Azabar Kabari

Daga wikishia

Azabar Kabari, (Larabci: عذاب القبر) wasu Wahalhalu ne da Matsi bayan mutuwa da suke bijrowa kan Mutum a Duniyar Barzahu, kan asasin riwayoyi, Annamimanci da rashin kula a lokacin Dahara da kawar da Najasa, munana Mu'amala da Matarka, munanawa Iyali, da Sakaci da Sallah, duka suna daga abubuwan da suke jawo Azabar Kabari, sannan kuma a gefe guda Ziyarar Imam Husaini (A.S) da Binne Mutum a birnin Najaf da Soyayyar Ahlil-gidan Annabi (S.A.W) da mutuwa a tsakanin Azuhur din Alhamis zuwa Azuhur din Juma'a suna kawar da Azabar Kabari.

Idan aka cire Ziraru Bin Umar daya daga cikin Almajiran Wasilu Bin Ada'u baki dayan Musulmai sun yarda da Azabar Kabari, Malaman Kalam a yunkurinsu na tabbatar da samuwar Azabar Kabari sun jingina da aya ta 11 cikin Suratul Gafir, dangane da batun cewa yaya gangar jiki ta Badanu Misali zai dauki Azabar Kabari ko kuma Badanu Dunyawi (gangar jikin duniya)akwai sabanin Malamai, amma akasarin Malaman Kalam sun yi Imani da cewa Azabar Kabari zata gangara kan gangar jiki na Barzahu Muhammad Bin Isma'il Bukhari daga Malaman Ahlus-Sunna cikin Sahihul Bukhari da ya rubuta ya kawo riwaya daga Annabin Muslunci (S.A.W) cewa ana yiwa Mamaci azaba sakamakon kukan da danginsa suke yi kan mutuwarsa, a cewar Yahaya Bin Sharaf Nawawi wanda ya yi sharhi kan Sahihu Muslim, Hakika Malaman Ahlus-sunna sun yi tawili kan wannan riwaya, domin yi wa Mamaci Azaba sakamakon kuka wasu yana cin karo da aya ta 17 cikin suratul Fadir da take bayyana cewa wani rai baya daukan lefin wani rai, haka a cewar A'isha wannan riwaya ba daidai aka rawaito ta daga Annabi (S.A.W) ba.

Sanin Mafhumi

Azabar Kabari, Magana ce kan tsanani da matsi da suke bijira kan mutum a Duniyar Barzahu bayan ya mutuwa, a kabarinsa daga lokacin da aka binne shi zata cigaba har zuwa Tashin Alkiyama[1] ya zo a riwaya zafin wuta, matsar kasa, cizon Dabbobi, firgici, dukkaninsu sun daga cikin Samfuri da misali kan azabar Kabari[2] Kan asasin wata riwaya daga Imam Sadiƙ (A.S) a cikin Littafin Man la yahduruhul Al-Fakihu, azaba karbi tana shafar dukkanin wadnada suka mutu babu banbanci shin an binne su ne a karkashin kasa[3] ko kuma ba a binne su ba, haka kan asasin wata riwaya daban daga Imam Sadiƙ (A.S) a cikin littafin Biharul Al-Anwar Akasarin Mutane za su fuskanci matsar Kabari[4] A cikin Addu'o'i da Munajat daka nakalto su daga Ma'asumai, cikinsu an nemi tsarin Ubangiji daga tsananin Azabar Kabari[5] alal misali lokacin da Annabi (S.A.W) ya binne `yarsa Rukayya ya yi mata addu'a don nema mata tsari daga Azabar Kabari[6] haka kafin a sanya Fatima Bint Asad (R.A) ya shiga Kabarin ya kwanta ciki, kamar yanda aka masa alkawari hakika an amintar da ita daga Azabar Kabari [Tsokaci 1][7] haka cikin wasiyyar da Sayyida Fatima (S) ta yi wa Imam Ali (A.S) ta gaya masa cewa bayan an binne ta ya karanta mata Alkur'ani[8] A cikin Litattafan Hadisai an kebance babi guda da aka tattaro hadisai da suke Magana kan azabar Kabari, Allama Majlisi a Bihar-Anwar cikin Babin (Ahwalu Albarzakh wal-Alkabari wa-azabuhu wa Sa'iru ma yata'allaku Bizalika) ya nakalto riwayoyi kan wannan batu[9]

Sabubba

اَللَّهُمَّ إِنِّی أَعُوذُ بِک مِنْ عَذَابِ الْقَبْرِ وَ مِنْ ضِیقِ الْقَبْرِ وَ مِنْ ضَغْطَةِ الْقبر

(Fassara: Ya Allah ina neman tsarinka daga azabar kabari da kuntatar Kabari da matsar kabari).

