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Daƙiƙa:Hubbud Duniya Ra'asu Kulli Khaɗi'a

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Daga wikishia
Hubbud Duniya Ra'asu Kulli Khaɗi'a
Maudu'iHubbud Duniya (Son Duniya)
Ya Fito DagaAnnabi (S.A.W) da AhlulBaiti (A.S)
Madogaran Shi'aAl-Kafi, Al-Khisal da...
Hadis Silsilatuz Zahab • Hadis Saƙlaini • Maƙbulatu Umar Bin Hanzala • Hadis Ƙurbu Nawafil • Hadis Mi'iraj • Hadis Wilaya • Hadis Wisaya • Hadis Junud Aƙli Wa Jahal • Hadis Shajara


Hubbud Duniya Ra'asu Kulli Khaɗi'a ma'ana Son duniya shi ne tushen dukkan laifuka da zunubai. Wata ruwaya ce da aka naƙalto daga Annabin Musulunci (S.A.W) a cikin littattafan Shi'a da AhlusSunna. Shaik Saduƙ ya naƙalto ta daga Imam Sadiƙ (A.S). Haka kuma, an kawo ta a wasu madogarai tare da danganta ta ga Imam Sajjad (A.S), Annabi (S.A.W) da Imam Ali (A.S).

Wasu malaman Ahlus-Sunna ba su amince da isnadin ruwayar ba, ko kuma sun bayyana ta a matsayin hadisi ƙirƙirarre. A ɗaya ɓangaren kuma, malaman Shi'a sun jaddada ma'anarta, kuma wasu daga cikinsu sun ɗauke ta a matsayin koyarwar da addinan sama suka yi tarayya a kai.

A cikin bayani kan wannan ruwaya, an bambanta tsakanin son duniya na ɗabi'a da kuma tsananin shaƙuwa da ita. Bisa wannan fahimta, son duniya abin zargi ne idan ya hana mutum neman kamala, kula da lahira da kuma sauke nauyin da ke kansa. Amma son duniya wanda yake taimakawa wajen samun lahira da gyara rayuwa abin yabo ne.

Isandi Da Kuma Ingancin Wannan Ruwaya

Hubbud Duniya Ra'asu Kulli Khaɗi'a, ma'ana Son duniya shi ne tushen dukkan laifuka da zunubai; wata ruwaya ce da aka naƙalto daga majiyoyin Musulunci.[1] Shaik Saduƙ (Ya rasu: 381H) babban malamin hadisi na Shi'a, ya naƙalto wannan ruwaya a cikin littafin Al-Khisal.[2] a littafin Al-Kafi ma wata ruwaya ta zo daga Imam Sajjad (A.S) da take jingina wannan magana ga Annabawa.[3] A littafin Misbahush Shari'a, littafin da ake jinginawa Imam Sadiƙ (A.S) ya naƙalto wannan hadisi daga Annabi (S.A.W),[4]Haka kuma, an naƙalto ma'anar wannan ruwaya daga Imam Ali (A.S).[5]

Hassan Bin Muhammad Dailami, malamin Shi'a na ƙarni na takwas bayan hijira, ya naƙalto wannan ruwaya a cikin littafinsa Irshadul Ƙulub da lafazi mafi tsawo. A cikin wannan ruwaya, an bayyana son duniya ba kawai a matsayin tushen zunubai ba, har ma a matsayin mabuɗin kurakurai da kuma sanadin lalacewar ayyukan alheri.[6]

A wasu madogaran Ahlus-Sunna, an naƙalto wannan ruwaya daga Annabin Musulunci (S.A.W).[7] Sai dai wasu malaman Ahlus-Sunna ba su amince da isnadinta ba, kuma sun bayyana ruwayar a matsayin wadda ba ingantacciya ba[8] ko kuma hadisin ƙirƙirarre.[9] Wasu daga cikinsu sun kuma yi suka kan ma'anar ruwayar.[10]

