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Lahira

Daga wikishia
(an turo daga Alkiyama)
Aƙidun Shi'a
‌Sanin Allah
TauhidiTabbatar Da Allah • Tauhidi Zati • Tauhidi Sifati • Tauhidi Af'ali • Tauhidi Ibadi • Siffofin Zati • Siffofin Fi'ili
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Husnu Wa Ƙubhu • Bada'u • Amrun Bainal Amraini
Annabta
Ismar Annabawa • Khatamiyyat • Annabin Muslunci • Mu'ujiza• Asalantuwar Kur'ani
Imamanci
AƙiduIsmar Annabawa • Wilaya Takwiniyya • Ilmul Gaibi • Khalifatullahi • Gaibar Imam Mahadi (A.F) • Mahadawiyya • Intizarul Faraj • Bayyana• Raja'a • Imamanci Na Nassi
ImamanImam Ali • Imam Hassan • Imam Husaini • Imam Sajjad • Imam Baƙir • Imam Sadiƙ • Imam Kazim • Imam Rida • Imam Jawad • Imam Hadi • Imam Askari • Imam Mahadi
Ma'ad
Barzahu • Ma'ad Jismani • Hashar • Siraɗi • Taɗayurul Kutub • Mizan
Fitattun Mas'aloli
Ahlil-Baiti • Ma'asumai Goma Sha Huɗu • Karama • Taƙiyya • Marja'iyya • Wilayatul Faƙihi • Imanin Mai Aikata Manyan Zunubai

Lahira (Larabci: الآخرة) wata duniya ce da ake tsallakawa zuwa gare ta bayan mutuwa, Lahira na matsayin kishiyar duniya, imani da samuwar wata duniya bayan wannan yana daga cikin Asalan addini, duk wanda bai yi Imani da ita ba a kidaya shi cikin musulmai, hakika Alkur'ani ya karfafa muhimmanci da kuma Imani da ita yana daga asalai kuma ya kasance da'awar dukkanin Annabawa, kusan fiye da kashi daya cikin ukun ayoyin Kur'ani mai girma suna bayani ne dangane da Lahira. Litattafan ilimin Kalam (Ilimin sanin akida) sun bayyana Ma'ad da taken makoma, sun kuma gangaro da dalilai na hankali da nakali kan tabbatar da samuwar Lahira, hakika malamai tare da dogara da ayoyin Kur'ani sun yi bayani da cewa Lahira wani wuri ne da ya banbanta da duniyar da muke ciki, sannan sun yi bayanin abubuwan da ta kebantu da su, daga ciki: wanzuwa, rarrabe masu kyakkyawan aiki daga masu miyagun ayyuka, ganin sakamakon ayyuka, amfanuwa da ni'imomi kan asasin cancanta. Wasu ba'arin malamai kan asasin wannan imani sun yi bayani cewa Lahira tana farawa ne bayan karewar rayuwa, sai dai kuma an samu wasu adadin malamai da suka tafi kan cewa ita Lahira a yanzu haka tana nan da samuwarta tana kewaye da duniya.

Mece ce Lahira

A cikin Kamus na harshen larabci ya zo cewa Akiratu (Lahira) ma'anarta karewa[1] abin da ake nufi shi ne wata duniya da ta ke zuwa bayan wannan duniya da muke ciki[2] Kur'ani mai girma ya yi amfani da kalmar Akhiratu har sau (104) lokacin da yake siffanta duniya bayan mutuwa, a wasu lokutan kuma ya yi amfani kalmomi misalin Darul Akhira (Gidan lahira) Yaumul Akhir (Wata rana)[3]

