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Daƙiƙa:Masiƙu Alamiz Zarri

Ƙara hanyoyin mahaɗar
Daga wikishia

Misaƙu alamiz zarri ko Ahade alastu, wata ma'ana ce da aka ciro ta daga kur'ani daga cikin aya ta 172 suratul a'araf wace take ishara kan wani alƙawari da ya faru tsakanin Allah da zuriyar Adam. Cikin wannan alƙawari ɗan'Adam ya yi iƙrari da rububiyar Allah. Wannan alƙawari daɗi kan ishara game da shi a cikin kur'ani, ya zo cikin litattafan hadisi na Shi'a da Ahlus-Sunna, ɗaya ne daga cikin batutuwa da aka samu saɓani kansu a tafsiri da aƙidun Muslunci. Malaman Muslunci suna ganin wannan yarjejeniya matsayin larura, abu ne da ya zama wajibi domin sanin ɗan Adam ga Allah, babban hadafi da manufar wannan yarjejeniya shi ne zama hujja da yanke duk wani uzuri ga mutum a ranar alƙiyama.

Ba'arin malaman Muslunci, tare da dogara da ayoyi da riwayoyi, suna ɗaukar misaƙu alamiz zarri a matsayin wata gama-garin yarjejeniya, kafin wannan duniya, wace za a iya tunawa kuma tana nuna shuhudi da shaida na zuciyar mutum game da rububiyar Allah. Game da abin da yake cikin wannan yarjejeniya an yi dogon bahasi da bincike: ba'ari sun ce yarjejeniyar ta iyakantu da rububiyar da ubangijintakar Allah, wasu kuma sun ce ta haɗa har da tauhidi da kaɗaita Allah.

Akwai mabambantan ra'yoyi game da yadda aka yi wannan yarjejeniya: Wasu adadin malamai sun ce Allah kafi ya kawo mutum cikin wannan duniya, mutum ya yi iƙrari da rububiyar Allah a cikin wata duniya da ake kira da suna alamuz zarri. Wasu jama'a kuma sun tafi kan cewa tare da hankali da aka bawa ɗan Adam, to hankalin yana bashi damar gano ubangijin duniya da kuma tabbatar da shi. Bisa imanin wasu kuma suna cewa ƙarƙashin aiko da Annabawa tare da wahayi, Allah ya sanar da mutane sanin kansa ya kuma karɓi iƙrari da shaida daga gare su. Akwai wasu ra'ayoyi da mahangu daban cikin wannan fage, ko wace daga cikinsu ta fuskanci suka da matsaloli.

Muhimmanci Da Matsayi

Alƙawarin misaƙu alamiz zarri ko Ahade alastu, wani isɗilahi ne da aka ciro shi daga aya ta 172 suratul a'araf, wace take magana game da wata yarjejeniya da Allah kan rububiyarsa wace ya yi tare da zuriyar Adam.[1] Daɗi kan wannan aya,[2] Akwai wasu riwayoyi da aka ba da rahotansu game da wannan yarjejeniya. Malaman hadisi na Shi'a[3] da Ahlus-Sunna[4] cikin rubuce-rubucensu sun keɓance babuka masu zaman kansu game da hadisan da aka naƙalto kan wannan batu na alƙawarin Allah. Ahade alastu da bayanansa, daga jumla alamuz zarri, yana daga batutuwa da malaman Muslunci tun ƙarnoni na farko-farko suka yi saɓani cikinsu.[5] Muhammad Baƙir Majlisi (Rasuwa: 1110H) babban malamin Shi'a bisa la'akari da bambance-bambancen ra'ayoyi kan wannan batu, ya yi imani cewa hankalin ɗan Adam ba zai iya fahimtar haƙiƙanin wannan alƙawari ba da bayanansa, da wannan dalili ne yake ganin cewa ya kamata mu ajiye zurfafa tunani game da wannan mas'ala.[6]

