Neman shiriya ga hanya madaidaiciya

Tafsirin Shaikh Abdurrahman as-Sa'di

Sa'an nan Allah Maɗaukaki ya ce: “Ka shiryar da mu ga hanya madaidaiciya.” Wato: Ka nuna mana, Ka shiryar da mu, Ka kuma ba mu ikon bin hanya madaidaiciya. Ita ce hanya bayyananniya wadda take kaiwa ga Allah da Aljannarsa. Ita ce sanin gaskiya da aikata ta.

Saboda haka, Ka shiryar da mu zuwa ga hanya, kuma Ka shiryar da mu a cikinta. Shiriya zuwa ga hanya ita ce riƙon addinin Musulunci da barin sauran addinai. Shiriya a cikin hanyar kuwa ta ƙunshi shiryarwa zuwa ga dukan bayanai dalla-dalla na addini, ta fuskar ilimi da aiki. Wannan addu'a tana cikin addu'o'i mafi tattara buƙatu kuma mafi amfani ga bawa.

Saboda haka ya wajaba mutum ya roƙi Allah da ita a kowace raka'a ta sallarsa, domin tsananin buƙatarsa gare ta.

Wannan hanya madaidaiciya ita ce: “Hanyar waɗanda Ka yi wa ni'ima,” daga cikin annabawa, masu gaskiya, shahidai da salihai. “Ba” hanyar “waɗanda aka yi wa fushi ba,” waɗanda suka san gaskiya amma suka ƙyale ta, kamar Yahudawa da makamantansu; kuma ba hanyar “ɓatattu” ba, waɗanda suka bar gaskiya saboda jahilci da ɓata, kamar Kiristoci da makamantansu. Duk da taƙaituwarta, wannan sura ta ƙunshi abin da babu wata sura ta Alƙur'ani da ta ƙunsa.

Ta ƙunshi nau'o'in tauhidi guda uku: Tauhidur-Rububiyya, wanda ake fahimta daga furucin Allah: “Ubangijin talikai”; Tauhidul-Uluhiyya, wato keɓance Allah da ibada, wanda ake fahimta daga lafazin “Allah” da kuma furucinsa: “Kai kaɗai muke bauta wa”; da Tauhidul-Asma'i was-Sifat, wato tabbatar da siffofin kamala ga Allah Maɗaukaki, siffofin da Ya tabbatar wa kansa, kuma Manzonsa ya tabbatar masa da su, ba tare da musantawa, kamantawa ko misaltawa ba. Lafazin “Godiya” ya nuna hakan, kamar yadda bayani ya gabata.

Surar ta ƙunshi tabbatar da annabci a cikin furucin: “Ka shiryar da mu ga hanya madaidaiciya,” domin hakan ba zai yiwu ba sai da saƙo. Ta kuma ƙunshi tabbatar da sakamako bisa ayyuka a cikin furucin: “Mamallikin Ranar Sakamako,” kuma sakamakon yana kasancewa cikin adalci, domin ma'anar “addin” ita ce sakamako bisa adalci. Ta ƙunshi tabbatar da ƙaddara, da kuma cewa bawa yana aikata ayyukansa da gaske, sabanin masu ƙaryata ƙaddara da masu cewa an tilasta wa bawa.

Har ila yau, furucin: “Ka shiryar da mu ga hanya madaidaiciya” ya ƙunshi mayar da martani ga dukan masu bidi'a, domin wannan ita ce sanin gaskiya da aikata ta, alhali duk mai bidi'a ya saɓa wa hakan. Surar ta kuma ƙunshi tsarkake addini domin Allah Maɗaukaki, ta fuskar ibada da neman taimako, a cikin furucin: “Kai kaɗai muke bauta wa, kuma Kai kaɗai muke neman taimako.” Godiya ta tabbata ga Allah, Ubangijin talikai. Kuma ɓata; mai ɓata.

Tafsirin Imām Ibn Kathir

“Ka shiryar da mu ga hanya madaidaiciya.” Mafi yawan masu karatu suna karanta ta da harafin ṣād. An kuma karanta ta da sīn, sannan aka karanta ta da zāy. Al-Farrā' ya ce: Wannan yaren kabilun Banu 'Udhrah, Balqayn da Banu Kalb ne.

Bayan yabo ga Wanda ake roƙo, Tsarki ya tabbata a gare Shi kuma Ya ɗaukaka, ya dace a biyo da roƙo, kamar yadda ya ce: “Rabin ta Nawa ne, rabin kuma na bawana ne, kuma bawana zai sami abin da ya roƙa.” Wannan ita ce mafi kamalar halin mai roƙo: ya fara yabon Wanda yake roƙo, sannan ya roƙi buƙatarsa, domin hakan ya fi sa a biya masa buƙata kuma ya fi dacewa da amsar addu'a. Saboda haka Allah Maɗaukaki Ya shiryar da mu zuwa ga wannan hanya, domin ita ce mafi kamala. Wani lokaci mai roƙo kan bayyana halinsa da buƙatarsa, kamar yadda Musa, aminci ya tabbata a gare shi, ya ce: “Ya Ubangijina!

Lalle ni mai buƙata ne ga duk wani alheri da Ka saukar mini” (Al-Qasas: 24). Wani lokaci kuma yana gabatar da siffanta Wanda ake roƙo tare da haka, kamar yadda Dhun-Nun ya ce: “Babu abin bautawa da gaskiya sai Kai. Tsarki ya tabbata a gare Ka! Lalle ni na kasance daga azzalumai” (Al-Anbiya': 87).

Wani lokaci kuwa yakan yi yabo ga Wanda ake roƙo kawai, kamar yadda mawaƙi ya ce: “Shin in bayyana buƙatata ne, ko kuwa kunyar karamcinka ta ishe ni, alhali halinka shi ne kunya? Idan mutum ya yabe ka wata rana, yabon zai ishe shi daga neman wata buƙata.”

Shiriya a nan tana nufin nuna hanya da ba da ikon bin ta. Ana iya amfani da kalmar shiriya kai tsaye, kamar nan: “Ka shiryar da mu ga hanya madaidaiciya,” ta ƙunshi ma'anar “Ka cusa mana,” ko “Ka ba mu ikon bin ta,” ko “Ka azurta mu da ita,” ko “Ka ba mu ita.” Haka kuma: “Kuma Muka nuna masa hanyoyi biyu” (Al-Balad: 10), wato Mun bayyana masa alheri da sharri. Ana kuma amfani da ita tare da harafin “zuwa,” kamar furucin Allah: “Ya zaɓe shi, kuma Ya shiryar da shi zuwa ga hanya madaidaiciya” (An-Nahl: 121); da: “Ku shiryar da su zuwa ga hanyar Jahim” (As-Saffat: 23).

Ma'anarta a nan ita ce nuna hanya da shiryarwa. Haka nan furucinsa: “Kuma lalle kai kana shiryarwa zuwa ga hanya madaidaiciya” (Ash-Shura: 52). Ana kuma amfani da ita tare da harafin “ga,” kamar yadda mutanen Aljanna suka ce: “Godiya ta tabbata ga Allah Wanda Ya shiryar da mu zuwa ga wannan” (Al-A'raf: 43), wato Ya ba mu ikon zuwa gare ta kuma Ya sanya mu cancanta gare ta.

