Ash-Shams

  

Ash-Shams ( Arabic "Rana") ita ce sura ta 91 a cikin Alƙur'ani, mai ayoyi ko ayoyi 15. Ya fara da jerin rantsuwa masu tsarki da aka yi rantsuwa a kan abubuwa daban-daban na ilmin taurari, wanda na farko, "da rana", ya ba da surar sunansa, sannan kuma a kan ran ɗan adam da kansa. Sannan ya bayyana makomar Samudawa, wata ƙabilar Larabawa da ta kasance mai wadata amma yanzu ta wanzu. Annabi Saleh ya yi musu gargaɗi da su bauta wa Allah shi kaɗai, kuma ya umarce su da sunan Allah da su kiyaye wata raƙuma ; sun yi rashin biyayya kuma suka ci gaba da ƙin saƙonsa; sun kashe raƙuma kuma tara daga cikinsu sun yi niyyar kashe Saleh da mabiyansa, don haka Allah ya halaka waɗanda suka zalunci mutanen Samudawa ya kuma ceci Saleh da muminai nagari waɗanda suka bi shi.

Takaitaccen Bayani

• 1-10, Rantsuwa cewa farin cikin mutum da baƙin cikinsa ya dogara ne akan tsarki ko ɓarna da ya aikata a cikinsa
• 11-15, An halaka Samudawa saboda ƙin yarda da annabinsu

Sunan surar

Jalaluddin Al-Suyuti, wanda ya rubuta tafsīr na gargajiya na Sunni wanda aka fi sani da Tafsir al-Jalalayn ya nuna cewa an sanya wa wasu daga cikin sūrah suna ta amfani da incipits (watau kalmomin farko na surah). An sanya wa Surar suna ne bayan kalmar ash-shams wadda take buɗewa da ita. Hamiduddin Farahi ya rubuta cewa an sanya wa wasu sūrah suna bayan wasu kalmomi masu bayyana da aka yi amfani da su a cikinsu. Mala'ika Ya Shafa: Tafseer Juz 'Amma kwas ne na Tafsir na Cibiyar AlMaghrib wanda ke ƙara bincike kan cewa an ambaci rana (ash-shams) a cikin surori da yawa; dalilin da yasa ake kiran wannan da Surah Shams shine saboda, a cikinta, an ambaci rana sau huɗu. Allah yana cewa: 91:1 وَالشَّمْسِ وَضُحَاهَا 91:2 وَالْقَمَرِ إِذَا تَلَاهَا 91:3 وَالنَّهَارِ إِذَا جَلَّاهَا 91:4 وَاللَّيْلِ إِذَا يَغْشَاهَا

Fassara: Ina rantsuwa da rana da haskenta, da kuma wata idan ya bi ta. Da yini a lokacin da yake bayyana shi, da dare a lokacin da yake rufe shi. [Suratu Ash-Shams, aya ta 1-4]. Ka lura da "shi," "shi," "shi," ... A Larabci, sunan da ake amfani da shi shine haa (ها), wanda ke nufin mace. Kuma duk sauran sunayen da aka ambata maza ne; waɗanda suka bar Ash-Shams kawai - rana - wanda kalma ce ta mata; wannan ita ce "shi" da aka ambata a cikin ayoyi huɗu na farko.

Lokacin wahayi

Surat ash-Shams sura ce ta Makka . Surorin Makka su ne surorin da suka gabata a jerin lokaci waɗanda aka saukar wa Muhammadu a Makka kafin hijira zuwa Madina a shekara ta 622 CE . Galibi suna da gajeru, tare da gajerun ayoyi, kuma galibi suna kusa da ƙarshen surori 114 na Alƙur'ani. Yawancin surorin da ke ɗauke da muƙatta'at suna Makka ne. A cikin littafinsa, The Corân, William Muir ya rarraba ash-Shams a cikin wani ƙaramin rukuni na Alƙur'ani da aka sani da Soliloquies - wani nau'in tattaunawa ta adabi inda Muhammad ke magana da kansa ko bayyana tunaninsa ba tare da yin magana da mai sauraro ba. Duk da haka, Sale ya yi jayayya cewa wannan sūrah da alama an cire ta daga wannan rukunin ta hanyar canjin salon āyāt.