Larurar Karɓar Alƙawari

Jawadi Amoli (Haihuwa: 1936H) babban malamin tafsiri a Shi'a, bisa abin da ya fahimta daga ayar misaƙ, yana ganin wannan alƙawari da yarjejeniya matsayin al'amari da ya zama larura. Cikin wannan aya Allah ya yi la'akari da wannan yarjejeniya matsayin larura domin ranar alƙiyama ka da wasu jama'a su bawa kansu uzuri da cewa mu ba mu da sani kan wannan batu.[7] Abdul-Husaini Amini (Rasuwa: 1390H) a cikin littafin Al-Maƙasidul Aliyya Fil Madaɗilibil Saniyya ya tafi kan cewa idan mutu a cikin alamuz zarri da arwahu, bai ɗauki alƙawari da Allah ba, to hakan ya faru ne sakamakon katangu da hijabai na zahiri na duniya, kuma ba za iya sanin Allah ba a duniya. Saboda haka samuwar wannan alƙawari da yarjejeniya larura ce domin sanin Allah.[8] Malamin ya kawo riwayoyi guda tara da suke tabbatar da larurar wannan alƙawari domin samun damar sanin Allah.[9]

Siffofin Wannan Yarjejeniya

Malaman addini, sun yi saɓani dangane da wace sura da yanayi ne Ahadu Alastu ko misaƙul alamiz zarri ya kasance: Wasu jama'a daga malaman Shi'a, kamar Mulla Sadra, Allama Amini da Jawadi Amoli, tare da dogara da madogarai na addini da suke da alaƙa da wannan alƙawari, sun fassara shi da matsayin wata yarjejeniya ta gama-garai da aka ƙulla da mutane ɗaya bayan ɗaya kuma baki ɗayan mutane Sun ba da amsa mai kyau gare ta.[10] Kishiyar wannan, Shaik Ɗusi (Rasuwa: 460H), ba ya ganin wannan alƙawari ya kasance ga kowa da kowa, bari dai an ƙulla shi tare da wasu keɓantattun mutane da suka kasance tare da kammalallen hankali.[11] Haka nan bisa wata mahanga, halartar mutane a mahallin alastu, halarta ce ta gangar jiki ta zahiri.[12] Sai dai kuma akwai masu cewa wannan alƙawari ya kasance ne kafin samuwa ta jiki ta zahiri, kuma ba a cikin wani wuri mai lokaci da sauyawa ba.[13]

Abin da Yake Cikin Wannan Yarjejeniya

Game da amsar tambayar yaya Ahade alastu (alƙawarin shin ba nine ubangijinku ba) ya kasance, an ba da amsoshi kan asasin ayoyi da riwayoyi: Wasu bisa la'akari da ayar misaƙ sun ce Allah ya karɓi alƙawari daga mutane game da rububiyarsa da ubangijintakarsa.[14] Muhuyid-dini Ibn Arabi (Rasuwa: 638H) ya yi imani wannan alƙawari kaɗai ya kasance ne game da ubangijintakar Allah, bawai tauhidi da kaɗaitarsa ba, saboda Allah ya san cewa tabbas wasu jama'a a duniya za su kasance mushrikai.[15] Wasu jama'a daga malaman tafsiri suna ɗaukar ayar misaƙ aya ce da take nuni zuwa ga alƙawari game da tauhidi da kaɗaita Allah.[16]

Akwai riwayoyi waɗanda kan asasinsu wannan yarjejeniya tana shafar hatta annabta da wilaya.[17] A cikin wasu riwayoyi, an bayyana wannan batu ƙarƙashin taken (Bijiro da wilaya ga halittu).[18] Ayyashi malamin tafsiri na Shi'a a cikin ƙarni huɗu, cikin tafsirin aya ta 138 suratul baƙara, ya naƙalto wata riwaya daga Imam Sadiƙ (A.S) da take bayanin cewa abin nufi daga kalmar صِبغَةَ الله (Rinin Allah) a cikin wannan aya shi ne sanin wilayar Amirul Muminin (A.S) wanda ya kasance alƙawari da aka baiwa mutane.[19]