Game da “hanya madaidaiciya,” limami Abu Ja'far Ibn Jarir ya ce: Dukkan al'ummar masu tafsiri sun yi ittifaqi cewa hanya madaidaiciya ita ce hanya bayyananniya wadda ba ta da karkacewa. Haka ma ma'anarta take a harshen Larabawa baki ɗaya. Daga cikin misalanta akwai maganar Jarir bn 'Atiyyah al-Khatfi: “Shugaban muminai yana kan hanya madaidaiciya, ko da hanyoyin ruwa sun karkace.” Ya ce: Shaidu kan haka sun fi ƙirga.

Larabawa kuma kan aro kalmar “hanya” su yi amfani da ita ga kowane magana ko aiki da aka siffanta da tsayuwa ko karkacewa; sai su siffanta madaidaiciya da daidaituwarta, karkatacciya kuma da karkacewarta.

Masu tafsiri na magabata da na baya sun bambanta wajen bayyana ma'anar “hanya,” duk da cewa bayaninsu a ƙarshe yana komawa ga abu ɗaya: bin Allah da Manzo. An ruwaito cewa ita ce Littafin Allah. Ibn Abi Hatim ya ce: Al-Hasan bn 'Arafah ya ba mu labari, ya ce: Yahya bn Yaman ya ba ni labari, daga Hamzah az-Zayyat, daga Sa'd, wato Abu al-Mukhtar al-Ta'i, daga ɗan'uwan ɗan'uwan al-Harith al-A'war, daga al-Harith al-A'war, daga Ali bn Abi Talib, Allah Ya yarda da shi, ya ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Hanya madaidaiciya ita ce Littafin Allah.”

Ibn Jarir ma ya ruwaito shi daga Hamzah bn Habib az-Zayyat. Ahmad da at-Tirmidhi ma sun ruwaito shi daga al-Harith al-A'war, daga Ali, a matsayin hadisi da aka jingina ga Annabi: “Ita ce igiyar Allah mai ƙarfi, tunatarwa mai hikima, kuma ita ce hanya madaidaiciya.” An kuma ruwaito wannan daga Ali a matsayin maganarsa, kuma wannan ne ya fi kama da inganci, Allah ne Mafi sani.

Ath-Thawri ya ruwaito daga Mansur, daga Abu Wa'il, daga Abdullah, cewa: “Hanya madaidaiciya ita ce Littafin Allah.” An kuma ce ita ce Musulunci. Ad-Dahhak ya ruwaito daga Ibn Abbas cewa Jibrilu ya ce wa Muhammad, aminci ya tabbata gare su: “Ya Muhammad, ka ce: ‘Ka shiryar da mu ga hanya madaidaiciya.’” Ma'anarsa: Ka shiryar da mu zuwa ga hanya mai shiryarwa, ita ce addinin Allah wanda ba shi da karkacewa.

Maymun bn Mihran ya ruwaito daga Ibn Abbas, game da furucin: “Ka shiryar da mu ga hanya madaidaiciya,” cewa ya ce: “Wannan shi ne Musulunci.” Isma'il bn Abdur-Rahman as-Suddi al-Kabir ya ruwaito daga Abu Malik, da Abu Salih, daga Ibn Abbas; da Murrah al-Hamdani, daga Ibn Mas'ud; da wasu daga cikin Sahabban Annabi, tsira da amincin Allah su tabbata a gare shi, cewa game da “Ka shiryar da mu ga hanya madaidaiciya” sun ce: “Ita ce Musulunci.”

Abdullah bn Muhammad bn 'Aqil ya ruwaito daga Jabir cewa: “Ka shiryar da mu ga hanya madaidaiciya,” ma'anarta ita ce Musulunci; ya ce kuma Musulunci ya fi faɗi fiye da abin da ke tsakanin sama da ƙasa. Ibn al-Hanafiyyah ya ce game da wannan aya: “Ita ce addinin Allah, wanda ba Ya karɓar wani addini daga bayinsa sai shi.” Abdur-Rahman bn Zayd bn Aslam ya ce: “Ka shiryar da mu ga hanya madaidaiciya,” ma'anarta ita ce Musulunci.

A cikin hadisin da Imam Ahmad ya ruwaito a cikin Musnad dinsa, ya ce: Al-Hasan bn Sawwar Abu al-'Ala' ya ba mu labari, ya ce: Layth, wato Ibn Sa'd, ya ba mu labari daga Mu'awiyah bn Salih, cewa Abdur-Rahman bn Jubayr bn Nufayr ya ba shi labari daga mahaifinsa, daga an-Nawwas bn Sam'an, daga Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Allah Ya buga misalin hanya madaidaiciya. A gefen hanyan akwai katangu biyu, a cikinsu akwai ƙofofi a buɗe, kuma a kan ƙofofin akwai labule a rataye. A bakin hanyar akwai mai kira yana cewa: ‘Ya ku mutane, ku shiga hanyar gaba ɗaya, kada ku karkata.’

Akwai kuma wani mai kira daga bisa hanyar. Idan mutum ya so buɗe ɗaya daga cikin ƙofofin, sai ya ce masa: ‘Kaitonka! Kada ka buɗe ta, domin idan ka buɗe ta, za ka shiga cikinta.’ Hanyar ita ce Musulunci; katangun biyu su ne iyakokin Allah; ƙofofin da suke a buɗe su ne abubuwan da Allah Ya haramta; mai kiran da yake a bakin hanyar shi ne Littafin Allah; kuma mai kiran da yake daga bisa hanyar shi ne mai wa'azin Allah a cikin zuciyar kowane Musulmi.”

Ibn Abi Hatim da Ibn Jarir ma sun ruwaito shi ta hanyar Layth bn Sa'd. At-Tirmidhi da an-Nasa'i sun ruwaito shi daga Ali bn Hujr, daga Baqiyyah, daga Bujayr bn Sa'd, daga Khalid bn Ma'dan, daga Jubayr bn Nufayr, daga an-Nawwas bn Sam'an, da wannan isnadi. Isnadinsa sahihi ne, Allah ne Mafi sani.

Mujahid ya ce: “Ka shiryar da mu ga hanya madaidaiciya” ma'anarta ita ce gaskiya. Wannan fassara ta fi tattarawa, kuma ba ta saɓa wa bayanan da suka gabata ba. Ibn Abi Hatim da Ibn Jarir sun ruwaito daga Abu an-Nadr Hashim bn al-Qasim cewa: Hamzah bn al-Mughirah ya ba mu labari daga 'Asim al-Ahwal, daga Abu al-'Aliyah, game da “Ka shiryar da mu ga hanya madaidaiciya,” ya ce: “Ita ce Annabi, tsira da amincin Allah su tabbata a gare shi, da sahabbansa biyu da suka biyo bayansa.” 'Asim ya ce: Mun ambaci wannan ga al-Hasan, sai ya ce: “Abu al-'Aliyah ya faɗi gaskiya, kuma ya yi nasiha.”

Dukkan waɗannan maganganu sahihai ne kuma suna cika juna, domin wanda ya bi Annabi, tsira da amincin Allah su tabbata a gare shi, kuma ya yi koyi da waɗanda suka biyo bayansa biyu, Abu Bakr da Umar, ya bi gaskiya. Wanda ya bi gaskiya ya bi Musulunci; wanda ya bi Musulunci ya bi Alƙur'ani, wato Littafin Allah, igiyarsa mai ƙarfi da hanyarsa madaidaiciya. Saboda haka duk waɗannan maganganu sahihai ne, suna tabbatar da juna. Godiya ta tabbata ga Allah.