Muhimmancin Imani Da Lahira

Imani da Lahira yana daga cikin Asalan addini kuma sharadi ne na kasancewa musulmi, ma'ana wanda bai yarda da ita ba baya daga cikin musulmai[4] Ayatullahi Murtada Mutahhari yana cewa: mafi muhimmancin abin da Annabawa suka yi kira zuwa gare shi bayan kadaita Allah (Tauhidi) shi ne Imani da ranar Lahira.[5] Ayatullahi Muhammad Takiyyu Misbahu Yazdi yana cewa: fiye da kashi daya cikin uku na ayoyin Alkur'ani suna da alaka da Lahira[6] Kur'ani ya bayyana imani da Lahira yana daga cikin rukunan da'awar Annabawa[7] kan asasin ayoyi hakika Imani da ita yana jingine da Imani da Allah da kuma Imani da Annabta sun kasance rukunai guda uku na addinin muslunci[8]hakika dukkanin mazhabobin muslunci sun tafi kan cewa Imani da Lahira yana daga laruran addinin muslunci duk wanda bai yarda da su ba hakika ba a kidaya shi cikin musulmi[9] Cikin litattafan ilimin Kalam (ilimin sanin Allah) musulmai sun sanya Akhirat suna da Aslul ma'ad (Asalin Makoma)[10] Barzahu, Alkiyama, Siradi, Hisabi, Shafa'a. Aljanna, wuta, dukkaninsu suna da alaka da Lahira cikin Kur'ani da hadisai da rubuce-rubucen Malamai an yi bahasi kansu, bisa koyarwar muslunci wajibi kayi imani da su.[11]

Dalilai Kan Samuwar Lahira

Malamai sun bayyana cewa babban dalili kan samuwar Lahira yana komawa ga wahayi, kamar yanda dai Ma'asumai daga Annabawa da Imamai suka bada labari tare da kiran mutane zuwa ga Imani da samuwar wata duniya[12] daga cikin dalilan nakali a wannan fage akwai aya ta bakwai cikin suratul Tagabun: (ka gaya musu eh, na rantse da ubangijina tabbas za a tasheku.[13]

Ayatullahi Murtada Mutahhari: kari kan dalilan nakali akwai wasu hanyoyi da ake iya tabbatar da samuwar Lahira mafi kankantarsu su ne (Shaidu da Alamomi) duka suna nuni kan samuwar duniyar Lahira, Malamin ya kawo hanyoyi daidai har guda uku: 1 sanin Allah 2 sanin duniya 3 sanin Ruhu da Nafsin mutum.[14]

Burhanu Hikmat da Burhan Adala duka suna daga dalilai na hankali da Malamin Tauhidi suke amfani da su kan tabbatar da samuwar Lahira[15] Karkashin Burhan Hikmat an ce bisa duba da hikimar ubangiji ba zai taba yiwuwa ba rayuwa mutum da take da yiwuwar wanzuwa ace ta kare da karewar rayuwarsa a wannan duniyar, domin Allah ya halicci mutum domin ya kai ga mafi cikar kamalar imkani wand aba zai iya cimma wannan abu ba da iya kamalar wannan duniyar da muke ciki, saboda ba zai taba yiwuwa a kamanta kamalar Lahira da kamalar wannan duniya tamu ba.[16]

Karkashin Burhan Adala an ce: sakamakon cewa masu kyautata aiki da masu munanawa ba za su ga hakikar sakamakon ayyukan su a wannan duniyar ba saboda haka Adalcin Allah yana hukunta cewa a samu wata duniyar da mutum zai kai ga abin da ya cancance shi daga abin da ya yi[17]

Siffofin Lahira Da Bambancinta Da Wannan Duniyar

Ayatullahi Murtada Mutahhari: daruruwan ayoyin Alkur'ani sun zo da maudu'ai masu dangantaka da Ranar Lahira, misalin duniya bayan mutuwa, ranar tashin kiyama, yaya za a tashi daga kabari, Mizani, Hisabi, rubuta ayyuka, Aljanna, Jahanna,Dawwama, duka an bijiro da su,[18]Malamai bisa dogara da ayoyin Kur'ani sun bayyana Lahira da wata duniya da ta banbanta da wacce muke ciki.[19] Mulla Sadra yana da ra'ayin cewa idan ruhu shine asalin jiki, to duniya ta lahira ma shine asalin duniya ta yanzu" a Hausa. Wannan yana nufin cewa duniya ta lahira tana cikin duniya ta yanzu kamar yadda ruhu yake cikin jiki[20] Hakim Sabzevari ya kuma bayyana cewa duniya ta lahira tana cikin duniya ta yanzu, kuma ya kwatanta ta da yadda kaza take cikin kwai" a Hausa. Wannan yana nufin cewa duniya ta lahira tana cikin duniya ta yanzu kamar yadda kaza take cikin kwai.[21]

