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Ranar Isar da Sako: 2012/05/14
Takaitacciyar Tambaya
Me ake nufi da akwati wadda aka fada cikin hadisin ghadir da Manzo (s.a.w) ya ce a bawa imam Ali (a.s)?
SWALI
Me ake nufi da akwati wadda aka fada cikin hadisin ghadir da Manzo (s.a.w) ya ce a bawa imam Ali (a.s)? Shin yazo cikin kurani mai girma?
Amsa a Dunkule
Lafazin akwati yazo cikin wani bangaren hadisi da mai littafin bihar ya rawaito, hakan yazo cikin fadinsa madaukakin sarki “hakika alamar mulkinsa ita ce akwati da zai zo muku dashi, acikinsa akwai nutsuwa daga ubangijinku”, wasu daga malaman tafsiri sun fassara ma’anar akwati da cewa ita ce alamar da Allah (s.w.t) ya bashi a hujjar ingancin mulkinsa “zai zo muku da akwati” acikin wannan dalilin ne suke cewa annabinsu da aka aika musu idan mulkinsa daga Allah (s.w.t) ne, to yazo musu da alamar da zata gamsar dasu kan hakan shi kuma ya amsa musu da wannan.
Mai tafsirul amthal na cewa: me ake nufi da akwatin ba ni Israel ko ma’ajiyin alkawari? Waye ya yi shi? Sannan me da me ya kunsa? Domin cikin tafsiranmu da hadisan mu hakanan cikin tsohon alkawari (old testament) akwai maganganu da yawa game dashi sadai abin da yazo cikin hadisan ahlul bait (a.s) da ma’anar wasu daga masana tafsiri yafishi fadi wanda ke cewa ‘akwati shi ne akwati (ta katako) da mahaifyar annabi musa (a.s) tasa danta musa (a.s) a ciki ta jefa shi korama.
Za kuma mu iya auna wannan aya da wadda ta yi nuni lokacin da ba ni Israel suka nemi akwati daga wajan Daluut, da tsakanin yankin da Allah (s.w.t) ya umarci Manzo (s.a.w) ranar ghadir ya “bada takobinsa da akwati da dukkan abubuwan da ke wajansa na ayoyin (alamomin) da annabawa suke bawa wasiyyansu” wannan kuwa shi ne domin ciratuwar wadannan ayoyi da mu’amaloli daga imami zuwa waninsa har zuwa imamul hujja (AF) harma ta zamo alamar gasgatar shugabancinsa.
 
Amsa Dalla-dalla
Lafazin akwati yazo cikin wani bangaren, hadisi da mai littafin bihar ya rawaito cewa, “…Yayin da Manzo (s.a.w) ya tsaya a inda zai tsaya sai jbril ya yazo masa daga Allah (s.w.t) madaukakin sarki yana ce masa: ya Muhammad (s.a.w) Allah (SWA) yana gaisheka kuma ya ce na gaya maka hakika ajalinka da lokacinka sun kusato nazo maka da abin da babu makawa a gareka daga yinsa kuma babu wani shamaki daga gare shi, ka cika alkawarinka na gabatar da wasiyyinka ka bada abin da ke wajanka na ilimi da gadon ilimin annabawa (daga wajenka) da takobi da akwati da dukkan abin da ke wajanka na daga ayoyin annabawa ka bada su gaba daya zuwa ga wasiyyinka halifanka a bayanka kuma hujja a bayanka shi ne Ali (a.s) dan abi dalib, a nan Manzo (s.a.w) ya tsayar dashi ga mutane ya jadda da alkawarinsa da nauyin day a dauka da kuma bai’arsa”[1].
Lafazin “tabut” ya zo a cikin fadinsa mai daraja cewa: “sai annabinsu ya ce da su alamar mulkinsa ita ce tabut ya zo muku a cikinsa akwai nutsuwa daga ubangijinku da kuma ragowar abin da aalayen musa da aalayen harun suak bari mala’iku suna dauke da shi, hakika a cikin wannana akwai ayoyi gare ku idan kun kasance masu imani[2].
A cikin takaitaccen bayani game da ma’anar “tabut” malaman tafsiri da na harshe sunce shi ne abin da akayi amfani dashi da ma’anar akwati wato komawa domin mutum yakan koma zuwa ma’ajinsa lokaci bayan lokaci[3].
Mai tafsirin amthal ya kara da cewa: me ake nufi da akwatin ba ni Israel ko ma’ajiyin alkawari? Waye ya yi shi? Sannan me da me ya kunsa? Domin cikin tafsiranmu da hadisan mu hakanan cikin tsohon alkawari (old testament) akwai maganganu da yawa game dashi saidai abin da yazo cikin hadisan ahlul bait (a.s) da ma’anar wasu daga masana tafsiri, kamar dan abbas da sauran da suke cewa: ‘akwati shi ne akwati (ta katako) da mahaifyar annabi musa (a.s) tasa danta musa (a.s) a ciki ta jefa shi korama.’ Bayan nan ne mabiya fir’auna suka tsinto akwatin daga kogi suka kawo masa, aka fito da annabi Musa (a.s) daga ciki, akwatin taci gaba da zama a gidan fir’auna, sannan ta koma hannun ba ni Israel, sun zamo suna girmama akwatin tare da neman albarka da ita, annabi Musa (a.s) ya sanya alluna masu tsarki da ke dauke da hukuncin Allah (s.w.t) a ciki ya barta tare da wasu kebantattun abubuwansa dama, sauran a hannun wasiyyinsa Yusha’u dan nuun[4].
