Ra'ayin Shia game da Alkur'ani

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Ra'ayin Shia game da Alkur'ani

Ra'ayin Shia game da Alkur'ani ya bambanta da ra'ayin Sunni, amma yawancin kungiyoyin biyu sun yi imanin cewa rubutun iri ɗaya ne. Duk da yake wasu Shia sun yi jayayya da ingancin cewa ba Usman ɗan Affan ne ya tattara wannan Alqur'anin ba, Imaman Shi'a koyaushe sun ki amincewa da ra'ayin canza rubutun Alkur'ani. Masanan Shia guda bakwai ne kawai suka yi imani da abubuwan da aka yi watsi da su a cikin littafin Uthmanic.[1]

Tarihi[gyara sashe | gyara masomin]

Shī'ah suna amfani da wannan Alkur'ani kamar Musulmai Sunni, duk da haka ba su yi imani da cewa Uthman ibn Affan ne ya fara tattara shi ba. Shī'ah sun yi imanin cewa Muhammadu ne ya tattara Alkur'ani kuma ya tattara shi a lokacin rayuwarsa. Wannan kammalawar Alkur'ani an ajiye ta kusa da fadar Muhammadu a cikin Masallacin Madina, inda malaman za su zo su rubuta ƙarin kofe.[1] Bugu da ƙari, Babban Ayatollah Abu al-Qasim al-Khoei ya yi imanin cewa Ali yana da Alkur'ani (Tafseer) na kansa, wanda ya haɗa da sharhin da Allah ya bayyana game da Alkuróani.[2]

Koyaya, an zargi Shia tun aƙalla ƙarni na 10 daga Musulmai Sunni masu adawa da Shia da goyan bayan ka'idar cewa Alkur'ani na zamani ya bambanta da abin da aka bayyana wa Muhammadu saboda an yi shi ne (wanda ake zargin) an gyara shi don cire ambaton muhimmancin Ali - siffar Shia da Shia Imam na farko. Ra'ayin cewa an karkatar da Alkur'ani ya ɗauki waɗannan Sunnis a matsayin ɗaya daga cikin misalai mafi kyau na "haskatarwa" na Shia.[3] (Misali na zargi da tabdil - imanin cewa an canza Alkur'ani - ana iya samunsa a cikin aikin masanin musulmi na karni na 11 Ibn Hazm yana amsawa ga batun muhawara na Kirista "cewa Rawafid [sunan wulakanci ga Shia] ya ci gaba da cewa Abokan Annabi sun canza Alkur" ta hanyar watsi da ƙari". )[4]

A cewar masanin addinin Musulunci na yamma Etan Kohlberg, Shia Goma sha biyu sun yi imani da karkatar da Alkur'ani - kuma ya zama ruwan dare tsakanin Shia a farkon ƙarni na Musulunci, [5] amma ya ragu a zamanin Buyid Amirs (934-1062).  [ana buƙatar hujja]Kohlberg ya yi iƙirarin cewa Ibn Babawayh shine babban marubucin Twelver na farko "don ɗaukar matsayi iri ɗaya da na Sunnis".[6] Wannan canjin imani ya kasance da farko sakamakon Shia "tashi zuwa iko a tsakiyar Sunni 'Abbasid caliphate," inda imani da cin hanci da rashawa na Alkur'ani ya zama wanda ba za a iya jurewa ba game da matsayin Sunni "orthodoxy".[7] Daga cikin wasu dalilai, an yi zargin cewa an aiwatar da karkatarwa don cire duk wani nassoshi game da haƙƙin Ali da Imamai, amincewar magoya bayansu da rashin amincewar abokan gaba, kamar takamaiman Umayyawa da Abbasids. [8][9] A cewar William St. Clair Tisdall, idan irin wannan abun ciki ya wanzu a cikin Alkur'ani to "Tabbas Sunnite Khalifa suna da babban dalili don ƙoƙarin hana duk wani irin wannan sashi".[10]

