Matsakaiciyar Al'umma

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Al’umma matsakaiciya.(Larabci:الأمّة الوَسَط) ita ce Zaɓaɓɓiyar al’umma, domin ta zamo sheda kan ayyukan mutane a duniya da lahira. wannann ya zo ne 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 alu’mar tsakiya, malaman tafsiri na Shi’a sun tafi kan cewa al’ummar tsakiya su ne Imamai ma’asumai, a kuma daidai lokacin da malaman tafsiri na Ahlus-suunna 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, kuma alƙur’ani yana ganin wannann sunan shi ya bayyana al’ummar musulmi mafificiyar al’uma 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 ita ce al’ummar tsakiya ce tsakanin Annabi(S.A.W) da sauran al’ummu kuma su musulmi shaida ne akan sauran al'umma a duniya da lahira.[1] A ra'ayin malam Arragib Al’isfahani, al’ummar tsakiya na nufin al'ummar da ba ta ƙasa ba kuma bata 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 takaita da abin da mutum ya sani, al'ummar tsakiya tana ƙoƙari wajan anfana da ilimi 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 mallaki da 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 ake kira al'umma ta tsakiya.[4] kuma ita ce mafificin al'umma, kuma ta zamo misali da abin koyi ga sauran mutane, kuma ta zamo al'umma mai hankali.[5]

Misaƙan Ummatul Wusiɗa

Umatul wusiɗa tana nufin Ahlulbai 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 adalcin ta, sai dai cewa hakan baya nufin cewa, kowanne mutum ankare shi daga aikata saɓo ba, 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 wasiɗa.[6] Kazalika ya zo a cikin ruwayoyi da ayoyi cewa, wannan matsayi ummatul wusuɗa ya keɓanta ne ga iyalan gidan manzo tsira da aminci su tabbata a gare su cewa su ne suke da siffa da ƙudira ta ganin aiyukan mutane a duniya kuma rnar gobe ƙiyama su zamo shaida akan su.[9]

  • Wasu daga cikin malaman tafsiri sun tafi kan cewa duk wanda yayi imani da annabi Muhammad (S.A.W) da musulinci, wato dukkan musulmi sune abin da ake nufi da al’umar tsakiya wato umatul wusiɗa.Su musulmi suna tsikiya ne a tsakanin Ahlulkitab da Mushirikai,sabo da su Ahlulkitab sun bawata abin da yashafi rai muhimmanci sai sukabar abin da ya shafi gangar jiki, kamar yadda sukuma Mushirikai suka zamo akasin Ahlulkita idan suka bawa jiki mihimmanci kai kulawar su tataƙaita da jiki,amma su al'ummar musulmi su ne suka daidaita tsakanin buƙatar rai da gangan jiki.[7]
  • Wasu daga cikin malaman Ahlussuna sun tafi kan cewa; abin da ummatul wusiɗa take nufi, su ne Sahabban Annabi sai Tabi’ai sai masu binsu, da duk wanda yabi sawun sahabbai su ne abin da ake nufi da al’ummar tsakiya wato ummatul wusɗa, bisa wannan ne ya zamo wasu daga cikin malaman Ahlus-snuna suka yi imani da cewa al'ummar Annnabi ta faɗa cikin rikice-rikice bayan halifofi shiryayyu, wasu daga cikin su kamar Kawarij sun sauka daga kan hanya madaidaiciya 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 ne wannan gwadabi shi ne na gaskiya, to su Ahlus-sunna su ne abin da ake nufi da al'ummar tsakiya amma fa a cewar su.[8]
  • 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 daidaikun wannan al'umma sun kaurace wa kura-kurai ba, a'a a cikinsu akwai wadanda suke da ikon zama shaida da shaida saboda kataguwarsu daga aikata kuskure, samuwar waɗannan mutane cikinsu shi ne dalilin kasancewa tsakiyar al'ummar musulmi.[9] daidai da abin da ya zo a riwaya.[10]Da sauran ayoyin kur’ani, irin wannan matsayi ya kebanta ne ga imamai (A.S) wadanda za su iya jurewa ganin hakikanin abin da mutane suke yi a duniya da kuma shaida musu ranar Alƙiyama.[11]

Hususiyar Al'ummar Tsakiya

Ya zo a cikin litatafai cewa daga cikin siffofi na al'ummar tsakiya akwai, Adalci da rashin sabo da ilimi.[12] da yin abu bisa hankali.[13] Malaman tafsiri na Shi'a sun tafi kan cewa, waɗanda zasu zamo sheda ga mutane dole ne su zamo ba sayin saɓo,sabo da kasantuwar su al'umma ta tsakiya ya faru ne sabo addu’ar da annabi Ibrahim ya yi, tsira da aminci su tabbata a gare shi, 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 Haj tana nuni kan amsa addu’ar annabi Ibrahim, kazalika tana nuni kan samuwar wani gungu na mutane waɗanda basa saɓawa umarnin ubangiji,kuma shi wannann gungu wankakke ne daga zunubi,ƙari kan haka ita wannan shahada da zasuyi bazaiyiyu ba ga wani yayi sai wanda baya aikata zunubi.[14] Dayawa 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 kuma kasawa kan abin da yakamata suyi,kuma shi adalci shi ne zai jagorance su zuwa hanya madaidaiciya.[15]

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. ↑ Sayyid ƙutb, fi Zillalil Alƙur'ani, 1412, juzu'i na 1, shafi na 131-130.
  8. ↑ Salabi, Al-Wasatiya Fi ƙur'an, 1426 AH, shafi na 3.
  9. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 1, shafi na 321.
  10. ↑ Safar, Basaer Al-Deraj, 1404 AH, juzu'i na 1, shafi na 82; Kulaini, Al-Kafi, 1407H, juzu'i na 1, shafi na 191.
  11. ↑ 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;
  12. ↑ ƙaraati, Tafsir Noor, 2003, juzu'i na 1, shafi na 221.
  13. ↑ Talghani, Partoi az Koran, 1362, juzu'i na 2, shafi na 2.
  14. ↑ Rabbani, "Ummu Wasat" shafi na 288-289.
  15. ↑ 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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  • Safar, Muhammad bin Hasan, Basair al-Deraj fi Fada'il al-Muhammad (A.S), Mohsen bin Abbas Ali Kuchebaghi, Kum, Mazhabar Ayatullah al-Marashi al-Najafi, 1404H.
  • Salabi, Muhammad, al-Wasatiya fi al-ƙur'an, Beirut, Daral al-Marefa, 1426H.
  • Sayyid ƙutb, Sayyid Ibrahim Hossein,FI Zilalil Kur'an, Beirut - Alkahira, Dar al-Sharouƙ, 1412H.
  • Suyuɗi, Jalal al-Din, Al-Durrul Al-Manthur fi Tafsir al-Mathur, Kum, Ayatullah Murashi Najafi Library, 1404H.
  • Tabari, Muhammad bin Jarir, Jame al-Bayan fi Tafsirin ƙur'an, Beirut, Darul Marafa, 1412H.
  • 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.
  • Talghani, Seyyed Mahmoud, Partovi ez ƙur'an, Tehran, Kamfanin buga littattafai, 1362.
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