Yadda Allah Ya Karɓi Alƙawari Daga Mutane

Tsakanin malaman tafsiri da malaman aƙida akwai adadin mahanga da ra'ayoyi game da fassarar yadda alƙawarin Allah ya kasance:

Alamuz Zarri

Kan asasin wannan mahanga, Allah kafin ya kawo mutane duniya, ya halittarwa ko wane mutum wani ƙaramin gangar jiki misalin ƙwayar zarra a duniyar zarra ya kuma ɗamfara ruhin mutum da wannan jiki. Waɗannan gangar jikkuna na ƙasa wanda tun gabanin aka ƙaddara shi ga ko wane mutum, a wancan duniya gabanin wannan da muke ciki sun bayyana da sura da shakali na haƙiƙa, kuma tare da haɗuwa da wannan ƙananan jikkuna da ruhi da aka fitar da su daga bayan Adam ne halittar mutum ta samu kammaluwa.[20] Kan asasin wannan mahanga, a cikin wancan duniya ta zarra ne mutum tare da yarda da ubangijintakar Allah ya yi iƙrari da kaɗaita Allah, kuma cikin amsa ga tambayar "Ashe bani ne ubangijinku ba?" Dukkanin mutane suka ba amsa da "Eh kai ne ubangijinmu" bayan baki ɗayansu aka mayar da su zuwa ga samuwa da wanzuwarsu ta Adam.[21]

Ba'arin malaman Shi'a wanda suka yarda da wannan mahanga sune: Shaik Saduƙ (Rasuwa: 381H),[22] Shaik Hurrul Amili (Rasuwa:1104H),[23] Muhammad Baƙir Majlisi (Rasuwa: 1110H),[24] da Allama Amini (Rasuwa: 1390H),[25] ba'ari daga malaman da ba su yarda da wannan nazariya ba sune : Shaikh Mufid (Rasuwa: 413H),[26] Sayyid Murtada (Rasuwa: 436H),[27] Shaik Ɗusi (Rasuwa: 460H),[28] Faizul Kashani (Rasuwa:1091H),[29] Sayyid Muhammad Husaini Ɗabaɗaba'i (Rasuwa: 1402H).[30]

Hankali

Malamai misalin Shaik Mufid (Rasuwa: 413H) yana ganin alƙawarin Allah yana da mutum ya ɗauka yana da alaƙa ne da hankali. Yayin da mutum ya shigo wannan duniya, Allah yana ajiye ƙarfi na hankali cikin zuciyarsa, kuma Allah ya aika masa manzanni domin farkar da wannan ƙarfi na hankali da ya ajiye a cikinsa. hankali ne yake yi wa mutum jagoranci zuwa ga sanin Allah, ya kuma sanya mutum abin tambaya game da gaskiyar samuwa. Saboda haka, abin da aka ambata cikin ayar misaƙ (Ayar alƙawari) da sunan yarjejeniya, a haƙiƙa ishara ce game da wannan faɗaka da ilimi da Allah ya a jiye a cikin mutum tare da dogaro da hankali, yana mai ganin kansa matsayin wanda ya ɗauki alƙawari ga ubangijinsa.[31] akwai Suka da matsaloli kan wannan mahanga, daga ciki an ce wannan mahanga ba ta dacewa tare da ma'anar ayar misaƙ wace take daga ahade alastu (Ashe ba ni ne ubangijinku ba), kaɗai tana magana ne game da alƙawarin da aka yi a zamanin da ya gabata. Haka kuma ya zo a cikin aya cewa mun karɓi alƙawari ne domin ranar alƙiyama ka da wasu mutane su zo su ce mana mu bamu san wannan magana ba; daidai lokacin bisa nazariyar hankali, wasu jama'a za su iya cewa mu a duniya ba a samar da yanayin da hankalinmu ya nuna ba ya bunƙasa.[32]

