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Kakkarya Gumaka Da Ibrahim Ya Yi

Daga wikishia

Kakkarya gumakan da Annabi Ibrahim (A.S) ya yi (Larabci: تحطيم إبراهيم للأصنام) magana ce karya kan kakkarya gumakan Mushrikai da Annabi Ibrahim (A.S) ya yi. Wannan ƙissa ta zo cikin suratul Anbiya da Safat. Bisa abin da ya zo cikin wannan ƙissa lokacin da mutanen Annabi Ibrahim suka fita daga cikin garinsu. sai Ibrahim ya tafi gurin bautar gumaka ya kakkarya baki ɗayan gumakan in banda babban cikinsu, ya yin da ya koma cikin mutananshi sai suka tambaye shi wane ne ya karya waɗannan gumakan, sai ya ce babbansu ne ya yi wannan aika-aika, ya yi amfani da kinaya, ya ce ku tambaye su, domin mutanan gari su lura da gazawar waɗannan gumaka da ake bautawa.

Hoton zanen miniya na karya gumaka da Annabi Ibrahim (A.S), wanda Mahmoud Farshchian ya zana

Bisa abin da masu tafsiri suka ambata, Annabi Ibrahim (A.S) yana so ya nuna cewa gumaka ba su cancanci a bauta musu ba, saboda bas a iya magana, kuma ba sa iya amfanarwa ko cutarwa. Kamar yadda aka yi haƙiƙa manufar Ibrahim (A.S) ba ta kasance yana so ne kawai ya kakkarya gumaka ba ne kaɗai, da har za la'akari da hakan matsayin wulaƙanci da izgili ga aƙidun sauran mutane, bari dai yana so ne ya ayi amfani da wannan aiki a matsayinsa na manzo da aka aiko ya farkar da mutane tare da faɗakar da su rashin amfanin bautar gumaka.

Labarin Karya Gumaka

Labarin karya gumaka da Annabi Ibrahim (A S) ya yi ya zo a cikin suratul Anbiya a aya ta 52-70 da suratul Safat aya ta 89-98. kamar haka: A wata rana ya yin da mutanan garinsu suka fita zuwa wani guri, sai Annabi Ibrahim (S.A) ya karya dukkan gumaka banda babbansu, lokacin da suka dawo sai suka sami gumaka a karairaye, sai suka buƙaci kiran Annabi Ibrahim (A.S), saboda irin maganganun da ya saba yi marassa kyau kan gumakan, kafin lokacin karya su, sai suka tambaye shi, shin kai ne ka aikata wannan aika-aikar kan abin da muke bautawa? Sai Annabi Ibrahim (A.S) ya kaɗa baki ya ce babbansu ne ya aikata hakan ku tambaye su, to saboda wannan abin da Annabi Irahim (A.S) ya faɗa cewa su tambaye su, sai suka dawo cikin hankalinsu, suka fahimci cewa sune azzalimai, amma duk da haka sai suka kunna wuta, kuma suka jefa Ibrahim a ciki, sakamakon abin da suke ganin ya aikata, amma sai ya zama haƙansu bai cimma ruwa ba saboda wutar ta yi sanyi cikinta ya zama aminci ga Ibrahim (A.S) da umarnin Allah.[1]

Anan ne wasu masu tafsiri suka faɗi cewa wasu daga cikin mutane nan take bayan wannan abin da ya faru sun yi imani da Annabi Ibrahim (A.S).[2]

Manufar Ibrahim (A.S) Kan Karya Guma

Wasu malamai da masu tafsiri suna ganin dalilin da ya sa Annabi Ibrahim ya karya gumakan ya kuma ce babban cikinsu ne ya aikata hakan, shi ne Ibrahim ya aikata haka ne domin ya kafa musu hujji da nusar da masu bautar gumaka cewa wannan gumakan ba Allah ba ne su kuma bautarsu ba ta inganta ba, kuma ya ja hankalinsu cewa ta hanyar karya su kuma su fahimci cewa ba su cancanci a bauta musu ba.[3]

