya tana magana ne game da matsayin shahidai, tana bayyana cewa suna da wata rayuwa ta musamman bayan mutuwa, kuma suna rayuwa a wurin Ubangijinsu ana ba su arziki.[45] Allama Ɗabaɗaba'i ya bayyana abubuwa biyu a tafsirin wannan aya: Ko da yake ayoyin da suka gabata suna magana ne da dukkan muminai da Musulmi, a wannan aya magana ta karkata zuwa ga Annabi (S.A.W), domin Alƙur'ani yana son bayyana wata gaskiya tare da kawar da wani kuskure, wato ɗaukar shahidai a matsayin matattu. Annabi yana da ƙarfin jure wannan nauyin. Amma duk da cewa shi ne aka yi wa magana kai tsaye, dukkan Musulmi ya kamata su kula da saƙon ayar, kada su ɗauki shahidai a matsayin matattu gaba ɗaya. Ma'anar mutuwa a nan ita ce gushewar fahimta da sani da kuma ikon aikata abu. Amma a ci gaba da wannan aya da aya ta gaba, Allah Ya bayyana shahidai a matsayin masu rai, don haka suna da fahimta da sani. Haka kuma an bayyana cewa ana azurta su kuma suna farin ciki da halin ƴan uwansu da suka rage a bayansu. Wannan yana nuna cewa suna da ikon fahimta da kuma sanin abubuwa. Saboda haka, ɗaukar shahidan da aka kashe a tafarkin Allah a matsayin matattu marasa rai da fahimta, fahimta ce da ba ta dace da abin da ayar ta bayyana ba.[46] Haka kuma, wannan aya tana daga cikin ayoyin da aka rubuta a kan ƙabarin da aka kafa a shekara ta 1395Sh, na Sayyidina Abbas (A.S).[47]

Ayar Rabbana (192-194)

Ya Ubangijinmu! Lalle duk wanda Ka shigar da shi cikin Wuta, to, haƙiƙa Ka wulaƙanta shi. Kuma azzalumai ba su da wasu mataimaka. Ya Ubangijinmu! Mun ji wani mai kira yana kiran zuwa ga imani yana cewa: Ku yi imani da Ubangijinku, sai muka yi imani. Ya Ubangijinmu! Ka gafarta mana zunubanmu, Ka shafe mana munanan ayyukanmu, kuma Ka sa mu mutu muna cikin sahun mutanen kirki. Ya Ubangijinmu! Ka ba mu abin da Ka yi mana alƙawari ta hannun manzanninka, kuma kada Ka wulaƙanta mu a Ranar alƙiyama. Lalle Kai ba Ka saɓa wa alƙawarinka.

Waɗannan ayoyi jerin addu'o'in Alƙur'ani ne waɗanda suka fara da kalmar Rabbana (Ya Ubangijinmu), kuma suna bayyana buƙatun masu hankali da basira ga Ubangijinsu. A cikin aya ta farko, masu hankali sun fi tsoron wulakanci da kunyatawa a gaban Allah fiye da azabar Wuta. Wannan kuwa saboda mutane masu mutunci suna iya jure wahaloli iri-iri domin kare mutuncinsu da martabarsu. Saboda haka, an bayyana wulaƙanci a gaban Allah da bayinsa a Ranar alƙiyama a matsayin ɗaya daga cikin mafi tsananin azabar ranar Lahira.[48]

A aya ta biyu, an fassara mai kira (المنادي) da cewa shi ne Annabi Muhammad (S.A.W), wanda yake kira zuwa ga imani. Muminai sun karɓi kiran Annabi, saboda haka suka cancanci gafarar zunubansu da samun ladan da aka yi musu alƙawari.[49] Allama Ɗabaɗaba'i ya fahimci daga waɗannan ayoyin Rabbana cewa masu hankali da zurfin tunani (Ulul-Albab) sun samu imaninsu da Allah, Annabi, Ranar Lahira, da kuma gaskiyar cewa Allah Ya aiko manzanni ne ta hanyar yin tunani a kan halittar sammai da ƙasa da kuma farkawar halittarsu ta asali.

