Annabi Hud (Da Larabci: هود ) shi ne Annabin mutanen Ad (Adawa) kuma an ambaci sunansa sau bakwai a cikin Alkur’ani kuma an sanya wa wata sura ta Alkur’ani sunansa (Suratul Hud) Yana cikin zuriyar Annabi Nuhu (AS). Shi kansa Annabi Hud (AS) ya kasance daga mutanen Ad, labarin Mutanen aka ambata a cikin Alkur’ani game da hukuncinsu.
Mutanen Adawa su ne mutanen farko bayan mutanen Nuhu (AS), wadanda suka yi shirka duk da cewa Allah yayi albarkatu masu yawa kuma Allah ya azabtar da su. Annabi Hud (AS) da wasu muminai ne kawai suka tsira. Wasu sun yi iƙirarin cewa labarin Hudu (AS) da mutanensa ba a ambace su cikin wasu littafan da Allah Ya Saukar ba Kamar (zabura da Attaura Da Injila) Kur’ani ne kaɗai yazo Da Kissar Su.
Annabi Hud (AS) yana daya daga cikin Annabawa Ashirin da Biyar da Alkur’ani ya ambaci sunayensu. Allah ya ambace shi sau 7 a cikin Alkur’ani Mai Girma.
Hud (AS) yana cikin zuriyar Nuhu (AS). An ambaci nasabarsa zuwa ga Nuhu (AS) da dan Abdullahi dan Riyah (ko Ribah), dan Halut (Khulud), dan Ad dan Aws (Uz), dan Aram, dan Aram Sam (Shem), dan Nuhu (AS). A cikin Qasas al-Anbiya’, Abd al-Wahhab al-Najjar ya yi iƙirarin cewa dangane da alakar da ke tsakanin Annabi Hud (AS) da Annabi Ibrahim (AS), zuriyar da aka ambata ita ce mafi karɓuwa. Ibn Kathir kuma, ya yi iƙirarin cewa Hud (AS) ɗan Shalakh (Shelah), Ne ɗan Arpachshad, ɗan Sam (Shem), ɗan Nuhu (AS).
Hud (AS) ya rayu a cikin mutanensa Adawa a kasar Ahkaf. Kamar yadda hadisai suka nuna, ya kasance kamar Adam (AS) ko kakansa Nuhu (AS) Wajen kyawawan halaye. An siffanta Hud (AS) da Cewa kyakkyawane. Wasu sun ce shi ne Annabin Larabawa na farko kuma ya yi magana da Larabci.
Wasu Ruwayoyi sun yi ishara da cewa Allah Ya zabi Annabi Hud (AS) ne a matsayin Annabi yana da shekaru 40. Allah ya ba shi aikin kiran mutanensa zuwa ga bautar Allah. Shi ne annabi na biyu da aka zaba domin yakar shirkar mutanensa.
Wasu sun ambata cewa mutanen Ad su ne mutanen farko da suka soma bautar gumaka bayan mutanen Annabi Nuhu (AS). Suna bauta wa gumaka da sunan mutanen Nuhu (AS). Don haka ne Allah ya zabi wani mutum daga cikinsu don ya zama Annabi ana ce masa Annabi Hud (AS); kuma ya umarce shi da ya kira mutanensa zuwa ga Allah.
A bisa ayoyin kur’ani, duk da Annabi Hud (AS) ya nuna wa al’ummarsa wasu mu’ujizozi don tabbatar da annabcinsa, amma ba su yi imani da shi ba, sun kuma tambaye shi Yana Nuna wasu mu’ujizar don tabbatar da annabcinsa. Suka ce wa Hũdu (AS): “Saboda kãfircinka, gumãkanmu sun sanya ka hauka, kuma wawa.”
A bisa hadisai, wasu sun ruwaito cewa Hudu (AS) ya gargadi mutanensa da kada su dage a kan kafircinsu kamar mutanen Nuhu (AS), domin kamar yadda shi (AS) ya roki Allah ya Saukar Da Azaba da mutanensa, ni ma zan roki Allah Ya Saukar da azaba a Tare da ku. Mutanen Hud (AS) suka ce masa, mutanen Nuhu (AS) sun kasance masu rauni, mu gumakanmu suna da karfi kamar mu, kuma Ubangijinka ba zai iya cutar da mu ba.
Wasu sun ambaci cewa Annabi Hud (AS) ya jagoranci mutanensa tsawon shekaru 760, amma sai suka ci Gaba da inkarin su kuma suna yi masa izgili.
