Ayar Mawadda

Daga wikishia
(an turo daga Mawadda)
Ayar Mawadda

Ayar Muwadda (arabic: آية المودة) aya ce ta 23 cikin Suratul Shura wacce ta bayyana cewa ladan sakon da Annabi Muhammadu (S.A.W) ba komai bane face nuna Kauna da soyayya ga Ahlil-Baiti, kamar yanda Malaman tafsiri na shi'a suka bayyana cewa wannan aya tana shiryarwa kan falalar Ahlil-baiti amincin Allah ya tabbata a gare su. Bisa dogaro da riwayoyi da Malaman Tafsiri daga bangaren `yan Shi'a da Ahlus-Sunna suka kawo, a lokacin da ayar Muwadda ta sauka wasu jama'a Daga Ansar sun gayawa Manzon Allah (S.A.W) cewa idan akwai bukata yana iya amfani da dukiyar su, sai Annabi (S.A.W) ya karanta wancan ayar da aka ambata: (ka gaya musu bana neman wani lada daga gareku kan sakon da na kawo face soyayyar Makusantana. Malaman Shi'a da wani ba'ari daga Malamam Sunna bisa dogara da riwayoyi da suka ambata sun ce abin nufi da Makusantan sa (Alkurba) da ya zo a wannan aya su ne mutanen gidan Annabi (S.A.W) ma'ana Hazrat Ali (A.S) hazrat Fatima (S) da Imamai goma sha daya daga tsatsonsu, amma tareda Ahlus-sunna suna da wata mahangar d ata saba da wannan kan tafsirin kalmar (Alkurba) kamar yanda Allama Taba'Taba'i yake cewa falsafar kiran Manzon Allah (S.A.W) zuwa ga soyayyar da nuna kauna ga mutanen gidan sa amincin Allah ya tabbata a gare su shi ne mayar da mutane zuwa garesu domin fadakar da su da ilimantar da su kan ma'anonin tafsirin kur'ani da addini.

Matsayi

Ayar Muwadda tana cikin ayoyin da `yan Shi'a suka yi imani ta sauka ne kan falala da bayanin matsayin Ahlil-baiti (A.S) kuma tana hikaya ne kan wajabcin son su da kaunar su,[1] haka kuma ita wannan aya tana shiryarwa kan Imamancin Hazrat Ali (A.S)[2]

Ma'anar Kalmomim

(muwaddat) na nufin soyayya da kauna[3] Ragibu Isfahani yace tana nufin tsananin soyayya da kasancewa da Masoyi [4] (Kurba) ita kuma tana nufin dangi da mutanen gida[5]

Sha'anin saukar Ayar

Malaman Tafsirin Shi'a da Ahlus-Sunna [6] sun nakalto daga Ibn Abbas: lokacin da [7] Manzo Allah (S.A.W) ya yi hijira zuwa Madina muslunci ya karfafu matuka, sai Ansar (Mutanen Madina suka) ce bara mu je wajen Manzon Allah (.S.A.W) mu bayyana masa cewa: idan akwai wata matsalar kudi to shirye muke mu bada dukiyar mu ba tare da sanya kowanne irin sharadi ba, lokacin da suka bayyana masa wannan kudiri na su, sai Aya ta sauka: (ka gaya musu bana neman wani lada daga gareku kan sakon da na zo da shi face soyayya ga Makusantana) Annabi (A.S) ya karanta musu wannan aya sannan yace: ku nuna soyayya ga mutanen gidana bayana, sai mutanen Madina suka tashi suka fita cike da farin ciki da kuma gamsuwa.