Amma imaninsu da cikakkun dokoki da koyarwar da Annabi ya zo da su, sun samo shi ne ta hanyar imani da Annabi da mika wuya gare shi. Saboda haka, su mutane ne da suke bin hukuncin fitira, sannan kuma suke mika wuya ga umarnin addini.[50]

Sauran Shahararrun Ayoyi

Ana kuma iya ɗaukar wasu ayoyi daga Suratu Ali Imran a matsayin shahararrun ayoyi, daga cikinsu akwai: Aya ta 3: Tana magana game da gaskata littattafan sama da suka gabata, musamman Attaura da Injila. Aya ta 27: Tana magana game da shigar dare cikin yini da yini cikin dare (Ilaj). Aya ta 144: Tana hana al'umma komawa ga jahiliyya bayan wafatin Annabi (S.A.W). Aya ta 159: Tana bayyana kyawawan halaye da kyakkyawar mu'amalar Annabi (S.A.W.). Aya ta 164: Tana bayyana ni'imar Allah da falalarsa ga muminai. Aya ta 185: Tana bayyana cewa kowane mutum zai ɗanɗani mutuwa. Aya ta 191: Tana magana game da ambaton Allah a kowane hali. Aya ta ƙarshe: Aya ta 200, Aya ta ƙarshe ta Suratu Ali Imran, wato aya ta 200, tana ƙunshe da muhimman bayanai. A cewar Allama Ɗabaɗaba'i, wannan aya ta ƙunshi taƙaitawa, tattarawa da kuma kammalawa ga muhimman batutuwan da aka gabatar a cikin Suratu Ali Imran. Ta ƙunshi ginshiƙai huɗu: Yin haƙuri wajen fuskantar wahaloli, da kuma dagewa wajen yin biyayya ga Allah da nisantar saɓo. Musabara:: Haƙurin al'umma baki ɗaya wajen fuskantar matsaloli. Wato mutane su ƙarfafa juna, su koyi haƙuri daga juna ta hanyar lura da yadda sauran mutane suke jure wa matsaloli da kuma dogaro da juna. Murabaɗa: Ƙulla dangantaka, haɗin kai da haɗin gwiwa a cikin fannoni daban-daban na rayuwar duniya. Tsayawa kan tsoran Allah: Bayan samun dangantaka da haɗin gwiwa a al'amuran duniya, a ci gaba da riƙe taƙawar Allah, domin samun ainihin rabauta da sa'ada.[51]

Ayoyin Hukunce-hukunce

Ayoyin Alƙur'ani waɗanda suke ɗauke da hukuncin shari'a, ko kuma ake amfani da su wajen fitar da hukunce-hukuncen shari'a, ana kiransu Ayatul Ahkam.[52] Malaman fiƙihu sun yi amfani da wasu ayoyi daga Suratu Ali Imran wajen fitar da hukunce-hukuncen fiƙihu. Daga cikin waɗannan ayoyi akwai: Aya ta 90: Game da rashin karɓar tuban mutumin da ya yi ridda bayan ya yi imani sannan ya ƙara kafircewa. Aya ta 97: Game da tsaron mutanen da suke cikin Haramin Makka, da kuma wajabcin Hajji ga wanda yake da ikon yin sa. Aya ta 130: Game da haramcin riba.

Falala Da Siffofi

Babban labari: Falalolin Surori

Ɗabrisi a cikin Tafsir Majma'ul-Bayan ya kawo wata ruwaya daga Annabi (S.A.W) cewa: Duk wanda ya karanta Suratu Ali Imran, Allah zai ba shi, saboda kowace aya daga cikinta, kariya daga ketare gadar Jahannama. A wata ruwaya kuma, ya naƙalto daga Annabi (S.A.W.) cewa: Duk wanda ya karanta Suratu Ali Imran a ranar Juma'a, Allah da mala'iku za su yi masa salati har zuwa lokacin da rana za ta faɗi.[53]