Jigo da kuma batun

Sau da yawa ana kwatanta buraguzan Mada'in Saleh da na Petra, babban birnin Nabatean 500 kilometres (310 mi) arewa maso yamma da Mada'in Saleh.

Dangane da batun, wannan Sura ta ƙunshi sassa biyu. Kashi na farko ya ƙunshi vv. 1 -10, da kuma na biyu na aya. 11 -15.

A cewar wani labari daga littafin A Comprehensive Commentary on the Alqur'ani, wanda George Sale ya fassara, Manyan Maudu'ai na ayoyi 1-10 sune "Rantsuwa cewa farin cikin ɗan adam da baƙin cikinsa ya dogara ne akan tsarki ko ɓarna da ya aikata a cikinsa" da kuma "An halaka Thamud saboda ƙin annabinsu" a cikin ayoyi 11-15.

Sayyid Qutb (wanda ya rasu a shekarar 1966), wanda marubuci ne ɗan ƙasar Masar, mai ra'ayin Musulunci na 'Yan'uwantaka ta Musulmi a Masar kuma ana ganinsa a matsayin ƙwararren masani mai jayayya saboda dalilan da ya bayar na cin zarafin fararen hula, ya yi hasashen jigon Surat Al-Lail gaba ɗaya a cikin gabatarwar babban sharhin Alƙur'ani, Fi Zilal al-Quran ta hanyar cewa:

This sūrah, which maintains the same rhyme in all its verses and keeps the same musical beat throughout, starts with several aesthetic touches which seem to spring out from the surrounding universe and its phenomena. These phenomena form the framework which encompasses the great truth which is the subject matter of the sūrah, namely, the nature of man, his inherent abilities, choice of action, and responsibility in determining his own fate.

This sūrah also refers to the story of the Thamūd and their negative attitude to the warnings they received from God's messenger, to their killing of the she-camel, and finally their complete annihilation. This provides an example of the unpromising prospects which await those who corrupt their souls instead of keeping them pure and who do not confine themselves within the limits of piety. "Successful is the one who keeps it pure, and ruined is the one who corrupts it." (Verses 9-10).Al Kur'ani 90:9–10 ^{(Yusuf Ali)}

—Sayid Qutb, Fi Zilal al-Quran

Javed Ahmad Ghamidi (an haife shi a shekara ta 1951), sanannen masanin tauhidi na Musulunci ɗan Pakistan, malamin Alƙur'ani kuma mai tafsiri, kuma masanin ilimi, ya yi hasashen jigon Surah Shams a matsayin An yi wa shugabannin Quraysh gargaɗi, bisa ga dokar ramuwa, game da halinsu na tawaye da girman kai ga aikin Annabci. Kuma nazarinsa game da batun ya ce:

The existence of pairs --- like the sun and the moon, the night and the day and the earth and the sky --- as a general rule in the manifestations of nature shows that just as either member of a pair needs its complement to become meaningful, this world also is incomplete unless it is viewed together with its complement: the Day of Reward and Punishment.

The innate concepts about good and evil in the human soul and the perfection given to it also testify to this reality --- the Day of Judgement. A mention of the pathways which will lead to success and doom in the Hereafter.

Historical evidence is presented on the law of retribution to thereby indirectly warn the Quraysh that if they too exceed the limits in their arrogant and rebellious attitude, like the people of the Thamud, then they will be totally wiped out, and the Almighty shall enforce his decision on them without any hesitation.