Wahayi

Kan asasin nazariyar wahayi, alƙawarin da mutum ya fuskanta ya zo masa ta hanyar wahayi ta hannun Annabawa. Saboda haka an gama kafa masa hujja, a ranar alƙiyama ba zai iya da'awar cewa shi bai san gaskiya ba.[33] ɗaya daga cikin suka da wannan nazariya ta fuskanta shi ne cewa amsar baki ɗayan mutane game da kira na annabawa ba ta kasance mai kyau ba da har ranar alƙiyama za su yi iƙrari da cewa ba su yi aiki da alƙawarin da suka ɗauka ba.[34]

Tamsil

Ba'arin malaman tafsiri sun tafi kan cewa jumlar «أَلَسْتُ بِرَبِّكُمْ؟ قالوا: بَلَىٰ» (Ashe ba ni ne ubangijinku? Suka ce kai ne mana) ta kasance da sura ta misaltawa. A haƙiƙa, Allah tare da aji ye hankali da bayyanannun dalilai cikin mutum, ya nuna wa mutane rububiyarsa da ubangijintakarsa, kuma ana cewa ya karɓi alƙawari daga wurinsu. Hankulan mutane tare da fahimtar wadannan dalilai da hujjoji, an ce sun shaida "Eh kai ne ubangijinmu".[35] Wannan mahanga ta fuskanci suka da ƙorafi mai yawan gaske, da farko dai babu wani dalili da za ta sa mu bar ma'anar al'ada ta ayar da mu ce kaɗai misali ne da misaltawa. Na biyu ba kowa ne ba ya yi shaida da hankalinsa kan ubangijinsa da ranar alƙiyama zai aminci da wannan al'amari.[36]

Alamul Arwahi

Babban labari: Alamur Arwahi

Wasu jama'a tare da dogara da riwayoyi kan asasinsu Allah ya haliccu ruhin mutane shekara 2000 gabanin halittar jikkunansu,[37] Sun yi imani da cewa alƙawari da aka karɓa daga mutane ya kasance ne a duniyar arwahu.[38] Jawadi Amoli ya yi imani duk da cewa samuwar misaƙ (Alƙawari) za a iya tabbatar da shi a matakin arwahu, amma ayar misaƙ ba za ta dacewa da alamul arwahi ba.[39]

Alamul Jabrut Ko Musul Aflaɗuni (Tsararrun Siffofi na Aflaɗun)

Babban labari: Alamul Jabrut

Mulla Sadra (Rasuwa: 1050H) masanin falsafa a Shi'a ayar «ألست بربّکم» (Ashe ba ni ne ubangijinku ba) aya ce da take magana kan haƙiƙar hankalin mutum wanda surarsa ta haske mai tsarki tana kasancewa cikin ilimin Allah da kuma yankin misalan Allah. Malamai na Allah masu hikima suna la'akari da waɗannan surori matsayin shugabanni da suke kamar mala'iku, da suke ɗaukar nauyin shugabanci da jagorancin ɗaiɗaikun mutanen wannan nau'i.[40] Cikin raddi kan wannan fassara ana cewa samuwar siffofin Alflaɗun ba su da wata hujja ta yankan shakku, ƙari kan wannan idan ma an samu misalin waɗannan halittu, to babu wata hujja ta yankan shakku da za ta tabbatar da daidaita alƙawarin da aka yi da su.[41]

Malakut

Babban labari: Alamul Malakut

Allama Ɗabaɗaba'i ya yi imani cewa mutum kafin zuwa duniya, ya kasance da wata samuwa a wurin Allah cikin wata duniya. Ko wane mutum yana da geffa biyu: ɗaya na fuskantar duniya kuma da sannu-sannu yake zuwa ga cikawa, ɗayan kuma yana fuskantar Allah kuma yana da dukkan kamaloli a lokaci guda. Cikin tasowa ta malakut, ɗan Adam kai tsaye babu shamaki da labule yana ganin Allah yana kuma miƙa wuya ga kaɗaituwar Allah. Wannan sani a wannan duniya yana kasancewa kai tsaye babu tsani, kuma ba ta hanyar wani dalili ba.[42] Jawadi Amoli duk da ƙarfin da wannan mahanga take tare da shi idan aka kwatanta ta da sauran mahangu, wannan mahanga duk da haka tana da matsaloli kuma bai karɓe ta ba.[43]