Malamai sun bayyana kafa hujjar Annabi Ibrahim (A.S) kamar haka: ta ya ya za a bautawa wanda ba zai iya amfanarwa ba kazalika ba zai iya cutarwa ba?[4] Allama Ɗabaɗaba'i yana ganin cewa Annabi Ibrahim ya jingina karya gumaka ne ga babbansu, domin su yarda da cewa gumakansu ba sa magana.[5] Sai aka rubuta cewa abin da haka yake nufi shi ne cewa gumaka ba sa iya magana kuma hakan na nufin cewa ba su da ilimi da ƙudira, sakamakon hakan shi ne rashin amfaninsu da rashin cutarwarsu, saboda haka bauta musu ba daidai ba ne. Saboda ita bauta ana yin ta ne domin fatan alheri daga wanda ake bautawa ko tsoran sharri, idan abin da mutum yake bautawa gunki ne, to ba su da wani alheri ko sharri wanda za aji tsoran shi.[6] Kamar yadda Tafsirin Kashif yake cewa a lokacin da wannan gumaka ba sa iya kare kansu, to ta yaya za su iya kare wasu daga faruwar wani abu mummuna.[7] Murtada Muɗahhari yana ganin cewa Annabi Ibrahim ya jingina wannan aiki ne ga babbansu, domin ya ce su gumakan sun yi jayayya a tsakaninsu, da hakane zai farkar da halittar mutane wace take cikin bacci, domin su mutane ta hanyar ɗabi'ar da Allah ya halicce su suna fahimtar cewa babu yadda za a yi gumaka su yaƙi kansu da kansu.[8]

Shin Annabi Ibrahim(A.S) Ya Yi Ƙarya?

A cikin labarin Alƙur'ani game da yadda Ibrahim ya kakkarya gumaka, lokacin da mutane suka shirya barin gari, sai Ibrahim ya ce yana da ciwo domin ya sami damar zama[9] Da aka tambaye shi cewa wane ne ya karya gumaka? Sai ya ba da amsa cewa babbansu ne.[10] Tabbas wannan mas'ala ta sa masu tafsiri yin bincike kan cewa shin shi Annabi Ibrahim (A.S) ya yi gaskiya a maganarshi? Ko kuma abin Allah ya kiyaye ya yi ƙarya ne domin wata masalaha, ko kuma dai tauriya yayi musu ne.

Malaman tafsiri Musulmi sun yi imanin cewa Annabi Ibrahim (A.S) bai yi ƙarya ba kan abin da ya shafi cutarshi,[11] Amma fa sun yi ƙoƙarin ba da ma'ana daban-daban kan wannan amsa ta Annabi Ibrahim, ga abin da suka ce: Shaik Ɗusi da Allama Ɗabaɗaba'i sun ce, Annabi Ibrahim ya san cewa zai yi rashin lafiya nan kusa, saboda haka abin da ya faɗa gaskiya ne[12] shi kuma malamin tafsiri Ahlus-Sunna Alusi yana ganin cewa ko wane mutum ya san cewa wata rana sai ya yi rashin lafiya, saboda haka ya ce shi bashi da lafiya, amma yana nufin zai yi rashin lafiya a gaba, sai ya yi amfani da tauriya, ya yi magana ta yanda su mushirikan za su yi tinanin cewa yanzu ne bashi da lafiya[13] a wata fuskar da suka fassara maganarshi ita ce cewa abin da yake nufi shi ne cewa zuciyarshi ba ta da lafiya saboda kafircinsu, amma ya faɗi hakan ta hanyar da za su yi tinani cewa jikinshi ne ba shi da lafiya.[14]

