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Matsakaiciyar Al'umma

Daga wikishia

Al'umma matsakaiciya.(Larabci:الأمّة الوَسَط) ita ce zaɓaɓɓiyar al'umma, domin ta zamo sheda kan ayyukan mutane a duniya da lahira. Wannann kalma ta zo a cikin aya ta 143 ta cikin suratul Baƙara.

Akwai maganganu da yawa a cikin latttafan tafsirin Shi'a da Ahlus-sunna kan ma'anar Al'ummatul wusɗa, wato al'ummar tsakiya, malaman tafsiri na Shi'a sun tafi kan cewa al'ummar tsakiya su ne Imamai ma'asumai, a daidai lokacin da malaman tafsiri na Ahlus-sunna suke ganin cewa su ne Sahabbai ko kuma dukkanin musulmai.

Ma'anar Al'ummar tsakiya

Al'ummar tsakiya Isɗilahi ne wanda ya zo cikin suratul Baƙara aya ta 143 [Tsokaci 1] kuma shi wannann suna an yi amfani da shi kan Musulmi, alƙur'ani yana ganin wannann sunan shi ya bayyana al'ummar musulmi mafificiyar al'umma akan sauran al'ummu, kuma haka ne ya sa musulmi za su zama sheda a kan sauran mutane, kuma al'ummar musulmin sun kasance zaɓaɓɓiyar al'umma, kuma su ne al'ummar tsakiya tsakanin Annabi(S.A.W) da sauran al'ummu, su musulmi shaida ne akan sauran al'umma a duniya da lahira.[1]

A ra'ayin malam Ragib Isfahani, al'ummar tsakiya na nufin al'ummar da ba ta ƙasa ba kuma ba ta wuce gona da iri ba.[2] Kazalika wasu daga cikin malaman tafsiri sun fassara al'ummar tsakiya da cewa ita ce wacce ta kiyaye kanta daga wuce gona da iri da kuma tawaya da nuƙusani a aƙida da shagalta kan duniya, da rashin taƙaita da abin da mutum ya sani, al'ummar tsakiya tana ƙoƙari wajan anfanar daga ilimin sauran mutane, tana ƙoƙarin samar da alaƙa da sauran al'umma, kai a taƙaice mutum a cikin al'umma ta tsakiya za a same shi ya iya abububuwa daban-daban.[3]

Amma wasu daga cikin malaman tafsiri suna ganin ma'anar al'ummar tsakiya shi ne al'ummar da take mai adalci, ita ce ake kira al'umma ta tsakiya,[4] kuma ita ce mafificiyar al'umma, kuma ta zamo misali da abin koyi ga sauran mutane, kuma ta zamo al'umma mai hankali.[5]

Su Wane ne Matsakaiciyar Al'umma

Ummatul wusɗa tana nufin Ahlul-baiti da sahabbai da dukkan musulmi. Mafi yawancin malaman Shi'a su na ganin cewa, ummatul wusɗa tana nufin Imaman Shi'a, duk da cewa wasu daga cikinsu sun fahimci Ijma'in al'umma da adalcinta, sai dai cewa hakan baya nufin cewa ko wane mutum an kare shi daga aikata saɓo, a a ba haka bane akwai dai wasu mutane waɗanda su basa aikata zunubi kuma suna da siffar zama shaida kan sauran mutane, sabo da samuwar waɗancan mutanan, wannan al'umar ta zama al'umma tsakiya, wato al'umatul wusɗa.[6]

Kazalika ya zo a cikin ruwayoyi da ayoyi cewa, wannan matsayi ummatul wusɗa ya keɓanta ne ga Ahlil-baiti (A.S) kuma su ne suke da siffa da ƙudira ta ganin ayyukan mutane a duniya kuma ranar gobe ƙiyama su za su zamo shaida akansu.[7]

