Suratul Ƙaf

Daga wikishia
Suratul Qaf

Suratul ƙaf (Larabci: سورة ق) sura ta hamsin cikin jerin surorin da suka sauka a makka wace take a juzu'i na 26 cikin kur'ani, wannan sura ana kiranta da sunan "ƙaf" saboda ta fara ne da huruful muƙaɗɗa'a (Gutsirarrun harufa). ma'ad da al'ajabin da kafirai suke yi kan sake raya matattu, annabta, tauhidi da ƙudurar Allah suna daga maudu'ai da batutuwa da aka bijiro da su cikin wannan sura. Aya ta 16 suratul ƙaf wace cikinta Allah yake bayyana cewa shi ne mafi kusanci da mutum daga jijiyar wuyansa, ta kasance shahararriya aya cikin wannan sura. Cikin falalar karanta wannan sura ya zo cewa duk wanda ya karanta wannan sura Allah zai sauƙaƙa masa wahalhalu da mayen mutuwa.

Gabatarwa

Sanya suna Sanya sunan wannan sura ya samo asali ne daga aya ta farko daga wannan sura wace ta kasance ta fara da huruful muƙaɗɗa'a «ق» (gutsirarrun harufa)[1] buga da ƙari ana kiran wannan sura da sunan suratul basiƙat (Ma'ana dagwayen bishiyoyi) wannan kalma ta zo cikin aya a wannan sura[2] kalmar باسقات an yi amfani da ita sau ɗaya cikin suratul ƙaf.[3]

Mahallin Da Jerantuwa Ta Sauka

Suratul ƙaf tana cikin jerin surori da suka sauka a makka kuma cikin jerantuwa ta sauka sura ce ta 34 da ta sauka wurin Annabi (S.A.W) wannan sura a tsarin jerin surorin kur'ani na yanzu sura ce ta hamsin da take cikin juzu'i na 26.[4]

Adadin Ayoyi Da Sauran Siffofi

Suratul ƙaf tana da ayoyi 45 kalmomi 373 da haruffa 1507, sannan ta fuskanin nauyi tana cikin surori mufassilat kuma ta kasance kusan rabin hizbi guda.[5] suratul ƙaf ta kasance sura ta 28 cikin surori 29 da suke farawa da gutsirarrun haruffa, kuma sura ta shida cikin surori 23 da suke farawa da rantsuwa.[6]

Abin da Yake Ciki

Bahasosi na tushe cikin suratul ƙaf shi ne bahasi kan ma'ad, sauran batutuwa da aka bijiro da su cikinta sun kasance batutuwa na gefe.[7] Maudu'ai da batutuwa da aka bijiro da su cikin suratul ƙaf a dunƙule za su iya kasancewa kamar haka:

  • Kafa hujja kan ma'ad ta hanyar la'akari da tsarin halitta musamman rayar da matacciyar ƙasa ta hanyar saukar da ruwan sama a kanta
  • Kafa hujja kan mas'alar ma'ad ta hanyar la'akari halitta ta farko
  • Ishara zuwa ga mas'alar rubuta ayyuka da zantuka domin hisabinsu ranar lahira
  • Mas'aloli masu alaƙa da mutuwa
  • Wani ɓangare daga abubuwan da za su faru a ranar ƙiyama da bayanin siffofin ƴan aljanna da ƴan wuta
  • Ishara zuwa ga abubuwa masu ban al'ajabi na ƙarshen duniya
  • Ishara zuwa ga halin mutane masu ɗagawa da mummunan ƙarshensu
  • Umarni da ambaton Allah da girman kur'ani
  • Sa idanu kan mutum da bibiyarsa a bakiɗayan marhalolin rayuwarsa.[8]

Asbabul Nuzul Aya Ta 38

Game da sha'anin nuzul ɗin aya ta 38 suratul ƙaf:

«وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْ‌ضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ؛