Son Ahlil-Baiti

Malaman Shi'a bisa dogara da riwaya sun yi imani kan cewa wanda ake nufi da (Alkurba) a cikin Ayar Muwadda, su ne Ahlil-baiti (A.S) ma'ana Hazrat Ali (A.S) da Fatima (A.S) tare da Imamai goma sha daya da tsatsonsu (A.S)5 kan wanna tafsiri abin da ake nufi da (soyayyar makusantana) shi ne soyayyar Ahlil-baiti, kamar yanda Shaik Fadalu Ibn Hassan Ɗabarasi: mutawatiran riwayoyin da aka nakalto daga Sunna da Shi'a dangane wajabcin soyayyar Ahlil-baiti (A.S)[8] suna karfafa wannan tafsiri da aka yiwa ayar Muwadda, haka kuma tarin hadisai da aka rawaito daga Imamai Ma'asumai (A.S) suna shiryarwa kan wannan ma'ana: daga cikinsu: 1-daga Imam Hassan (A.S) bayan shahadar Mahaifinsa (A.S) ya yi huduba ga mutane wacce cikin ta yake cewa: mu ne Ahlil-baiti mu wani dangi ne da Allah ya wajabta duk wani musulmi soyayyar su, a wurin da yake cewa: (ka ce bana neman wani lada daga gareku kan sakon da[9] na zo muku da shi face soyayyar makusantana)[10] Shura aya 23. 2-An tambayi Imam Sajjad (A.S) kan wannan aya sai yace; abin da ake nufi shi ne soyayyar Ahlil-baiti (A.s)[11] 3-An nakalto daga Imam Baƙir (A.S)cewa Imamai Ma'sumai su ne Misdakin wannan ayoyin sune suke dacewa da ita.[12] Malaman Ahlus-sunna sun samu sabani cikin ayyana su wanene ake nufi da (Alkurba), Malam Hakim Hasakani daya daga cikin Malaman Hadisi a gurin Ahlus-sunna a karni na biyar hijiri kamari, cikin littafin Shawahidul Attanzil, ya nakalto riwayoyi daidai har guda bakwai domin bayanin su wanene (Alkurba) su ne Ali da Fatima (A.S) da Hassan d Husaini (A.S) 10 Malam Zamakshari ya yi imani cewa Kalmar (Alkurba) ma'anarta shi ne kusanci da tsatso[13] bawai iyali ba da ya hado da har da matanka, da wannan ne ubangiji ya umarci Manzon Allah Ya roki Kuraishawa idan ba za su imani da shi ba da kuma abin da ya zo da shi to alal akalla ka da su yi kiyayya ko ba komai akwai kusanci tsakaninsu na jini.Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 13, shafi na 32. Kan wannan ne Malam Alusi daga Malaman Tafsirin Ahlus-sunna ya kawo wasu mahangogi da wasu suka nakalto kan cewa (Alkurba) ita ce Amina Mahaifiyar Annabi,[14] ko kuma dai abin nufi daga soyayya ga Makusanta, shi ne soyayya musulmi tare da danginsa na kansa, ma'ana sadar da zumunci.[15]

Falsafar soyayyar Ahlil-baiti

Zanen Ayar Mawadda a kan Kabarin Imam Husaini (A.S)

Sayyid Muhammad Ɗabaɗaba'i daga Malaman Tafsirin Shi'a yana cewa tare da dogaro da riwayoyi daga cikinsu Hadisin Assaklaini da Hadisin Safina, ya tafi kan cewa wajabcin nuna kauna da soyayya ga Ahlil-baiti da kuma cewa su Ahlil-baiti su ne wurin diban ilimi, da wannan yake ganin nuna soyayya ga Ahlil-baiti ba wani abu bane face wanzuwa da dawwamuwar sakon Manzon Allah (S.A.W)duk da cewa a ayar an bayyana soyayyar su matsayin ladan kawo sako, amma a hakika wani amfani ne da yake komawa mutane da suka yi imani, bawai wani amfani zai kai ga su Ahlil-baitin ba,[16] kamar dai yanda ya zo a wata Ayar cikin Kur'ani mai girma:

قُلْ مَا سَأَلْتُکُمْ مِنْ أَجْرٍ فَهُوَ لَکُمْ

(ka ce abin da na nema daga gare ku da sunan ladan sako daga dukiya to naku ne)[17] Jawadi Amoli babban Malamin Tafsirin Shi'a kan wannan aya ya tafi kan cewa kalmar (Muwaddat Kurba) lada da tagomashin kawo sako bawai an bijro da shi da ma'anar amfani kankin kai ba, bari da share fage ne kan nauyin da irin wahalar da aka sha shine ayi soyayya ga makusanta a wannan sako kai tsaye amfanin ya komawa zuwa ga Mutane; domin su Ahlil-baiti sune fitilar shirya kuma jirgin tsira babu wanda zai amfana da wannan haske ko hawa cikin wannan jirgi sai wanda yake kaunar su, bawai kadai zai haskaka da hasken su ba bari dai zai bakin kokarinsa wurin dawwama cikin wannan haske.[18]