Aṭ-Ṭabarani ya ce: Muhammad bn al-Fadl as-Saqati ya ba mu labari, Ibrahim bn Mahdi al-Misisi ya ba mu labari, Yahya bn Zakariyya bn Abi Za'idah ya ba mu labari daga al-A'mash, daga Abu Wa'il, daga Abdullah, ya ce: “Hanya madaidaiciya ita ce hanyar da Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya bar mu a kai.”

Saboda haka Imam Abu Ja'far Ibn Jarir, Allah Ya jiƙansa, ya ce: Abin da ya fi dacewa da tafsirin wannan aya a ganina—wato “Ka shiryar da mu ga hanya madaidaiciya”—shi ne a nufi: Ka ba mu ikon dawwama a kan abin da Ka yarda da shi, kuma Ka ba wa bayinka da Ka yi wa ni'ima ikon aikata shi na magana da aiki. Wannan ita ce hanya madaidaiciya.

Domin duk wanda Allah Ya ba shi ikon aikata abin da Ya ba wa waɗanda Ya yi wa ni'ima—daga cikin annabawa, masu gaskiya, shahidai da salihai—an ba shi ikon bin Musulunci, gaskata manzanni, riƙo da Littafi, aikata abin da Allah Ya umurta, nisantar abin da Ya hana, da bin tafarkin Annabi, tsira da amincin Allah su tabbata a gare shi, da tafarkin halifofi huɗu, da kowane bawa salihi. Dukkan waɗannan suna cikin hanya madaidaiciya.

Idan aka ce: Ta yaya mumini yake neman shiriya a kowane lokaci, a cikin salla da waninta, alhali yana da shiriya? Shin wannan neman abin da ya riga ya samu ne? Amsar ita ce: A'a. Da bawa bai buƙatar roƙon Allah dare da rana ba, da Allah bai shiryar da shi zuwa ga wannan roƙo ba.

Bawa yana buƙatar Allah Maɗaukaki a kowane lokaci da yanayi, domin Ya tabbatar da shi a kan shiriya, Ya sa shi zurfafa a cikinta, Ya ba shi basira, Ya ƙara masa ita, kuma Ya taimake shi ya dawwama a kanta. Bawa ba ya mallakar wa kansa amfani ko cuta sai abin da Allah Ya so. Saboda haka Allah Ya shiryar da shi ya roƙe Shi a kowane lokaci Ya taimake shi, Ya tabbatar da shi kuma Ya ba shi ikon bin shiriya. Mai farin ciki shi ne wanda Allah Ya ba shi ikon roƙonsa, domin Allah Ya ɗauki nauyin amsa wa mai addu'a idan ya roƙe Shi, musamman ma mai tsananin buƙata, matalauci wanda yake dogaro gare Shi dare da rana.

Allah Maɗaukaki Ya ce: “Ya ku waɗanda suka yi imani! Ku yi imani da Allah da Manzonsa, da Littafin da Ya saukar wa Manzonsa, da Littafin da Ya saukar a da...” (An-Nisa': 136). Allah Ya umurci waɗanda suka yi imani da su yi imani, amma wannan ba neman abin da ya riga ya samu ba ne, domin abin da ake nufi shi ne dawwama, ci gaba da tsayawa kan ayyukan da suke taimakawa wajen tabbatar da hakan.

Allah ne Mafi sani. Allah Maɗaukaki kuma Ya umurci bayinsa muminai da su ce: “Ya Ubangijinmu! Kada Ka karkatar da zukatanmu bayan Ka shiryar da mu, kuma Ka ba mu rahama daga gare Ka. Lalle Kai ne Mai yawan baiwa” (Al 'Imran: 8).

Abu Bakr, Allah Ya yarda da shi, ya kasance yana karanta wannan aya a raka'a ta uku ta sallar Magariba a ɓoye bayan Fatiha. Ma'anar furucin Allah: “Ka shiryar da mu ga hanya madaidaiciya” ita ce: Ka tabbatar da mu a kanta, kada Ka karkatar da mu zuwa wata hanya dabam. Buƙatar 'yan'uwansa muminai ta cikin furucin “Ka shiryar da mu...” (Al-Qasas: 24; Al-Anbiya': 87; Al-Balad: 10; An-Nahl: 121; As-Saffat: 23; Ash-Shura: 52; Al-A'raf: 43).

An riga an kawo bayanin falalar Alƙur'ani a kan... ma'ana... (An-Nisa': 136).

An riga an kawo hadisin da ya ce idan bawa ya ce: “Ka shiryar da mu ga hanya madaidaiciya” har zuwa ƙarshen surar, Allah Ya ce: “Wannan na bawana ne, kuma bawana zai sami abin da ya roƙa.” Furucin Allah: “Hanyar waɗanda Ka yi wa ni'ima” yana bayyana “hanya madaidaiciya”; a wajen nahawu yana iya zama badal daga gare ta ko bayanin ƙarin haske, Allah ne Mafi sani. Waɗanda Allah Ya yi wa ni'ima su ne waɗanda aka ambata a cikin Suratun Nisa'i, inda Ya ce: “Duk wanda ya yi biyayya ga Allah da Manzo, to waɗannan suna tare da waɗanda Allah Ya yi wa ni'ima daga cikin annabawa, masu gaskiya, shahidai da salihai.

Kuma waɗannan sun kyautata zama abokan tafiya. Wannan falala ce daga Allah, kuma Allah Ya isa Masani” (An-Nisa': 69–70). Ad-Dahhak ya ruwaito daga Ibn Abbas: “Hanyar waɗanda Ka yi wa ni'ima ta hanyar biyayya da ibada gare Ka, daga cikin mala'ikunka, annabawa, masu gaskiya, shahidai da salihai.” Wannan yana kama da furucin Ubangijinmu: “Duk wanda ya yi biyayya ga Allah da Manzo, to waɗannan suna tare da waɗanda Allah Ya yi wa ni'ima...”

(An-Nisa': 69). Abu Ja'far ya ruwaito daga ar-Rabi' bn Anas cewa: “Hanyar waɗanda Ka yi wa ni'ima su ne annabawa.” Ibn Jurayj ya ruwaito daga Ibn Abbas cewa: “Su ne muminai.” Mujahid ma ya faɗi haka. Waki' ya ce: “Su ne Musulmai.”

Abdur-Rahman bn Zayd bn Aslam ya ce: “Su ne Annabi, tsira da amincin Allah su tabbata a gare shi, da waɗanda suke tare da shi.” Fassarar da ta gabata daga Ibn Abbas ta fi gama-gari da tattarawa, Allah ne Mafi sani.

Furucin Allah Maɗaukaki: “Ba waɗanda aka yi wa fushi ba, kuma ba ɓatattu ba.” Ma'anar “Ka shiryar da mu ga hanya madaidaiciya, hanyar waɗanda Ka yi wa ni'ima” ita ce: waɗanda aka bayyana siffofinsu a baya; su ne ma'abota shiriya, tsayuwa a kan gaskiya, da biyayya ga Allah da Manzanninsa, masu aiwatar da umarninsa da barin abubuwan da Ya hana da gargadinsa. Ba hanyar waɗanda aka yi wa fushi ba, waɗanda muradinsu ya lalace; sun san gaskiya amma suka kauce mata. Kuma ba hanyar ɓatattu ba, waɗanda suka rasa ilimi, suna ta yawo cikin ɓata, ba sa samun hanyar gaskiya.