'

Kan asasin wata riwaya a cikin littafin Ilalul Ash-Shara'i da aka nakalto ta daga Imam Ali (A.S) Hakika Azabar Kabari tana samuwa ne sakamakon Annamimanci, yin ko inkula cikin Dahara da Najasa, Kauracewa Matarka[10] Shaik Abbas Qummi tare da ishara zuwa ga riwayar da aka ambata, yana ganin jigon Azabar Kabari suna da alaka ne da abubuwa guda uku[11] sauran abubuwan sababin Azabar Kabari suke kasancewa kamar haka:

  • Mummunar Dabi'a: kan asasin riwayoyin da aka nakalto daga Annabi (S.A.W) dalilin Azabar Kabari ga Sa'ad Bn Mu'az mummunar Dabi'arsa ce kan iyalansa[12]
  • Rashin damuwa da Sallah: kan asasin riwayar da aka kawo cikin littafin Al-mawa'iz Al-Adadiyatu talifin Ayatullahi Ali Mishkini, Kasala lokacin yin sallah yana zama sababin kuntatar kabari da matsarsa[13]
  • Tozarta Ni'imomin Allah:[14] ya zo a wani hadisi hakika Azabar Kabari ga Mumini Kaffara ce kan Ni'imomin da ya tozarta[15]

Haka kuma kan asasin wasu riwayoyi Gulma[16] Rashin Wilayar Imamai Ma'asumai (A.S)[17] Rashin Taimakon wanda aka zalunta[18] da yin sallah ba tareda da Alwala ba[19] suna zama sababin Azabar Kabari, ya zo cikin littafin Jami'us As-Sa'adat cewa Mayen Mutuwa da Azabar Kabari suna tsananta kan wanda Mahaifiyarsa ta mutu tana fushi da shi[20]

Dalilan Raguwar Azabar Kabari

Cikin littafan Riwaya an yi bayani dalilan samun kubuta daga Matsar Kabari da raguwarsa hakika ba'arinsu sun kasance kamar haka:

  • soyayyar Ahlil-Baiti (A.S) kan asasin riwaya da ka nakalto daga Annabi (S.A.W) a cikin littafin Bihar Al-Anwar, hakika Soyayyar Annabi (S.A.W) da iyalan gidansa suna amfanarwa a wurare guda bakwai: daga cikin akwai Kabari[21]
  • Yin sallar Mustahabbi kebantacciya: kan asasin Riwaya da Sayyid Ibn Tawus ya kawo cikin Littafin Ikbalul Al-Amal da aka nakalto ta daga Ma'asumai, hakika yin kebantacciyar salar mustahabbi a watan Rajab da Sha'aban suna kawar da Azabar Kabari.[22]
  • Binne Gawar Mamaci a garin Najaf, a cewar Hassan Bin Muhammad Dailami a cikin littafin Irshadul Al-Kulub, kamar yanda ya zo a riwayoyi wannan yana daga Hususiyoyin garin Najaf idan aka binne mutum a can zai kubuta daga Azabar Kabari da tambayoyin Munkiri da Nakir[23]
  • Karatun Alkur'ani : kamar yanda ya zo a cikin litattafan Riwaya a cikin Babin Falalolin Surori an nakalto cewa karanta ba'arin wasu surorin kur'ani yana zama dalilin kawar da Azabar Kabari, daga jumlarsa akwai dawwama da karanta Suratul Zukruf da Suratul Nisa'i a kowacce Ranar Juma'a[24] da kuma karanta Suratul Takasur a lokacin kwanciya bacci[25]
  • Sanya Danyen Ita ce guda biyu a cikin Kabari a geffan Mamaci guda: kan asasin Riwayoyin da aka Nakalto daga littafin Alkafi daga Imam Sadiƙ (A.S) cewa hikimar sanya danyen Itace guda biyu a geffan Mamaci[26] shine kawar masa da azabar Kabari[27]