Kuma tabbas haƙiƙa mun halicci sammai da ƙasa da abin da yake tsakankaninsu cikin kwanaki shida kuma bamu ji wahala ba. Ya zo cewa wasu yahudawa sun je wurin Annabi (S.A.W) sun masa tambaya game da halittar ƙasa a ranar asabar da litinin, da kuma halittar tsaunuka ranar talata, sammai ranar laraba da alhamis su kuma taurari da wata a ranar juma'a, bayan sai waɗannan yahudawa suka ƙara masa tambaya suna masu cewa to bayan Allah y agama halittar waɗannan abubuwa me kuma ya shagaltu da shi? Sai Annabi ya karanta«ثُمَّ اسْتَوى عَلَى الْعَرْشِ» wannan aya; ma'ana sai Allah ya shimfiɗa ikonsa kan al'arshi, wanda hakan yana hakaito irin ƙarfi da ikon Allah, amma tare da haka sai waɗannan yahudawa suka ce idan haka ne to ayyukan Allah sun ƙare kenan, ranar asabar yana za ta kasance ranar hutu gare shi, ya kishingiɗa kan karagar al'arshinsa domin hutawa da kuma ɗauke gajiya. Sai Annabi ya fusata da wannan magana ta yahudawa, cikin raddi da martani kan maganar da yahudawa suka faɗa sai Allah ya saukar wannan aya, tana mai bayyana cewa Allah ya tsarkaka kuma ya nesantu daga gajiya ko hutawa.[9]

Shahararrun Ayoyi

Aya ta 16 suratul ƙaf:

﴾وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ ﴿١٦﴾
Aya ta 16 Tare da zanen rubutun hannu na Mu'alla

Kuma mu ne mafi kusanci da lakar jijiyoyinsa. Kalmar "Waridu" tana da mabambantan ma'anoni ana fassarata da jijiyar wuya, jijiya da take haɗe da zuciya da hanta.[10] jijiyar ƙarƙashin harshe[11] da kuma jijiya da bazu cikin bakiɗayan jiki wace ita ce magudanar jinni a jikin mutum.[12] Allama Ɗabaɗaba'i a cikin tafsirin Al-mizan yana ganin wannan aya matsayin misali da tashbihi domin fahimta da risker ma'anar kammalalliyar kewaya da ikon Allah kan mutum da kusanci da yake da shi kan mutum.[13] adabin farinsaci ya tasirantu da wannan cikin rera baitukan waƙoƙi:[14] Abokina shi ne wanda yafi kusanci da ni daga kaina Yana shiga cikin mamaki da al'ajabi ta ƙaƙa zan kasance nesa da shi Me zan iya yi idan har za a iya cewa gashi kusa da ni amma kuma ni na ƙaurace masa.

Aya Ta 18

Tushen ƙasida: Raƙibu Da Atidu

﴿مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ ١٨﴾ Babu wata magana da zai furta face liƙe da shi akwai wani mai dakonsa halartacce, yana rubuta duk wani abu da yake furtawa. Cikin wannan aya an Ambato wasu mala'iku guda biyu masu suna Raƙibu da Atidu, mala'iku da aka basu aikin rubuta dukkanin ayyukan mutum, kan asasin ba'arin riwayoyi, Raƙibu yana kan kafaɗar daman mutum shi ne mai rubutu dukkanin ayyukan alheri, Atiɗu kuma yana kan kafaɗa ta hagu shi ne mai rubutu zunubai.[15] waɗannan mala'iku guda biyu yayin mutuwar mutum suna bayyana gaban idanunsa, ranar ƙiyama suna za su bada shaida kan ayyukan mutum.[16] kur'ani ya ambace su da sunaye daga misalin "Rusul", "Kiraman katibin" da "Hafizin" da kuma "Safara da Kiramun barara"[17] cikin du'a'u kumaili an gabatar da kiramun katibin matsayin shaidu kan mutum kusa da gaɓɓan jikinsa [Tsokaci 1][18] kalmar kiramun katibin ana amfani da ita cikin adabin gama garin mutane alal misali cikin karin magana a harshen farisanci cikin baitukan waƙar Hafiz an ambaci waɗannan mala'iku guda biyu. Misali: Kai wato kan zaton muguwar magana da ka yi ta tafi kaci banza kenan ko Lallai hisabi yana nan tare da kiraman katibin.