 Malami mai hakikance kalmomin kurani mai girma bayan ciro kalmomin luga da ya yi, ya tabbatar cewa wannan Kalmar ta akwati an cirotane daga Kalmar nuni wadda Kalmar ta yi kusa da ta akwati, ita kalmar suna ne da bai tsage daga ita ba, yake bayanin tsarin rubutun Kalmar da larabci inda sukayi kama da juna harma ya bada misali da ayar da ke cewa “kisanyashi cikin akwati sannan ki jefa shi cikin korama” daha 39
Maganar ma’ajiyi kuwa “hakika alarm mulkinsa ita ce akwati da zai zo muku dashi, acikinsa akwai nutsuwa” bakara 248
Maganar akwati a wannan wurare biyun na nufin wani kebantacce kuma ayyanannen abu. yazo cikin safarul khuruj (tafiyar fita) 25/10 cewa ‘hakika Musa (a.s) ya yi aiki da umarnin Allah (s.w.t) kan ainihi kebantuwarsa wajan rashi da zuwa ciki da wajensa. Kuma yazo cikin sako zuwa ibraniyawa ishawuf tasiah cewa musa ya sanya wakilci da sandar Haruun (a.s) da allon alkawari a cikinsa, duk da haka ya umarci lawiyyeen da su sanya littafin attaura kusa da alkawarin ubangiji, a akwati kamar yadda yake cikin safaratut tatheeta 31/25. kuma wasu ruwayoyin sun bayyana: asalin akwati shi ne abin da aka saka Musa (a.s) a cikinsa aka jefa shi cikin korama[5].
An rawaito daga Ibrahimul Kummy daga imam Bagir (a.s) ya ce “hakika akwati shi ne abin da Allah (s.w.t) ya saukarwa mahaifiyar annabi Musa (a.s) ta sanya danta a ciki ta jefa shi a kogi kuma akwatin ya zama mai girma wajan ba ni Israel mai girman da suke neman tabaraki da ita yayin da Musa (a.s) yazo wafati sai ya sanya allon kudura cikinsa da sulkensa da dukkan abubuwan alamomin annabtar da yake dashi ya barshi wajan wasiyyinsa yusha’u dan Nuun, akwatin bai gusheba a wajansa tare da ba ni Israel cikin girmamawa da daukaka tsawon zamansa a wajansa har saida suka dinga yin addu’ar neman biyan bukata dashi da …’[6].
Tabrisy cikin tafsirin ayar yana cewa “hakika alamar mulkinsa ita ce akwati da zai zo muku dashi, acikinsa akwai nutsuwa” ai ita alamace da Allah (s.w.t) ya bashi da dukkan ingancin mulkinsa “zai zo muku da akwati” acikin wannan dalilin ne suke cewa annabinsu da aka aika musu idan mulkinsa daga Allah (s.w.t) ne, to yazo musu da alamar da zata gamsar dasu kan hakan, shi kuma ya amsa musu da wannan[7].
Za kuma mu iya auna wannan aya da wadda ta yi nuni lokacin da ba ni Israel suka nemi akwati daga wajan daluut, da tsakanin yankin da Allah (s.w.t) ya umarci Manzo (s.a.w) ranar ghadir ya “Bada takobinsa da akwati da dukkan abubuwan da ke wajansa na ayoyin (alamomin) da annabawa suke bawa wasiyyansu” wannan kuwa shi ne domin ciratuwar wadannan ayoyi da mu’amaloli daga imami zuwa waninsa har zuwa imamul hujja (AF) harma ta zamo alamar gasgatar shugabancinsa[8].
 

[1] Majlisy, Muhammad albakir, Biharul anwar, bolume 47 page 202, mu;assasatul wafa’a Beirut 1404; attabrisy Ahmad dan Ali,alihtijaj ala ahlul lujaj bolume 1 page 56, murtadha, Mashad Bugun farko, 1403,
[2] Suratul Bakara, aya ta 248;
[3] Alkarshy sayyid aliyyu akbar, kamusul kuran bolume 1 page 260 darul kutubul islamiyya Tahran bugu na shida 1371; tabatab’iy sayyid Muhammad Husain , tafsirul mizan bolume 2 page 289, daftarun nashrul islamy mai bin jama’atul madrasatain Kum, bugu na biyar 1417;
[4] Mukarimush shyray Nasir, tafsirul amthal, bolume 2 page 222, yadawar makarantar Imam Ali (a.s), Kum 1421, bugun farko,
[5] Husain hamdany, sayyed Muhammad Hassan anwar darkhashan, tahkik: bahbudy, Muhammad bakir, bolume 2 page 267, maktabatu lutfa, Tahran bugu na daya 1404; al mustafawy, Hassan, attahkik fi kalimatul kuran bolume 1 page 372, tahran 1360, tafsirul amthal bolume 2 page 239 da 240;
[6] Attabrisy, fadhl dan Husain, tafsirin maj’ma’al bayan, mukaddimart balagy, Muhammad jawad ,bolume 2 page 614, yadawar Nasir khusruw, Tahran bugu na biyu, 1372,
[7] Duba tafsin maj’ma’al bayan, bolume 2 page 614, 1360, tafsirul amthal bolume 2 page 239;
[8] Biharul anwar, bolume 53 page 85;
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