—Javed Ahmad Ghamidi

Jigon Suratul ash-Shams da aka gabatar a cikin Fassarar Malik Al-Qur'an ya yi daidai da jigon Javed Ahmad Ghamidi kuma ya yi karo da nazarin jigo na Sayyid Maududi wanda ke cewa:

While narrating this story of the Thamud nowhere in the Surah has it been said "O people of Quraish, if you rejected your Prophet, Muhammad (upon whom be Allah's peace and blessings), as the Thamud had rejected theirs, you too would meet with the same fate as they met." The conditions at that time in Makkah were similar to those that had been created by the wicked among the people of Thamud against the Prophet Salih (peace be upon him). Therefore, the narration of this story in those conditions was by itself enough to suggest to the people of Makkah how precisely this historical precedent applied to them. —Abul A'la Maududi

Kuma cewa jigonsa shine a bambanta nagarta da mugunta da kuma gargaɗin mutanen da suka ƙi fahimtar wannan bambanci kuma suka dage kan bin hanyar mugunta, game da ƙarshen mugunta. Duk da haka Malik ya yi jayayya cewa Babban Batu, Dokar Allah da Shiriya a cikin wannan sura ita ce "Nasara ta dogara ne akan kiyaye rai tsarkakakke kuma gazawa ta dogara ne akan lalata ta, mutanen Samudawa an daidaita su a ƙasa saboda wannan dalili."

1-10 Nagari da mugunta

  Kashi na farko ya yi magana ne game da abubuwa uku:-:

1- Kamar yadda rana da wata, rana da dare, ƙasa da sama, suka bambanta da juna kuma suka saba wa juna a tasirinsu da sakamakonsu, haka nan kuma nagarta da mugunta suka bambanta a gaban juna kuma suka saba wa tasirinsu da sakamakonsu; ba su yi kama da juna a bayyanarsu ta waje ba kuma ba za su iya zama iri ɗaya ba a sakamakonsu.

2- Cewa bayan Allah ya ba wa ɗan adam ikon jiki, hankali da tunani bai bar shi ba a duniya, amma ya sanya shi cikin rashin sani ta hanyar wahayi na halitta, bambance-bambance tsakanin nagarta da mugunta, daidai da kuskure, da kuma jin cewa nagarta ta zama nagarta, da mugunta ta zama mugunta.

3- Cewa makomar mutum ta dogara ne akan yadda ta hanyar amfani da ikon nuna wariya, nufin da hukunci da Allah ya ba shi, yake haɓaka kyawawan halaye da kuma danne munanan halaye na kai. Idan ya haɓaka kyakkyawar niyya kuma ya 'yantar da kansa daga munanan niyya, zai sami nasara ta har abada, kuma idan, akasin haka, ya danne nagarta kuma ya haɓaka mugunta, zai haɗu da takaici da gazawa. Sahl al-Tustari (wanda ya rasu a shekara ta 896), wani Sufi kuma masanin Alƙur'ani, ya ambaci cewa, "Da ranar da ta bayyana [rana], sai ya ce: Wannan yana nufin: hasken imani yana kawar da duhun jahilci kuma yana kashe harshen wuta.

11-15 Tarihin mutanen Samudawa

A kashi na biyu, an kawo misalin tarihi na mutanen Samudawa, muhimmancin annabci. Ana ɗaga manzo a duniya, domin ilimin da Allah ya sanya a cikin yanayin ɗan adam, wanda ya ba da wahayi ga mutane, bai isa ya shiryar da su ba, amma saboda rashin fahimtarsa sosai, mutum yana gabatar da ƙa'idodi marasa kyau da ka'idoji na alheri da mugunta, don haka yana ɓata. Shi ya sa Allah ya saukar da wahayi bayyanannu ga annabawa domin ƙara wa mutum wahayi na halitta domin su bayyana wa mutane abin da yake nagari da abin da yake mummuna. Haka nan, an aiko annabi Saleh zuwa ga mutanen Samudawa, amma mutanen da suka mamaye da muguntar kansu, sun yi tawaye har suka ƙi shi. Kuma lokacin da ya gabatar musu da mu'ujizar Raƙumar Allah, kamar yadda suka nema, mafi munin cikinsu, duk da gargaɗinsa, ya sassare ta, bisa ga nufin mutane da sha'awarsu. Saboda haka, dukkan ƙabilar ta fuskanci bala'i.

