Kun Fayakun
Kun Fayakun, (Larabci: كن فيكون) yana nufin “kasance!sai abu ya kasance” kaɗai idan Allah ya so hallitar wani abu da zarar ya yi ishara sai wannan abu ya kasance, wannan kalma anyi amfani da ita cikin Alkur’ani, Hadisai da waƙoƙin Adabin Farisanci, Malaman tafsiri na Imamiyya, suna ganin wannan kalma matsayin wani bayanin na misali daga wannan haƙiƙa wanda cikinsa iradar Allah take kasancewa daidai da halittar abubuwa ba tare da buƙatuwa da amfani da lafazin “Kun” ba, sai dai cewa Aksarin Malaman tafsirin Ahlus-sunna suna da saɓani da wannan tafsiri.
“Kun Fayakun” Cikin Alkur’ani Da Riwaya Da Waƙoƙin Farisanci
Kalmar “Kun Fayakun” tana nufin “Kasance! Sai abu ya samu” cikin ayoyin guda takwas an yi amfani da Kalmar dangane da maudu’ai misalin haihuwar Annabi Isa (A.S) wacce ta zo saɓanin yanda aka al’adantu, halitta da kuma tashin Alƙiyama. [1]
Idan ya hukunta al’amari kaɗai yana ce masa kasance sai ya kasance. [2] ma’ana samu sai take wannan abu da bai da samu sai ya samu. [3] haka cikin wata riwaya da aka naƙalto daga Annabi (S.A.W) Allah ya yi Magana da mutanen Aljanna: duk abin da na ce masa samu take zai samu, na baku wannan muƙami ku faɗawa duk wani abu samu take zai kasance samamme. [4] mawaƙan Farisanci, misalin Aɗɗar, [5] Maulawi, [6] Sa’adi [7] da Nizami sun yi amfani da wannan Kalmar danagane da Allah a cikin waƙoƙinsu da ma’anar da ta zo da ita a Alkur’ani. [8]
Hukuncin "Kun Fayakun", hukuncin Allah ne, babu wata magana da za a iya ƙarawa a cikin wannan Magana. [9] Aksarin Malaman tafsiri na Shi’a Imamiyya suna ganin wannan aya matsayin bayani na misali daga wannan haƙiƙa wacce da zarar Allah ya yi Irada sai abu ya samu, wannan abu zai samu ne ba tare da buƙatar amfani da lafazin “Kun” ba don umarni ga wannan abu. [10] saboda amfani da lafazin “Kun:” domin halitta wani abu ne da yake yana lazimta tasalsuli kuma bai da wani amfani, sakamakon kasancewar yana lazimta tasalsuli domin samarwa, ita wannan “Kun” ta buƙatuwa zuwa ga wata “Kun” daban, sannan domin samar da “Kun” to ai babu wani abu da yake da samuwa da zai kasance shi ne ake umarta, idan kuma har akwai wani samammen abu to ai baya buƙatar amfani da lafazin “Kun” kansa tunda dai akwai shi. [11] Malaman tafsiri na Shi’a Imamiyya dangane da wannan Magana sun dogara da Imam Ali (A.S) da yake cewa: duk sanda Allah ya yi niyyar wani abu zai ce masa kasance samamme kai tsaye babu ɓata lokaci wannan abu zai samu, amma fa ba da ma’anar Allah zai jiyar da kunnuwa wata murya ba, ko kuma su ji wata ƙara ba, bari dai ita maganar Allah ita ce dai wannan abun da Allah yake samarwa ya bashi sura wanda kafin haka bai kasance samamme ba. [12] Cikin tafsiran Irfani ma an yi ishara cewa “Kun Fayakun” wani al’amari ne samamme kuma shi ne dai wannan bayyanuwar abubuwa. [13] Amma aksarin Malaman tafsirin Ahlus-sunna ba su yadda da cewa wannan aya tana bayyana misali ba, [14] sun tafi kan cewa idan Allah zai yi halitta yana amfani da lafazin “Kun” ko kuma cikin shakalin Kalmar “Kun” ake Magana da samammen abu. [15]
Bayanin kula
- ↑ Duba Suratul Baƙarah, aya ta 117; Suratul Al-Imran, aya ta 47 da ta 59; Suratul An'am, aya ta 73; Suratul Nahl, aya ta 40; Suratu Maryam, aya ta 35; Suratul Na’a aya ta 82; Suratul Ghafar, aya ta 68.
- ↑ Suratul Baƙarah, aya ta 117; Suratul Al-Imran, aya ta:47
- ↑ Tarjameh Foulavand.
