Suratul A'ala

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Suratul A'ala

Suratu A’ala (Larabci: سورة الأعلى) Suratu Iklas ce ta 87 cikin surorin da suka sauka a garin Makka sannan tana juzu’i na 30, an ciro sunanta daga aya ta farko kuma tana bada ma’anar (Mafi daukaka) ayoyin farko cikin surar suna umartar Annabi (S.A.W) da yin Tasbihi sannan kuma aka ambaci Siffofi guda bakwai ga Allah, a cigaba kuma akai Magana kan Muminai Masu Kushu’i da Kafirai Shakiyyai da Ambato sabubban Farin ciki da Tsiyata cikin wadannan Jama’a guda biyu Cikin Falalar tilawar wannan sura an nakalto daga Annabi (S.A.W): duk wanda yake Tilawar wannan sura Allah zai bashi lada guda goma kan kowanne harafi da ya saukarwa Ibrahim, Musa da Muhammad (S.A.W) ya zo cikin Riwayoyi cewa hakika Annabi (S.A.W) yana son wannan sura

Gabatarwa

Babu kokwanto duk wanda ya tsarkake kansa daga kazantar zahiri da badini lallai ya rabauta (A’ala)

  • Sanya Suna

Suratul A’ala ana kiranta da wannan suna ne domin ana bueta da Tasbihin Ubangiji Mai madaukakin matsayi [1] A’ala yana bada ma’anar Mafi daukaka, ya daukaka kan kowanne abu 2

  • Mahalli da Jerantar Sauka [2]

Suratu A’ala tana cikin Surorin da suka sauka a garin Makka kuma cikin jerantuwar sauka sura ce ta 80 da ta sauka a wurin Annabi (S.A.W) wannan sura a tsarin surori Kur'ani a yanzu sura ta 87. [3] kuma tana cikin juzu’i na 30 a Kur’ani. Allama Tabataba’i Marubucin Tafsirul Almizan ya tafi kan cewa ayoyi goma sha uku cikin wannan sura a garin Makka suka sauka amma daga aya ta sha hudu zuwa karshe sakamakon dangantakarsu da Azumi da Zakkar Fidda Kai da Sallar Ranar Idi suna nuna cewa sun sauka ne a garin Madina, saboda a Madina ne Azumi ya zama wajibi, haka kuma ya karfafa kan cewa riwayoyin da suka ayyanata ta sauka Makka abinda suke nufi shine dai ayoyi goma sha uku cikin surar [4]

  • Adadin Ayoyin da Sauran Hususiyoyi

Suratul A’ala tana aya 19 Kalmomi 96 haruffa 296 kuma tana cikin jerin Mufassalat (Surorin da suke da gajerun ayoyi da adadi Mai yawa) surori Musabbahat (wanda farkonsu ya fara da tasbihi) [5]

babu shakka wanda ya tsarkake kansa daga kazantar zahiri da badini ya rabauta (A'ala 14)

Abinda ta Tattaro

Almizan yana ganin Mihwarin Asali na sura shine Tauhidi da kuma karfafar Madaukakin Matsayin zatin Allah da kuma Alkawari Allah dangane da Annabi da kuma goyan bayansa [6] a mahangar Tafsirul Namuneh (Tafsirul Amsal) suratul A’ala ta kasantu daga sashe biyu: sashe na farko Magana da Annabi (S.A.W) da umartar sa da yin Tasbihi da kawo masa sako, sai kuma Siffofi guda bakwai na Allah da suka duka cikin sashe na farko, a sashe na biyu Ubangiji yayi Magana dangane da Muminai masu Kushu’i da Kafirai Tsiyatattu da kuma bayanin sabubban Farin ciki da Tsiyata [7]

Tafsiri

Suratul A'Ala, Rubutun 3 square, na Salem Gonai (Mawallafin Turanci), 2013

Annabi da Rashin Manta Kur’ani. [8] سَنُقْرِئُكَ فَلَا تَنسَىٰ: Da sannu zamu karanta maka domin ka da ka manta. [9] A cikin wannan aya Ubangiji ya kwantar da hankalin Annabi (S.A.W) ka da ya damu da cewa ko zai manta da ayoyin Allah, bari dai kamar yanda aka aiko su haka zai kasance Mai haddar su da kiyaye su [10] Allama Tabatabaaa’i cikin Tafisirul Almizan ya rubuta cewa (Ikra) Yana nufin karbar karatun Mai karatu da nufin gano kuskure da kuma gyara karatun sa, na’am wannan ma’anar ce ta Lugga da Urufi, cikin wannan aya da ma’anar cewa Allah ya baiwa Annabi (S.A.W) Kudura da iko da zai karanta Kur’ani ba tareda kuskure ba kamar dai yanda ya sauka ba tareda kari da ragi ko jirkita shi ba [11]