Soyayyar Kuraishawa ga Manzon Allah (S.A.W) domin Iyalan gidansa

Zamakshari ya tafi kan cewa kalmar (Kurba) na nufin Makusanta Dangintaka da Dangi[19] da wannan jerantawa ne Annabi (S.A.W) yayi umarni Kuraishawa idan ba zasu yi imani alal akalla su nuna kauna da soyayya ga danginsa ka da su yi kiyayya da Annabi (S.A.W)[20]Ɗabarasi ya bayyana wannan magana da cewa daya ce daga zantukan Ibn Abbas da yake kawowa wannan aya tana bada ma'ana: ku nuna min soyayya sakamakon zumuncin da yake tsakanina da ku kuma ku bani kariya, saboda baki dayan gidajen Kuraishawa suna da dangantaka da shi, saboda haka ne gefen maganar ya karkata ne zuwa kan Kuraishawa[21]

Monographs

  • Mudayat Muwadda, Talifin Sayyid Mahmud Hashimi Shahrudi, Muhammad Muhsin Husaini Bayati wannan littafi ya zayyana shi da taken (Darsahaye Az Ayeh Muwaddat) tarjama ce ta farisanci.
  • (Mehrwarzi Be Ahlil-baiti Az Didgahi Kur'an wa Sunnat) tarr da Alkalamin Ali Husaini Milani, Intisharatu Markaz Haka'ik Islami na kammala wannan littafi a shekara 1389 shamsi.[22]
  • (Fardu Mahabbati fi Tafsiril Ayati Muwaddati) talifin Shahabdini Kaffaji, Ali Raad ya fitar da shi da taken (Mawaddatu Ahli Baiti dar ayineh wahayi) a shekara ta 1389 shamsi cikin shafuka 248. instoharatu suka yada shi.
  • (Muwaddat Ahlil-baiti) tare da Alkalamin Haji Haidar, intisharatu Araste suka buga shi da yada shi a shekara 1392 shamsi[23]

Bayanin kula

  1. ↑ Babaei, “Fajuheshi dar Ayat Muwaddat”, shafi na 63.
  2. ↑ Allama Hali, Nahj al-Haq, Gidan Littafin Labanon, shafi na 175; Allama Hali, Kashf al-Murad fi Sharh Tajrid al-I’tiqad, shafi na 392.
  3. ↑ Ibn Manzoor, Lasan al-Arab, karkashin kalmar "Wadd".
  4. ↑ Rageb Isfahani, Mufradat Alfaz Kur’ani, 1412 Q, shafi na 861.
  5. ↑ Firouzabadi, Al-Qamoos Al-Muhait, 1415 AH, juzu'i na 1, shafi na 152; Ibn Manzoor, lasan Arab a ƙarƙashin kalmar "kurba.
  6. ↑ Misali, duba: Abu Hamzah Samali, Tafsirin Kur’an al-Karim, 1420H, shafi na 294; Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi.44; Hawizi, Tafsirin Noor al-Saghalin, 1415 AH, juzu'i na 4, shafi na 587.
  7. ↑ Misali, koma zuwa: Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 13, shafi na 38; Druzh, al-Tafsir al-Hadith, Alkahira, 1383 AH, juzu'i na 4, shafi na 457.
  8. ↑ Misali, duba: Firat Kufi, Tafsirin Firat Kufi, 1410 AH, shafi na 197; Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi.44; Hawizi, Tafsirin Nur al-Saqlain, 1415 Hijira, juzu'i na 4, shafi na 572 da 573.
  9. ↑ Ali binu Jafar, Masa'ilu Ali binul Jafar, 1409 Hijira, shafi na 328.
  10. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi na 44.
  11. ↑ Kufi, Tafsirin Furat al-Kufi, 1410H, shafi na 392.
  12. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 1, shafi.413, h7.
  13. ↑ Haskani, Shawaheed Al-Tanzil, 1411 AH, juzu'i na 2, shafi na 189-196.
  14. ↑ Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 13, shafi na 30.
  15. ↑ Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 13, shafi na 31.
  16. ↑ Tabatabaei, Al-Mizan, Al-Alami Publishing House, juzu'i na 18, shafi na 46.
  17. ↑ suratu Saba'i aya ta 47
  18. ↑ Javadi Amoli, Adab Fanai Moqraban, Mujalladi na 1, shafi na 160.
  19. ↑ Zamakhshari, Al-Kshaf, Dar al-Marifah, juzu'i na 4, shafi na 219.
  20. ↑ Tabari, Al-Bayan Jame, Dar al-Marafa, juzu'i na 25, shafi na 15.
  21. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi na 44.
  22. ↑ Hosseini Milani, Mehriwarzi be Ahlul Bait Az Didgahe Kur'an wa sunnat, 2009, takardar shaidar haihuwa.
  23. ↑ Haji Haidari, Maudt Ahl-Bait (AS), 1392, littafin ID.