Bayanin kula

  1. ↑ Khorramshah Suratul Ali Imran, shafi'i na 1236.
  2. ↑ Sarmadi, Suratul Ali Imran, shafi'i na 679.
  3. ↑ Khorramshahi, Surar Baƙara, shafi'i na 1236.
  4. ↑ Ghurarul-Hikam, juzu'i na 1, shafi'i na 338, lamba na 34, bugun Darul-Kitab al-Islami, Qum, bugun na biyu.
  5. ↑ Khorramshahi, Suratul Ali Imran, shafuka na 1236.
  6. ↑ Sarmadi, Suratul Ali Imran, shafi'i na 679.
  7. ↑ Khorramshahi, Suratul Ali Imran, shafi'i na 1236.
  8. ↑ Khorramshahi, Suratul Ali Imran, shafi'i na 1236.
  9. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 2, shafi'i na 408.
  10. ↑ Ɗabaɗaba'i, Al-Mizan, juzu'i na 3, shafuka na 5 da 6.
  11. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 2, shafuka na 408 da 409.
  12. ↑ Duba: Wahidi, Asbabun Nuzul al-Qur'an, shafuka na 99–145.
  13. ↑ Ɗabrisi, Majma'ul-Bayan, juzu'i na 2, shafuka na 695–696.
  14. ↑ Ɗabrisi, Majma'ul-Bayan, juzu'i na 2, shafi'i na 706; Wahidi, Asbabun Nuzul al-Qur'an, shafi'i na 100.
  15. ↑ Ɗabrisi, Majma'ul-Bayan, juzu'i na 2, shafi'i na 762; Wahidi, Asbabun Nuzul al-Qur'an, shafi'i na 107.
  16. ↑ Ɗabrisi, Majma'ul-Bayan, juzu'i na 2, shafuka na 773–774; Wahidi, Asbabun Nuzul al-Qur'an, shafi'i na 111.
  17. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 2, shafuka na 432 da 433.
  18. ↑ Rostamizadeh; Khaza'i, Mutashabih wa Muhkam wa Rasikhan fi al-Ilm az Didgah-e Imam Ali (a.s.), 1390, shafi'i na 74.
  19. ↑ Ɗabaɗaba'i, Al-Mizan, juzu'i na 3, shafuka na 120 da 121.
  20. ↑ Makarim Shirazi, Tafsir Namuna, Makarim Shirazi, Tafsirin Namuna, juzu'i na 2, shafuka na 470 da 471.uzu'i na 2, shafuka na 470 da 471.
  21. ↑ Mughniya, Al-Kashif, juzu'i na 2, shafuka na 36–37.
  22. ↑ Ɗabrisi, Majma'ul-Bayan, juzu'i na 2, shafuka na 727–728; Mughniya, Al-Kashif, juzu'i na 2, shafi'i na 37.
  23. ↑ Mughniya, Al-Kashif, juzu'i na 2, shafi'i na 37.
  24. ↑ Qara'ati, Tafsirin Nur, 1383, juzu'i na 1, shafi'i na 506.
  25. ↑ Husaini Shah Abd al-Azimi, Tafsir Isna Ashari, juzu'i na 2, shafi'i na 85.
  26. ↑ Majlisi, Biharul-Anwar, juzu'i na 43, shafi'i na 50.
  27. ↑ Al-Ghafuri, Khanesh-e Fiƙhi-ye Jadidi az Ayeye Mubahala shafi'i na 48.
  28. ↑ Zamakhshari, Al-Kashshaf, juzu'i na 1, shafi'i na 369; Fakhr Razi, At-Tafsirus Kabir, juzu'i na 8, shafi'i na 247; Baydawi, Anwarut-Tanzil wa Asrarut-Ta'wil, juzu'i na 2, shafi'i na 21.
  29. ↑ Sadiƙi Tehrani, Al-Furƙan, juzu'i na 5, shafi'i na 168.
  30. ↑ Mufid, Al-Fusulul Mukhtara, juzu'i na 1, shafi'i na 38.
  31. ↑ Zamakhshari, Al-Kashshaf, juzu'i na 1, shafi'i na 370.