Masanan Shia waɗanda suka goyi bayan wanzuwar karkatar da Alkur'ani[gyara sashe | gyara masomin]

Wasu malaman Shia waɗanda suka goyi bayan ra'ayin cewa an karkatar da rubutun Alkur'ani sune:

  • Mawallafin Shi'a Ahmad ibn Muhammad al-Sayyari (karni na tara) [8]
  • Ali Ibn Ibrahim Qomi (d. 919)
  • Al Ayyashi (d. 932)
  • A abubuwan da ake bukata l-Shaykh Al-Mufid (d. 1022) - ya yi magana game da canjin da ya faru a cikin tsari na ayoyin Alqur'ani (ta'lif). [6]
  • Mohsen Fayz Kashani (d. 1680) [11]
  • Ni'matullah Al Jazaa'iri (d. 1701).[ana buƙatar hujja]
  • M (May 2021)">abubuwan da ake bukata uhammad Baqir Behbahani (wanda ya rasu a shekara ta 1791) — wanda ya rubuta a cikin al-Fawa’id al-Ha’iriyya cewa : “A bayyane yake daga akhbaru masu yawa cewa [rashin rashawa] ya faru... Matsayinmu shi ne an halatta a yi aiki da mutum. daga cikin shahararrun bambance-bambancen karatu guda bakwai [ Alkur’ani ]. "."  
  • Mirza Husain Noori Tabarsi (d. 1902). (May 2021)">abubuwan da ake bukata gha Bozorg Tehrani (D. 1970)

Sauran malaman Shia da yawa sun kasance da halin da ba daidai ba game da cin hanci da rashawa na Alkur'ani, kamar Muhammad Baqir Majlisi (d. 1698), Mulla Ahmad Naraqi (d. 1829), Morteza Ansari (d. 1864), Mohammad-Kazem Khorasani (d. 1911) da Ruhollah Khomeini (d. 1989). [12]

Tafsīr da Ƙarin Babi[gyara sashe | gyara masomin]

Shī'ah tafsir a kan ayoyi da yawa sun bambanta da ra'ayi na gargajiya na Sunni ko dai ta hanyar fassarar daban-daban ko ta hanyar ba da fassarar iri ɗaya, amma ba da wannan fassarar babbar tasiri ga shari'arsu. Shia kuma suna fassara Alkur'ani a alamance (Batin) kuma ba a zahiri fiye da Sunnis ba. Misali, marubutan Shia, ciki har da Ali Ibn Ibrahim Qomi, yawanci suna fassara kalmar Bani Isra'il (ya'ya maza / kabilar Isra'ila) a matsayin kalmar lamba ga Ahlul Bayt.

William St. Clair Tisdall, a tsakanin sauran malaman yamma, ya buga shi ne saboda bambance-bambance a cikin abubuwan da ke cikin littafin Shi'a na Alkur'ani. [13]

33:33[gyara sashe | gyara masomin]

Hadisi na rigar

4:24[gyara sashe | gyara masomin]

4, ko An-Nisa, 24, wanda kuma ake kira "ma'anar Mut'ah", ita ce ayar Alkur'ani da wasu Shī'ites ke amfani da ita don tabbatar da halattacciyar auren wucin gadi (Arabic: ).

Sūrat al-wilāya[gyara sashe | gyara masomin]

Sūrat al-nūrayn[gyara sashe | gyara masomin]

Sura na Haske.

Ra'ayoyi marasa kyau[gyara sashe | gyara masomin]

Akwai wasu ra'ayoyi da zarge-zarge game da Shī'ah game da imanin su.