Sallar Idi da Kuma Zakkar Fidda Kai

Ya zo cikin tafsirin Majma’ul Albayan cewa wasu sun ce abin da ake nufi daga Tazkiya da Sallah cikin ayoyi na 14-15 shine Zakkar Fidda Kai da sallar Idi, sai dai cewa ishkali zai iya gangara kan wannan Magana saboda wannan sura ta sauka a Makka ne kuma a wannan zamani babu wani batun Sallar Idi ko Zakkar Fidda Kai, cikin amsar waccan Magana ance zai iya ayoyin farkonta sun sauka a Makka na kuma karshe a Madina daga cikinsu ayoyin na 14-15 [12] Sayyid Hashim Bahrani cikin Tafsir Alburhan karshen aya ta 14 ya rubuta cewa an nakalto daga Imam Sadiƙ (A.S): Azumi yana kammaluwa tareda fitar da Zakkar Fidda Kai, haka kuma ita ma sallah tana samun kammaluwa da Salati ga Annabi (S.A.W), saboda haka duk ya yi Azumi amma kuma ya ki fitar da Zakkar Fidda Kai da gangan to bai da Azumi, haka duk wanda yayi Sallah sannan da gangan yin Salati ga Annabi (S.A.W) hakika bashi da Sallah, Allah Azza wa-Jalla ya gabatar da Zakkar Fidda Kai a kan Sallah inda yake cewa:

«قَدْ أَفْلَحَ مَن تَزَكَّىٰ وَذَكَرَ اسْمَ رَبِّهِ فَصَلَ

Hakika wanda ya tsarkaka ya rabauta kuma ya ambaci sunan Ubangijinsa sannan ya yi sallah. [13]

Adadin Annabawa da Litattafan Sama

Aya ta karshe cikin Suratu A’ala ta na nuna cewa Hazrat Ibrahim da Musa (A.S) suma sun kasance Ma’abota Litattafai daga Allah, cikin wata Riwaya da Abu Zar ya nakalto: na tambayi Annabi adadi Annabawa nawa ne? sai yace: su 124000 ne sannan Annabi (S.A.W) yace: ya Abu Zar hakika Mutane hudu daga cikin Annabawa sun Kasance Larabawa: Hudu, Salihu, Shu’aibu da Annabinka, nace ya Manzon Allah Littafi nawa Allah ya saukar? Sai yace: guda 104 an saukarwa da Adam guda 10 Shisu kuma guda 50 Aknuk da akafi sanin da Idirisu guda 30, shine Mutum na farko da ya fara rubutu da Alkalami, Ibrahim kuma guda 10, an saukarwa da Musa Attaura, an saukarwa da Almasihu Linjila, shi kuma Dauda Zabura, aka saukarwa da Annabin Muslunci (S.A.W) da Alfuran [14] ya zo a cikin wata riwaya cikin amsar da Manzon Allah (S.A.W) ya bawa Abu Zar dangane da abinda Suhufi Ibrahim suka kunsa yace: baki Sahifofin da aka saukarwa Ibrahim sun kunshi Misalsalai, daga cikin akwai misalin wannan: (Ya sarki mai shaye-shaye, ka yi alfahari da cewa ban zuga ka ka tara duniya ba, na zuga ka ne kada ka bari wanda aka zalunta ya zo kofar Fada ta don kada in yi watsi da rokon wanda aka zalunta, ko da kuwa Kafiri ne. Ya wajaba ga Mai hankali wanda bai bar hankaltar hankali ba ya kebe wasu lokuta ma kansa a lokacin da yake bukatar bayyana sirrinsa ga Ubangijinsa da kuma lokacin da ya kai ga hisabi na kansa da kuma yin wani sashe na lokacinsa yana tunanin mai Allah Mai girma da daukaka ya yi masa, sai ya tanadar wa kansa wani bangare na lokaci don amfana da halal. Mai hankali ya kula da lokacinsa kuma ya kula da kansa, ya kiyaye harshensa, ta yadda duk wanda ya dauki maganarsa a matsayin aikinsa, to maganarsa za ta ragu sai da abin da ya amfanar da shi. Ya wajaba ga mai hankali ya nemi abubuwa guda uku: don kyautata rayuwarsa, ko ya yi tanadin ranar kiyama, ko ya rabauta da abin da ba haramun ba [15]

