Al-Imran
Al-Imran[1] ma'ana: Iyalan Imrana ita ce sura ta uku (sūrah) na Alqur'ani mai girma da ayoyi ɗari biyu (āyāt).
 Al-Imran | |
|---|---|
| Surah | |
 | |
| Bayanai | |
| Suna a harshen gida | آل عمران |
| Suna saboda |
Imran (en)  |
| Akwai nau'insa ko fassara |
3. The Family of Amran (en) da Q31204655 |
| Harshen aiki ko suna | Larabci |
| Full work available at URL (en) | quran.com… |
| Has characteristic (en) | Saurin Medina |
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An ba wa wannan babi sunan dangin Imran (Joachim), wanda ya haɗa da Imran, Saint Anne (matar Imran), Maryamu, da Yesu(Isa A.S)
Dangane da lokacin da abin da ya faru na asbāb al-nuzul ko yanayin wahayi, an yi imanin cewa babin ya kasance ko dai na biyu ko na uku na surorin Madina, kamar yadda ya yi nuni da abubuwan da suka faru a yakin Badar da Uhud.
Kusan dukkansa ma yana cikin shekarar Hijira ta uku ne, duk da cewa wasu tsirarun ayoyin nata sun zo ne a lokacin ziyarar wakilan al'ummar Kiristocin Najran a wajen taron mubahala, wanda ya faru a wajen shekara ta 10 da Hijira.
Takaitawa
gyara sashe 1-2 Allah ɗaya ne kuma mai wanzuwa ne
3-4 Alqur'ani don gaskatawa ce
5-6 Allah Masani
7 Ayoyin Alqur'ani a sarari da duhu
8-9 Addu'ar ma'abota sirrin Alqur'ani
10-12 Hukuncin Firauna gargadi ga kafirai
13 Nasarar da aka yi a Yaƙin Badar ya yi nuni da haka
14-18 Masu aminci, halayensu da ladansu
19-20 Musulunci addinin gaskiya
21-25 Hukuncin kafirai har abada
26-27 Allah maɗaukaki kuma mai iko
28-34 Biyayya ga zuriyar Rabin Ibrahim ta yi umarni.
35-38 Budurwa Maryamu - cikinta - Zakariya ne ya rene ta.
39-41 Haifuwar Yahaya Mai Baftisma.
42-57 Kristi ya sanar da Budurwa - mu'ujizarsa, manzanni da sauransu.
58-65 Rikicin Muhammad da Kiristocin Najran
66-77 Yahudawa munafukai sun yi zagi
78-83 Ba za a bauta wa annabawa ba
84-91 La'anar Allah a kan kafirai
92 An wajabta yin sadaka
93-95 Yahudawa sun haramta wasu nama ba bisa ka'ida ba An yaba wa Yahudawan da suka karbi Musulunci saboda imaninsu
96-97 An kafa dakin Ka'aba
98-105 Musulmi da kada su yi abota da Yahudawa da Kirista
106-109 Yawan kafirai da muminai sun bambanta
110-112 Musulmi za su ci nasara da ƙasƙantar da Yahudawa da Kirista
113-115 An yaba wa wasu Yahudawa da suka karɓi Musulunci don bangaskiyarsu
116-120 Musulmi kada su yi abota da Yahudawa da Kirista
121-122 Yaƙin Uhud ya yi ishara da shi
123 Ruwayar da ke nuni da taimako daga wurin Allah a yakin Badar, kasancewar adadin mayakan muslumai da kayan yaki da musulmi suka zo da su kadan ne. Muhammad al-Bukhari da yake yin tafsiri kan karshen wannan ayar ta hanyar danganta abin da ya biyo baya game da tattaunawa tsakanin Annabi Muhammad (S.A.W) da mala'ika Jibrilu, cewa taimakon da Allah ya saukar domin samun nasara ga musulmi ya kasance cikin rundunar mafifitan mala'iku daga cikin su. Ana kallon wannan a matsayin umarni daga ayar ga musulmi a ko da yaushe su ji tsoron Allah da gode wa Allah.