Aya Ta 20

Tushen ƙasida: Busa Cikin ƙaho
﴿وَنُفِخَ فِي الصُّورِ ذَلِكَ يَوْمُ الْوَعِيدِ ٢٠﴾

Kuma aka yi busa cikin ƙaho, wancan yini ne na barazana Busa cikin ƙaho, wani kira ne daga mai girma daga sama da zai kasance a ranar ƙiyama wanda ƙarar sautinsa zai cika dukkanin sammai da ƙasa kuma bakiɗayan halittu sai sun mutu.[19] daidai da abin da ya zo cikin ba'arin riwayoyi, haƙiƙa busa ƙaho zai kasance mataki huɗu;[20] sai dia cewa kur'ani ya ambaci busa ƙaho guda biyu kaɗa, na farko zai kasance a ƙarshen duniya wanda sai bakiɗayan halittu sun mutu bayan busa wannan ƙaho, wannan ita busa ce ta mutuwa, busawa ta biyu za ta kasance lokacin tashi daga ƙabari wanda idan aka busa shi sai bakiɗayan matattun su rayu, wannan bus ace ta rayuwa.[21] abin da ake nufi daga hura ƙaho a cikin wannan aya busa ce ta biyu ko kuma dai duka busan biyu daga ta farko da ta biyun, saboda bayanta ne ubangiji yake cewa wannan yini ne na barazana ma'ana wannan dai yini da kuka kasance kuna tsoransa a gidan duniya to yanzu ya faru.[22]

Ata Ta 23

﴿لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ ٢٢﴾

Lallai tabbas ka kasance cikin gafala daga wannan hali sai muka yaye maka labule daga gaban idanunka yau ganin garai yake Allama ɗabaɗaba'i yana ɗaukar wannan ayar matsayin gurar ɗin ayoyi.[23] "gurar" a harshen larabcin sigar jam'i ce na "garratu" da yake ɗaukar ma'anar haskaka da shahara, haka ana kiran fari da yake kan goshin sanuwa da gurra sakamakon ɗan kewaye da ya nuna kan goshinta, a cikin isɗilahi duk da cewa ko wace aya cikin kur'ani tana ɗauke da sha'anin saukarta da matsayinta, lallai ita wannan aya sakamakon wannan sha'ani da matsayi da take tare da shi ta bambantu daga sauran ayoyi. Amma ba'arin ayoyi daban suma suna da tasu haskaka da shahara da kuma keɓantacciyar rawa da suke taƙawa, wannan ayoyi sun shahara da suna gurarul ayat, kasancewarsu ayoyin kur'ani mabuɗi, ɗaukakar nassinsu, taƙaice bayani da kuma ijazi, dandaƙewa cikin dalili, tattaro dalili da irfani cikin bayanin da kuma buɗa hanya da suke ga sauran ayoyi, kasancewarsu tushe asasi da ma'auni da warwarre abubuwa da suka cukurkuɗe daga hadisai, suna daga ma'aunan ayoyi gurar.[24] Allama Ɗabaɗaba'i malamain tafsiri na shi'a a ƙarni na sha huɗu hijira ƙamari cikin tafsirin Al-mizan ya yi amannna cewa an yi amfani da wannan aya musamman wajen «الیوم (A yau) matsayin shaida da cewa azabar lahira tanan tun a gidan duniya an tanade ta, wani abu ne da yake wanzazze matuƙar dai mutum yana duniya ya na gafala tare da sakaci daga samuwar wannan al'amari, kalmar " غفلة (gafala) cikin ayar (کُنْتَ فِی غَفْلَةٍ) "Na kasance cikin gafala" ita ma wata shaida ce daban kan wannan ma'ana; saboda da wancan uƙuba ba ta kasnace tanadaddiya tun a gidan duniya ba ti gafala daga barinta bai da wata ma'ana, kamar yadda yaye labule da lulluɓi ya kasance wata shaida daban (فَکَشَفْنَا عَنْکَ غِطَاءَکَ) da za a iya amfani da ita kan tabbatar da cewa abin da aka yaye labule daga gare shi wani abu ne da yake da samuwa tun a duniya da labule ya hana ganinsa.[25]