Sun ƙara da cewa jingina wannan aiki da Annabi Ibrahim ya yi ga babban gunki ba ƙarya ba ce, saboda bisa dalili da shaida Annabi Ibrahim ba ya nufin haka da gaske, kawai ya yi haka ne domin nuna cewa abin da suka yi imani da shi shirme ne, amma sai ya yi amfani da kinaya.[15] shi kuma amfani da kinaya a muƙabala abu ne da ya yaɗu.[16] Wasu kuma sun ce Annabi Ibrahim (A.S) ya faɗi haka ne da yanayi na sharaɗi, ya ce da gumaka suna magana, da irin wanɗanan su yi magana,[17] abin da yake bisa gaskiya shi ne cewa Annabi Ibrahim ya ta'allaƙa maganarshi da abin da ba zai yiwu ba ya faru domin tabbatar da cewa abin da suke iƙrari ɓata ne ba gaskiya ba ne.[18]

Karya Gumakan Da Annabi Ibrahim Ya Yi da Ƴancin aƙida

Wasu masu bincike sun tafi kan cewa karya gumaka da Annabi Ibrahim ya yi wani isgili ne ga abin da wasu suke girmamawa, saboda haka masu wannan ra'ayi suke ganin ya halatta ga musulmi su yi riƙo da wannan aiki na Annabi Ibrahim domin ruguza duk wasu daɗaɗɗun kufai na Mushirikai.[19] Martani ga wannan tinanin shi ne an ce rayuwa da duk abin da mutane suka mallaka abin girmamawa ne, saboda haka ba zai yi wu ba a rusa gumakan wasu mutane da ake la'akari da su mallaka ga wasu mutane, amma shi Annabi Ibrahim ya yi haka ne saboda matsayinshi na annabta, ba ya halatta ga wani ya lalata kayan mutane.[20] A dai-dai lokacin da wasu suke ganin cewa ƴancin ra'ayi da addini suna cikin aƙidu a wannan zamanin, ba zai yi wu ba a yi la'akari da wasu abubuwa da suka faru a da ba a matsayin ma'auni a wannan zamanin.[21]

Bisa abin da masu tafsiri suka faɗa suna ganin karya gumaka da Annabi Ibrahim ya yi, ya yi haka ne domin nuna musu cewar waɗanan gumaka ba alloli ba ne, da kuma yaƙar bautar gumaka, ba wai kawai rushe wasu gumaka ba, a a yana so ya koyar da su darasi ne.[22]

Bayanin kula

  1. ↑ Suratu Ibrahim, aya ta 58-69.
  2. ↑ Makarem Al-Shirazi, Tafsir al-Amsal, juzu'i. 10, shafi. 194.
  3. ↑ Tabatabai, Tafsir al-Mizan, juzu'i. 14, shafi. 299.
  4. ↑ Jafar al-Subhani, Mafahim Qur'an, juzu'i. 5, shafi. 158.
  5. ↑ Tabatabai, Tafsir al-Mizan, juzu'i. 14, shafi na 300-301.
  6. ↑ Tabatabai, Tafsir al-Mizan, juzu'i. 14, shafi. 302.
  7. ↑ Moghniyya, Tafsir al-Kashif, juzu'i. 5, shafi. 284.
  8. ↑ Motahri, Majmu'atu Asar, juzu'i. 3, shafi. 319.
  9. ↑ Suratul Safat, aya ta 89.
  10. ↑ Suratul Anbiya, aya ta 63.
  11. ↑ Reference: Tabatabai, Al-Mizan, juzu'i. 17, shafi. 148; al-Tabarsi, Majma al-Bayan, juzu'i. 8, shafi. 702; Al-Alousi, Roh al-Ma'ani, juzu'i. 12, shafi. 98; Fakhr al-Din al-Razi, al-Tafsir al-Kabir, juzu'i. 26, shafi. 341.
  12. ↑ Reference: Tabatabai, juzu'i. 17, shafi. 148; Al-Tabarsi, Majma al-Bayan, juzu'i. 8, shafi. 702.
  13. ↑ Al-Alousi, Roh al-Ma'ani, juzu'i. 12, shafi. 98.
  14. ↑ Fakhr al-Din al-Razi, al-Tafsir al-Kabir, juzu'i. 26, shafi. 342; Al-Alousi, Rooh al-Ma'ani, juzu'i. 12, shafi. 98.
  15. ↑ Makarem Al-Shirazi, Tafsir al-Amsal, juzu'i. 10, shafi. 190.
  16. ↑ Tabatabai, Tafsir al-Mizan, juzu'i. 14, shafi. 301.
  17. ↑ Makarem Al-Shirazi, Tafsir al-Amsal, juzu'i. 10, shafi. 191.
  18. ↑ Abu al-Futuh al-Razi, Rooz al-jinan, juzu'i. 13, shafi. 241; Al-Kashani, Manjh al-Sadeghin, juzu'i. 6, shafi. 74; al-Tabarsi, Majma al-Bayan, juzu'i na 7, shafi na 85.
  19. ↑ «آیا بت‌شکنی ابراهیم توهین به مقدسات نبوده است؟»، Buga ayyukan da tunanin Ustaz Ahmed Abedini.
  20. ↑ «آیا بت‌شکنی ابراهیم توهین به مقدسات نبوده است؟»، Buga ayyukan da tunanin Ustaz Ahmed Abedini.
  21. ↑ «بت‌ شکني وآزادي عقيدة»، Lokacin Mohsen Kadivar.
  22. ↑ Tabatabai, Al-Mizan, juzu'i. 14, shafi. 303; Makarem al-Shirazi, Batal al-Tawhid, shafi na 94-95