124 Ijma’in malaman addinin musulunci ya sanya hadisai daban-daban a matsayin bayani na tafsirin wannan aya cewa Jibrilu, Mika'ilu, Raphael da dubunnan mafifitan mala’iku daga mataki na uku na sama, duk sun zo yakin Badar. Kamar yadda Suyuti ya ruwaito, Mala’iku na sama na uku an ce suna hawan dawaki. A halin da ake ciki Mahdi Rizkullah ya tattaro tafsirin malaman addinin musulunci na gargajiya, cewa ayar da mala'iku suka halarci yakin, sun kuma inganta ta da hadisai daga Muslim ibn Hajjaj, da Ahmad bn Hanbal, da kuma na littafin tarihin kur'ani na ibn. Kathir. Muhammad Nasiruddin al-Albani ya ba da sharhin wata riwaya mai qarfafawa daga al-Baihaqi da Ibn Ishaq, ta hanyar sarkoki na hadisai daban-daban game da shaida daga sahabbai daban-daban. Wannan ya hada da hadisin Abbas bn Abd al-Muddalib wanda a wancan lokacin ya yi yaki a bangaren mushrikan kuraishawa, wanda ya shaida cewa an kama shi a bayan yakin da wani mahayin doki wanda ko kadan bai gane shi daga musulmi ba. matsayi. Kamar yadda hadisi ya tabbata daga Ahmad bn Hanbal, Muhammad ya tabbatar da wanda ya kama Abbas a matsayin daya daga cikin mala’ikan da ya taimaki musulmi a wannan yakin.
125 Mala’ikun da suka zo domin taimakon musulmi a Badar sun sami qarfafawa da wasu dubu biyar daga nau’insu iri-iri da suke sanye da alamomi na musamman a jikinsu, da kuma kan dawakan da suka hau waxanda musulmi za su gane a fagen fama. Alamomin da wasu rahotanni suka ruwaito an ce fararen gyale ne, yayin da wani ra'ayi ya ce ja ko rawaya ne. Ƙarin majiya mai ƙarfi ta bayyana cewa mala'iku sun yi kama da Zubayr ibn al-Awwam, sahabin Muhammad. An ce Zubairu ya kan sanya rawani rawaya a mafi yawan lokuta, kamar yadda Annabi Muhammad ya yi magana a hadisi rundunar mala'iku sanye da rigar rawaya da tufafi masu kama da rigar Zubairu.
126 A cewar Malaman Tafsirin Kur’ani daban-daban, musamman wadanda ma’aikatar addini ta Saudiyya da Indonesia suka amince da ita, wannan ayar ta tabbatar da cewa nasarar da musulmi suka samu a Badar ya samo asali ne daga taimakon Allah da ya aiko da mala’ikunsa a matsayin alamar busharar cika alkawarin ba su nasara a yakin.
128-129 Musulmi masu baƙin ciki sun ƙarfafa
130-136 An haramta riba
137-138 Labarin halakar masu cin mutuncin manzanni
139-144
145-148 Annabawa na farko misalai ne na juriya
149-151 Kafirai a nisance su
152-153 Wasu musulmi sun yi rashin biyayya a Uhudu
154 Wannan ayar tana ba da labarin barcin jin daɗi da jin daɗi da ke tattare da musulmi kafin yaƙin. Wannan taron ya samu amincewar Abdul-Rahman al-Sa'di da kuma gungun malamai na wannan zamani daga Saudiyya, dukkansu daga Jami'ar Musulunci ta Madina da kuma kwamitin Masjid al-Haram, wannan ayar ta sauka ne daf da yakin Uhud, wanda ya samo asali daga Hadisi. Zubayr bn al-Awwam ne ya rawaito
155-157 An tsawatar da munafukai
158-159 Musluman da aka kashe a Uhudu zasu shiga aljanna
160-161 Ma'amala mai sauƙi ga musulmai masu rauni
162-165 Gani ma na yaƙi a raba da adalci da gaskiya
166-169 Anyi wa Muminai barna a Uhudu
172 Dangane da Yakin Hamra al-Asad halarcin Zubayr bn al-Awwam da Abubakar, kamar yadda malaman tafsiri suka yi imani da cewa “wadanda suka amsa kiran Allah da Manzonsa bayan sun ji rauni” wanda aka kwatanta a cikin Ali Imrana, 3:172 an yi nufinsu ne. su ne az-Zubayr da Abu Bakar, biyu daga cikin Sahabbai wadanda ke jagorantar dakarun kare wannan yaki, bayan sun samu raunuka daga yakin Uhudu.
173-176 An yaba wa wasu Musulmai saboda amincin
177-180 Sakamakon kafirai
181 Lalle mai zullumi
182-190 An yi Allah wadai da Yahudawa masu izgili—sun tuhumi Muhammad da rashin kunya
191-195 tabbatuwa da addu'o'in masu taƙawa
196-198 Amsar Allah ga addu'o'in masu taƙawa
199 An yaba wa wasu daga cikin Yahudawa da Kiristoci
200 An nanata Kwarai akan yin haƙuri da juriya
Iyalan Imrana
gyara sasheSurar ta ciro sunanta daga dangin Imrana da aka ambata a aya (Q3:33)
Bisa al'adar Kirista, Joachim mijin Saint Anne ne kuma uban Maryamu, mahaifiyar Yesu. Kamar yadda akwai ɗan ƙaramin shaida na kasancewar Joachim sunan mahaifin Maryamu, ƙila lissafin Kur'ani ya yi ishara da furucin Maryamu, 'yar Amram kuma 'yar'uwar Haruna, wadda al'adar musulmi ta gaskata sunan ta Maryamu. Har ila yau yana aiki a matsayin wuri gama gari ga Yahudawa da Kiristoci.