An ƙarfafa magana da “kuma ba” domin a nuna cewa akwai hanyoyi biyu gurɓatattu: hanyar Yahudawa da ta Kiristoci. Wasu masana nahawu sun yi zaton “ba waɗanda aka yi wa fushi ba” a nan abin warewa ne; a kan wannan, warewar za ta zama ta daban, domin su ba sa cikin waɗanda aka yi wa ni'ima. Amma abin da muka gabatar ya fi dacewa, bisa ga maganar mawaƙi: “Kamar kana daga raƙuman Banu Uqaysh, yana ƙarar da ƙafar damo kusa da shi.” Ma'anarsa: kamar kai raƙumi ne daga raƙuman Banu Uqaysh.

An cire abin da ake siffantawa, aka wadatu da siffar. Haka nan “ba waɗanda aka yi wa fushi ba” ma'anarta ita ce: ba hanyar waɗanda aka yi wa fushi ba; an wadatu da abin da aka jingina wa kalmar, aka bar abin da aka jingina masa, kuma mahallin magana ya nuna shi. Allah Ya ce: “Ka shiryar da mu ga hanya madaidaiciya, hanyar waɗanda Ka yi wa ni'ima,” sannan Ya ce: “ba waɗanda aka yi wa fushi ba.”

Wasu sun yi zaton “kuma ba” a cikin “kuma ba ɓatattu ba” ƙari ce, kuma a ganinsu ma'anar ita ce “ba waɗanda aka yi wa fushi ba da ɓatattu”; suka kafa hujja da baitin al-'Ajjaj: “A cikin rijiya marar dawowa, ya yi tafiya bai san ba,” suna nufin “a cikin rijiya ta dawowa.” Abin da muka gabatar shi ne daidai. Saboda haka Abu Ubayd al-Qasim bn Sallam ya ruwaito a cikin littafinsa “Faḍā'il al-Qur'an” daga Abu Mu'awiyah, daga al-A'mash, daga Ibrahim, daga al-Aswad, daga Umar bn al-Khattab, Allah Ya yarda da shi, cewa ya kasance yana karantawa: “Ba waɗanda aka yi wa fushi ba, kuma ba ɓatattu ba.” Isnadinsa sahihi ne.

Ana ɗaukar cewa ya faɗi hakan ne a matsayin tafsiri, kuma hakan yana tabbatar da abin da muka ce: an zo da “kuma ba” domin ƙarfafa korewa da bambanta hanyoyin biyu, don a nisanci kowacce. Hanyar ma'abota imani tana ƙunshe da sanin gaskiya da aikata ta. Yahudawa sun rasa aiki, Kiristoci kuma sun rasa ilimi. Saboda haka fushi ya danganta da Yahudawa, ɓata kuma da Kiristoci, domin wanda ya san gaskiya amma ya ƙyale ta ya cancanci fushi, sabanin wanda bai sani ba.

Kiristoci kuwa sun nufi wani abu, amma ba su san hanyarsa ba domin ba su bi umarnin ta ƙofar da ta dace ba, wato bin Manzo na gaskiya, saboda haka suka ɓace. Duk Yahudawa da Kiristoci ɓatattu ne kuma an yi musu fushi, amma mafi kebantacciyar siffar Yahudawa ita ce fushi, mafi kebantacciyar siffar Kiristoci kuma ita ce ɓata. Hadisai da riwayoyi sun zo da wannan bayani.

Imam Ahmad ya ce: Muhammad bn Ja'far ya ba mu labari, Shu'bah ya ba mu labari, ya ce: Na ji Simak bn Harb yana cewa: Na ji 'Abbad bn Hubaysh yana ba da labari daga 'Adi bn Hatim, ya ce: Dawakan Manzon Allah, tsira da amincin Allah su tabbata a gare shi, sun zo, suka kama goggona da wasu mutane. Da aka kawo su wurin Manzon Allah, aka jera su a gabansa, sai goggona ta ce: “Ya Manzon Allah! Mai wakilcinmu ya tafi, zuriyata ta katse, ni kuma tsohuwa ce, ba ni da wanda zai yi mini hidima. Ka yi mini alheri, Allah kuma Ya yi maka alheri.”

Ya ce: “Wane ne wakilinki?” Ta ce: “'Adi bn Hatim.” Ya ce: “Wanda ya gudu daga Allah da Manzonsa ne?” Ta ce: “Ka yi mini alheri.” Da ya juya ya tafi, sai wani mutum a gefensa, ana tsammanin Ali ne, ya ce: “Ki roƙe shi abin hawa.”

Sai ta roƙe shi, ya umarci a ba ta. Ta zo wurina ta ce: “Ya aikata abin da mahaifinka ba ya aikatawa. Wani mutum ya zo wurinsa, ya ba shi; wani kuma ya zo, ya ba shi.” Sai na je wurinsa, sai ga wata mata da yara biyu a wurinsa—ko yaro—ya kuma ambaci kusancinsu da Annabi.

Sai na gane cewa shi ba sarkin Kisra ba ne, kuma ba Kaisar ba. Ya ce: “Ya 'Adi, me ya hana ka furta: ‘Babu abin bautawa da gaskiya sai Allah’? Shin akwai wani abin bautawa in ban da Allah? Me ya hana ka furta: ‘Allah ne Mafi girma’?

Shin akwai wani abu mafi girma daga Allah Maɗaukaki?” Ya ce: Sai na musulunta. Na ga fuskarsa ta yi haske da farin ciki. Sai ya ce: “Waɗanda aka yi wa fushi su ne Yahudawa, kuma ɓatattu su ne Kiristoci.” Ya kuma ambaci sauran hadisin.

At-Tirmidhi ya ruwaito shi daga Simak bn Harb, ya ce: “Hasan ne, gareeb ne; ba mu san shi ba sai ta wannan hanyar.” Na ce: Hammad bn Salamah ma ya ruwaito shi daga Simak, daga Murri bn Qatari, daga 'Adi bn Hatim, ya ce: Na tambayi Manzon Allah game da furucin Allah: “ba waɗanda aka yi wa fushi ba,” sai ya ce: “Su ne Yahudawa”; da “kuma ba ɓatattu ba,” sai ya ce: “Kiristoci ne ɓatattu.” Sufyan bn 'Uyaynah ma ya ruwaito shi daga Isma'il bn Abi Khalid, daga ash-Sha'bi, daga 'Adi bn Hatim. An ruwaito hadisin 'Adi ta hanyoyi da dama, kuma yana da lafuzza masu yawa; ambatonsu zai tsawaita.

Abdur-Razzaq ya ce: Ma'mar ya ba mu labari daga Budayl al-'Uqayli, Abdullah bn Shaqiq ya ba ni labari cewa wani da ya ji Annabi ya ba shi labari, yayin da Annabin yake a Wadi al-Qura a kan dokinsa, wani mutum daga Banu al-Qayn ya tambaye shi: “Ya Manzon Allah, su waye waɗannan?” Sai ya ce: “Waɗanda aka yi wa fushi”—ya nuna Yahudawa—“kuma ɓatattu su ne Kiristoci.” Al-Jurayri, 'Urwah da Khalid al-Hadhdha' sun ruwaito shi daga Abdullah bn Shaqiq a matsayin hadisi da aka cire sahabin da ya ji Annabi. A riwayar 'Urwah an ambaci Abdullah bn Umar, Allah ne Mafi sani.

