Isar Da Ayoyin Bara'a

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Wannan maƙala ce game da Isar da ayoyin bara'a, domin neman ƙarin bayani duba : Bara'a.

Isar da ayoyin bara’a, (Larabci إبلاغ آيات البراءة)yana nufin karanta ayoyin farkon suratul Tauba da Imam Ali (A.S) ya yi a taron Mushrikai a Makka a watan Zil-Hijja shekara ta tara bayan hijira, da farko dai Annabi (S.A.W) ya danƙa wannan aiki a hannun Abubakar Bn Abi ƙuhafa, sai dai cewa bisa umarnin Allah ya karɓe daga hanunnsa, ya maida shi hannun Imam Ali (A.S) hadisin da ya yi bayanin wannan waƙi’a hadisi ne da ya zo cikin surar tawatiri a litattafan Shi’a da Ahlus-sunna. Malamai suna ganin wannan waƙi’a da ta zo daga Masadir ciki layin falalolin Imam Ali (A.S) haka kuma kan asasin wata riwaya daga aka naƙaltota daga masadir na Shi’a da Ahlus-sunna ya zo cewa domin tabbatar da fifikonsa kan sauran Sahabbai Imam Ali (A.S) ya kafa hujja da wannan waƙi’a.

Muhimmanci Da Matsayi

Ana ƙirga Karanta ayoyin bara’a ta hannun Imam Ali (A.S) a shekara ta tara bayan hijira a cikin taron Mushrikan Makka matsayin falala ga Imam Ali (A.S) [1] Allama Amini cikin littafin Alghadir ya naƙalto wannan waƙi’a daga masadir daban-daban daga Shi’a da Ahlus-sunna. [2]

Sharhin Waƙi’ar

Ayoyin bara’a sun sauka ne a ƙarshe-ƙarshen shekara ta tara bayan hijira, [3] a wannan shekara ne Ubangiji ya umarci Annabi (S.A.W) ya karanta ayoyin bara’a a lokacin taron Mushrikan Makka, [4] dangane da ta ƙaƙa aka isar da wannan ayoyi, ya zo cikin litattafan tarihi da hadisi na Shi’a da Ahlus-sunna sakamakon saukar ayoyi guda goma daga suratul Tauba ga Annabi (S.A.W) sai Annabi (S.A.W) ya kira Abubakar ya aika shi da waɗannan ayoyi ya je ya karanta su a Taron Mushrikan Makka, daga baya sai ya kira Imam Ali (A.S) ya nemi ya bi bayan Abubakar ya same shi ya karɓe wannan rubutu da yake hannunsa ya je ya karanta shi a taron Mushrikan Makka, Imam Ali (A.S) ya riski Abubakar a Juhufa ya karɓe wannan rubutu daga hannunsa, sai Abubakar ya dawo wurin Annabi (S.A.W) ya ce: ya Manzon Allah shin wani abu ya sauka a kaina ne? Sai ya ce: a a, amma dai Jibrilu ya zo wurina ya ce min saƙo ne daga wurin Allah zuwa gareka babu wanda zai iya sauke shi sai kai ko wani mutum daga danginka. [5] A cewar Allama Amini wannan waƙi’’a an naƙaltota da surar tawatiri daga mabambantan marawaitan hadisi, [6] na’am tsakanin waɗanann naƙalai akwai ɗan ƙaramin saɓani, misalin kasancewa da farko Annabi (S.A.W) Abubakar da Umar ya fara bawa saƙon, sai daga baya ya aika Imam Ali (A.S) ya bi bayansu ya karɓo saƙon, [7]sannan kuma a wani naƙalin ya zo cewa wurin da ya riski Abubakar Zul Hulaifa ne ba Juhufa ba. [8]

Sababin Saukar Ayoyin Bara’a

Asalin Maƙala: Ayoyin Bara’a

Makka wacce ta kasance Babbar cibiyar taron Maƙiya Annabi (S.A.W) [9] a shekara ta takwas bayan hijira ta faɗa ƙarƙashin ikon Musulmai, [10] tare da haka wasu ƙabilu sun cigaba da ƙalubalantar Muslunci, [11] har zuwa shekara ta tara bayan hijira wacce ta shahara da sunan shekarar Alwufud, [12] cikinta ne adadi mai yawan gaske daga ƙabilu suka aiko ƴan aike zuwa ga Annabi (S.A.W) tare da shelanta musluntarsu, bayan samun wannan babbar nasara da canjawar lissafin siyasa ga maslahar muslunci, [13] sai ayoyin bara’a suka sauka tare da shelanta cewa daga yau babu batun haƙuri da shirka, [14] sannan dangane da saukar wannan aya Malamai sun ce, yarjejeniyar da Mushrikai suka ƙulla da Annabi (S.A.W) a lokacin Sulhu Hudaibiyya na cewa kwanaki uku su fice daga cikin garin Makka domin Musulmai su samu damar yin aikin hajji, [15] sai suka karya wannan yaejejeniya suka cigaba da zuwa Makka suna ɗawafi tsirara, [16] cikin tafsir namuneh kan tafsirin wannan ayoyi, an yi magana kan karya alƙawari da yarjejeniya da Mushrikai suka yi ta yi a lokuta da daman gaske. [17]