Dukkanin mutane tun daga farkon halitta har zuwa karshe, ranar Lahira ba tare da banbanci zamani ba[22] ko dai mutum kasance cikin tsantsar farin ciki duk wani abu da yake so gashi nan a wadace ko kuma dai ya kasance cikin tsantsar tsiyata bai da komai sai bakin ciki da azaba, amma cikin duniyarmu ta rayuwa da mutuwa, amfanuwa da haramci, farziki da tsiya, hutu da wahala, farin ciki da bakin ciki duka cudanye suka da juna.[23]

Wasu ba'ari abubuwa da Lahira ta kebanta dasu daga duniya kan asasin abin da ya zo daga ayoyin Kur'ani da riwayoyi sune kamar haka:

  • Wanzuwa: kan asasin ayoyin Kur'ani ita Lahira wanzazziya dawwamammiya ce ba ta da karshe, misali ya zo cikin aya ta 34 a suratul Kafu cewa an yi wa `yan Aljanna bushara da: (yau rana ce dawwamammiya) haka kuma ya zo cikin littafin Gurarul Hikam daga Imam Ali (A.S) (duniya mai karewa ce amma Lahira ita bata karewa ba)[24]
  • Rarrabe masu kyautata aiki daga masu munanawa: kan asasin ayoyin Kur'ani a ranar Lahira za a banbance masu kyautata aiki daga masu munanawa (yaku masu munanan lefuka ku banbantu da masu marasa lefi)[25] (wadanda suka kafirce za a kora su Wuta, domin Allah ya banbanta kazantattu daga tsaftatattu)[26] (Muminai suna farin ciki zasu shiga Aljanna Kafirai na cikin bakin ciki za su shiga Jahannama)[27] (wadanda suka ji tsoran ubangijinsu za a kora su zuwa Aljanna suna curin jama'a)[28] ( masu miyagun lefuka za mu kora su zuwa wuta cikin halin kishi)[29]
  • Ganin sakamakon ayyuka: kan asasin ayoyin Kur'ani hakika ranar Lahira mutum zai ga sakamakon ayyukansa na duniya (kusa-kusa zai ga sakamakon fafutikarsa, sannan kuma za saka masa da mafi cikar sakamako)[30] (dukkanin wanda ya yi aiki nagari gwargwadon kwayar Komayya zai ga sakamakonsa, haka dukkanin wanda ya munana aiki gwargwadon kwayar Komayya zai ga sakamakonsa)[31]
  • Amfana da ni'ima kan asasin cancanta: sabanin duniya a Lahira kowanne mutum zai amfana ne bisa cancantuwarsa, ya zo a hadisi daga Imam Ali (A.S) halayen duniya na biye da samun sa'a amma ita Lahira tana bin tsarin cancantuwar mutum ne.[32][Tsokaci 1]

Iyakantuwar Lahira

Game da iyakantuwar Lahira akwai sabanin Malamai: Wasu sun tafi kan cewa ita Lahira tana farawa da mutuwar mutum da kuma shigarsa Duniyar Barzahu, amma Malamai da basu tafi kan cewa duniyar Barzahu wani yanki ne daga Lahira ba suna cewa: Lahira na farawa bayan mutuwa da karewar Barzahu[34] haka kuma Malaman Kalam (Tauhidi) sun tafi kan cewa tana farawa bayan karewar rayuwar duniya, sai dai kuma cewa Masana Falsafa sun tafi kan cewa Lahira tana nan tare da wannan duinyar da muke ciki sun jingina da wannan aya ta 49 cikin suratul Tauba