Ibn Mardawayh ya ruwaito daga Ibrahim bn Tahman, daga Budayl bn Maysarah, daga Abdullah bn Shaqiq, daga Abu Dharr, ya ce: Na tambayi Manzon Allah game da waɗanda aka yi wa fushi, sai ya ce: “Yahudawa.” Na ce: “Waɗanne ne ɓatattu?” Ya ce: “Kiristoci.” As-Suddi ya ruwaito daga Abu Malik da Abu Salih, daga Ibn Abbas; daga Murrah al-Hamdani, daga Ibn Mas'ud; da wasu Sahabban Annabi, cewa: “Ba waɗanda aka yi wa fushi ba” su ne Yahudawa, “kuma ba ɓatattu ba” su ne Kiristoci.

Ad-Dahhak da Ibn Jurayj sun ruwaito daga Ibn Abbas irin wannan. Haka ma ar-Rabi' bn Anas, Abdur-Rahman bn Zayd bn Aslam da wasu da dama suka ce. Ibn Abi Hatim ya ce: Ban san wani sabani a tsakanin masu tafsiri game da wannan ba.

Hujjar abin da waɗannan manyan malamai suka faɗa—cewa Yahudawa su ne waɗanda aka yi wa fushi, Kiristoci kuma su ne ɓatattu—ita ce hadisin da ya gabata da kuma furucin Allah a cikin jawabinSa ga Banu Isra'ila a Suratul Baqarah: “Abin da suka sayi rayukansu da shi ya munana: su kafirta da abin da Allah Ya saukar saboda hassada, cewa Allah Yana saukar da falalarSa ga wanda Ya so daga bayinSa. Saboda haka suka koma da fushi a kan fushi, kuma azaba mai wulaƙantarwa tana ga kafirai” (Al-Baqarah: 90). A Suratul Ma'idah kuma Ya ce: “Ka ce: Shin in ba ku labari game da abin da yake da mafi muni a sakamako a wurin Allah?

Shi ne wanda Allah Ya la'anta, Ya yi fushi da shi, kuma Ya sanya wasu daga cikinsu birai da aladu, kuma suka bauta wa Ɗagutu. Waɗannan sun fi muni wajen matsayi, kuma sun fi ɓacewa daga tafarki madaidaici” (Al-Ma'idah: 60). Allah kuma Ya ce: “An la'anci waɗanda suka kafirta daga Banu Isra'ila a kan harshen Dawuda da Isa ɗan Maryam. Wannan saboda sun saɓa kuma sun kasance suna ƙetare iyaka.

Ba su kasance suna hana juna mummunar abin da suka aikata ba. Lalle abin da suka kasance suna aikatawa ya munana” (Al-Ma'idah: 78–79). A cikin littafin Sira an ruwaito daga Zayd bn 'Amr bn Nufayl cewa sa'ad da shi da wasu daga cikin sahabbansa suka fita zuwa Sham neman addini na gaskiya, Yahudawa suka ce masa: “Ba za ka iya shiga addininmu ba sai ka ɗauki rabonka na fushin Allah.” Sai ya ce: “Ni dai ina gudu ne daga fushin Allah.”

Kiristoci kuma suka ce masa: “Ba za ka iya shiga addininmu ba sai ka ɗauki rabonka na fushin Allah.” Sai ya ce: “Ba zan iya ɗaukar hakan ba.” Ya ci gaba da kasancewa a kan halittarsa ta asali, ya guji bautar gumaka da addinin mushrikai, bai shiga addinin Yahudawa ko Kiristoci ba. Amma sahabbansa suka zama Kiristoci, suka shiga addinin Kiristanci, domin a wancan lokaci sun ga ya fi kusa da gaskiya fiye da addinin Yahudawa.

A cikinsu akwai Waraqah bn Nawfal, har Allah Ya shiryar da shi ta hanyar Annabinsa bayan an aiko shi; sai ya yi imani da abin da ya zo masa na wahayi. Allah Ya yarda da shi.

Mas'ala: Ra'ayin da ya fi inganci a cikin mazhabobin malamai shi ne ana yafiya idan mai karatu bai bambanta daidai tsakanin harafin ḍād da ẓā' ba, saboda makusancin wuraren fitowarsu. Ḍād yana fitowa daga farkon gefen harshe da abin da yake kusa da shi na haƙora, ẓā' kuma daga bakin harshen da gefunan haƙoran gaba na sama. Haka kuma duka biyun haruffa ne masu bayyana murya, masu laushi, kuma masu matsawa. Saboda waɗannan dalilai ana yafiya ga wanda ba ya iya bambance su idan ya yi amfani da ɗaya a maimakon ɗaya.

Allah ne Mafi sani. Amma hadisin: “Ni ne mafi iya magana da ḍād,” ba shi da tushe, Allah ne Mafi sani.

Wannan sura mai girma, wadda take da ayoyi bakwai, ta ƙunshi yabon Allah da ɗaukaka da girmama Shi, ta hanyar ambaton kyawawan sunayensa waɗanda suke wajabta siffofinSa madaukaka. Ta ƙunshi ambaton makoma, wato Ranar Sakamako; da shiryar da bayinSa su roƙe Shi, su ƙanƙan da kai gare Shi, su barranta daga dogaro da ƙarfinsu da ikonsu; ta ƙunshi umarnin tsarkake ibada gare Shi da keɓance Shi da allantaka, Tsarki ya tabbata a gare Shi kuma Ya ɗaukaka; da tsarkake Shi daga samun abokin tarayya, tamka ko makamanci.

Ta kuma ƙunshi koyar da su su roƙe Shi Ya shiryar da su zuwa ga hanya madaidaiciya, wato addini tabbatacce, kuma Ya tabbatar da su a kansa har hakan ya kai su su tsallake siradi na zahiri a Ranar Alƙiyama, wanda zai kai su ga lambunan ni'ima kusa da annabawa, masu gaskiya, shahidai da salihai. Ta ƙunshi ƙarfafa gwiwa ga ayyukan ƙwarai domin su kasance tare da ma'abotansu a Ranar Alƙiyama; da kuma gargaɗi game da hanyoyin ƙarya don kada a tashe su tare da masu bin waɗannan hanyoyi a Ranar Alƙiyama, wato waɗanda aka yi wa fushi da ɓatattu.

Abin da ya fi kyau shi ne yadda aka jingina ni'ima ga Allah a cikin furucinsa: “Hanyar waɗanda Ka yi wa ni'ima,” amma aka bar wanda ya aikata fushi a fili a cikin furucinsa: “ba waɗanda aka yi wa fushi ba,” alhali Allah ne a hakika Mai aikata hakan, kamar yadda Ya ce: “Shin ba ka ga waɗanda suka jiɓinci mutanen da Allah Ya yi fushi da su ba...” (Al-Mujadilah: 14).

Haka kuma aka jingina ɓata ga wanda ya aikata ta, alhali Allah ne Ya ɓatar da su bisa ƙaddararsa, kamar yadda Ya ce: “Wanda Allah Ya shiryar, to shi ne shiryayye; kuma wanda Ya ɓatar, ba za ka samu masa majiɓinci mai shiryarwa ba” (Al-Kahf: 17), da kuma: “Wanda Allah Ya ɓatar, to babu mai shiryar da shi; kuma Ya bar su suna ta yawo cikin zaluncinsu” (Al-A'raf: 186), da sauran ayoyin da suke nuna cewa Shi kaɗai ne Mai shiryarwa da ɓatarwa. Ba kamar yadda ƙungiyar Qadariyya da waɗanda suka bi tafarkinsu suke cewa ba: cewa bayin ne suke zaɓar hakan kuma suke aikatawa.