A cewar mafassaran Bayahude dan kasar Iraqi, N.J. Dawud, Kur’ani ya rikitar da Maryamu mahaifiyar Yesu da Maryamu ’yar’uwar Musa, ta wurin nufin Maryamu, mahaifiyar mahaifin Yesu a matsayin Imran, wanda shine sigar Larabci ta Amram, wacce a cikin Fitowa ta 6: 20, an nuna shi ne mahaifin Musa. Dauda, a cikin bayanin Sura 19:28, inda aka kira Maryamu Uwar Yesu “’Yar’uwar Haruna”, kuma Haruna ɗan’uwan Maryamu ’yar’uwar Musa ne, ya ce: “Ya bayyana cewa Maryamu ’yar’uwar Haruna, da Maryamu (Maryama), mahaifiyar Yesu, bisa ga Kur’ani, mutum ɗaya ne.” Ko da yake binciken Islama na farkon ƙarni na 20 ya yi nuni da rarrabuwar kawuna, a cikin Nazarin Musulunci na baya-bayan nan na ƙarni na 21, gabaɗayan ijma'i shine. , a cewar Angelika Neuwirth, Nicolai Sinai da Michael Marx, cewa Alqur'ani ba ya yin kuskure na asali amma a maimakon haka ya yi amfani da tafi. Wannan shi ne, biyo bayan kammalawar Wensinck, wanda jawabin siffa na Alqur'ani da al'adar Musulunci suka goyi bayan:
Ana kiran Maryam ’yar’uwar Haruna, kuma yin amfani da wadannan sunaye guda uku ‘Imrān, Haruna, da Maryamu ya kai ga tunanin cewa Kur’ani bai bambanta tsakanin Maryama biyu ba, na Tsohon Alkawari da Sabon Alkawari. ... Ba lallai ba ne a ɗauka cewa waɗannan alaka na dangi za a fassara su ta hanyar zamani. Kalmomin "'yar'uwa" da "'ya", kamar takwarorinsu maza, a cikin harshen Larabci, na iya nuna tsawaita dangi, zuriya ko kusanci na ruhaniya. ... Al’adar Musulmi ta tabbata cewa akwai karni goma sha takwas tsakanin Amram na Littafi Mai-Tsarki da mahaifin Maryamu.
Hakazalika, Stowasser ya ƙarasa da cewa "ruɗa Maryamu uwar Yesu da Maryamu 'yar'uwar Musa da Haruna a cikin Attaura ba daidai ba ne kuma ya saba wa ingantaccen Hadisi da nassin Kur'ani kamar yadda muka kafa". Maimakon haka, ya zama abin wasa ga sunan Maryam, 'yar'Amram da 'yar'uwar Haruna, wadda aka girmama don ta taimaka ta ceci ɗan'uwanta Musa tun yana jariri. Bisa al'adar musulmi, tana hidima a matsayin magabatan wannan sunan ga Maryamu, mahaifiyar Yesu.
An yi bayanin wannan lamarin a cikin Hadith mai zuwa:
Mughira bn Shu’ba ya ruwaito cewa: “Lokacin da na zo Najran, sai (Kiristoci Najran) suka tambaye ni cewa: “Kin karanta “Ya ‘yar’uwar Haruna” (watau Hadrat Maryam) a cikin Alkur’ani, alhali kuwa an haifi Musa da yawa kafin Annabi Isa. Da na dawo wajen Manzon Allah tsira da amincin Allah su tabbata a gare shi, sai na tambaye shi game da haka, sai ya ce: (Mutanen da suka tsufa) sun kasance suna ba da sunaye (ga mutanensu) da sunayen Manzanni da salihai. wanda ya riga su.
-Sahih Muslim 2135
Ibn Kathir (d.1373) shima yayi sharhi akan haka a cikin tafsirinsa na Alqur'ani (tafsiri), yana mai tunatar da al'adar Larabawa na kiran mutum a matsayin 'yar'uwa ko 'yar'uwar kakansa shahararru:
“Wannan yana kama da maganar cewa: ‘Ya dan’uwan Tamim, da wanda yake daga kabilar Tamimi, da ‘Ya dan’uwan Mudar, da wanda yake daga kabilar Mudari. — Tafsir Ibn Kathir 19:28