Wasu wurare da bisa dogara da riwaya suke zama sababin kawar da azabar Kabari ko kuma samun sassauci, sun kasance kamar yanda za so zoa kasa:

A cewar Imam Khomaini cikin littafin Sharh Cehal Hadis hakika Mizani tsawon kwanciyar Kabari da Duniyar Barzahu yana da alaka ne da damfaruwar da duniya da kuma son duniya, kan wannan asasi ne ya zama gwargwadon yanda damfaruwa da duniya ya ragu shine gwargwadon yanda Kabarin Mamaci zai haskaka da fadaduwa kuma zamansa cikinsa zai kasance gajeran lokaci ba tsayi sosai[36]

Shin yin Kuka Dangin Mamaci yana kasancewa Sababin Azaba a Gareshi a Cikin Kabari?

Cikin Litattafan Ahlus-sunna akwai riwaya da aka danganta ta zuwa ga Annabi (S.A.W) kan asasin wai ana yiwa Mamaci azaba sakamakon Kukan da Danginsa suka yi kan rashinsa[37] Halifa na biyu da Abdullahi Bin Umar su ne suka Rawaito Haidisin, amma a cewar A'isha ba a nakalto shi da ingantacciyar fuska ba daga Annabi (S.A.W)[38] saboda Annabi (S.A.W) da kansa yace: Mamaci ana masa Azaba a Kabarinsa sakamakon ayyukan da ya aikata, daidai lokacin da Danginsa suke kuka kan mutuwarsa[39] a cewar Nawawi wanda ya yi Sharhi kan Sahihu Muslim, Hakika Malaman Ahlus-sunna suna da sabani kan Tawilin wannan hadisi, wasu sun tafi kan cewa wannan tawili yana da alaka ne da wadanda suka yi wasiyya kafin mutuwarsu da suka ce ayi musu kuka bayan mutuwarsu, wasu ba'ari kuma sun ce yima Na Kabari azaba saboda Kukan Danginsa ba ya dacewa da ayar Alkur'ani da take bayani kan lefin wani baya shafar wani[40]

«وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ؛

Wani baya daukar lefin wani.[41]

Azaba Tana Kasancewa ne Kan Gangar jiki na Duniya ne ko kuma na Barzahu?

Dangane da tambaya da ake kan shin Azabar Kabari zata kasance ne kan Gangar Jikin Duniya ko kuma Badani Barzakhi (Gangar Jikin Barzahu), Malamai sun samu sabani ciki, ance abinda Mashhur din Malaman Kalam da Falsafa sukka tafi akai shi ne cewa Hakika Ruhin Mutum Bayan Ya mutum yana Damfaruwa da Badani Misali (Gangar jiki shigen ta Duniya)[42] amma tareda haka ance Sayyid Murtada da Sadid-Addini Himasi Razi daga Malaman Kalam na Imamiya su sun tafi kan cewa bayan mutuwar Mutum Ruhin Mutum ya dawo Gangar Jikinsa sannan Matsar Kabari ta riskar jikin duniya ne[43] a cewar Abdur-Razak Lahiji wadanda suke Imani da cewa Ruhi baya wanzuwa sun tafi kan cewa Azabar Kabari ta kebantu da Gangar jiki, amma wadanda suke Imani da wanzuwar Ruhi sun yi Imani bayan mutuwa Ruhi yana dawowa Gangar jiki kuma Azabar Kabari ta kebantu da Ruhi, ko kuma zata shafi duka biyun Gangar jiki da Ruhi[44] A cewar Abu Alhassan Ash'ari wanda ya kafa Mazhabar Ash'ariyya, hakika akwai sabani kan batun Azabar Kabari tsakanin Musulmai, Akasarin Musulmai sun yi Imani da samuwar Azabar Kabari, sannan ana cewa wai Mu'utazilawa da Kawarijawa ba su yi Imani da Azabar Kabari ba[45] amma Ibn Abul Al-hadid ya nakalto daga Alkalin Alkalai a cikin Tabakatul Almu'utazila sakamakon Dhiraru Bn Umar ya kasance daga Almajiran Wasilu Bin Ada'u sai ake cewa baki dayan Mu'utazilawa basu yi Imani da Azabar kabari ba, daidai lokacin da Mu'utazilawa suna ganin halascin Azabar Kabari, duk da cewa wasu tsiraru daga cikinsu basu samu Yakini da samuwar Azabar Kabari ba, amma dai Akasarinsu sun yi Imani da ita tareda wannan banbanci suna ganin Azabar Kabari tana Riskar Ruhi ne ba Gangangar Jiki ba[46]