Falala

Tushen ƙasida: Falalolin Surori

Game da falalolin surori an naƙalto hadisi daga Annabi (S.A.W) cewa duk wanda ya karanta suratul ƙaf, Allah zai sauƙaƙa masa wahalhalu da mayen mutuwa.[26] an rawaito daga Imam Baƙir (A.S) cewa duk wanda ya karanta suratul ƙafi cikin sallolin farilla ko na mustahabbi, Allah zai yalwata masa arziƙi, ranar lahira kuma za a danƙa masa littafin ayyukansa a hannun dama, za kuma a sauƙaƙa masa hisabi.[27] cikin Tafsirul Al-burhan am ambaci wasu hususiyoyi game da karanta wannan sura, daga cikinsu akwai waraka daga cutar farfaɗiya,[28] ƙaruwar arziƙi[29] kawar tsoro da raurawa.[30]

Bayanin kula

  1. ↑ Khorramshahi, “Suratu Q,” shafi na 1252.
  2. ↑ Al-Suyuti, Al-Itqan fi Ulum Al-Qur’an, 1394 AH, juzu’i na 1, shafi na 194, “Suratu Q,” shafi.«سوره ق»، ص۱۲۵۲.
  3. ↑ Khorramshahi, “Suratu Q,” shafi na 1252.
  4. ↑ Marafat, Amuzesh Ulum Qur’an, 1371 AH, juzu’i na 2, shafi na 166.
  5. ↑ Khorramshahi, “Suratu Q,” shafi na 1252.
  6. ↑ Safavi, “Suratu Q,” shafi na 782.
  7. ↑ Makarem Shirazi, Tafsir Namuna, 1371 AH, juzu'i na 22, shafi na 222.
  8. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 17, shafi na 337; Makarem Shirazi, Tafsir Namuna, 1371 AH, juzu'i na 22, shafi na 222.
  9. ↑ Hawizi, Nour al-Thaqalayn, 1415 AH, juzu'i na 5, shafi na 116; Tabarsi, Majma Al-Bayan, 1372 AH, juzu'i na 9, shafi na 225;Wahidi, Asbabul Nuzul Alkur'an, 1411 BC, shafi na 413-4‍14.
  10. ↑ Makarim, Tafsir Namuna, 1371 AH, juzu'i na 22, shafi na 246
  11. ↑ Ibn Manzur, Lisan al-Arab, Dhayl Wajeh Warid.
  12. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 18, shafi na 347.
  13. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 18, shafi na 347.
  14. ↑ Saadi, Golestan, Babi Duwom dar Akhlaq Darvishan, Labari na 11.
  15. ↑ Mughniyah, Tafsir al-Kashif, 1424 AH, juzu'i na 7, shafi na 132; Tabarsi, Jami’ al-Jami’, 1377 AH, juzu’i na 4, shafi na 166; Kashani, Tafsirin Manhaj al-Sadiqin fi Ilzam Al-mukalifin, 1336 AH, juzu’i na 9, shafi na 10; Makarem Shirazi, Tafsir Namuna, 1371 AH, juzu'i na 22, shafi na 249 da 250.
  16. ↑ Bihar Al-Anwar, 1403 BC, juzu'i na 22, shafi na 374 da 376.
  17. ↑ Tabatabai, Al-Mizan, mawallafi Ismailian Publications, juzu'i na 17, shafi na 12.
  18. ↑ Mufatih al-Janaan, cikakkiyar addu'a.
  19. ↑ Qurashi, Kamus qur’ani, 1371H, juzu’i na 4, shafi na 163.
  20. ↑ Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 6, shafi na 318.
  21. ↑ Makarem Shirazi, Tafsir Namuna, 1371 AH, juzu'i na 22, shafi 257.
  22. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 18, shafi na 349.
  23. ↑ Tabatabai, Al-Mizan, 1393 AH, juzu'i na 18, shafi na 337.
  24. ↑ Javadi Amoli, Abdullah, Tafsir Tasnim, juzu'i na 17, shafi na 24.
  25. ↑ Tafsirin Mizan, Allama Tabatabai, 1374 AH, juzu'i na 6, shafi 540.
  26. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi na 233
  27. ↑ Sadouq, Thawab al-Amal, 1382, shafi na 115
  28. ↑ Bahrani, Tafsir al-Burhan, 1416 Hijira, juzu'i na 5, shafi na 125
  29. ↑ Bahrani, Tafsir al-Burhan, 1416 Hijira, juzu'i na 5, shafi na 125
  30. ↑ Bahrani, Tafsir al-Burhan, 1416 Hijira, juzu'i na 5, shafi na 125