Fiɗra (Halitta)

Babban labari: Fiɗra

A cewar Sayyid Murtada (Rasuwa: 436H) Allah ya halicce cikin wani yanayi da samuwarmu a kankin kansa cike yake da alamomi da suke tabbatar da Allah. Waɗannan alamomi sun kasance a wani mataki na bayyanuwa, ko da ce komai ba, zuciya da rayukanmu suna shaidawa da ubangijintakar Allah.[44]

Bayanin kula

  1. ↑ Guzashta, Alast, j.10
  2. ↑ Ṭabāṭabāʾī, al-Mīzān fī Tafsīr al-Qurʾān, 1390H, j.8, s.306
  3. ↑ Don misali duba: Ṣaffār, Baṣāʾir al-Darajāt, 1404H, s.70–89; Kulaynī, al-Kāfī, 1407H, j.2, s.12; Barqī, al-Maḥāsin, Dār al-Kutub al-Islāmiyya, j.1, s.135
  4. ↑ Ibn Abī ʿĀṣim, Kitāb al-Sunna, 1400H, s.87; Bayhaqī, al-Qaḍāʾ wa al-Qadar, 1421H, s.140
  5. ↑ Biyābānī Iskūʾī, Jāygāh ʿĀlam al-Dharr wa al-Arwāḥ dar Fiṭrat Tawḥīdī-yi Insān, 1394Sh, s.483–561
  6. ↑ Majlisī, Biḥār al-Anwār, 1403H, j.5, s.261
  7. ↑ Jawādī Amulī, Tasnīm: Tafsīr Qurʾān Karīm, 1392Sh, j.31, s.66
  8. ↑ Amīnī, al-Maqāṣid al-ʿAliyya fī al-Maṭālib al-Sunniyya, 1434H, s.138
  9. ↑ Amīnī, al-Maqāṣid al-ʿAliyya fī al-Maṭālib al-Sunniyya, 1434H, s.138–140
  10. ↑ Ṣadr al-Dīn Shīrāzī, Tafsīr al-Qurʾān al-Karīm, 1366Sh, j.2, s.245 Amīnī, al-Maqāṣid al-ʿAliyya fī al-Maṭālib al-Sunniyya, 1434H, s.138 Jawādī Amulī, Tasnīm: Tafsīr Qurʾān Karīm, 1392Sh, j.31, s.42–44.
  11. ↑ Shaykh Ṭūsī, al-Tibyān fī Tafsīr al-Qurʾān, Dār Iḥyāʾ al-Turāth al-ʿArabī, j.5, s.30
  12. ↑ - Biyābānī Iskūʾī, Jāygāh ʿĀlam al-Dharr wa al-Arwāḥ dar Fiṭrat Tawḥīdī-yi Insān, 1394Sh, s.433
  13. ↑ - Jawādī Amulī, Tasnīm: Tafsīr Qurʾān Karīm, 1392Sh, j.31, s.41
  14. ↑ Sharafud-dini, Falsafatul Misaq Wal Wilaya,1432q, sh 3-4.
  15. ↑ Ibn Arabi, Alfutuhatul Makkiya, 1405q, j 2, sh 211.
  16. ↑ Shubbar, Tafsir Alkur'anil Kareem, Darur Jihra, sh 4; Makarim Shirazi, Tafsir Namuneh, 1374, j 7, sh 16; Jawadi Amoli, Tasnim: Tafsir Kur'ane Kareem, 1392shms, j 31, sh 48.
  17. ↑ Shubbar, Tafsirul Kur'anil Kareem, darul hijra, sh 44
  18. ↑ Bayabani Askuyi, Jayegahe Alame Zarri Wa Arwahe Dar Fitrat Tahuhidi Insan, 1394shms,, sh 42
  19. ↑ Ayyashi, Tafsirul Ayyashi, 1380q, j 1, sh 62
  20. ↑ Bayabani Askuyi, Jayegahe Alame Zarri Wa Arwahe Dar Fitrat Tahuhidi Insan, 1394shms,, sh 433.
  21. ↑ Sadri Niya, Alame Zarre, 1388shms, sh49.
  22. ↑ Shaik Saduƙ, Alhidaya, 1418q,sh 24-25.