  32. ↑ Ɗabaɗaba'i, Al-Mizan, juzu'i na 3, shafi'i na 334.
  33. ↑ Ɗabrisi, Majma'ul-Bayan, juzu'i na 2, shafi'i na 792.
  34. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 3, shafi'i na 3.
  35. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 3, shafi'i na 3.
  36. ↑ Ɗabaɗaba'i, Al-Mizan, juzu'i na 3, shafi'i na 344.
  37. ↑ Bahrani, Al-Burhan fi Tafsiril-Qur'an, juzu'i na 1, shafi'i na 653; Qummi, Ali Bin Ibrahim, Tafsiril-Qummi, juzu'i na 1, shafi'i na 107.
  38. ↑ Cibiyar Etla'at wa Madarek-e Islami, Farhangname-ye Olum-e Qur'ani, juzu'i na 1, shafi'i na 508; Makarim Shirazi, Tafsir Namuna, juzu'i na 3, shafi'i na 32.
  39. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 3, shafi'i na 32.
  40. ↑ Ɗabaɗaba'i, Al-Mizan, juzu'i na 4, shafi'i na 197, Nashri A'lami, Beirut.
  41. ↑ Sadiƙi Tehrani, Al-Furƙan, juzu'i na 5, shafi'i na 381.
  42. ↑ Ɗabrisi, Majma'ul-Bayan fi Tafsiril-Qur'an, juzu'i na 2, shafi'i na 390, Mu'assasar A'lami lil-Matbu'at.
  43. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 3, shafi'i na 97.
  44. ↑ Al-Arusi al-Huwaizi, Shaikh Abdul Ali, Tafsir Nurus-Saƙalaini, juzu'i na 1, shafi'i na 390.
  45. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 3, shafi'i na 168–170.
  46. ↑ Ɗabaɗaba'i, Al-Mizan, juzu'i na 4, shafi'i na 60, Nashri A'lami, Beirut.
  47. ↑ شبکه جهانی الکفیل.
  48. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 3, shafi'i na 217.
  49. ↑ Ɗabaɗaba'i, Al-Mizan, juzu'i na 4, shafi'i na 88.
  50. ↑ Ɗabaɗaba'i, Al-Mizan, juzu'i na 4, shafi'i na 88, Nashri A'lami, Beirut.
  51. ↑ Ɗabaɗaba'i, Al-Mizan, juzu'i na 4, shafuka na 91–92, Nashri A'lami, Beirut.
  52. ↑ Mu'ini, Ayat al-Ahkam, shafi'i na 1.
  53. ↑ Ɗabrisi, Majma'ul-Bayan, juzu'i na 2, shafi'i na 693.

Tsokaci

  1. ↑ Kyawun Alƙur'ani shi ne Suratul Baƙara da Surar Aali Imrana. Gurarul-Hikam, Imam Ali (A.S).
  2. ↑ Game da ayoyi tamanin farko na Surar Aali Imrana, akwai wasu bayanai daban-daban kan sababin saukarsu da aka kawo a cikin littattafan tafsiri da littattafan Asbabun Nuzul. Domin ƙarin bayani, a duba: Ɗabrisi, Majma'ul-Bayan, 1372Sh., ƙarƙashin ayoyi na 12, 18, 23, 26, 28, 31, 59, 68, 77, 79 da 83; Wahidi, Asbabun Nuzul al-Qur'an, 1411H, shafi na 100–115.
  3. ↑ عن ابی عبدالله علیه السلام... فَنَحْنُ الْبِرُّ وَ التَّقْوَى،وَ سَبِيلُ الْهُدَى،وَ بَابُ التَّقْوَى tarjama:Daga Abi Abdullah (A.S) Mu ne birr da taƙawa, kuma mu ne hanyar shiriya, kuma mu ne ƙofar taƙawa

Nassoshi

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