  • Wasu daga cikin malaman tafsiri sun tafi kan cewa duk wanda ya yi imani da Sayyidina Muhammad (S.A.W) da muslinci, wato dukkan musulmi su ne abin da ake nufi da al'ummar tsakiya, ma'ama tsakanin Kiristoci da Yahudawa kai hatta Mushrikai, sabo da wasu daga Ahlul-kitab sun fi muhimmantar da abin da ya shafi ruhi sai suka bar abin da ya shafi gangar jiki, kamar yadda su kuma Mushirikai suka zamo akasin Ahlul-kitab inda suka bawa gangar jiki mihimmanci, amma su al'ummar musulmi su ne suka daidaita tsakanin buƙatar rai da gangan jiki.[8]
  • Wasu daga cikin malaman Ahlus-sunna sun tafi kan cewa: abin da ummatul wusɗa take nufi, su ne Sahabban Annabi sai Tabi'ai sai masu binsu, da duk wanda ya bi sawun sahabbai su ne abin da ake nufi da al'ummar tsakiya, bisa wannan ne ya zamo wasu daga cikin malaman Ahlus-sunna suka yi imani da cewa al'ummar Annnabi ta faɗa cikin rikice-rikice bayan khulafa'u rashidin, wasu daga cikin su kamar Khawarij sun sauka daga kan madaidaiciya hanya saboda bidi'ar da suka ƙirƙira, wasu kuma kamar Shi'a sun faɗa matsalar wuce gona da iri, sai dai su Ahlus-sunna su ne waɗanda suka bi gwadaban da sahaabbai suka bi kuma shi wannan gwadabi shi ne na gaskiya, to su Ahlus-sunna su ne abin da ake nufi da al'ummar tsakiya a cewar su.[9]
  • Imaman Shi'a: Mafi akasarin malaman tafsiri na Shi'a suna ganin cewa, duk da cewa wasu ba'ari malamai sun yi istinbaɗin hujjar ijma'in al'umma da adalcinsu daga wannan aya; Amma ba wai ana nufin ɗaiɗaikun wannan al'umma sun ƙauracewa kura-kurai ba, a a a cikinsu akwai wadanda suke da ikon zama shaida da shaida saboda katanguwarsu daga aikata kuskure, samuwar waɗannan mutane cikinsu shi ne dalilin kasancewa tsakiyar al'ummar musulmi.[10] Daidai da abin da ya zo a riwaya.[11] Da sauran ayoyin kur'ani, irin wannan matsayi ya keɓanta ne ga Imamai (A.S) waɗanda za su iya jurewa ganin haƙiƙanin abin da mutane suke yi a duniya da kuma shaida musu ranar alƙiyama.[12]

Hususiyar Tsatsakin Al'ummar

Ya zo a cikin litatafai cewa daga cikin siffofi na al'ummar tsakiya akwai, adalci da rashin saɓo da ilimi.[13] Da yin abu bisa hankali da basira.[14]

Malaman tafsiri na Shi'a sun tafi kan cewa, waɗanda za su zamo sheda ga mutane dole ne su zamo ba sa yin saɓo, saboda kasantuwar su al'umma ta tsakiya ya faru ne sabo addu'ar da annabi Ibrahim (A,S) ya yi addu'a ne a lokacin da yake gina Ka'aba, cewa Allah ya turo wani annabi a cikin zuriyyar shi domin ya karanta ayoyin Allah ga mutane.

Malaman tafsiri suna ganin cewa aya ta 78 a cikin suratul Hajji tana nuni kan amsa addu'ar annabi Ibrahim, kazalika tana nuni kan samuwar wani gungu na mutane waɗanda ba sa saɓawa umarnin ubangiji, kuma shi wannann gungu wankakke ne daga zunubi, ƙari kan haka ita wannan shaida da za su yi ba zai yi wu ba ga wani ya yi sai wanda baya aikata zunubi.[15]

Da yawa daga cikin masu tafsiri sun tafi kan cewa, adalci ɗaya ne daga cikin siffar al'umma madaidaiciya, sabo da shi adalci shi ne zai kare su daga wuce gona da iri da uma kasawa kan abin da ya kamata su yi, kuma shi adalci shi ne zai jagorance su zuwa madaidaiciyar hanya.[16]