Amma Muhammad Taƙi Misbahu Yazdi, malamin Shi'a (Ya rasu: 1399Sh), ya bayyana cewa ma'anar ruwayar tana daga cikin koyarwar da addinan sama suka yi tarayya a kai.[11] Haka kuma, Makarim Shirazi, ɗaya daga cikin malaman tafsirin Shi'a, ya yi nuni da ma'anarta a cikin hadisai da dama.[12] An kuma ruwaito cewa Annabi Isa (A.S) ya yi amfani da wannan lafazi wajen yi wa sahabbansa magana.[13]

Ma'ana

Son duniya na nufin ƙauna da shaƙuwa da duniya.[14] Malaman Musulmi sun bambanta tsakanin son duniya da kuma tsananin shaƙuwa da ita abin zargi. Sayyid Jawad Musɗafawi, mai fassara kuma mai sharhin littafin Al-Kafi, ya bayyana cewa son duniya a kansa ba abin zargi ba ne; abin zargi shi ne shaƙuwa da duniya wadda take hana mutum neman kamala da kuma kula da lahira.[15] Mulla Ahmad Naraƙi ma ya kasa son duniya zuwa kashi biyu ta fuskar wannan hukunci: abin yabo da abin zargi. Ƙaunar da take zama hanyar samun lahira da gyara ta abin yabo ce; amma ƙaunar da take zama hanyar biyan buƙatun jin daɗi da sha'awacesha'awace abin zargi ce.[16]

Muhammad Taƙi Misbahu Yazdi ma bai ɗauki abin da ake nufi da son duniya a cikin wannan ruwaya a matsayin kawai son kyawawan abubuwan halitta ba,[17] a maimakon haka, ya fassara shi da tsananin shaƙuwa da dukiya, matsayi da jin daɗin abin duniya.[18] a maimakon haka, ya fassara shi da tsananin shaƙuwa. A ra'ayinsa, daga cikin alamomin wannan shaƙuwa akwai yadda mutum yake ci gaba da sauke nauyin da ke kansa muddin ba a barazana ga moriyarsa da jin daɗinsa na kansa ba; amma da zarar ya ji cewa waɗannan abubuwa suna cikin haɗari, sai ya yi watsi da nauyin da ke kansa domin ya kare moriyarsa ta duniya.[19] Misbahu Yazdi ya bayyana wannan shakuwa a matsayin ɗaya daga cikin abubuwan da suke jawo karkacewar Musulmi,[20] kuma ya kawo hanyoyin da za a bi domin yaƙarta.[21]

Haka kuma ku duba shafin: Hubbud Duniya

Bayanin kula

  1. ↑ Kulaini, Al-Kafi, juzu'i na 2, shafi na 131.
  2. ↑ Shaik Saduƙ, Al-Khisal, juzu'i na 1, shafi na 25.
  3. ↑ Kulaini, Al-Kafi, juzu'i na 2, shafi na 131.
  4. ↑ Mansub Be Imam Sadiƙ (A.S), Misbahush Shari'a, shafi na 138.
  5. ↑ Allama Majlisi, Bihar alAnwar, juzu'i na 75, shafi na 54.
  6. ↑ Dailami, Irshadul Ƙulub, juzu'i na 1, shafi na 12.
  7. ↑ Ibn Abid Duniya, Az-Zuhdu, shafi na 26.
  8. ↑ Karami Muƙaddasi, Al-Fawa'idul Maudu'a Fil Ahadisil Maudu'a, shafi na 115.
  9. ↑ Usaimin, Fatawa Nur Alad Darbi, juzu'i na 2, shafi na 538.
  10. ↑ Usaimin, Fatawa Nur Alad Darbi, juzu'i na 2, shafi na 538.
  11. ↑ Misbahu Yazdi, «حب دنیا و راه های زدودن آن»، shafi na 12.
  12. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 26, shafi na 407.
  13. ↑ Ibn Abil Hadid, Sharhu Nahjil Balaga, juzu'i na 6, shafi na 233.
  14. ↑ Naraƙi, Jami'us Sa'adat, juzu'i na 2, shafi na 19.
  15. ↑ Musɗafawi, Sharhe Bar Usule Al-Kafi, juzu'i na 4, shafi na 2.
  16. ↑ Naraƙi, Mi'irajus Sa'ada, shafi na 328.
  17. ↑ Misbahu Yazdi, Azerekshi Digar Az Aziman Karbala, shafi na 112.
  18. ↑ Misbahu Yazdi, Azerekshi Digar Az Aziman Karbala, shafi na 112.
  19. ↑ Misbahu Yazdi, Azerekshi Digar Az Aziman Karbala, shafi na 112.
  20. ↑ Misbahu Yazdi, Azerekshi Digar Az Aziman Karbala, shafi na 112.
  21. ↑ Misbahu Yazdi, «حب دنیا و راه های زدودن آن»، shafi na 12.