Tsokaci

  1. ↑ وَکُلَّ سَیّئة اَمَرْتَ بِاِثْباتِهَا الْکرامَ الْکاتِبِینَ؛ الَّذِینَ وَکّلْتَهُمْ بِحِفْظِ مَا یکونُ مِنِّی، وَ جَعَلْتَهُمْ شُهُوداً عَلَیّ مَعَ جَوارِحِی. dukkanin zunubin da ana aikata ka umarci marubuta kiraman atibin su rubuta shi wadannan marubuta da ka wakilta su kiyaye duk wani abu da zai kasance daga gare ni ka kuma sanya su shaidu a kaina datare da gabobina.

Nassoshi

  • Alqur'ani mai girma, wanda Muhammad Mahdi Fouladond ya fassara, Tehran, Darul Qur'an Al-Karim, 1418H/1376H.
  • Ibn Manzur, Muhammad bin Makram, Lisan al-Arab, wanda Ahmed Faris, Beirut, ya gabatar, 1389 BC.
  • Bahrani, Sayyid Hashem, Al-Burhan fi Tafsir Al-Qur’an, Tehran, Banyad Ba’sat, 1416 BC.
  • Hawizi, Abdul Ali bin Jumah, Tashihu: Hashem Rasouli, Kum, Ismailian, 1415 BC.
  • Khorramshahi, Qiwam al-Din, “Suratu Q”, Tehran, Dostan-Nahid, 1377H.
  • Suyuti, Jalal al-Din, Al-itqan fi ulumi Kur’ani, Edita: Muhammad Abu al-Fadl Ibrahim, Mawallafi: Babban Littattafan Masar, 1394 BC, 1974 AD.
  • Saduq, Muhammad bn Ali,Thawabul Amal wa Iqabul Amal wanda: Sadiq Hassanzadeh, Tehran, Armaghan Toobi, 1382 H.
  • Tabatabai, Sayyid Muhammad Hussein, Al-Mizan fi Tafsirin Al-Qur’an, Beirut, Al-Alami Publications Institution, 1390 A.H.
  • Tabarsi, Fadl bin Hassan, Tafsir Jami’ ul al-Jawami’, Wallafar Danishgah Tehran da Makarantar Ilimin Musulunci a Qum, babi na farko, 1377H.
  • Tabarsi, Fadl bin Hassan, Majma’ al-Bayan fi Tafsirul Qur’an, Tehran, Nasir Khusraw, 1371H.

Kashani, Mullah Fathallah, Tafsir Manhaj al-Sadiqin Fi Ilzam Al-mukhalifin, Kitab Faroushi Muhammad Hassan Alami, Tehran, 1336H.

  • Majlisi, Muhammad Baqir, Bahar Al-Anwar, Beirut, Dar Revived the Arab Heritage, 1403 BC.
  • Mosleh al-Din Saadi Shirazi, Tashihu: Muhammad Ali Foroughi, Tehran, bugun Qaqnus, 1394H.
  • Mughniyeh, Muhammad Jawad, Tafsir al-Kashif, Dar al-Kutub al-Islamiyyah, Tehran, babi na farko, 1424 BC.
  • Makarem Shirazi, Nasser, Tafsir Namuna, Tehran, Dar Al-Kutub Al-Islamiyyah, 1374H.
  • Marafat, Muhammad Hadi, Amuzesh Ulum Qur’an, [Bija], Center for Chap and Sasman Publishing Islamic Reports, 1, 1371 AH.
  • Wahidi, Ali bin Ahmad, Asbabul Nuzul Alqur’ani, Beirut, Dar Al-Kutub Al-Ilmiyya, 1411 BC.
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