Bayanin kula

  1. ↑ Rajeb Esfahani, Mufrdata, ƙarƙashin kalmar Wusɗa.
  2. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 1, shafi na 320; Makarem Shirazi, Tafsir al-Nashon, 1371, juzu'i na 1, shafi na 488-489.
  3. ↑ Suyuɗi, Al-Dur rul Al-Manthur, 1404 AH, juzu'i na 1, shafi na 144; Fakhr Razi, Tafsir al-Kabir, 1420 AH, juzu'i na 4, shafi na 84.
  4. ↑ Suyuɗi, Al-Dur rul Al-Manthur, 1404 AH, juzu'i na 1, shafi na 144; Fakhr Razi, Tafsir al-Kabir, 1420 AH, juzu'i na 4, shafi na 84.
  5. ↑ Taleƙani, Partoi Az Koran, 1362, Mujalladi na 1, shafi na 324.
  6. ↑ Tabatabai, Al-Mizan, Al-Nasher Manshurat Ismailian, Juzu'i na 1, shafi na 321-322; Rabbani, “Ummu Wasat”, shafi na 287.
  7. ↑ Al-Tabarsi, Majma’ al-Bayan, 1372 AH, Vol. 1, p. 415; Al-Tabataba’i, Al-Mizan, 1390 AH, Vol. 1, shafi na 320-321.
  8. ↑ Sayyid ƙutb, fi Zillalil Alƙur'ani, 1412, juzu'i na 1, shafi na 131-130.
  9. ↑ Salabi, Al-Wasatiya Fi ƙur'an, 1426 AH, shafi na 3.
  10. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 1, shafi na 321.
  11. ↑ Safar, Basaer Al-Deraj, 1404 AH, juzu'i na 1, shafi na 82; Kulaini, Al-Kafi, 1407H, juzu'i na 1, shafi na 191.
  12. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 1, shafi na 415; Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 1, shafi na 321-320; Tayyeb, Atyeb Al Bayan, 1378, juzu'i na 2, shafi na 229; Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 1, shafi na 221;
  13. ↑ ƙaraati, Tafsir Noor, 2003, juzu'i na 1, shafi na 221.
  14. ↑ Talghani, Partoi az Koran, 1362, juzu'i na 2, shafi na 2.
  15. ↑ Rabbani, "Ummu Wasat" shafi na 288-289.
  16. ↑ Suyuɗi,Aldurrul Al-Manthor, 1404 AH, juzu'i na 1, shafi na 144; Fakhr Razi, Tafsir al-Kabir, 1420 AH, juzu'i na 4, shafi na 84.

Tsokaci

  1. ↑ وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

Nassoshi

  • Fakhr Razi, Muhammad bin Omar, al-Tafsir al-Kabir, Beirut, Dar Ihya al-Trath al-Arabi, 1420H.
  • Kilini, Muhammad bin Yaƙub, Al-kafi, Tehran, Dar al-Kitab al-Islamiya, 1407H.
  • Makarem Shirazi, Nasser, Tafsir al-Nashon, Tehran, Dar al-Kutb Al-Alamiya, 1371.
  • ƙaraati, Mohsen, Tafsir Noor, Tehran, Cibiyar Darussan Alƙur'ani, 1383.
  • Rabbani, Seyed Jafar, “Ummat Wasat”,dar Da'iratu Almarif Kur'an KLarim, ƙum, Bostan Kitab, 1382.
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  • Sayyid ƙutb, Sayyid Ibrahim Hossein,FI Zilalil Kur'an, Beirut - Alkahira, Dar al-Sharouƙ, 1412H.
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  • Tabarsi, Fazl bin Hasan, Majam al Bayan, Tehran, Nasser Khosrow, 1372.
  • Tabatabaei, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-ƙur'an, Beirut, Dar Ihya al-Trath al-Arabi, 1390 AH.
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