- ↑ Sadr al-Muta'allihin, Al-Hikma Al-Mutaaliyyah, 1981, juzu'i na 6, shafi.9-10; Faiz Kashani, Ilmul Al-yaƙin, 1418 A.H., juzu’i na 2, shafi na 1292; Sadr Al-Muta'allihin, Tafsirin Kur'an Al-Karim, 1366, juzu'i na 5, shafi na 197; Ashtiani, Sharhin Zad Al-Musafir, 1381, juzu'i na 1, shafi na 21
- ↑ Attar Nishaburi, Diwan Ash'ar, waƙa ta 5.
- ↑ Molavi, Diwane Shams, Ghazal 1344.
- ↑ Saadi, Ghazliat, Ghazal 25.
- ↑ Nizami, Khamsa, Laili wa Majnoon, part 1.
- ↑ Saadi, Ghazliat, Ghazal 25.
- ↑ Ɗabarasi, Majma Al-Bayan, 1372, juzu'i na 1, shafi na 368; Tabatba'i, Al-Mizan, 1417 AH, juzu'i na 12, shafi na 249; Tabarsi, Majma Al-Bayan, 1372, juzu'i na 6, shafi.556; Makarem Shirazi, Tafsir NAmuneh, 1374, juzu'i na 11, shafi na 233.
- ↑ Tabataba'i, Al-Mizan, 1417 AH, juzu'i na 17, shafi na 115.
- ↑ Ɗabarasi, Al-Ihtijaj, 1403 AH, Juzu'i na 1, shafi na 203.
- ↑ Samadi Amoli, Sharhe Daftare Allameh Hassanzadeh Amoli, Beta, shafi na 52.
- ↑ Al-Tabari, Al-Jame fi Tafsir Al-ƙur'an, juzu'i na 1, shafi na 405; Tusi, Al-Tibyan, juzu'i na 1, shafi na 432; Mawaradi, Al-Naƙat wal-Uyoun, Mujalladi na 1, shafi na 179.
- ↑ Tabari, Jame Al-Bayan, juzu'i na 1, shafi na 405; Samarkandi, Tafsirul Al-Samarkandi, juzu'i na 1, shafi na 88; Tusi, Al-ibyan, juzu'i na 1, shafi na 432; Mawardi, Al-Naƙat al-Ayoun, juzu'i na 1, shafi na 179; Ɗabarasi, Majma Al-Bayan, Mujalladi na 1, shafi na 318.
Nassoshi
- Alqur'anul Al-Kareem, Tarjameh Mohammad Mahdi Fouladvand.
- Alousi, Sayyid Mahmoud, Ruh Al-Ma'ani fi Tafsirin Qur'an Al-Azeem, Beirut, Dar al-Kitab al-Alamiya, 1415H.
- Ashtiani, Jalaluddin, Sharh Zadul Al-Musafr, Qom, Bostan Kitab, 2001.
- سعدی، مواعظ، غزل ۲۵.
- Sadr Al-Muta'allihin, Al-Hikmah Al-Muta'aliya fi Al-Asfar Al-Aqli al-Araba, Beirut, Dar Ihya al-Trath, 1981.
- Sadr Al-Muta'allihin, Tafsirin Qur'an Al-Karim, Qum, Bidar Publications, 1366.
- Samadi Amoli, Davood, Sharhe Daftare Allameh Hassanzadeh Amoli, Bija, mawallafin bugawa: Nabogh; Mawallafin dijital: Cibiyar Nazarin Kwamfuta ta Ghaemieh, Isfahan, Beta.
- Tabatabai, Sayyid Mohammad Hossein, Al-Mizan, Qum, ofishin wallafe-wallafen Musulunci, bugu na biyar, 1417H.
- عطار نیشابوری، دیوان اشعار، قصیده ۵.* Tabarsi, Fazl bin Hassan, Majma al-Bayan fi Tafsir al-Qur'an, Tehran, Nasser Khosro, bugu na uku, 1372.
- Faiz Kashani, Mohammad Bin Shah Morteza, Ilmul Al-Yaqin, Qom, Bidar Publications, 1418H.
- Majlisi, Mohammad Baqer, Bihar al-Anwar, Beirut, Al-Wafa Institute Publications, 1404 AH.
- Makarem Shirazi, Nasser, Tafsir Namuneh, Tehran, Darul-e-Kitab al-Islamiyya, 1374.
- مکارم شیرازی، ناصر، تفسیر نمونه، تهران، دارالکتب الإسلامیة، ۱۳۷۴ش.
- مولوی، دیوان شمس، غزل ۱۳۴۴.
- نظامی، خمسه، لیلی و مجنون، بخش ۱.