Jingina da Alkur'ani

Bias dogara da abinda Allama Majlisi ya nakaltoi daga Shaik Baha'i a cikin litattafan Kalam kan tabbatar da Azabar Kabari ya jingina da ayar: «قالُوا رَبَّنا أَمَتَّنَا اثْنَتَيْنِ وَ أَحْيَيْتَنَا اثْنَتَيْنِ؛ Suka ce Ya Ubangijinmu Ka karbi ranmu sau biyu ka kuma raya mu sau biyu.[47] Da wannan dalili ne mutuwar farko ita ce a duniya, ta biyu a Kabari, haka kuma rayuwa ta farko ita ce a Kabari, ta biyu Kuma a Alkiyama[48] a cewar Allama Majlisi wasu Ba'arin Malaman tafsiri misalin Abdullahi Bn Umar Baidawi da Fadlu Bin Hassan Ɗabarsi a cikin Jawami'ul Al-jami'i, ishara kan mutuwa guda biyu da rayuwa guda biyu da ta zo cikin wannan aya sun tafi kan cewa tana ishara ne kan mutuwa kafin kwayar Maniyyi da bayan zuwa Duniya , da kuma rayuwa Kafin shigar Maniyyi da kuma ranar Alkiyama[49] an jingina ra'ayin na farko zuwa ga Fadlu Bn Hassan Ɗabarasi a cikin Majma'ul Al-Bayan da Fakhrur Razi[50] Allama Majlisi ya fassara (Ma'ishatu Dhanka) a cikin ayar:

«وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ؛

Duk wanda ya kauracewa Tunawa da Allah lallai zai fada cikin Kuncin rayuwa kuma ranar Alkiyama zai tashi Makaho.[51] Da Azabar Kabari[52] Haka kuma cikin Majma'ul Al-bayan (wanda aka rubuta a karni na 6) an nakalto daga ba'arin Malaman tafisri cewa daya daga cikin Azaba guda biyu da ya zo a aya

«سَنُعَذِّبُهُمْ مَرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ؛

Za mu azabtar da su sau sannan za a komar da su zuwa ga Azaba Mai girma.[53] An fassara ta da Azabar Kabari da kuma azabar Ranar Alkiyama[54] a cewar Allama Tabataba'i wanda ya mutu a shekara 1360 hijiri Kamari, aya:

«النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ؛

Wuta ce za su bijira kanta Safe da Yamma da kuma Ranar tashin Alkiyama za ayi kira ku shigar da Dangin Fir'auna Azaba Mafi tsanani.[55] Wannan aya tana nuni kan cewa za a Azabtar da Dangin Fir'auna karo biyu , na farko za bijirar da su kan wuta bayan nan kuma za a shigar da su wutar Ranar Alkiyama, sannan azabar da za ayi musu kafi Alkiyama ita ce dai Azabar Kabari[56]

Sanin Littafi

An yi Magana kan Azabar Kabari cikin Litattafai misalin Manazilul Al-Akhira na Shaik Abbas Qummi, Urujul Ruhu na Muhammad Shuja'i, Insan Az Marg ta Barzakh na Ni'imatullahi Salihi Haji Abadi, haka kuma akwai litattafai da aka rubuta su kan batun Azabar Kabari kamar misalin:

  • Tahkikati Kur'ani wa-Rawa'i Darbaraye Azabe Kabar, talifin Mahadi Farabudi wanda aka buga shi a shekarar 1386 hijiri shamsi, haka littafin (Azabhaye Kabari: Tahkikati Kur'ani wa-Riwa'i Darbaraye Alame Kabari) shima an buga shi[57]
  • Alame Kabari: Raze Buzurg. Talifin Jabir Rizwani[58]

Bayanin kula

  1. ↑ Allameh Tabatabai, Al-Mizan, 1417 AH, juzu'i na 15, shafi na 68; Ardabili, Takrirat Falsafa, 1385, juzu'i na 3, shafi na 240-239.
  2. ↑ Qomi, Manazel Al-Akhera, Al-Nashar al-Islami Foundation, shafi na 149-137.
  3. ↑ Sheikh Sadouq, Man La Yahzara al-Faqih, 1367, juzu'i na 1, shafi na 279.
  4. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 6, shafi na 261.
  5. ↑ Misali, duba: Kulaini, Al-Kafi, 1407 AH, juzu’i na 2, shafi:526; Ibn Tawoos, Iqbal al-Amal, 1409 AH, Juzu'i na 1, shafi na 338, 439.
  6. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 6, shafi na 261.
  7. ↑ Kulaini, Usul Alkafi, Mujalladi na 1, shafi na 454.
  8. ↑ Alameh Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 79, shafi na 27.
  9. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 6, shafi na 282-0.
  10. ↑ Sheikh Sadouq,Ilalul Shara'i,1385, juzu’i na 1, shafi na 310.
  11. ↑ Qomi, Manazel al-Akhera, Al-Nashar al-Islami Publishing House, shafi na 138.
  12. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 6, shafi na 261.
  13. ↑ Meshkini, Tahrir al-Mowa'iz Al-Adadiyya, 2002, shafi na 232-233.
  14. ↑ Sheikh Sadouq, Ilalul Shara'i, 1385, juzu’i na 1, shafi na 309.
  15. ↑ Sheikh Sadouq, Al-Amali, 1376, shafi na 50.
  16. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 6, shafi na 245.
  17. ↑ Duba: Allameh Majlisi, Bihar al-Anwar, 1407 AH, juzu'i na 6, shafi na 262.
  18. ↑ Sheikh Sadouq, Man la Yahzara al-Faqih, juzu'i na 1, 1413 AH, shafi na 58.
  19. ↑ Sheikh Sadouq, Man la Yahzara al-Faqih, juzu'i na 1, 1413 AH, shafi na 58; Ilalul shara'i, 1385, juzu'i na 1, shafi na 309.
  20. ↑ Naraghi, Jame Al-Saadat, 2003, juzu'i na 2, shafi na 263.
  21. ↑ Alameh Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 7, shafi na 248.
  22. ↑ Misali, duba: Sayyed Ibn Tavus, Iqbal al-Amal, 1409 AH, Juzu'i na 2, shafi 664, 629, 656, 665, 683, 723.
  23. ↑ Daylami, Irshad Al-Qulob, 1412H, juzu'i na 2, shafi na 439.
  24. ↑ Qomi, Safina Al-Bahar, 1378, juzu'i na 2, shafi.397.
  25. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 89, shafi na 336.
  26. ↑ Kilini, Al-Kafi, 1407 Hijira, juzu'i na 3, shafi na 103.
  27. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 3, shafi na 200.
  28. ↑ Ibn Qolwieh, Kamel al-Ziyarat, 1356, shafi na 142-143.
  29. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 3, shafi na 321
  30. ↑ Qomi, Safina Al-Bahar, 1378, juzu'i na 2, shafi.397.
  31. ↑ Ibn Tavus, Iqbal al-Amal, 1409H, juzu'i na 2, shafi na 651.
  32. ↑ Sheikh Sadouq, Man La Yahzara al-Faqih, 1367, juzu'i na 1, shafi na 83.
  33. ↑ Meshkini, Muwa'iz Al-Adadiya, 2002, shafi na 75.
  34. ↑ Meshkini, Muwa'iz Al-Adadiya, 2002, shafi na 75
  35. ↑ Kulaini, al-Kafi, 1407 AH, juzu'i na 6, shafi na 3-4.
  36. ↑ Imam Khumaini Sharh Cehel hadis, 1380, shafi na 124.
  37. ↑ Bukhari, Sahihul Bukhari, 1422H, juzu'i na 2, shafi na 80, babu Ma Yukrahu Min Anniyaha Alal Almayyit", 1291-1292H.
  38. ↑ Nawi, Al-Manhaj Sahih Sharhin Muslim Ibn Al-Hajjaj, 1392 AH, Mujalladi na 6, shafi na 228.
  39. ↑ Nawi, Al-Manhaj Sahih Sharhin Muslim Ibn Al-Hajjaj, 1392 AH, Mujalladi na 6, shafi na 228.
  40. ↑ Suratul An'am, aya ta:164.
  41. ↑ Nawi, Al-Manhaj Sahih Sharhin Muslim Ibn Al-Hajjaj, 1392 AH, Mujalladi na 6, shafi na 228.
  42. ↑ Malairi, Nazarahaye Badane Barzakh- wa Barasi wa Nakadi", shafi na 109-115.
  43. ↑ Malairi, Nazarahaye Badane Barzakh- wa Barasi wa Nakadi", shafi na 1113-115
  44. ↑ Lahiji, Gohar Murad, 2003, shafi na 649-650
  45. ↑ Ash’ari, Makalat Islamiyin, 1400H, shafi na 430.
  46. ↑ Ibn Abi Al-Hadid, Sharhu Nahj Al-Balaghah, 1404 AH, juzu'i na 6, shafi na 273.
  47. ↑ Suratul Ghafar, aya ta 11.
  48. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 6, shafi na 211.
  49. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 6, shafi na 214.
  50. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 6, shafi na 214.
  51. ↑ Suratul Taha, aya ta:124
  52. ↑ Alameh Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 6, shafi na 215
  53. ↑ Suratul Towba, aya ta:101.
  54. ↑ Tabarsi, Majmam al-Bayan, 1372, juzu'i na 5, shafi na 100.
  55. ↑ Suratul Ghafer, aya ta 46.
  56. ↑ Tabatabai, Al-Mizan, 1417 AH, juzu'i na 17, shafi na 335.
  57. ↑ <a class="external text" href="https://www.ghbook.ir/index.php?option=com_dbook&amp;amp;task=viewbook&amp;amp;book_id=10866&amp;amp;lang=fa">«عالم قبر»</a>
  58. ↑ <a class="external text" href="http://opac.nlai.ir/opac-prod/bibliographic/3356314">«عالم قبر، راز بزرگ»</a>