Duk da yake Sunnis da Shī'ah sun yarda da wannan rubutun na Alkur'ani, wasu, kamar Muhibb-ud-Deen Al-Khatib, [ana buƙatar ƙa'ida] suna da'awar cewa Shī'a ya yi jayayya da sigar yanzu, gami da cewa sun ƙara ƙarin sūratayn guda biyu, an-Nūrayn da al-Wilāya.[14] [ana buƙatar hujja]Wannan zargi na Tahrīf "ƙaddamarwa" ya saba wa malamai kuma an dauke shi mai jayayya.[15][16]

Musulmai Shī'ah suna la'akari da zargin cewa suna amfani da Alkur'ani daban-daban a matsayin daya daga cikin kuskuren ra'ayi game da Shi'a. Shī'a yana karanta Alkur'an bisa ga Qira't na Hafs a kan ikon 'Asim, wanda shine Qira'b mafi yawa a duniyar Islama. [17]

Batun Tahreef [ƙuntata] ya kasance batun rashin jituwa tsakanin yawancin malaman Shia na gargajiya. An ambaci cewa irin su Muhammad Baqir Majlisi (marubucin Bihar al-Anwar), Muhammad ibn Ya'qub al-Kulayni (maruubucin Kitab al-Kafi), Ni'matullah Al Jazaa'iri (maruvucin Anwar Al Nu'maniyyah, d. 1701 ) da Al Ayyaashi (marufin Tafsir Ayyashi) da sauransu sun kasance da ra'ayin cewa Kur'ani na yanzu ba daidai ba ne kamar yadda aka bayyana ga Muhammad ibn Abdullah kuma watsi / cin hanci da rashawa ya faru. Gabaɗaya, an yi iƙirarin cewa Shia suna da hadisai sama da 1,000 da aka danganta ga Imamai Shia wanda ke nuna karkatar da Alkur'ani.

A cewar Muhammad Baqir Majlisi, bambancin ra'ayi tsakanin masana da lauyoyi kamar haka:

Wannan shafin yana ƙunshe da Kalmomin wani harshen da ba'a gama fassara su ba, ka taimaka wajen fassara su.!
.

No one from the people claimed…’: meaning, those other than the Imāms (as). What is meant by ‘the entire Qur’ān’ is all its words and letters, and what is meant by ‘as it was revealed’ is its arrangement, declensions, vowellike and vowelless diacritics, and the length of verses and chapters.

This is a refutation of the faction that claims that the Qur’ān is what is in the known copies and as read by the reciters of the seven variant readings and their likes.

Our associates differed concerning that; al-Şadūq ibn Bābawayh and a group opined that the Qur’ān did not alter from how it was revealed and nothing was deleted from it, while al-Kulaynī and al-Shaykh al-Mufīd—may Allāh sanctify both of their souls!—and a group opined that the whole Qur’ān is with the Imāms and what is in the copies is some of it. And the Commander of the Believers [`Alī] (as) compiled it as it was revealed after the Messenger, and went out to the hypocritical Companions, but they did not accept it from him and rather approached its compilation during the reigns of `Umar and `Uthmān, as it will soon be detailed in Kitāb al-Qur’ān.[18]

Wasu sun zargi Shī'ah da zargin cewa Fatimah tana da nasa Mus'haf (Alkur'ani), Mushaf na Fatimah, wanda ake zargin ya ninka sau uku fiye da Alkur'ani na yanzu. Har ila yau, Shī'ahs ya ƙi wannan a matsayin kuskuren gaskiyar da aka yi niyyar lalata su. A cewar Momen Shiite Imams suna da wasu littattafai (ciki har da Fatimah (Mashafe Fatimah) littafin da Jibra'ilu ya bayyana ga Fatimah don ta'azantar da ita kan mutuwar mahaifinta) a hannunsu, babu wani daga cikinsu da Alkur'ani.

