Munafuki

Daga wikishia

Munafuki,(Larabci: المنافق) shi ne mutumin da bai yi imani da muslunci ba a zuciyarsa amma tare da haka a zahiri yana nunawa mutane cewa shi ya yi Imani da muslunci, bayan hijirar Annabi (S.A.W) da ƙarfi da ikon da ya samu a madina sai mas'alar munafunci ta fara bijirowa, a wannan lokaci mutanen da ba su yarda da muslunci amma kuma ba za su iya bayyanar da hakan ba sai suke ɓoyewa tare da nuna cewa su ma sun muslunta sun kuma yi Imani da muslunci.

Munafunci ɗaya daga cikin ma'anoni ne da aka yi amfani da su a wurare masu yawa cikin kur'ani, suratul munafiƙun sura ce da ta yi magana kan munafukai da siffofinsu, ƙarya, munana zato, jiji da kai, izgilanci da gaskiya da aikata zunubi da fasiƙanci suan da siffofin munfukai da kur'ani ya ambace su.

Abdullahi ɗan Ubayyu, Abdullahi ɗan Uyaina da As'habul aƙaba ana lissafa su cikin shahararrun gayyar munafukai. Bisa rahotannin tarihi haƙiƙa Annabi (S.A.W) ya bi munafuƙai da lallami, cikin dabara da a sirranci ya dinga warware makircin da suke ƙullawa. Masallacin Zirar da ya kasance sansanin ba'arin munafukan garin madina, Annabi (S.A.W) ya bada umarnin ruguje shi, kan asasin abin da ya zo cikin aya ta 145 suratul nisa'i haƙiƙa matsugunin munafukai ya kasance can ƙasan jahannama, malaman tafsiri tare da jingina da wannan aya sun tafi kan cewa haƙiƙa munafunci ya fi kafirci muni. Idan munafuki ya mutu yayin sallar gawarsa maimakon nema masa gafara a na tsine masa.

Litattafan Siffatul Al-munafiƙ da Na'atul Munafiƙin Minal Al-sunan Al-Ma'asura na Abu Nu'aimi Isfahani, Siffat Al-munafiƙin na Ibn ƙayyim Jauzi da Al-nifaƙu wal Al-munafiƙun fi Al-kur'anil Al-karim tare da alƙalamin Jafar Subhani suna cikin jumlar litattafai da aka rubutu game da batun munafukai.

Mene ne Munafunci?

Munafuki shi ne wanda yake ɓoye kafircinsa ya nuna saɓaninsa tare da lulluɓe kansa da rigar Imani da muslunci,[1] ana amfani da kalmar munafuki a kishiyar ma'anoni biyu daga kafirci da Imani,[2] a cewar Murtada Muɗahhari shi mumini shi ne wanda ya yi Imani a zuciya harshensa da aikinsa, kafiri shi ne wanda baɗininsa da zahirinsa basu yarda da muslunci ba, shi kuma munafuki shi ne wanda a zuciyarsa bai yi Imani da muslunci ba, amma tare da haka a zahiri ya bayyana cewa ya yi Imani da muslunci.[3]

Bambanci Tsakanin Munafunci Da Fasiƙanci

Shi imani ƙudurcewa ne a zuciya da iƙrari kan harshe da aiki da wazifa, kan wannan asasi ne duk wand aya tattaro waɗannan abubuwa guda uku da aka ambata ana lissafa shi mumini, kuma duk wanda bashi da su ana lissafa shi layin kafirai, duk wanda ya kasance yana iƙrarin muslunci a baki (Iƙrari na ƙarya a fatar bakinsa ) amma kuma a zuciyarsa bai yi imani ba ana kiransa munafuki, kuma duk wanda yake da Imani a zuciya da iƙrari kan harshe amma kuma tare da haka yana gazawa da taƙaitawa cikin aiki ana kiransa fasiƙi.[4]

Allama ɗabaɗaba'i shi ma yana ganin akwai bambanci tsakanin munafunci da raunin Imani, munafunci shi ne mutum ya faɗi wani abu da bai yarda da shi ba a zuciyarsa kuma baya aiki da shi, na biyu kuma watau raunin Imani shi ne ya faɗi da yake da Imani da shi a zuciya, sai dai kuma sakamakon rauni da yake da shi a iradarsa sai ya zamana baya aiki da shi.[5]