«وَ إِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَفِرِين»

Kuma lallai Jahannama kewaye take kan Kafirai[35]

Wasiyyoyin Kur'ani Da Riwayoyi Dangane Da Lahira

Hakika rayuwa duniya ba komai bace sai wasa kuma gidan Lahira ga wadanda suke tsantseni ita ce mafificiya shin bakwa tunani ne?[36]

  • Wancan gidan Lahira mun sanya shi ga wadanda basa neman daukaka da barna a doran kasa[37]
  • Wanda yake yawan tuna Lahira zunubansa zasu karanta[38]
  • Duniya wuri ne na shuka Lahira.[39]
  • Duk wanda dare da rana himmarsa ta kasance Lahira Allah zai sanya wadata cikin zuciyarsa zai kuma daidaita aikinsa ba zai bar duniya sai ya samu kammalallen arzikinsa.[40]

Nazari

Daya daga cikin littattafai game da lahira shine Manazil al-Akhira, wanda Sheikh Abbas Qummi, wani malami daga karni na goma sha hudu na hijira, ya rubuta. A cikin wannan littafi, ya bayyana matakan duniya ta lahira kamar haka: mutuwa, kabari, barzahu, kiyama, da siradi. A cikin wannan littafi, an kuma yi magana game da mizani, hisabi, da azabar jahannama, kuma an ba da shawarar yin wasu ayyukan ibada da kiyaye wasu al'amuran dabi'u don sauƙaƙa wucewa ta matakan lahira

An Tarjama wannan littafi na Manazil al-Akhira zuwa harsunan Ingilishi, Larabci da Turkanci.

A Duba Masu Alaƙa

Bayanin kula

  1. ↑ Mujtahid Shabestri, "Akherat", shafi na 133.
  2. ↑ Shearani, Nasre Touba, 2009, shafi na 15.
  3. ↑ Mujtahid Shabestri, "Akherat", shafi na 133.
  4. ↑ Motahari, Maju'eh Asar, 1377/1418 AH, juzu'i na 2, shafi na 501.
  5. ↑ Motahari, Maju'eh Asar, 1377/1418 AH, juzu'i na 2, shafi na 501
  6. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 341.
  7. ↑ Mujtahid Shabestri, "Akherat", shafi na 133.
  8. ↑ Mujtahid Shabestri, "Akhrat", shafi na 133.
  9. ↑ Mujtahid Shabestri, "Akherat", shafi na 133.
  10. ↑ Motahari, Maju'eh Asar, 1377/1418 AH, juzu'i na 2, shafi na 501
  11. ↑ Mujtahid Shabestri, "Akherat", shafi na 133
  12. ↑ Motahari, Maju'eh Asar, 1377/1418 AH, juzu'i na 2, shafi na 502-503
  13. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 364 da 366..
  14. ↑ Motahari, Maju'eh Asar, 1377/1418 AH, juzu'i na 2, shafi na 503
  15. ↑ Mesbah Yazdi, Amuzeshi Akayid , 2004, shafi na 364 da 366.
  16. ↑ Mesbah Yazdi, Amuzeshi Akayid , 2004, shafi na 364
  17. ↑ Mesbah Yazdi, Amuzeshi Akayid , 2004, shafi na 365
  18. ↑ Motahari, Majumu'eh Asar, 1377/1418 AH, juzu'i na 2, shafi na 501.
  19. ↑ Duba Tabatabaei, Al-Mizan, 1417 AH, Juzu'i na 20, shafi 148; Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 411.
  20. ↑ Mulla Sadra, Al-Asfar, 1981, Juzu'i na 9, Shafi na 157"
  21. ↑ Mulla Sadra, Al-Asfar, 1981, Juzu'i na 9, Shafi na 157"
  22. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 411.
  23. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 20, shafi na 148.
  24. ↑ Amadi, Ghurarul Al-ahkam, 1366, shafi na 134.
  25. ↑ Suratul Na’a aya ta 59.
  26. ↑ Suratul Anfal, aya ta 36 da ta 37.
  27. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 415.
  28. ↑ Suratul Zumar, aya ta:73
  29. ↑ Suratul Maryam, aya ta 86.
  30. ↑ Suratul Najm, aya ta 40 da ta 41.
  31. ↑ Suratul Zelzal, aya ta 7 da ta 8.
  32. ↑ Amadi, Ghurarul Al-ahkam, 1366, shafi na 148.
  33. ↑ "Aqa Jamal Khansari, Sharh Ghurar al-Hikam, 1366 Hijri Shamsi, Juzu'i na 1, Shafi na 60"
  34. ↑ Khorasani, "Akherat", shafi na 98.
  35. ↑ Khorasani, "Akherat", shafi na 98 da 99.
  36. ↑ Suratul An'am, aya ta 32
  37. ↑ Suratul Qasas, aya ta:83.
  38. ↑ Amadi, Ghurarul al-Hakm, 1366, 146.
  39. ↑ Ibn Abi Jumhur, Awali al-Layali, 1405H, juzu’i na 1, shafi na 267.
  40. ↑ Ibn Shuba Harrani, Tohf al-Aqool, 1404 AH/1363 AH, shafi na 48.