Nassoshi

  • Alousi, Mahmoud bin Abdullah, Ruh al-Ma'ani fi Tafsir al-Qur'an al-Azeem, scholar Ali Abd al-Bari Attiyah, Beirut, Dar al-Kitab al-Alamiya, bugu na farko, 1415H.
  • Abu Hamza Thamali, Thabit bin Dinar, Tafsir al-Qur'an al-Karim na Abi Hamza Thabit bin Dinar al-Thamali, bincike na Abd al-Razzaq Muhammad Hossein Harzuddin, Beirut, Dar al-Mufid, bugu na farko, 1420H.
  • Ibn Hanbal, Ahmad, Fada'il Amirul Muminina Ali bin Abi Talib, wanda Sayyid Abdul Aziz Tabatabai ya yi bincike a kansa, Qom, Darul Tafsir, 1433 bayan hijira.
  • Ibn Manzoor, Muhammad Bin Makram, Lasan al-Arab, Beirut, Darul Fikr na bugawa da bugawa da kuma al-Tawzee, Bita.
  • Babaei, Ali Akbar, "Barasi bar Modett Aya", Marafet na Watanni, Na 48, 1380.
  • Bahrani, Hashem bin Sulaiman, Ghaya al-Maram da Hajjat ​​al-Khassam, Mohaghegh Ali Ashour, Beirut, Al-Tarikh Al-Arabi Institute, B.T.A.
  • Haskani Obaidullah bin Ahmad, bincike: Mahmoudi, Mohammad Baqir, Shawaheed At-Tanzil na Qualality na Al-Tafazil, Tehran, Bugawa da Buga na Ma'aikatar Shiriya ta Musulunci, bugu na farko, 1411 Hijira.
  • Hosseini Milani, Ali, Mehrvarzi Beh Ahl al-Bait (AS) az didgahe Alqur'an wa Sunnah, Qum, Cibiyar Fahimtar Musulunci, 2009.
  • Hawizi, Abd Ali bin Juma, Tafsir Noor al-Thaqlain, Qum, Ismaili, bugu na 4, 1415H.
  • Daruzeh Muhammad Ezzat, Al-Tafsir Al-Hadith, Alkahira, Dar Ihya Al-Katb Al-Arabiya, 1383H.
  • Rajeb Esfahani, Hossein bin Mohammad, Fardat al-Faz al-Qur'an, Beirut, bugun farko, 1412H.
  • Zamakhshari, Mahmoud bin Omar, Al-Kashaf, Mohaghegh Mustafa Hossein Ahmed, Beirut, Dar al-Kitab al-Arabi, Beta.
  • Shushtri, Nurullah bin Sharif al-Din, Ahqaq al-Haq da Izhaq al-Batil, Shahab al-Din Murashi, Qom, Mazhabar Ayatullahi al-Murashi, 1409H.
  • Tabatabai, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Beirut, Al-Alami Press Institute, B.T.A.
  • Tabarsi, Fazl bin Hassan, Majma al-Bayan fi Tafsir al-Qur'an, Tehran, Nasser Khosrow, bugu na uku, 1372.
  • Tabari, Muhammad bin Jarir, Jame al-Bayan fi Tafsirin Qur'an, Beirut, Darul Marafa, Bita.
  • Allameh Hali, Hassan bin Youssef, Nahj al-Haq da Kashf al-Saddeq, Beirut, Dar al-Kitab al-Lebanani, Bita.
  • Firozabadi, Muhammad bin Yaqub, Al-Qamoos Al-Muhait, Beirut, bugun farko, 1415 Hijira.
  • Kulaini, Muhammad bin Yaqub, Al-kafi, binciken Ali Akbar Ghafari, Tehran, Dar al-Kitab al-Islamiya, bugu na 4, 1407H.
  • Kufi, Firat bin Ibrahim, Tafsirin Firat al-Kufi, Bincike na Mohammad Al-Kazem, Tehran, Ma'aikatar Al'adu da Shiryar Musulunci, 1410H.
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