Har’abadantuwar Lahira

Zai iya yiwuwa wannan tambayar ta fado cikin kwakwalwar wani shin duniyar Lahira dawwamammiya ce Har’aba, to me yasa aka kwatanta da gidan duniya da muke cikia aka ce

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ

Kuma Lahira itace Mafi alheri da wanzuwa. Amsar itace duk da cewa ita Lahira Madawwamiya ce har’abada sai dai kuma ayar da ta gabace ta

( بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا )،

Bari dai kuna fifita Rayuwar Duniya. Magana ce kan gabatar da duniya da rinjayar da ita kan Lahira, shine aka basu amsa da gabatuwar Lahira da rinjayarta kan duniya wannan shine abinda ya kawo kwatantawa ba wani abu ba [16]

Nukdar Tafsiri

Mulla Sadra cikin Tafsirin wannan aya yace shi Ilmi kamala ce ta Ruhi shi kuma aiki Kamala ce ta gangar jiki, kamar dai yanda Jauharin Ruhi daukakarsa ta shallake ta gangar jiki haka lamarin yake dadadar Ruhi da Kamalarsa wanda hakikarsa zata bayyana a Lahira yafi daukaka da dadada daga ta gangar jiki, Farin ciki da jin dadi da yake cikin tarsashin sanin Allah (wacce itace asasi da tushen duk wata Ma’arifa) ya fifita kan duk wani farin ciki da jin dadin duniya, kuma duk wanda ya rinjayar da duniya kan Lahira ba samu riska da fahimta daga hakikar Lahira ba saboda jahiltar sanin allah shine tushen zabar gidan duniya da gabatar da shi kan Lahira, kuma riskar dadin da yake cikin wadannan Ma’arifofi Jari ne na wanda ya samu dacewa da samun sanin Allah [17]

Shahararrun Ayoyi

إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ Shi (Allah) ya san Bayyane da Boye. Cikin Tafsirin wannan Aya ya zo cewa, Buya da Bayyana a wurin Allah duk abu guda daya ne, saboda duk abinda yake ko bayyane ko boye duka halittarsa ne [18] Mulla Sadra ya rubuta cewa wannan aya tana tabbatar da ilimi ga Allah tana kuma nesanta shi daga Jahilci da Tawaya [19] Allama Tabataba’i ya bayyana cewa Jahru (bayyana) tareda kiyasi da karinar (abinda ya buya) shine wani abu da riskarsa take bayyane a fili, kuma kan asasin ayoyin Kur’ani Jahru wani abu da yake bayyane a gaban Kunne da Idanu 1 [20] wannan aya an misalta ta cikin Wakokin Harshen Farisanci [21] Sa’adi Shirazi ya rera Shine wanda Buya da Bayyana a wurinsa duka abu dayane [22] Ilimi bai Buya ba wurinsa daida da Kwayar Zarra

فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَىٰ

Saboda haka ka tunatar idan tunatarwar za ta amfanar wasu ba’arin Malaman tafsiri sun yi amfani da curin ayoyi 8-10 cikin suratul A’ala [yadasht] kan cewa saukar Wahayi ga Annabi (S.A.W) ya kasance saboda tunatar da mutane kuma sharadin tunatarwa shine idan mutane zasu tunatu amma sannan Annabi (S.A.W) babu wata Mas’uliya akansa dangane da mutanen da ba za su tunatu ba, wannan sako ya takaita kan mutane masu tsoran Allah su ne wadanda suke karbar tunatarwa

«سَيَذَّكَّرُ مَنْ يَخْشى‌»

Wanda yake tsoran Allah zai tuna. Sadrul Muta'allihin cikin tafsirin ayar ya tafi kan cewa dukda zahirin ayar (ka tunatar idan tunatarwar zata amfanar) [23] cikin sharadin tunatarwa dole ne ya zama zata amfanar amma a hakika ba haka bane saboda Annabi (S.A.W) am umrace shi yayi wa’azi ya kuma tunatar kamar aynda ranar ke haskaka kan komai da komai ko da suna so ko basa so, Mutane dangane da haskakar hasken ranar samuwar Annabi wasu suna da tanadin karba babba kamar misalin Wata wasu kuma dasassun jiki ne garai-garai wasu misalin jikkuna bakir kirin cike da datti, ma’anar ayar (ka tunatar idan tunatarwar zata amfanar) shine wasu sakamakon zukatansu sun yin datti da sabo basu da tanadin karbar Tabbatattun abubuwa da Ma’arifofi [24]