Abin da Saƙon Annabi (S.A.W) Yake ƙunsa

Imam Ali (A.S) bayan Azuhur ɗin ranar Idin babbar sallah ya isa garin Makka ya gabatar musu da kansa matsayin ɗan aiken Annabi (S.A.W) sannan ya karanta musu ayoyin farkon Suratul Tauba, sannan ya ce: (daga yanzu ka da wanda ya sake yin ɗawafi tsirara, kuma babu wani Mushriki da yake da haƙƙi shekara mai zuwa ya ce zai gangancin zuwa ziyara ɗakin Ka’aba, kuma duk wanda ya ƙulla yarjejeniya da Manzon Allah to wannan yarjejeniya tana nan har zuwa wata huɗu) [18] cikin littafin Tarikh Yaƙubi ya zo cewa Imam Ali (A.S) ya karantawa mutanen Makka ayoyin bara’a, sannan ya ce: (Duk wanda ya ƙulla alƙawari na wata huɗu da Manzon Allah, haƙiƙa Manzon Allah (S.A.W) ya kan wannan alƙawari yana nan kan Alƙawarin Allah gamgam, kuma duk wanda bai yi alƙawari da shi ba to an bashi dare hamsin ya fice daga garin Makka. [19] An ce cire aminci daga Musrikai ya kasance ne sakamakon karya alƙawari da suka dinga yi. Saboda Allah cikin cigaban ayoyin farkon suratul tauba yana cewa game da Mushrikai waɗanda ba su karya alƙawari ba, haƙiƙa alƙawarin da aka ƙulla da su yana nan har zuwa ƙarewar lokacin daka ɗauka kansa. [20]

Daga Falalolin Imam Ali (A.S)

Cikin littafin Al-Ihtijaj [21] na ɗabarasi daga Malaman Shi’a da cikin littafin Manaƙib Imam Ali Bn Abi ɗalib [22] na Ibn Magazili daga malaman Ahlus-sunna ya zo cewa Imam Ali (A.S) ya kafa hujja da wannan waƙi’a kan tabbatar da cancantuwarsa da halifanci. Haka kuma kamar yanda ya zo daga Shi’a da Ahlus-sunna haƙiƙa ana ƙidaya isar da ayoyin bara’a cikin falalolin Imam Ali (A.S), daga litattafan Shi’a da suka yi ishara kan wannan waƙi’a akwai litattafan Al-Irshad na Shaik Mufid wanda ya rasu shekara ta 413 h ƙamari, [23] Kashaful Al-Yaƙin na Allama Hilli wanda ya rasu shekara ta 726 h ƙamari, [24] da Manaƙib na Ibn Shahre Ashub wanda ya rasu shekara ta 588 h ƙamari, [25] da kuma litattafan Ahlus-sunna misalin Kitab Al-Bidaya Wan Nihaya na Ibn Kasir, [26] Al-Manaƙib na Muwaffaƙ Bn Ahmad Khawarzimi wanda ya rasu shekara ta 568 h ƙamari. [27] Wasu ba’arin Malaman Ahlus-sunna sun ce cire Abubakar a cikin wannan waƙi’a da canja shi da Ali (A.S) baya nufin fifikon Imam Ali (A.S) kan Abubakar saboda dama can a cikin al’adar larabawa soke yarjejeniya tana kasancewa ne a hannun wanda ya ƙullata ko kuma ta hannun ɗaya daga cikin danginsa, [28] sai dai cewa Malaman Shi’a sun tafi kan cewa aika Imam Ali (A.S) shaida ce kan tarayyar saƙon Imam Ali (A.S) da Manzon Allah (S.A.W) Domin kuwa wannan aiki ba wai kawai barranta daga mushrikai ba ne kaɗai ba, aiki ne na dukkan muminai, a’a, bari dai shela ce da isar da sabbin hukunce-hukuncen Ubangiji. [29]