Nassoshi

  • «آيا بت‌ شكني ابراهيم توهين به مقدسات نبوده است؟»، Buga ayyukan da tunanin Jagora Ahmed Abedini, kwanan watan kallo: 12/11/2023 AD.
  • «بت‌ شكني وآزادي عقيده»Buga ayyukan da tunanin Jagora Ahmed Abedini, kwanan watan kallo: 12/11/2023 AD.
  • Abu al-Futuh al-Razi, Hossein bin Ali, Rauzul al-Jinan Wa Ruhul al-jinan Fi Tafsir al-Qur'an, Mashhad, Astan Quds Razavi, "Islamic Research" Foundation, 1408 AH.
  • Al-Alousi, Mahmoud, Ruhul al-Ma'ani fi Tafsir Qur'an al-Azeem Wa Al-Saba'i al-Mathani, bincike na Ali Abd al-Bari Attiya, Beirut, Dar al-Kutub Al-Elamiya, bugu na farko, 1415H.
  • Al-Sabhani, Ja'afar, Mafahim Qur'an, wanda Ja'afar Al-Hadi, Qum, Cibiyar Imam Al-Sadiq (amincin Allah ya tabbata a gare shi), (D.T.) ya rubuta.
  • Tabatabai, Sayyid Mohammad Hossein, Al-Mizan fi Tafsir Qur'an, Qum, ofishin wallafe-wallafen Musulunci, bugu na biyar, 1417H.
  • Al-Tabarsi, Al-Fazl bin Al-Hassan, Majma al-Bayan fi Tafsir al-Qur'an, Tehran, Nasser Khosrow, 1372.
  • Al-Kashani, Fathullah bin Shukrullah, Manhaj al-Sadiqin fi Ilzam al-Makhalifin, Tehran, kantin sayar da littattafan Islama, (D.T.).
  • Fakhrul Din al-Razi, Muhammad bin Umar, Al-Tafseer al-Kabir, Beirut, Dar Ihiya al-Tarat al-Arabi, 1420H.
  • Motahri, Morteza, Majmu'eh Asar, Tehran, Sadra, 2009.
  • Moghniyya, Mohammad Javad, Tafsir al-Kashif, Qum, Dar al-Kitab al-Islami, 1424H.
  • Makarem Al-Shirazi, Nasser, Al-Amsal fi Tafsir Kitabullahil al-Munalzil, Mawallafi: Madrasah Al-Imam Ali bin Abi Talib, Kum, bugun farko, 1379.
  • Makarem Al-Shirazi, Nasser, Batalul Tauhidi - Tafsiri da Tafsirin ayoyin da suka shafi Annabi Ibrahim, bincike: Abu al-Qasim al-Damghani, mawallafi: Madrasa al-Imam Ali bin Abi Talib, Qum, 1437 Hijira.
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