Falaloli da Hususiya

Asalin Makala: Falalolin Surori A cikin tafsirin Majma'ul Albayan an nakalto daga Annabi (S.A.W) duk wanda ya karanta wannan sura Allah zai bashi lada lada goma kan dukkanin harafin da ya sauka ga Ibrahim, Musa da Muhammad (S.A.W) haka kuma an nakalto daga Sarkin Muminai Ali (A.S) cewa Annabi (S.A.W) yana son wannan Sura kuma Mika’ilu shine na farko wanda ya fara fadin (Subhana Rabbi Al’ala wabihamdihi) [25] an rawaito daga Ibn Abbas cewa duk sanda Annabi ya karanta suratu A’ala ya na fadin Subhana Rabbi Al’ala wabihamdihi [26] an nakalto daga Imam Sadiƙ (A.S) cewa duk wanda yake karanta wannan sura cikin sallolin farilla da Nafiloli ranar Lahira za a ce masa da yardarwar Allah ka shiga Aljanna ta dukkanin kofar da kake so [27]

Matani

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ۝١ الَّذِي خَلَقَ فَسَوَّى ۝٢ وَالَّذِي قَدَّرَ فَهَدَى ۝٣ وَالَّذِي أَخْرَجَ الْمَرْعَى ۝٤ فَجَعَلَهُ غُثَاءً أَحْوَى ۝٥ سَنُقْرِئُكَ فَلَا تَنْسَى ۝٦ إِلَّا مَا شَاءَ اللَّهُ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى ۝٧ وَنُيَسِّرُكَ لِلْيُسْرَى ۝٨ فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَى ۝٩ سَيَذَّكَّرُ مَنْ يَخْشَى ۝١٠ وَيَتَجَنَّبُهَا الْأَشْقَى ۝١١ الَّذِي يَصْلَى النَّارَ الْكُبْرَى ۝١٢ ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَا ۝١٣ قَدْ أَفْلَحَ مَنْ تَزَكَّى ۝١٤ وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى ۝١٥ بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا ۝١٦ وَالْآخِرَةُ خَيْرٌ وَأَبْقَى ۝١٧ إِنَّ هَذَا لَفِي الصُّحُفِ الْأُولَى ۝١٨ صُحُفِ إِبْرَاهِيمَ وَمُوسَى ۝١٩﴾


(Quran: Suratul A'ala)


 