Tsokaci

  1. ↑ "الدنيا بالاتفاق، الآخرة بالاستحقاق" tana nufin "duniya ta hanyar sa'a, lahira ta hanyar cancanta." A cikin fassarar da Aqa Jamal Khansari ya yi, ya rubuta: "Duniya tana samuwa ta hanyar sa'a da al'amura, kuma ba a la'akari da cancanta a cikinta, amma lahira tana samuwa ta hanyar cancanta, kuma za a ba kowa gwargwadon cancantarsa[33]

Nassoshi

  • Alqur'ani mai girma.
  • Ibn Abi Jumhur, Muhammad Bin Zain al-Din, Awali al-Laali al-Azizia fi al-Ahadith al-Diniyah, bincike na Mojtaba Iraqi, Qum, Dar Seyyed al-Shohada Publishing House, bugun farko, 1405H.
  • Ibn Sha'ba Harrani, Hasan bin Ali, Tuhf al-Aqool kan Al-Ar-Rasul, bincike na Ali Akbar Ghafari, Kum, Jamia Madrasin, bugu na biyu, 1363/1404H.
  • Amadi, Abdul Wahid, Ghurarul al-ahkam wa Durrul al-Kalam, bincike ta Mustafa Daraiti, Qom, ofishin yada farfagandar Musulunci, bugu na farko, 1366.
  • Khorasani, Ali, "Akhira", Encyclopedia of the Holy Qur'an, Volume 1, Qom, Bostan Kitab Institute, bugu na biyar, beta.
  • Shaarani, Abolhassan, Nasre Toubi's; Kamus na Kur'ani mai girma, wanda Seyyed Mohammad Reza Ghiyashi Kermani ya yi bincike, Qum, Mahdi Mououd Cultural Foundation, bugu na farko, 2009
  • Tabatabaei, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Qum, Islamic Publications Office, bugu na biyar, 1417H.
  • Mujtahad Shabestri, Muhammad, "Akhira", Big Islamic Encyclopaedia, Volume 1, Tehran, Center of Big Islamic Encyclopaedia, bugu na biyu, 1374.
  • Mesbah Yazdi, Mohammad Taqi, Amuzeshi Akayid, Tehran, Amir Kabir, bugun 18, 1384.
  • Motahari, Morteza, Majmu'eh Asar, juzu'i na 2, Tehran, Gidan Bugawa Sadra, bugu na bakwai, 1377/1418H.
  • Makarem Shirazi, Tafsir al-Namuneh, Tehran, Dar al-Katb al-Islamiya, bugun farko, 1374.
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