Ayar karshe (وَلَا يَخَافُ عُقْبَـٰهَا) tana da madadin karatu : ("فَلا يَخَافُ عُقْبَاهَا") kuma tana da tafsiri mabambanta tsakanin malamai. Shawarar cewa Allah ba shi da tsoro ba ta dace ba idan aka yi la'akari da yanayin Allahntaka a cikin tauhidin Musulunci . Tsoro siffa ce ta ɗan adam da ke da alaƙa da rauni, rashin tabbas, da kuma yiwuwar cutarwa, wanda babu ɗaya daga cikinsu da ya shafi Allah, wanda yake mai iko duka, masani, kuma cikakken mai wadatar da kai. Ayyukan Allah suna gudana ne ta hanyar hikima da adalci, ba ta hanyar tsoro ko damuwa ba. A cikin mahallin ayar (ولا يَخافُ عُقْبَـٰها), fassara ta da nufin cewa Allah ba ya jin tsoron wani sakamako zai nuna cewa akwai wani nau'i na ramawa ko ramawa ga Allah, wanda ya saɓa wa yanayinsa mafi girma da girma.

Kamar haka kuma ta hanyar zana daidai da ma'anar "تَخَوُّفٍ" (rashin hankali) kamar yadda aka yi amfani da shi a cikin Surah An-Nahl : ("أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ") (ko kuma zai kama su ta hanyar haifar da asara a hankali), za a iya fahimtar cewa bayan an zartar da azabar Allah a kan mutanen Samudawa, babu abin da ya rage na rayuwarsu da zai buƙaci kamawa a hankali ko haifar da ƙarin asara. Ainihin, hukuncin ya kasance cikakke kuma cikakke har ba a buƙatar wani ƙarin taimakon Allah ko ɗaukar matakai na hukunci a hankali ba. Wannan fassarar tana nuna cikakken hukunci da kuma ƙarshensa, ba tare da barin wani wuri don ci gaba da aiwatar da sakamako mai ɗorewa ko asara a hankali ba.

Wata tawili kuma ta qunshi kalmar "عُقْبَـٰهَا" wadda za a iya fahimtar ta da ma'anar "zuriyarta" kamar yadda aka yi amfani da ita a cikin suratul Zukhruf : يَرْجِعُونَ") (Kuma Ya sanya ta tabbatacciya a cikin zuriyarsa, tsammaninsu za su koma). A cikin wannan mahallin, "عُقْبَـٰها" yana nufin zuri'a ko zuri'ar mutanen Samudawa. Wannan fassarar tana nuna cewa bayan an zartar da hukuncin Allah a kan Samudawa, muminai da suka tsira da zuriyarsu ba za su ji tsoron zalunci ko cutarwa daga mutanen da suka kafirta ba. Hukuncin ya kasance mai matuƙar ƙarfi da cikakkiya, ba wai kawai ya kawar da waɗanda suka yi laifi nan take ba, har ma ya tabbatar da aminci da zaman lafiya ga masu imani da zuriyarsu, ta haka ya kawar da duk wani tsoro na zalunci daga kafirai a nan gaba. Wannan fahimta ta jaddada batun kariya na shiga tsakani na Allah, tana kare muminai da zuriyarsu daga zalunci da rashin adalci na kafirai. Wannan tafsiri yana kara qarfafawa da lura da madadin karatun ayar: **"فَلا يَخَافُ عُقْبَاهَا"** "domin kada zuriyarta su ji tsoro."

Asbāb al-nuzūl

Asbāb al-nuzūl (lokuta ko yanayi na wahayi) wani nau'i ne na biyu na tafsirin Alƙur'ani ( tafsir ) wanda aka yi niyya don kafa mahallin da aka saukar da takamaiman ayoyin Alƙur'ani. Ko da yake ana amfani da shi wajen sake gina tarihin Alƙur'ani, a zahiri asbāb wani nau'in fassara ne maimakon na tarihi, kuma saboda haka yawanci yana haɗa ayoyin da yake bayyanawa da yanayi na gabaɗaya maimakon takamaiman abubuwan da suka faru. Yawancin mufassirūn sun ce an saukar da wannan sura a Makka, a wani lokaci da adawa da Muhammadu ta yi ƙarfi da ƙarfi.