Bayanin kula

  1. ↑ Daneshnaeh Kur'an wa Kur'an Fajuhi, 1377, juzu'i na, 2 shafi 1263.
  2. ↑ Dahekede LuggatNameh zaili wajeh A'ala
  3. ↑ Marafet, Amuzeshe Ulum kur’an, 1371, juzu’i na 1, shafi na 166.
  4. ↑ Tabatabai, Al-Mizan, juzu'i na 20, shafi na 264.
  5. ↑ Daneshnaeh Kur'an wa Kur'an Fajuhi, 1377, juzu'i na, 2 shafi 1263.
  6. ↑ Tabatabaei, Al-Mizan, juzu'i na 20, shafi na 261.
  7. ↑ Makarem Shirazi, Tafsir Namuneh, 1366, juzu'i na 26, shafi.380.
  8. ↑ Khamegar, Mohammad, Saktare Surahaye Kur'anil Kareem, wanda Cibiyar Al'adu ta Kur'ani da Atrat Noor al-Saqlain, Qum, Nashra Publishing House, Ch1, 1392 suka shirya.
  9. ↑ Suratul Ala, aya ta 6
  10. ↑ Makarem Shirazi, Tafsir Namuneh, 1366, juzu'i na 26, shafi.393.
  11. ↑ Tabatabai, Al-Mizan, 1974, juzu'i na 20, shafi na 266.
  12. ↑ Tabarsi, Majma'ul Al-Bayan, 1372, juzu'i na 10, shafi na 722.
  13. ↑ Bahrani, al-Barhan, 1417 AH, juzu'i na 5, shafi na 637.
  14. ↑ Makarem Shirazi, Tafsir Namuneh, 1366, juzu'i na 26, shafi na 405
  15. ↑ Sheikh Sadouq, Al-Khesal, 1362, juzu'i na 2, shafi na 525.
  16. ↑ Tabatabaei, Al-Mizan, Ismailian Manifesto, juzu'i na 20, shafi na 270.
  17. ↑ Al-Masadra, Tafsir Kur’an, 1366, juzu’i na 7, shafi na 397.
  18. ↑ Fadlullah, Min Wahayil Al-Qur’an, 1419 AH, juzu’i na 24, shafi na 209.
  19. ↑ Mulla Sadra, tafsir kur’an Al-Karim, 1366, juzu’i na 7, shafi na 376.
  20. ↑ Tabatabaei, Al-Mizan, Ismailian Manifesto, juzu'i na 20, shafi na 267.
  21. ↑ <a class="external text" href="http://www.ensani.ir/fa/content/46555/default.aspx">جعفری، «تأثیر قرآن در شعر فارسی».</a>
  22. ↑ <a class="external text" href="http://ganjoor.net/saadi/boostan/niyayesh/sh1/">سعدی، بوستان، در نیایش خداوند.</a>
  23. ↑ Qaraati, Tafsir Noor, 2003, juzu'i na 10, 455.
  24. ↑ Al-Mulla Sadra, Tafsir Kur'an Al-Karim, 1366, juzu'i na 7, shafi na 381.
  25. ↑ Tabarsi, Majma'ul Al-Bayan, 1372, juzu'i na 10, shafi na 717,
  26. ↑ Tabarsi, Tafsirul-Majma'ul Al-Bayan, 1415 Hijira, juzu'i na 10, shafi na 326.
  27. ↑ Hawizi, Tafsir Noor al-Saghaleen, 1415 AH, juzu'i na 5, shafi 553, Ali Babaei, Tafsir Namuneh, 2007, juzu'i na 5, shafi 475.

Nassoshi

  • Alqur'an Kareem, Muhammad Mehdi Fouladvand, Tehran, Darul Qur'an al-Karim, 1418H/1376H.
  • Bahrani, Sayyed Hashem, Al-Burhan fi Tafsirul Qur'an, Qom, Al-Ba'ath Foundation, bugu na farko, 1417H.
  • Hawizi, Tafsirin Nur Assa-Qalin, Qum, Ismaili, bugu na 4 1415 bayan hijira.
  • Jafari, Alia, “Tasir Alqur’ani bar Shi'ri Farisa”, Mujallar Basharat, No. 67, 2007.
  • Encyclopaedia of Quran and Quran Studies, Juzu'i na 2, na Bahauddin Khorramshahi, Tehran: Dostane-Nahid, 1377.
  • Tabatabaei, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Beirut, Al-Alami Foundation for Publications, bugu na biyu, 1974.
  • Tabarsi, Fazl bin Hassan, Majma Al-Bayan fi Tafsir al-Qur'an, bincike da gabatarwa na Mohammad Javad Balaghi, Tehran, Nasser Khosrow Publications, bugu na uku, 1372.
  • Tabarsi, Fazl Ibn Hassan, Majami’ul Al-Bayan fi Tafsir Alkur’an, Bincike da Taaliq: Kwamitin Malamai da Maluman Haqasaiyin, Bugu: Al-Ulwa Sunna Al-Tabb: 1415 Hijira - 1995 Miladiyya. Mawallafi: Beirut, Al-Alami Publishing House.
  • Alibabaei, Ahmed, Barguzideh az Tafsir Namuneh, Tehran, Dar al-Kitab al-Islamiyya, 2007.
  • Fazlullah, Seyyed Mohammad Hossein, Tafsir Min Wahayi Al-Qur'an, Beirut, Dar al-Mulak Lalprinta da Al-Nashar, bugu na biyu, 1419H.
  • Makarem Shirazi, Nasser, Tafsir Namuneh, Tehran, Dar al-Kitab al-Islamiya, 1366.
  • Marfat, Mohammad Hadi, Ilimin Ilmin Kur'ani, [ba a buga ba], Cibiyar Buga Cibiyar Farfagandar Musulunci, bugun farko, 1371.
  • Mulla Sadra, Muhammad bin Ibrahim, Tafsir Kur'an Al-Karim, Muhammad Khajawi ya bincike, Kum, Bidar Publications, bugu na biyu, 1366 (Noor computer version).
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