Suna kafa hujja da ayoyin Alƙur'ani masu ruɗarwa, suna barin ayoyin da suke bayyanannen martani gare su. Wannan shi ne halin ma'abota ɓata da bijirewa. A cikin sahihin hadisi ya zo: “Idan kuka ga waɗanda suke bin ayoyin da suke da ruɗani, to waɗannan su ne waɗanda Allah Ya ambata; ku yi hankali da su.” Ana nufin furucin Allah: “Amma waɗanda a cikin zukatansu akwai karkata, suna bin abin da yake da ruɗani daga cikinsa...”

(Al 'Imran: 7). Godiya ta tabbata ga Allah, babu wata hujja ingantacciya ga mai bidi'a daga Alƙur'ani, domin an saukar da Alƙur'ani ne domin ya bayyana gaskiya da ƙarya, ya bambanta shiriya da ɓata. Babu saɓani ko rikici a cikinsa, domin saukarwa ne daga Allah, Mai hikima, Abin godewa.

Ana so mai karanta Fatiha ya ce bayan ta: “Amin.” Haka kuma ana iya faɗin “Amiin” tare da tsawaita sauti. Ma'anarta: “Ya Allah, Ka amsa.” Hujjar hakan ita ce abin da Imam Ahmad, Abu Dawud da at-Tirmidhi suka ruwaito daga Wa'il bn Hujr, ya ce: Na ji Annabi, tsira da amincin Allah su tabbata a gare shi, ya karanta: “Ba waɗanda aka yi wa fushi ba, kuma ba ɓatattu ba,” sannan ya ce: “Amin,” yana tsawaita sautinsa.

A riwayar Abu Dawud: Ya ɗaga sautinsa da ita. At-Tirmidhi ya ce: Wannan hadisi ne hasan. An kuma ruwaito irin wannan daga Ali, Ibn Mas'ud da wasu. Abu Hurayrah ya ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, idan ya karanta “ba waɗanda aka yi wa fushi ba, kuma ba ɓatattu ba,” ya kan ce “Amin” har wanda yake kusa da shi a sahu na farko ya ji.

Abu Dawud da Ibn Majah ne suka ruwaito shi. Ƙarin lafazin Ibn Majah ya ce: Masallaci yana amsa sauti da ita. Ad-Daraqutni ma ya ruwaito shi, ya ce: Isnadinsa hasan ne. Bilal ya ce: “Ya Manzon Allah, kada ka rigaye ni da Amin.” Abu Dawud ne ya ruwaito shi.

Abu Nasr al-Qushayri ya nakalto daga al-Hasan da Ja'far as-Sadiq cewa sun tsawaita mimin kalmar “Amin,” kamar yadda ake tsawaitawa a “Amin al-Bayt al-Haram.” Malaman mazhabarmu da wasu sun ce: Ana so a faɗi hakan ga wanda yake wajen salla ma, amma ga mai salla an fi jaddada so. Haka nan ga mai salla shi kaɗai, limami ko mamu, a kowane hali. Dalili kuwa shi ne abin da ya tabbata a cikin Sahih al-Bukhari da Sahih Muslim daga Abu Hurayrah, Allah Ya yarda da shi, cewa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Idan limami ya ce Amin, ku ma ku ce Amin.

Domin wanda Amin ɗinsa ta dace da Amin ɗin mala'iku, an gafarta masa zunubansa da suka gabata.” A riwayar Muslim: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Idan ɗayanku ya ce a cikin salla: Amin, mala'iku kuma suka ce a sama: Amin, sannan ɗaya ta dace da ɗayar, an gafarta masa zunubansa da suka gabata.” A cikin Sahih Muslim, daga Abu Musa, a matsayin hadisi da aka jingina ga Annabi, ya zo: “Idan limami ya ce: ‘Kuma ba ɓatattu ba,’ sai ku ce: ‘Amin.’ Allah zai amsa muku.”

Juwabir ya ruwaito daga ad-Dahhak, daga Ibn Abbas, ya ce: Na ce: “Ya Manzon Allah, mene ne ma'anar Amin?” Ya ce: “Ya Ubangiji, Ka aikata.” Al-Jawhari ya ce ma'anar Amin ita ce: “Haka ya kasance.” At-Tirmidhi ya ce ma'anarta: “Kada Ka ba mu kunya a cikin fatawarmu.”

Mafi yawan malamai sun ce ma'anarta: “Ya Allah, Ka amsa mana.” Al-Qurtubi ya nakalto daga Mujahid, Ja'far as-Sadiq da Hilal bn Kaysan cewa Amin ɗaya ne daga cikin sunayen Allah Maɗaukaki. An ruwaito wannan daga Ibn Abbas a matsayin hadisi marfu', amma ba sahihi ba ne, in ji Abu Bakr bn al-'Arabi al-Maliki.

Mabiyan Malik sun ce limami ba ya cewa Amin, mamu kuwa yana cewa Amin, bisa ga abin da Malik ya ruwaito daga Sumayy, daga Abu Salih, daga Abu Hurayrah, cewa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Idan limami ya ce—yana nufin—‘kuma ba ɓatattu ba,’ sai ku ce: Amin,” har zuwa ƙarshen hadisin. Sun kuma kafa hujja da hadisin Abu Musa: “Idan ya karanta ‘kuma ba ɓatattu ba,’ sai ku ce: Amin.” Mun riga mun kawo hadisin da ya tabbata a cikin littattafan Sahih guda biyu: “Idan limami ya ce Amin, ku ma ku ce Amin.”

Kuma Annabi, tsira da amincin Allah su tabbata a gare shi, ya kasance yana cewa Amin bayan ya karanta “ba waɗanda aka yi wa fushi ba, kuma ba ɓatattu ba.” Sahabbanmu sun yi saɓani game da ko mamu zai ɗaga muryarsa da Amin a sallar da ake karatu da babbar murya. A taƙaice, idan limami ya manta Amin, mamu zai faɗe ta da babbar murya babu saɓani. Idan limami ya faɗe ta da babbar murya, bisa ga sabon ra'ayi mamu ba zai faɗe ta da babbar murya ba; wannan shi ne ra'ayin Abu Hanifah da wata riwaya daga Malik, domin Amin zikiri ce daga cikin zikiran salla, don haka ba a ɗaga murya da ita kamar sauran zikiran salla.

Bisa ga tsohon ra'ayi kuwa, mamu zai faɗe ta da babbar murya. Wannan shi ne mazhabar Imam Ahmad bn Hanbal da wata riwayar Malik, kamar yadda ya gabata: “har masallaci ya amsa sauti da ita.” Muna da ra'ayi na uku: idan masallaci ƙarami ne, mamu ba zai ɗaga murya da ita ba, domin suna jin karatun limami; idan kuma masallaci babba ne, zai ɗaga murya domin Amin ta isa ga waɗanda suke gefen masallacin. Allah ne Mafi sani.

Imam Ahmad ya ruwaito a cikin Musnad dinsa daga A'ishah, Allah Ya yarda da ita, cewa an ambaci Yahudawa a wajen Manzon Allah, tsira da amincin Allah su tabbata a gare shi, sai ya ce: “Ba su yi hassadar ku a kan wani abu kamar yadda suka yi hassadarku a kan Juma'a ba, wadda Allah Ya shiryar da ku gare ta, su kuma suka ɓace mata; da alkibla wadda Allah Ya shiryar da ku gare ta, su kuma suka ɓace mata; da kuma faɗinmu Amin a bayan limami.” Ibn Majah ma ya ruwaito shi da lafazin: “Yahudawa ba su yi hassadar ku a kan wani abu kamar yadda suka yi hassadarku a kan sallama da faɗin Amin ba.”