Mutanen ‘Ad
Mutanen Ad su ne zuriyar Ad ibn ‘Aws (Uz) kuma ana daukar su kakannin farko na Larabawa. A cikin littafan tarihi, ba a ambace su ba, sai wasu labaran da ba su tabbata ba. Wasu masu bincike sun yi iƙirarin cewa labarin mutanen Adawa da Annabi Hud (AS) ba a ambace su a cikin wani littafi na Ubangiji ba, kur’ani ne kawai ya ambace su.
Hukuncin Allah
Bayan rashin biyayyar mutanen Adawa da bukatar Annabi Hudu (AS) Da neman A Saukar mudu da azaba. Sai Allah Ya Saukar musu Fari shekaru bakwai ba a yi ruwan sama ba a ƙasar Ahqaf wadda ƙasa ce mai koriya mai albarka suka shiga fama da yunwa.
Sai Allah Ya aika da wani baƙin girgije, dõmin ya azabtar da su. Daga Nan Allah ya Aiko da iska mai tsananin karfi wanda ta dauke su daga kasa zuwa sama kamar kututturan dabino ta jefar da gawarwakinsu a kasa. Kuma ta kashe dukan mutãnen Ãdãwa.
Daga cikinsu Annabi Hud (AS) da sahabbansa ne kawai suka tsira daga azaba. Kuma sun ɓõye a cikin rami da umurnin Allah.
Al-Jaza’iri ya ruwaito daga Al-Wahhab cewa, an samu Ruwayoyi wasu kwanaki masu tsananin sanyi da ake kira “Bard al-Ajuz” a tarihin Larabawa kuma wasu suna ganinsu a matsayin azabar da aka ambata na mutanen. ‘Ad.
A cikin Alkur’ani Mai Girma
Alkur’ani mai girma ya ambaci mutanen Adawa a cikin ayoyi da dama wasu daga cikinsu su ne aya ta 21 – 26 ta 46 aya ta 69 – 74 ta 7, aya ta 46 ta 51 aya ta 50. Suratul Baqarah aya ta 31 aya ta 23 aya ta 13 – 15 , aya ta 41, aya ta 20, aya ta 69 aya ta 8, aya ta 15 Qur’an 32 da aya 130 na Alqur’ani 26.
Suna da Lokaci
Tsaffin Adawa” su ne mutanen Annabi Hud (AS) wadanda suka rayu bayan mutanen Nuhu (AS) a gabanin Samudawa. Don haka, akwai kuma Adawa na qarshe, wanda wasu tafsiri sukace su ne Samudawa.
Wurin Rayuwa
Kur’ani ya kira wurin da Ad -Ahqaf, kuma ya ambaci Annabi Hud (AS) dan’uwan Ad, “lokacin da ya gargadi mutanensa a Ahkaf “al-Ahkaf” yana nufin: Garin da mutane suka taru saboda Gujewa guguwar iskar a cikin sahara” kuma ana kiran kasar Ad-Ahkaf Masu tafsiri sun dauki al-ahkaf a matsayin yanki a kudancin Larabawa. Duk da haka, akwai sabani game da ingancin Wurin Allama Tabataba’i da al-Tabrisi sun yi imani cewa al-Ahqaf wuri ne tsakanin Yaman da Oman. An ambaci wani ɓangare na labarin Adawa a matsayin misalin mush*rikai da aka azabtar. A cikin Tafsirin Nimuni, Ayatullah Makarim Shirazi ya yi imani da cewa an Samo sunan Sura al-Ahqaf (Alkur’ani 46) daga labarin Ad da wurin zamansu.
Girma Jikinsu
Alkur’ani mai girma ya siffanta mutanen Ad dogwaye ne kamar dabino mai karfi da girma. Imam al-Baqir (RA) ya siffanta su da cewa, “dogwaye ne kamar dabino da tsaunuka.
Ya zo a cikin wani hadisi daga Imam Sadik (RA) cewa dogayen su ne kamar dabino. a wasu wurare kuma ance mutanen Ad suna da tsayi da yawa. Al-Shaykh al-Tusi a cikin al-Tibyan ya ambaci wasu daga cikin wadannan Ruwayoyi. Haka nan kuma a wasu ruwayoyin an ce sun yi girma har zuwa Dhara’i 100 (“cubit” wato ma’aunin tsayinsu kusan 52 cm) kuma mafi kankantarsu kusan Dhara’i 70 ne. Akwai Ruwayoyi daban-daban dangane da haka, misali wata Ruwayar an siffanta su da Dhara’i 12.