Tsokaci

  1. ↑ ذَكَرْتُ ضَغْطَةَ الْقَبْرِ فَقَالَتْ وَا ضَعْفَاهْ فَضَمِنْتُ لَهَا أَنْ يَكْفِيَهَا اللهُ ذَلِكَ فَكَفَّنْتُهَا بِقَمِيصِي وَ اضْطَجَعْتُ فِي قَبْرِهَا لِذَلِكَ. Tarjama: na ambaci matsar kabari sai ta ce wayyo rauni ne ga matsar kabari, sai na lamince mata Allah zai dauke mata azabar kabari, sai na yi mata likkafani da rigata na kuma kwanta cikin kabarinta domin Allah ya dauke mata matsar kabari.

Nassoshi

  • Alqur'ani.
  • Ardabili, Sayyid Abdul Ghani, Takrirat Falsafa, Tehran, Cibiyar Gyaran Imam Khomeini da Bubbuga, 1385.
  • Ibn Abi al-Hadid, Abdul Hamid bin Hibatullah, Sharh Nahj al-Balaghah, bugun Muhammad Abul Fazl, Qum, Mazhabar Ayatullahi Murashi Najafi, 1404H.
  • Ibn Tawoos, Ali Ibn Musa, Iqbal al-Amal, Tehran, Darlaktub al-Islamiya, 1409H.
  • Ibn Qolwieh, Jafar bin Muhammad, Kamel al-Ziyarat, Abdul Hossein Amini, Najaf, Darul Mortazawieh, 1356 ya gyara shi.
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