Bayanan da aka ambata[gyara sashe | gyara masomin]

  1. ↑ Modarressi, Hossein (1993). "Early Debates on the Integrity of the Qur'ān: A Brief Survey". Studia Islamica (77): 5–39. doi:10.2307/1595789. JSTOR 1595789.
  2. ↑ (Werner ed.). Missing or empty |title= (help)
  3. ↑ Kohlberg & Amir-Moezzi 2009, p.24
  4. ↑ Israel Friedlaender (1908). "The Heterodoxies of the Shiites in the Presentation of Ibn Hazm" (PDF). Journal of the American Oriental Society. American Oriental Society. 29: 61–2. Retrieved 11 April 2015. As for their argument regarding the Rawafid and their contention that the Koran readings were interpolated, the Rawafid do not belong to the Muslims. They consist of a number of sects, the first of which arose twenty-five years after the Prophet's death. It was originally the response of some people abandoned by Allah to the call of those who beguiled Islam, a party which followed the course of the Jews and Christians as regards falsehood and heresy. They are divided into various sections. The most extravagant of them assume the divinity of Ali b. Abi Talib and of a number of people besides him. The least extravagant of them believe that the sun was twice turned backwards for Ali.' How can one be indignant over lies coming from people whose lowest rank in lying is such (as described)?" He then proceeds elaborately to refute this charge. He cleverly beats the Rawafid with their own weapons by pointing to the fact that Ali himself, "who according to most of them is a god, a creator, and, according to some of them, a prophet endowed with speech, while in the opinion of the rest he is an infallible Imam, the obedience to whom is a religious command imposed by Law," did not object to the Koran in its present shape and, while Caliph, did not fight the interpolators, which would have been his sacred duty. "Thus the mendacity of the Rawafid becomes evident, and praise be unto Allah, the Lord of (all) Created Beings!" A brief reference to the same subject is contained Ed. IV, 14615: "unless the Rawafid fall back on ignoring the Quran and (assuming) omissions and additions in it. This is something whereby becomes evident their impudence, ignorance and stupidity.
  5. ↑ Ahmad ibn Muhammad al-Sayyari (2009). Kohlberg, Etan; Amir-Moezzi, Mohammad Ali (eds.). "Revelation and Falsification: The Kitab al-qira'at of Ahmad b. Muhammad al-Sayyari: Critical Edition with an Introduction and Notes by Etan Kohlberg and Mohammad Ali Amir-Moezzi". Texts and Studies on the Qurʼān. BRILL. 4: vii. ISSN 1567-2808.
  6. ↑ 6.0 6.1 Kohlberg & Amir-Moezzi 2009, p.27
  7. ↑ Kohlberg & Amir-Moezzi 2009, p.26
  8. ↑ 8.0 8.1 Kohlberg & Amir-Moezzi 2009, p.vii
  9. ↑ Kohlberg & Amir-Moezzi 2009, pp.20, 24
  10. ↑ William St. Clair Tisdall (1913). Zwemer, Samuel Marinus (ed.). "Shi'ah Additions To The Koran" (PDF). The Moslem World. 3 (3): 229. Archived from the original (PDF) on 2017-10-06. Retrieved 2024-05-05.
  11. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named BRILL
  12. ↑ Kohlberg & Amir-Moezzi 2009, pp.28–9
  13. ↑ "William St. Clair Tisdall, Shi'ah Additions To The Koran, In: The Moslem World, Vol. III, No. 3, July, 1913, pp. 227-241" (PDF). Muhammadanism.
  14. ↑ "Shi'i Qur'an". bahai-library.com.
  15. ↑ "al-shia.com". www.al-shia.com. Archived from the original on 28 March 2003.CS1 maint: unfit url (link)
  16. ↑ "al-shia.com". www.al-shia.com. Archived from the original on 25 April 2003.CS1 maint: unfit url (link)
  17. ↑ "Noorullah Website - Is the Qur'an Corrupted? Shi'ites View". 27 October 2009. Archived from the original on 27 October 2009.
  18. ↑ "مرآة العقول في شرح أخبار آل الرسول، ج3، ص: 1". gadir.free.fr.
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