Rayuwa da Wayewa
Wasu malaman tafsiri suna ganin cewa daga bayyanar ayoyin za a iya sanin cewa wadannan mutane suna da wayewa da ci gaban al’umma. Har ila yau, sun ci gaba ta bangaren bunƙasa birane da ƙasa mai albarka cike da lambuna, lambun dabino da gonaki. Aya ta 8 a cikin Kur’ani ta 89 ta siffanta Eram wanda yana daya daga cikin garuruwansu, Wanda “Basu Gina kwatankwacinsa a cikin garuruwan su ba” Adawa suna noma dabino da yawa kuma sun gina wa kansu manyan gidaje da duwatsu.
Hukuncin Allah
A cikin ayoyi mabanbanta, Alkur’ani ya yi maganar tattaunawa tsakanin Annabi Hud (AS) da mutanen Ad. Ãdãwa fari ne ya sãme su, kuma ba a yi ruwa a cikinta ba tsawon shekaru.
Annabi Hud (AS) ya yi musu alkawarin cewa idan sun tuba fari zai tafi, kuma Allah zai kara musa karfi. Amma, ba su karɓi Wannan Shawara ta Annabi Hudu (AS) ba.
Sai suka ga wani babban Girgije daga nesa, suka zaci Hadarin ruwan sama ne, alhali kuwa girgijen azaba ne. A ƙarshe, an yi musu azãba har kwana bakwai.
Bayan halaka mutanen Ad, Annabi Hud (AS) da sauran muminai sun bar wannan ƙasa suka tafi Makkah.
Madogarar Wannan Rubutu
Najjar, Qasās al-anbīyā’ , p. 49.
Qur’an, 7:65; 11:50, 53, 58, 60, 89; 26:134.
Jazāʾiri, al-Nūr al-mubin , p. 135; Najjar, Qasās al-anbiyā’ , p. 49.
Najjar, Qasās al-anbīyā’ , p. 50.
Ibn Kathīr, Qasas al-anbīyāʾ , shafi. 93.
Najjar, Qasās al-anbīyā’ , p. 50; Jazā’iri, al-Nur al-mubin , p. 135; Ibn Kathir, Qasas al-anbiyā’ , p. 93
Rāwandi, Qasaṣ al-anbīyāʾ , vol. 1, p. 268.
Rāwandi, Qasaṣ al-anbīyāʾ , vol. 1, p. 268.
,Najjar, Qasās al-anbīyā’ , p. 49.
Rāwandi, Qasaṣ al-anbīyāʾ , vol. 1, p. 273.
Najjar, Qasās al-anbīyā’ , p. 50-51; Ibn Kathir, Qasas 13, 14, al-anbiyā’ , p. 93; Rāwandi, Qasas al-anbīyā’ , vol. 1, p. 273.
Ṭabaṭabayi, Tarikh al-anbīyāʾ , p. 87-88; Jawadi Amuli, Tafsir-i mawḍu’ī , vol. 6, ku. 290-291.
Ibn Kathīr, Qasas al-anbīyāʾ , shafi. 93.
Najjar, Qasās al-anbīyā’ , p. 51.
Najjar, Qisās al-anbīyā’ , p. 51-53; Ibn Kathir, Qasas al-anbiyā’, p. 97; Rāwandi, Qasas al-anbīyā’ , vol. 1, p. 135.
Qur’an, 11:53.
Qur’an, 11:54.
Rāwandi, Qasaṣ al-anbīyāʾ , vol. 1, p. 274.
Rāwandi, Qasaṣ al-anbīyāʾ , vol. 1, p. 274.
Ibn Kathīr, Qasas al-anbīyāʾ , shafi. 93; Fakhr al-Rāzi, Mafatīh al-ghayb , vol. 31, ku. 142.
Ṭabaṭabayi, Tarikh al-anbīyāʾ , p. 86.
Najjar, Qasās al-anbīyā’ , p. 49.
Qur’an, 7:70.
Qur’an, 7:71.
Jazāʾiri, al-Nūr al-mubin , p. 136.
Qur’an, 54: 18-21.
Qur’an, 7:72; 11:58; 69:6-8.
Jazāʾiri, al-Nūr al-mubin , p. 136.
Jazāʾiri, al-Nūr al-mubin , p. 136.
Ibn Kathīr al-Dimashqi, al-Bidāya wa l-nihāya, juzu’i. 2, ku. 157.
Fakhr al-Rāzī, Mafatīh al-ghayb , vol. 31, ku. 152.
Qur’an, 7:69; 51:46.
Qur’an 53:50.
Ṭabāṭabayi, al-Mīzan , vol. 19, ku. 50.
Miybudi, Kashf al-asrār , vol. 5, ku. 532.
Miybudi, Kashf al-asrār , vol. 6, ku. 435.
Qur’an 46:21.
Makārim Shīrāzī, Tafsīr-i nimūna , vol. 21, ku. 292.