Halaye na musamman na Sūrat ash-Shams

An ruwaito cewa Muhammadu ya ce ladan karanta wannan sura an kwatanta shi da abubuwan da rana da wata ke haskakawa a kansu. Imam Ja'far al-Sadiq (wanda ya rasu a shekara ta 748) ya ce mutumin da ya karanta suratul ash-Shams, al-Lail, adh-Dhuha da al-Inshirah, a ranar Alkiyama, zai sami dukkan halittun duniya suna ba da shaida a madadinsa kuma Allah zai karɓi shaidarsu ya kuma ba shi wuri a cikin Aljanna (Aljanna).

Hadisai game da Suratul Ash-Shams

`Abd Allah ibn `Umar (kimanin 614 - 693) ya ba da labari cewa yayin da Muhammadu ke wucewa ta gidajen Samud a kan hanyarsa ta zuwa Yaƙin Tabouk, ya tsaya tare da mutanen da ke wurin. Mutane sun ɗebo ruwa daga rijiyoyin da mutanen Samudawa suka saba sha. Sun shirya kullunsu (don yin burodi) suka kuma cika fatar ruwansu daga ciki (ruwan da ke cikin rijiyoyin). Muhammadu ya umarce su da su zubar da fatun ruwan su kuma ba wa raƙuman da aka shirya kullu. Sai ya tafi tare da su har sai da suka tsaya a bakin rijiyar da rakumin (na Salih) yake sha daga ciki. Ya yi musu gargaɗi game da shiga kan mutanen da aka hukunta, yana cewa "Kada ku shiga gidan waɗanda suka yi wa kansu zalunci, sai dai idan kun shiga kuna kuka, don kada ku sha irin azabar da aka yi musu."

Jabir ibn Abd-Allah ya ruwaito: Muadh ibn Jabal ya kasance yana yin sallah tare da Annabi sannan ya je ya jagoranci mutanensa sallah. Ya taɓa jagorantar mutane da sallah, sannan ya karanta Al-Baqara . Wani mutum ya fita (layin mutanen da ke addu'a) ya yi (sauƙi) salla (raba) ya tafi. Da Mu'azu ya ji labarin hakan, sai ya ce. "Shi (wannan mutumin) munafuki ne." Daga baya wannan mutumin ya ji abin da Mu'azu ya faɗa game da shi, sai ya zo wurin Annabi ya ce, "Ya Manzon Allah! Mu mutane ne da muke aiki da hannayenmu muna kuma shayar da (gonakinmu) da raƙumanmu. Jiya da daddare Mu'azu ya jagorance mu a cikin sallar (dare) kuma ya karanta Suratul Baqara, don haka na yi addu'ata daban-daban, kuma saboda haka, ya zarge ni da munafuki." Annabi ya kira Mu'adh ya ce sau uku, "Ya Mu'adh! Kana jaraba mutane ne? Ka karanta 'Wash-shamsi wad-uhaha' (91) ko 'Sabbih isma Rabbi ka-l-A'la' (87) ko makamancin haka." (Littafi na 73, Hadisi na 127)

Jabir ibn Abd-Allah ya ruwaito: Wani mutum yana tukin raƙuma biyu (raƙuma da ake amfani da su don noma) sai dare ya yi. Ya sami Mu'azu yana addu'a sai ya durƙusa raƙuminsa ya haɗu da Mu'azu cikin addu'ar. Na biyun ya karanta Suratul 'AlBaqara' ko Suratul " An-Nisa ", (don haka) mutumin ya bar salla ya tafi. Da ya ji cewa Mu'adh ya soki shi, sai ya je wurin Annabi, ya yi korafi a kan Mu'adh. Annabi ya ce sau uku, "Ya Mu'az ! Kana gurfanar da mutanen a gaban shari'a ne? Da ya fi kyau a ce ka karanta "Sabbih Isma Rabbika-la-la (87)", Wash-Shamsi wadu-haha (91)", ko "Wal-laili Idha yaghsha (92)", ga tsofaffi, masu rauni da mabukata suna addu'a a bayanka." Jabir ya ce Mu'az ya karanta Suratul Baqara a sallar isha'i. (Juzu'i na 1, Littafi na 11 (Kira zuwa ga Addu'a), Lamba ta 673)