Ibn Abbas ya ruwaito cewa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Yahudawa ba su yi hassadar ku a kan wani abu kamar yadda suka yi hassadarku a kan faɗin Amin ba. Saboda haka ku yawaita faɗin Amin.” A cikin isnadinsa akwai Talhah bn 'Amr, kuma shi mai rauni ne. Ibn Mardawayh ya ruwaito daga Abu Hurayrah cewa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Amin ita ce hatimin Ubangijin talikai a kan bayinsa muminai.”

Anas ya ruwaito cewa Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “An ba ni Amin a cikin salla da lokacin addu'a; ba a ba kowa a gabana ba sai dai Musa. Musa yana addu'a, Haruna kuma yana cewa Amin. Saboda haka ku rufe addu'a da Amin, domin Allah yana amsa ta gare ku.” Na ce: Daga nan ne wasu suka kafa hujja da wannan aya mai girma: “Musa ya ce: ‘Ya Ubangijinmu!

Lalle Ka ba Fir'auna da manyan mutanensa ado da dukiya a rayuwar duniya, ya Ubangijinmu, domin su ɓatar da mutane daga tafarkinka. Ya Ubangijinmu! Ka shafe dukiyoyinsu, kuma Ka ƙarfafa zukatansu, kada su yi imani har sai sun ga azaba mai raɗaɗi.’ Ya ce: ‘An karɓi addu'arku.

Saboda haka ku tsaya kyam, kada ku bi hanyar waɗanda ba su sani ba’” (Yunus: 88–89). An ambaci addu'ar Musa shi kaɗai, amma mahallin magana yana nuna cewa Haruna ya ce Amin, saboda haka aka ɗauke shi a matsayin mai addu'a, bisa ga furucin Allah: “An karɓi addu'arku.” Wannan yana nuna cewa wanda ya ce Amin ga addu'a tamkar shi ma ya yi addu'ar ne. Saboda haka wasu suka ce mamu ba ya karanta Fatiha, domin Amin ɗinsa bayan karatun Fatiha tamkar ya karanta ta ne.

Saboda wannan ne hadisi ya zo: “Wanda yake da limami, karatun limamin karatunsa ne.” Bilal kuma ya kasance yana cewa: “Kada ka rigaye ni da Amin.” Wannan dalili yana nuna cewa mamu ba ya wajabta masa karatun Fatiha a sallar da ake karatu da babbar murya. Allah ne Mafi sani.

Saboda haka Ibn Mardawayh ya ce: Ahmad bn al-Hasan ya ba mu labari, Abdullah bn Muhammad bn Sallam ya ba mu labari, Ishaq bn Ibrahim ya ba mu labari, Jarir ya ba mu labari daga Layth bn Abi Sulaym, daga Ka'b, daga Abu Hurayrah, ya ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: “Idan limami ya ce: ‘Ba waɗanda aka yi wa fushi ba, kuma ba ɓatattu ba,’ sai ya ce Amin, Amin ɗin mutanen duniya ta dace da Amin ɗin mutanen sama, Allah Ya gafarta wa bawa zunubansa da suka gabata.

Misalin wanda ba ya cewa Amin kamar misalin mutumin da ya fita yaƙi tare da wasu mutane, suka yi ƙuri'a, aka fito da rabonsu amma ba a fito da nasa ba. Sai ya ce: ‘Me ya sa ba a fito da rabona ba?’ Aka ce masa: ‘Domin ba ka ce Amin ba.’” (An-Nisa': 69–70; karatun mafi yawan masu karatu: “ghayri” da kasrah ne, a matsayin sifa.

Az-Zamakhshari ya ce an kuma karanta ta da nasb a matsayin hal, kuma wannan karatun Manzon Allah ne da Umar bn al-Khattab; an kuma ruwaito daga Ibn Kathir. Wanda ake bayyana halinsa shi ne wakilin suna a cikin “'alayhim,” abin da ya shafi halin kuwa shi ne “Ka yi ni'ima.” Ma'anarta: “alhali su...”

Haka kuma an ruwaito cewa Ubayy bn Ka'b ya karanta ta haka, don kada a yi zaton tana haɗe da “waɗanda Ka yi wa ni'ima,” kamar yadda Allah Ya ce game da su: “wanda Allah Ya la'anta, kuma Ya yi fushi da shi” (Al-Ma'idah: 60); kuma Ya ce: “Lalle sun ɓace a dā, sun ɓatar da mutane da yawa, kuma sun ɓace daga tafarki madaidaici” (Al-Ma'idah: 77). Wannan a bayyane yake. “Su ne” (Al-Baqarah: 90; Al-Ma'idah: 60; Al-Ma'idah: 78–79; Al-Mujadilah: 14; Al-Kahf: 17; Al-A'raf: 186; Al 'Imran: 7). Misali: “Yasin”; misali: “Yamin”; (Al-Ma'idah: 2).

An ce: yana nufin Amin ɗin limami ya dace da Amin ɗin mala'iku a lokaci guda; an kuma ce a wajen amsar addu'a; an kuma ce wajen ikhlasi. Yunus: 88–89.)

Tafsirin al-Baghawi

Game da furucinSa: “Ka shiryar da mu ga hanya madaidaiciya.” “Ka shiryar da mu” yana nufin Ka nuna mana hanya. Ali da Ubayy bn Ka'b sun ce: “Ka tabbatar da mu,” kamar yadda ake ce wa wanda yake tsaye: “Tsaya har sai na dawo gare ka,” wato ka dawwama a kan halin da kake ciki. Wannan addu'ar muminai, duk da cewa suna kan shiriya, tana nufin Allah Ya tabbatar da su, kuma suna neman ƙarin shiriya.

A mazhabar Ahlus-Sunnah, falaloli da shiriyoyin da Allah Maɗaukaki ke bayarwa ba su da iyaka.

“Ṣirāṭ” kuma “Sirāṭ” da sīn, kamar yadda Uways ya ruwaito daga Ya'qub, ita ce asalin lafazin. An kira ta “sirāṭ” domin tana haɗiye matafiya. Ana kuma karanta ta da zāy; Hamzah ya karanta ta da sautin zāy a tsakani. Dukkan waɗannan lafuzza ingantattu ne, amma mafi yawan masu karatu sun zaɓi ṣād, domin ya dace da rubutun Mushafi.

Game da “hanya madaidaiciya,” Ibn Abbas da Jabir, Allah Ya yarda da su, sun ce: “Ita ce Musulunci,” kuma wannan shi ne maganar Muqatil. Ibn Mas'ud, Allah Ya yarda da shi, ya ce: “Ita ce Alƙur'ani.” An ruwaito daga Ali, Allah Ya yarda da shi, a matsayin hadisi da aka jingina ga Annabi: “Hanya madaidaiciya ita ce Littafin Allah.” Sa'id bn Jubayr, Allah Ya yarda da shi, ya ce: “Ita ce hanyar Aljanna.”