Tasirin Munafukai A Tarihin Muslunci

Kamar yadda ya zo cikin littafin tafsirul amsal, mas'aar munafunci da munafukai a muslunci ta fara bijirowa ne bayan hijirar Annabi (S.A.W) daga makka zuwa madina, lokacin da Annabi (S.A.W) yake makka kafin hijira maƙiya muslunci sun kasance suna nun adawarsu kan muslunci a bayyane ba wani ɓoye-ɓoye, amma bayan samun ƙarfi da musulmi suka yi bayan hijira a madina, sai maƙiya suka raunana, domin ci gaba da ayyukansu na ƙiyayya da muslunci da musulmai sai suka ɓoye kansu suka lallaɓo suka shige cikin sahun musulmai tare da cewa a haƙiƙa ba su yi Imani da muslunci ba.[6]

Suratul munafiƙun sura ce musammam da aka saukar da ita kan munafukai, cikin wannan sura an kawo bayanin siffofin munafukai da kuma magana kan irin tsananin ƙiyayyarsu da muslunci da musulmai. Haka kuma cikin wannan sura an umarci Annabi (S.A.W) da yin taka tsantsan daga hatsarin munafukai.[7] cikin suratul tauba nan ma akwai wasu adadin ayoyi da suka yi magana game da munafukai.[8] Allama ɗabaɗaba'i ya tafi kan cewa ya kamata ne ayi nazari na tarihi tare da fashin baƙi kan asasin ayoyin kur'ani domin bayyanar da ɓarna da illolin munafukai suka haifar cikin al'ummar musulmi.[9]

Munafukai A Farkon Muslunci

Ba'arin madogaran tarihi da riwaya sun gabatar da ba'arin munfukai a farkon muslunci. Muƙrizi a cikin littafin “Imta'ul Al-asma” ya gabatar da munafukai daga ƙabilun Ausu da Kazraj, tare da lissafo ayyukansu cikin ƙiyayya da muslunci da Annabin muslunci (S.A.W). daga jumlarsu akwai Abdullahi ɗan Ubayyu wanda ya yiwa muhajirun barazanar korarsu daga madina, da kuma Abdullahi ɗan Uyaina wanda ya kasance yana zuga mutanensa su kashe Annabi (S.A.W).[10]

As'habul Aƙaba su ma wata gayya ce da ake lissafa su daga munafukai, sun kasance wasu gungun jama'a waɗanda lokacin da Annabi (S.A.W) yake kan hanyarsa ta dawowa daga yaƙin tabuk suka shirya makircin kashe shi, sai dai cewa Allah bai ba su nasara ba.[11] malaman tarihi da masana sira sun bayyana adadin As'habul Aƙaba da mutum 12-15,[12] kan asasin wata riwaya daga Imam Baƙir (A.S), an bayyana cewa sun kasance mutane goma sha biyu ne takwas cikinsu sun fito ne daga ƙuraishawa.[13] Shaik Saduƙ kan asasin wata riwaya ya tafi kan cewa mutum 12 daga cikinsu sun kasance daga bani umayya, mutum biyar kuma daga sauran ƙabilu.[14] Suyuɗi daga malaman ahlus-sunna ya naƙalto sunayen As'habul Aƙaba; daga jumlarsu akwai Sa'ad ɗan Abi Sarhu, Abu Hazir A'arabi, Julasu ɗan Suwaidu, Majma ɗan Jariya, Mulaihu Taimi, Hosaini ɗan Numairu, ɗu'aimatu ɗan Ubairaƙ da Murratu ɗan Rabi.[15]

Mu'amala Da Annabi (S.A.W) Tare da Munafukai

A cewar masu dandaƙe bincike, daga adadin abubuwa da aka samu daga tarihi game da salon mu'amalar Annabi (S.A.W) tare da munafukai za a iya fitar da wanni batu kamar haka, a kodayushe matuƙar zai yiwu ya kasance yana binsu ta lallami sannu-sannu.[16] tare da cewa yana da labari da sani game da kafircin da suke ɓoyewa kuma wurare da daman gaske ayoyin kur'ani sun bayyana siffofinsu.[17] lokuta da daman gaske yayin da wasu daga muminai suka bijiro da shawarar kashe munafukai sai ya hana su aikata hakan.[akwai buƙatar kawo madogara] amma tare da haka malamai sun ce tare da cewa Annabi (S.A.W) yana bin munafukai ta lallami amma hakan bai haifar da yin sakaci da al'ummar musulmi ba, haƙiƙa ya kasance yana sanya idanu kan duk wani motsin munafuka, ya kasance yana rusa shirinsu, lokacin da suka yaɗa jita-jita sai ya bayyanar da haƙiƙanin fuskar lamurra ga musulmai, na'am a wasu wurare ya kan taka musu birki ba tare da sassauci ba. Daga jumlar waɗannan wurare za a iya lissafa umarni da ya bayar na ruguje masallacin zirar.[18]