Duba kuma

• Garuruwan da suka daɗe a Saudiyya
• Atlantis na Sands
• Tafsirin Littafi Mai Tsarki da Alqur'ani
• Tatsuniyoyi da Alqur'ani
• Suratul Makka
• Annabawan Musulunci
• Shamash
• Raƙumar Allah
• Labarun Annabawa
• Samudawa

Manazarta

• Sahih al-Bukhari Juzu'i na 1, Littafi na 11 (Kira zuwa ga Addu'a), Lamba ta 673
• Sahih al-Bukhari Juzu'i na 4, Littafi na 55 - Annabawa, Lamba ta 562
• Sahih al-Bukhari Juzu'i na 4, Littafi na 55 - Annabawa, Lamba ta 563
• Sahih al-Bukhari Juzu'i na 8, Littafi na 73 (Kyakkyawan Ɗabi'a), Lamba ta 127
• Sale, G., Cikakken Sharhi Kan Alqur'ani, (1896)
• Urethra. Kidár Ibn Salif. Duba ƴan majalisa. vii. 78, kuma liv. 29, bayanin kula.
• Al-Bukhari, Fath al-Bayaan fi Maqaasi al-Qur'an . Beirut; al-Maktabah al-Ariyyah (1992)
• John Macdonald, Joseph a cikin Alqur'ani da Sharhin Musulunci. II. Kashi na II : Duniyar Musulmi Vol. 46, Lamba ta 3 (1956), shafi na 46. 207–224
• Muhammad Farooq-i-Azam Malik (mai fassara), Al-Qur'ani, Jagora ga Dan Adam - Turanci tare da Rubutu na Larabci (Hardcover)ISBN 0-911119-80-9
• William Muir, Littafin Kur'ani: Tsarinsa da Koyarwarsa; da kuma Shaidar da Take Bayarwa ga Littattafai Masu Tsarki (London: Soc. don Inganta Ilimin Kirista, 1920).
• Exordium zuwa Daidaito a cikin Alqur'ani. Fassarar Muqaddamah Nizạ̄m al-Qur'an ta Turanci. Tariq Mahmood Hashmi ne ya fassara. ta Hamiduddin Farahi Shafi na 73.
• Milstein, Rachel, Karin Ruhrdanz, da Barbara Schmitz . Labarun Annabawa: Rubuce-rubucen da aka Zana na Qisas al-Anbiya 1999: vii+261,9 x 12, illus. , faranti.ISBN 1-56859-064-4ISBN 1-56859-064-4 (rufin bango mai kauri).
• Gunawan Adnan, Women and The Glorious Qur'an, Alle Rechte vorbehalten, Universitätsverlag Göttingen (2004)ISBN 3-930457-50-4
• al-Tustari, Sahl ibn 'Abd Allah; Meri, Yousef (edita), Keeler, Annabel da Keeler, Ali (masu fassara) (Disamba 2009). Tafsir Al-Tustari: Manyan Sharhin Alƙur'ani Mai Tsarki. Fons Vitae.ISBN 1-891785-19-2ISBN 1-891785-19-2 .

Tafsirin Alqur'ani na Gargajiya (tafsir)

• Al-Tabari, Jami' al-bayan 'an ta'wil al-Qur'an, Cairo 1955–69, transl. J. Cooper (ed.), Sharhin Alƙur'ani, Oxford University Press, 1987.ISBN 978-0-19-920142-6ISBN 978-0-19-920142-6

Binciken Kalma-da-Kalma

• Rubutun Larabci na Alqur'ani, yana nuna tsarin rubutu da yanayin kowace kalma.
• Fassarar Kalma don Kalma Turanci – alqurani.com Archived 2021-02-27 at the Wayback Machine

Hanyoyin haɗi na waje

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• Quran 91, 2020 Mustafa Khattab translation