Bayanin kula

  1. ↑ Misali, duba Mofid, Al-Irshad, 1413H, juzu’i na 1, shafi na 65; Khawarizmi, Al-Manaƙib, 1411H, juzu’i na 1, shafi na 165.
  2. ↑ Amini, Al-Ghadir, 1368, Mujalladi na 6, shafi na 341-338.
  3. ↑ Tabarsi, Majma Al-Bayan, 1372, juzu'i na 5, shafi na 3; Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar al-Marafa, juzu'i na 2, shafi na 545; Ayyashi, Tafsir Al-Ayashi, 1380 AH, juzu'i na 2, shafi:73.
  4. ↑ Daneshnameh Imam Ali, 1380, juzu'i na 8, shafi na 209; Duba: Ibn Kathir, Al-Bidaya wa Al-Nihaya, 1398, juzu'i na 5, shafi na 36-37.
  5. ↑ Misali, duba: Ibn Hanbal, Musnad, 1421 AH, juzu’i na 2, shafi:427; Ibn Hanbal, Fada'ilul Sahaba, 1403H, Juzu'i na 2, shafi na 703, 1203 AH; Ibn Asaker, Tarikh Madinati Damashƙ, 1415 AH, juzu'i na 42, shafi na 348, H8929; Ibn Saad, Thabaƙat Al-Kubra, Beirut, juzu'i na 1, shafi na 168; Mufid, Al-Amali, ƙum, shafi na 56.
  6. ↑ Amini, Al-Ghadir, 1368, Mujalladi na 6, shafi na 341-338.
  7. ↑ Duba: Hakim Neishaburi, Al-Mustadrak Ali Al-Sahihaini, 1420 AH, juzu'i na 5, shafi na 1652, H. 4374.
  8. ↑ Ibn Hanbal, Fadael Al-Sahabah, 1403 AH, juzu'i na 2, shafi na 562, AH 946; Ibn Hanbal, Musnad, 1421 AH, juzu'i na 4, shafi na 423, H13213.
  9. ↑ Daneshnameh Imam Ali, 1380, juzu'i na 8, shafi na 209.
  10. ↑ Tabari, Tarikh Al-Imam wa Al-Muluk, Beirut, juzu'i na 3, shafi na 42.
  11. ↑ Daneshnameh Imam Ali, 1380, juzu'i na 8, shafi na 209.
  12. ↑ Aiti, Tarikh Payabare Islam Muhammad, 1378, shafi na 537.
  13. ↑ Aiti, Tarikh Payabare Islam Muhammad, 1378, shafi na 537.
  14. ↑ Daneshnameh Imam Ali, 1380, juzu'i na 8, shafi na 209.
  15. ↑ Yaƙoubi, Tarikh Al-Yaƙoubi, Dar Sadir, juzu'i na 2, shafi na 54.
  16. ↑ Duba Ibn Kathir, Tafsirul Al-Kur'anul Azeem, 1419 Hijira, juzu'i na 4, shafi na 89-90.
  17. ↑ Makarem Shirazi, Tafsir namuneh, 1371, juzu'i na 2, shafi na 272.
  18. ↑ Ayashi, Tafsir al-Ayyashi, 1380 AH, juzu'i na 2, shafi.74; Duba kuma: Ibn Kathir, Al-Bidayah wa Al-Nihayah, 1398, juzu'i na 5, 37.
  19. ↑ Yaƙoubi, Tarikh Yaƙoubi, Dar Sadir, juzu'i na 2, shafi na 76.
  20. ↑ Tabataba'i, Al-Mizan, 1390 AH, juzu'i na 9, shafi na 147.
  21. ↑ Ɗabarasi, Al-Ihtjaj, bugun Al-Mortaza, Mujalladi na 1, shafi na 144.
  22. ↑ Ibn Maghazali, Manaƙib Amirul Muminin, 1424H, shafi na 170.
  23. ↑ Mofid, Al-Irshad, 1413 AH, juzu'i na 1, shafi na 65.
  24. ↑ Hilli, Kashf Al-Yekin, 1411 AH, shafi na 172.
  25. ↑ Ibnshahrashob, Manaƙib Al Abi Talib, Allamah Publications, juzu'i na 2, shafi na 126.
  26. ↑ Ibn Kathir, Al-Bidayah wa Al-Nihayah, 1398, juzu'i na 7, shafi na 357.
  27. ↑ Khwarazmi, Al-Manaƙib, 1411 Hijira, juzu'i na 1, shafi na 165.
  28. ↑ Fakhr Razi, al-Tafseer al-Kabir, 1411 AH, juzu'i na 15, shafi na 523; Rashidreza, Tafsir al-Manar, 1990, juzu'i na 10, shafi na 139.
  29. ↑ Daneshnameh Imam Ali, 1380, juzu'i na 8, shafi na 210. Duba kuma: Tabataba'i, Al-Mizan, 1390 AH, Juzu'i na 9, shafi na 168-164.

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