Siffofin Munafukai A Kur'ani

Cikin kur'ani da riwayoyi an yi bayanin alamomi da siffofin munafukai, bisa abin da marubucin tafsirul amsal ya faɗa, haƙiƙa cikin suratul munafiƙun an ambaci siffofin munafukai guda goma: ƙarya, rantsuwar ƙarya, rashin fahimtar haƙiƙanin gaskiya, kyawuntar zahiri, kaifin harshe, rashin miƙa wuya ga maganar gaskiya, munana zato da tsoran duk wani abu da ya faru, isgilanci ga gaskiya, fasiƙanci da zunubi, wahamin mallaka kan komai da rashin buƙatuwa da sauran mutane da kuma jiji da kai da raina sauran mutane.[19] tafsirul almizan jumlar «خُشُبٌ مُسَنَّدَه» da aka ambata kan munafukai a cikin suratul munafiƙun jumla ce da take bayani kan gurbacewarsu da lalacewarsu duk da kasancewarsu ma'abota kyakkyawan fasali da surar jiki da zaƙin harshe, amma tare da hakan an siffanta su da misalin kafaffen katako kan bango da kuma misalin inuwa ko fatalwar da bata da ruhi da rai, babu wani alheri ko fa'ida a tattare da su sakamakon kasancewarsu ba su da fahima da ganewa.[20]

Muhammad Taƙiyyu Misbahu Yazdi shi ma tare da ishara ga huɗuba ta 194 daga nahjul balaga, ya kawo waɗannan siffofi kan munafukai: amfani da salo da dabarar ɓoye abin da yake ƙudurce a zuciya, kyawuntar zahiri da gurɓatar baɗini, mummunan fata kan muminai da neman amfana da neman maslaha cikin alaƙarsu da sauran mutane.[21]

Nazari Game da ƙaryar Munafukai

Kur'ani yana naƙalto maganganun munafukai cewa suna shaidawa da saƙon Annabi (S.A.W) sai dai cewa tare da haka ƙarya ce tsuranta suke yi.[22] kan wannan asasi ne sun faɗa cikin ƙaryan masu bada labari, ma'ana duk da cewa gaskiya suka faɗa kan gaskiyar kasancewar Muhammad Manzon Allah (S.A.W), amma ba su yi Imani da abin da suke shaidawa a fatar baki ba cikin zukatansu.[23]

Misalta Haƙiƙanin Yadda Munafukai Suke A Ruhinsu

Kan asasin aya ta 17-19 suratul baƙara munafukai sun kasance kwatankwacin makaho da yake cikin duhu, baya iya tantance hanya, domin ganin gefansa yana neman haske, duk sanda ya kunna wuta sai Allah ya kasheta ta hanyar tura iska ko ruwa, sai ya ƙara faɗawa cikin wannan duhu, a haƙiƙa sakamakon kasance munafuki yana nuna cewa shi mai Imani ne hakan ne ya sanya yake amfana da ba'arin fa'idojin addini, alal misali yana cin gado daga muminai, yana auratayya da su da sauransu, sai dai cewa idan mutuwa ta zo masa sai Allah ya karɓe hasken da ya fake da shi yake amfana a rayuwar wanda bai yi Imani da shi ba a zuciyarasa, sannan Alah ya lalata ayyukan da ya yi da sunan addini, ya kuma sanya shi tsakanin duhhai biyu, duhunsa na asali da duhun ayyukan da ya aikata.

Cikin wata misaltawa daban su munafuki shi ne mutumin da ya fuskanci ruwan sama haɗe da duhu da tsawo kuma walƙiya sanya shi cikin halin tsoro daga kowanne ɓangare, bai samun nutsuwa, cikin wannan halin duhu da yake ciki baya iya ganin gabansa, babu abin da yake iya bambancewa da tantancewa, tsananin saukar ruwan sama ya tilasta shi guduwa, sai dai kuma duhu ya hana shi motsawa, yana amfana da hasken tsawa da walƙiya, sai dai kuma da ya yi taku ɗaya sai hasken ya ɗauke ya ƙara komawa cikin duhun da ya baro. Wannan misaltawa tana nuna cewa shi munafuki baya ƙaunar Imani, amma kuma babu yadda ya iya sai ya bayyanar da kansa matsayin mai Imani, sakamakon zuciyarsa ta saɓa da abin da yake faɗa a fatar baki, baya iya samun hanyar rayuwa. Misalin wannan mutumi a kodayaushe yana cikin kuskure da zamewa, zai ɗan yi taku guda tare da musulmai sai dai cewa zai ƙara komawa inda ya baro.[24]