Nassoshi

  • Allama Majlisi, Muhammad Baƙir, Bihar al-Anwar, Beirut, Dar Ihya'it Turas al-Arabi, bugun na biyu, 1403H.
  • Dailami, Hassan Bin Muhammad, Irshadul Ƙulub Ilas Sawab, Qom, Ash-Sharif ar-Radi, bugun farko, 1412H.
  • Ibn Abid Duniya, Abdullah Bin Muhammad, Az-Zuhdu, Dimashƙa, Dar Ibn Kasir, 1999M.
  • Ibn Abil Hadid, Abdul-Hamid Bin Hibatullah, Sharhu Nahjil Balaga, mai bincike da gyaran rubutu: Muhammad Abul Fadl Ibrahim, Qom, Maktabatu Ayatullah Al-Mar'ashi An-Najafi, bugun farko, 1404H.
  • Karami Muƙaddasi, Mar'i Bin Yusuf, Al-Fawa'idul Maudu'a Fil Ahadisil Maudu'a, mai bincike: Muhammad Bin Luɗfi Sabbagh, Riyadh, Dar al-Warraƙ, 1998M.
  • Kulaini, Muhammad Bin Yaƙub, Al-Kafi, masu gyaran rubutu: Ali Akbar Gaffari da Muhammad Akhundi, Tehran, Dar al-Kutub al-Islamiyya, bugun na huɗu, 1407H.
  • Makarim Shirazi, Nasir, Tafsir Namuna, Tehran, Dar al-Kutub al-Islamiyya, bugun farko, 1374Sh.
  • Mansub Be Imam Sadiƙ (A.S), Misbahush Shari'a, Alami, Beirut, bugun farko, 1400H.
  • Misbahu Yazdi, Muhammad Taƙi, «حب دنیا و راه های زدودن آن»، (Son Duniya da Hanyoyin Kawar da Shi,) Pasdar Islam, lamba ta 199, Tir 1377Sh/Yuni 22, 1998M.
  • Misbahu Yazdi, Muhammad Taƙi, Azerekshi Digar Az Aziman Karbala, Qom, Cibiyar Amuzeshi Wa Pajuheshi Imam Khomaini, 1382Sh.
  • Musɗafawi, Sayyid Jawad, Sharhe Bar Usule Al-Kafi, Dar Kulaini, Muhammad Bin Yaƙub, Usule Kafi, mai fassara: Hashim Rasuli, Tehran, Kitabe Furushi Ilmiyye Islamiyye, 1369Sh.
  • Naraƙi, Mulla Ahmad, Mi'irajus Sa'ada, Qom, Hijrat, bugun na shida, 1378Sh.
  • Naraƙi, Mulla Muhammad Mahdi, Jami'us Sa'adat, Beirut, Alami, bugun na huɗu, ba tare da shekarar bugawa ba.
  • Shaik Saduƙ, Muhammad Bin Ali, Al-Khisal, mai bincike da gyaran rubutu: Ali Akbar Gaffari, Qom, Ofishin Intisharate Islami, bugun farko, 1362Sh.
  • Usaimin, Muhammad Bin Salih, Fatawa Nurun Alad Darbi, Qasim (Saudiyya), Gidauniyar Shaik Muhammad Bin Salih Usaimin Al-Khairiyya, 1434H.
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