Sahl bn Abdullah ya ce: “Ita ce tafarkin Sunnah da jama'a.” Bakr bn Abdullah al-Muzani ya ce: “Ita ce tafarkin Manzon Allah, tsira da amincin Allah su tabbata a gare shi.” Abu al-'Aliyah da al-Hasan sun ce: “Ita ce Manzon Allah, iyalansa da sahabbansa biyu.” Asalin ma'anarta a harshe ita ce hanya bayyananniya.

Game da furucinSa: “Hanyar waɗanda Ka yi wa ni'ima,” wato waɗanda Ka yi musu falala ta hanyar shiriya da ba su ikon bin ta. 'Ikrimah ya ce: “Ka yi musu falala ta hanyar tabbatar da su a kan imani da tsayuwa a kan gaskiya, kuma su ne annabawa, aminci ya tabbata a gare su.” An kuma ce: Su ne duk waɗanda Allah Ya tabbatar a kan imani, daga cikin annabawa da muminai waɗanda Allah Maɗaukaki Ya ambata a cikin furucinsa: “To, waɗannan suna tare da waɗanda Allah Ya yi wa ni'ima daga cikin annabawa...” (An-Nisa': 69).

Ibn Abbas ya ce: “Su ne mutanen Musa da Isa, aminci ya tabbata a gare su, kafin su sauya addininsu.” Abdur-Rahman bn Zayd ya ce: “Su ne Annabi, tsira da amincin Allah su tabbata a gare shi, da waɗanda suke tare da shi.” Abu al-'Aliyah ya ce: “Su ne iyalan Manzon Allah, tsira da amincin Allah su tabbata a gare shi, da Abu Bakr da Umar, Allah Ya yarda da su, da iyalansa.” Shahr bn Hawshab ya ce: “Su ne Sahabban Manzon Allah, tsira da amincin Allah su tabbata a gare shi, da iyalansa.”

Hamzah ya karanta kalmomin “'alayhim,” “ladayhim” da “ilayhim” da dhamma a kan harafin hā'. Ya'qub kuma yana karanta kowace hā' da take gaban yā' mai sukūn—na biyu ko jam'i—da dhamma, sai dai a kalmar: “Tsakanin hannayensu da ƙafafunsu.” Sauran masu karatu sun karanta su da kasrah. Wanda ya karanta da dhamma ya mayar da ita ga asalin lafazinta, domin tana da dhamma idan ta tsaya ita kaɗai.

Wanda kuma ya karanta ta da kasrah ya yi hakan saboda yā' mai sukūn, domin kasrah 'yar'uwar yā' ce. Ibn Kathir da Abu Ja'far suna karanta duk mīm ɗin jam'i da sautin da ya cika a lokacin haɗa karatu idan ba ta haɗu da harafi mai sukūn ba; idan ta haɗu da shi, ba sa cika sautin. Nafi' yana da zaɓi. Warsh yana karanta ta da dhamma idan ta zo gaban hamzatu-l-qaṭ'i.

Idan kuwa hamzatu-l-waṣli ta biyo ta, kuma gaban hā' ɗin akwai kasrah ko yā' mai sukūn, Hamzah da al-Kisa'i suna karanta hā' da mīm ɗin da dhamma; Abu 'Amr kuma yana karanta su da kasrah. Haka ma Ya'qub idan abin da yake gabanta yana da kasrah. Sauran masu karatu suna karanta mīm da dhamma da hā' da kasrah a dukkansu, saboda yā' ko kasrar da take gaban hā', mīm kuma tana da dhamma bisa asalinta.

Furucin Allah Maɗaukaki: “Ba waɗanda aka yi wa fushi ba,” yana nufin: ba hanyar waɗanda Ka yi fushi da su ba. Fushi shi ne nufin ɗaukar fansa daga masu saɓo. Fushin Allah Maɗaukaki ba ya samun masu saɓo daga cikin muminai; yana samun kafirai ne kawai. “Kuma ba ɓatattu ba” yana nufin waɗanda suka ɓace daga shiriya.

Babbar ma'anar “ḍalāl” ita ce halaka da bacewa. Ana cewa: “Ruwa ya ɓace a cikin nono” idan ya halaka ya ɓuya. A nan “ghayr” tana da ma'anar “a'a,” kuma “lā” tana da ma'anar “ghayr”; saboda haka ya halatta a haɗa ta da abin da ya gabata, kamar yadda ake cewa: “Wane ba mai alheri ba ne, kuma ba mai kyautatawa ba ne.” Idan “ghayr” tana nufin “banda,” ba ya halatta a haɗa ta da “lā,” kuma ba ya halatta a ce: “Ina da wanda ba Abdullah ba, kuma ba Zayd ba.”

Umar bn al-Khattab, Allah Ya yarda da shi, ya karanta: “Hanyar waɗanda Ka yi wa ni'ima, ba waɗanda aka yi wa fushi ba, kuma ba ɓatattu ba.” An kuma ce waɗanda aka yi wa fushi su ne Yahudawa, ɓatattu kuma su ne Kiristoci, domin Allah Maɗaukaki Ya hukunta wa Yahudawa fushi, inda Ya ce: “Wanda Allah Ya la'anta, kuma Ya yi fushi da shi” (Al-Ma'idah: 60); kuma Ya hukunta wa Kiristoci ɓata, inda Ya ce: “Kada ku bi son zuciyar wasu mutane waɗanda suka ɓace a dā” (Al-Ma'idah: 77). Sahl bn Abdullah ya ce: “Ba waɗanda aka yi wa fushi da bidi'a ba, kuma ba waɗanda suka ɓace daga Sunnah ba.”

Sunnah ce mai karatu ya ce “Amin” bayan ya gama karanta Fatiha, tare da ɗan dakatawa ta rabu da Fatiha. Ana sauƙaƙa lafazin, kuma a wajen masana nahawu ana iya tsawaita ta ko a taƙaita ta. Ma'anarta: “Ya Allah, Ka ji, kuma Ka amsa.” Ibn Abbas da Qatadah sun ce: “Ma'anarta ita ce: Haka ya kasance.”

Mujahid ya ce: “Suna daga cikin sunayen Allah Maɗaukaki.” An kuma ce ita ce hatimin addu'a. An kuma ce ita ce hatimin Allah a kan bayinsa, wanda yake kare su daga bala'o'i, kamar hatimin wasiƙa da yake hana ta lalacewa da bayyana abin da yake cikinta.

Imam Abu Ali al-Husayn bn Muhammad al-Qadi da Abu Hamid Ahmad bn Abdullah as-Salihi sun ba mu labari, suka ce: Abu Bakr Ahmad bn Hasan al-Hayri ya ba mu labari, Abu Ali Muhammad bn Ahmad bn Muhammad bn Ma'qil al-Maydani ya ba mu labari, ya ce: Muhammad bn Yahya ya ba mu labari, ya ce: Abdur-Razzaq ya ba mu labari daga Ma'mar, daga az-Zuhri, daga Ibn al-Musayyib, daga Abu Hurayrah, Allah Ya yarda da shi, cewa Annabi, tsira da amincin Allah su tabbata a gare shi, ya ce: “Idan limami ya ce: ‘Ba waɗanda aka yi wa fushi ba, kuma ba ɓatattu ba,’ sai ku ce: ‘Amin.’

Domin mala'iku suna cewa Amin, limami ma yana cewa Amin. Wanda Amin ɗinsa ta dace da Amin ɗin mala'iku, an gafarta masa zunubansa da suka gabata.” (An-Nisa': 69; 12 – Al-Mumtahanah; 60 – Al-Ma'idah; 77 – Al-Ma'idah; sahihi.)