Matsugunin Munafukai A Jahannama

Kan asasin abin da ya zo a aya ta 145 suratul nisa'i, munafukai suna can ƙasan jahannama (دَرَک اَسفَل) (Magangara mafi ƙasƙanci daga jahannama)

«إِنَّ الْمُنافِقینَ فِی الدَّرْک الْأَسْفَلِ مِنَ النَّارِ»

Lallai ne munafukai suna magangara mafi ƙasƙanci daga wutar jahannama. Haƙiƙa wannan aya ta yi bayanin ƙarshen munafukai.[25] a cewar Nasir Makarim shirazi daga malaman tafsiri na shi'a , bisa abin da wannan aya ta zo da shi lallai munafunci ya fi kafirci muni, kuma munafukai sun kasance mafi nesantar halittu daga mahaliccinsu.[26]

Nazari

ƙari kan bahasosi da aka bijiro da su ckin litattafan fiƙihu da tafsiri game da munafukai, akwai rubuce-rubuce masu cin gashin kansu da aka yi a wannan fage, wasunsu ma daɗaɗɗu ne, kamar misalin littafin “Sifatul Al-nifaƙ wa zammil Al-munafiƙin” ma Jafar ɗan Muhammad Alfaryabi wanda ya rayu shekaru 207-301 da “Sifatul Al-nifaƙ wal Al-munafiƙin min Al-sunan Al-ma'asura an Rasulillahi” na Abu Na'im Isfahani wanda ya rayu tsakanin shekaru 334-430, da “Sifa'tul Al-muafiƙin”, na Ibn ƙayyim Jauzi wanda ya rayu tsakanin shekaru 691-751. Wasu ba'ari daban daga litattafai da aka rubutu kan wannan batu su ne kamar haka:

  • Al-munafiƙun fil Al-kur'an, na Sayyid Husaini Sadar
  • An-nifaƙ wal Al-munafiƙun fil Al-kur'anil Al-karim, na Jafar Subhani
  • Zahiratu An-nifaƙ wa Khaba'isul Al-munafiƙin fit At-tarikh, na Abdur-rahman Hassan Hanbaka Al-maidani
  • Al-muwajaha bainal An-nabiyyi (S.A.W) wa bainal Al-munafiƙin, na Abdul-karim Nayyiri
  • Suwarul Al-munafiƙin fil Al-kur'anil Al-karim, na Bukhari Saba'i
  • NIfaƙ wa Munafiƙ az Didgahe Shahid Muɗahhari, na Zahra Ashyan wa Farashte Salami
  • Cehere Munafiƙan dar Kur'an ba Istifade az Tafsir Namune, na Jim Farazman

Bayanin kula

  1. ↑ Tareehi, Majma Al-Bahrin, 1416 Hijira, juzu'i na 5, shafi na 241.
  2. ↑ Motahhari, Majmu Athar, 1390 AH, juzu'i na 25, shafi 201, 202.
  3. ↑ Mutahari, Majmu Athar, 1390 AH, juzu'i na 25, shafi na 206.
  4. ↑ Hosseini Shah Abdul-Azimi, Tafsir Ithna Ashri, 1363 AH, juzu'i na 13, shafi 177; Kara'ati, Tafsir Nour, 1383 AH, juzu'i na 10, shafi na 50.
  5. ↑ Tabatabai, Al-Mizan fi Tafsirin Al-Qur’an, bugun Ismailian Publications, juzu’i na 19, shafi na 249.
  6. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 24, shafi 146.
  7. ↑ Tabatabai, Al-Mizan, 1417 AH, juzu'i na 19, shafi na 278.
  8. ↑ Rak: Quwaidel, munafukan dar kur'an.
  9. ↑ Tabatabai, Al-Mizan, 1391 AH, juzu'i na 9, shafi na 414.
  10. ↑ Maqrizi, Imta’ al-Isma’, 1420H, juzu’i na 14, shafi na 343-344.
  11. ↑ Maqrizi, Imtā’ al-Isma’, 1420 AH, juzu’i na 2, shafi na 74.
  12. ↑ Waqidi, Al-Magazi, 1409 BC, juzu'i na 3, shafi na 1045-1044; Ibn Kathir, Al-Bidayah wal-Nihayah, 1398H, juzu'i na 5, shafi na 20.
  13. ↑ Tabarsi, Majma Al-Bayan, 1372 AH, juzu'i na 5, shafi na 79.
  14. ↑ Sheikh Saduq, Al-Khisal, 1342H, juzu'i na 2, shafi na 398.
  15. ↑ Suyuti, Al-Durral Al-Manthur, Dar Al-Fikr, juzu'i na 4, shafi na 243.
  16. ↑ Danesh, Rasul Khodah (SAW) wa Istirataji Ishun dar barabare khaddi nifak” shafi na 23.
  17. ↑ Danesh, Rasul Khodah (SAW) wa Istirataji Ishun dar barabare khaddi nifak” shafi na 23.
  18. ↑ Jafarian, Tarikh Siyasi Islam, 1380 AH, shafi 650; Danish, "Manzon Khuda (a.s) da dabarar ishan der barbar, layin munafunci" shafi na 21-22.
  19. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 24, shafi 164.
  20. ↑ Tabatabai, Al-Mizan, 1394 AH, juzu'i na 19, shafi 281.
  21. ↑ Misbah Yazdi, Akhlak Islam", shafi na 4.
  22. ↑ Suratul Manafiqun, aya ta 1.
  23. ↑ Tabatabai, Al-Mizan, juzu'i na 9, shafi na 315 da juzu'i na 19, shafi na 279. ↑
  24. ↑ Tabatabai, Tarjamar Tafsirul al-Mizan, 1374, juzu'i na 1, shafi na 89.
  25. ↑ Makarem, Al-Amsal, 1421 AH, juzu'i na 3, shafi na 505.
  26. ↑ Makarem, Al-Amsal, 1421 AH, juzu'i na 3, shafi na 504