  23. ↑ Shaik Hurrul Amili, Alfusulul muhimma Fi Usulul A'imma, 1418, j 1, sh 425.
  24. ↑ Majlisi, Biharul Anwar, 1403q, j 5, sh 257, Majlisi, Mir'atul Uqool Fi Sharhi Akhbari Ale Rasool, 1404q, j 5, sh 16-161
  25. ↑ Amini, Almaqasidul Aliyya Fil Matalibis Saniyya, 1434q, sh 136-138.
  26. ↑ Shaikh Mufid, Almasa'ilil Sarawiyya, 1413q, sh 46.
  27. ↑ Sayyid Murtada, Tafsirul Sharifil Murtada, 1431q, j 2 sh 376.
  28. ↑ Shaik Ɗusi, Attibyan Fi Tafsiril Kur'ani, Darul Ihya'i Al-turath Al-Arabi, j 5, sh 29.
  29. ↑ Faizul Kashani, Alwafi, 1406q, j 1, sh 502.
  30. ↑ Ɗabaɗaba'i, Almizan Fi Tafsiril Kur'an, 1392q, j 8, sh 315-316.
  31. ↑ Shaikh Mufid, Almasa'lul Akbariyya, 1413q,sh 113; Sayyid Murtada, Tafsirul Sharifil Murtada, 1431q, j 2, sh 377; Faizul Kashani, Alwafi, 1406q, j 1, sh
  32. ↑ Jawadi Amoli, Tasnim: Kur'ane Kareem, 1392, j 31, sh 89-92.
  33. ↑ Sayyid Murtada, Tafsirul Sharifil Murtada, 1431q, j 2, sh 377; Shaik Tusi, Attibyan Fi Tafsiril Kur'an, Darul Ihya'il Turasil Arabi, j 5, sh 27-28.
  34. ↑ Jawadi Amoli, Tasnim: Tafsire Kur'ane Kareem, 1392shms, j 31, sh 93-94.
  35. ↑ Zamakshari, Alkasshaf, 1407q, j 2, sh 176; Abu Hayyan, Albaharul Muhit Fi Tafsi, 1420q, j 5, sh 218-220.
  36. ↑ Jawadi Amoli, Tasnim: Tafsire Kur'ane Kareem, 1392shms, j 31, sh 95-97
  37. ↑ Ku duba: Barqi, Almahasin, 1371q, j 1, sh 135; Saffar, Basa'rud Darajat Fi Fada'ilil Ale Muhammad (S.A.W) 1404q, j 1, sh 87, Kulaini, Alkafi,1407q, j 1, sh 438.
  38. ↑ Alal misali ku duba: Amoli, Tafsirul Muhitil A'azam, 1428q, j 4, sh 259-260 da J 5sh 361-362; Shaik Baha'i, Al'arba'una Hadisan, 1431q, sh 78.
  39. ↑ Jawadi Amoli, Tasnim: Tafsir Kur'ane Kareem, 1392shamsi, j 31, sh 109-110.
  40. ↑ Sadrud-dini Shirazi, Tafsirul Kur'anil Kareem, 1366shnms, j 2 sh 234.
  41. ↑ Bayabani Askuyi, Jayegahe Alame Zarre Wa Arwahe Dar Fitrat Tauhidi Insan, 1394shms, sh 507
  42. ↑ Tabataba'i, Almizan Fi Tafsiril Kur'ani, 1390q, j 8, sh 318-321
  43. ↑ Jawadi Amoli, Tasnim: Tafsir Kur'ane Kareem, 1392, shms, j 31, sh 105-109
  44. ↑ Sayyid Murtada, Tafsirul Sharifil Murtada, 1431q, j 2, sh 377-378.

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Anwār, Beirut, Dār Iḥyāʾ alTurāth al Arabī, 1403H.

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