Nassoshi

  • Ibn Kathir, Al-bidaya wal annihaya, Beirut, Darul Fikr, 1398 BC.
  • Jafar, Manzo, Tarikh Siyasi Islam, Qum, Dalil Ma, 1380H.
  • Makarem Shirazi, Nasser da Jam’i Az Nuysandegan, Tafsir Namuna, Tehran, Dar Al-Kutub Al-Islamiyyah, 1374H.
  • Makarem Shirazi, Nasser, Al-Amsal fi Tafsir Kitabillahi almunazzal, Qum, Mazhabar Imam Ali bin Abi Talib (a.s), babin farko, 1421H.
  • Maqrizi, Ahmed bin Ali, Imta'al Asma bimalil Annabiyi, min ahwal wa amwal wal hafadati wal mata, Muhammad Abd al-Hamid al-Nasimi, Beirut, Darul Kutub al-Imiyya, 1420H/1999 Miladiyya.
  • Misbah Yazdi, Muhammad Taqi, "Akhlaq Islam", Mujallar Marafat Shamara 4, 1372 Hijira.
  • Motahhari, Mortada, Majmu Asar, Tehran, Sadra Publications, 1390H.
  • Najafi, Muhammad Hassan, Jawaher al-Kalam fi Sharh Sharia al-Islam, Abbas Qochani da Ali Akhundi suka shirya, Beirut, Dar Ihya Turath Arab Heritage, Chap.
  • Sheikh Saduq, Muhammad bin Ali, Al-Khisal, wanda: Ali Akbar Ghafari, Jami'ar Malamai ta Qom, 1362 H.
  • Tabarsi, Fadl bin Hassan, Majma’ al-Bayan fi Tafsir al-Qur’an, Gabatarwa: Muhammad Jawad Balaghi, Nasir Khusraw, Tehran, 1372H.
  • Tabatabai, Sayyid Muhammad Hussein, Tarjameh Tafsir Mizan, Qum, Littafin wallafe-wallafen Musulunci, 5, 1374H.
  • Tabatabai, Seyyed Muhammad Hussein, Al-Mizan fi Tafsir Al-Qur’an, Kum, Islamic publications, 1417 BC.
  • Tarihi, Fakhr al-Din, Majma Bahrain, edita na Sayyed Ahmad Hosseini, Tehran, littafin Faroushi Mortazavi, 1416 BC.
  • Waqidi, Muhammad bin Omar, Al-Maghazi, edited by: Marsden Jones, Beirut, Al-Alami Foundation, 1409 AH - 1989 AD.
  • دانش، محمدقدیر، «رسول خدا(ص) و استراتژی ایشان در برابر خط نفاق»، مجله معرفت، شماره ۱۲۹، ۱۳۸۷ش.
  • قویدل، مصطفی، منافقان در قرآن، پاسدار اسلام، شماره ۲۷۰، ۱۳۸۳ش.

Suyuti, Jalal al-Din, al-Dur al-Manthur fi al-Tafsir bi al-Mathur, Beirut, Dar al-Fikr, Beta. {[end}}

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