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Hawan Annabi Isa Sama

Daga wikishia

Hawan Annabi Isa (A.S) (Larabci: عروجُ عيسى عليهِ السلام) na nufin tafiyar Annabi Isa (A.S) zuwa sama wanda aka yi ishara cikin Kur'ani. Mafi shaharar ra'ayi tsakanin Musulmi shi ne cewa ba kashe shi aka yi ba kuma ba gicciye shi ba, kai tsaye Allah ya ɗaukaka shi zuwa sama, duk da cewa wasu suna da ra'ayin cewa ta yiwu bayan tsira daga gicciye ya mutu ne mutuwa ta ɗabi'a da aka saba da ita. Bisa koyarwar kiristanci, an gicciye Annabi Isa sannan bayan sake raya shi ya tafi sama.

Game da yadda ya yi mi'iraji ya hau sama, wasu sun tafi kan cewa ya kasance ne tafiya ta ruhaniya wasu kuma suna da ra'ayin cewa ya kasance cikin tsari na ruhaniya da gangar jiki baki ɗaya. Ba'arin riwayoyi da suke magana game da dawowarsa a lokacin bayyanar Imam Mahadi da ganin Annabi (S.A.W) da ya yi a lokacin da ya je mi'iraji, suna daga cikin dalilai da suke tabbatar da kasancewar hawansa sama cikin tsari na hawa na gangar jiki. Dawowar Annabi Isa (A.S) a zamanin bayyanar Imam Mahadi (A.S) suna daga cikin abubuwan da ake ganin tabbas za su faru kuma a cikin madogaran Shi'a da Ahlus-Sunna an naƙalto riwayoyi masu yawan gaske game da haka.

Bambancin Mahangar Musulunci Da Kiristanci

Hawan Isa sama na nufin tafiya da ya yi zuwa sama da kasancewarsa a raye[1] An yi ishara game da wannan al'amari cikin aya ta 158 suratul nisa'i da aya ta 55 suratul alu Imran.[2] Bisa abin da ya zo a cikin wasu madogarai, wannan al'amari ya faru ne a shekara 585 kafin hijira[3] kuma a daren 21 Ramadan[4] a lokacin Isa yana da shekara 32[5] ko 33[6] da haihuwa. A cikin wata riwaya da aka naƙalto daga Imam Baƙir (A.S) an bayyana cewa daren shahadar Imam Ali (A.S) ya yi daidai da daren hawan Isa (A.S) sama.[7]

Daidai da koyarwar kiristanci, Annabi Isa (A.S) bayan gicciye shi,[8] ya mutu[9] aka binne shi,[10] a rana ta uku almajiransa suka gan shi amma babu gangar jikinsa.[11] Bayan sake raya Annabi Isa (A.S), sai almajiransa suka haɗu da shi[12] bayan nan sai ya tafi sama.[13] An labarta wannan al'amari dalla-dalla a cikin Linjiloli guda huɗu.[14] Kishiyar haka, Kur'ani ya yi bayani ƙarara[15] cewa ba a kashe Annabi Isa (A.S) ba kuma ba a gicciye shi ba;[16] Bari bisa abin da ya zo a riwayoyi[17] maimakonsa bisa kuskure an kashe wani mutum daban, kuma mutane suka yi zaton cewa an shahadantar da Isa (A.S).[18]

Halin Rayuwar Annabi Isa (A.S) Yayin Hawa Sama

Malaman Musulunci sun yi saɓani game da shin kafin hawa sama Isa ya mutu ne mutuwa ta ɗabi'a ko kuma kai tsaye yana raye ne ya tafi sama.[19] Kan asasin Kur'ani da mafi shaharar ra'ayi a wurin Musulmi[20] Isa ba a kashe shi ba, ba a kuma gicciye shi ba[21] Bari dai ya hau sama ne[22] Kuma zai dawo kafin tsayuwar ranar alƙiyama[23] Wasu sun tafi kan ra'ayin cewa mai yiwuwa Isa bayan tsira daga gicciye, ya mutu mutuwa ta ɗabi'a, bayan nan sai ya tafi zuwa sama.[24]

Fahimtoci Da Aka Ciro Daga Kalmar Mutawaffika

A cikin aya ta 55 suratul alu imran an yi amfani da kalmar "Mutawaffika" wace aka fitar da mabambantan fahimtoci daga cikinta:

  • Mutuwa ta ɗabi'a: Ma'ana Isa ya mutu ne tun kafin hawa sama, kuma kan asasin wannan fahimta, ya hau sama ne bayan mutuwa da ya yi.[25]
  • Karɓar rai: Wannan jumla kai tsaye bata ishara zuwa ga cikakkiyar mutuwa, ana ganin tana ishara ne zuwa ga ciratar Isa daga ƙasa zuwa sama.[26]
  • Kamanta hawan zuwa sama: Kalmar an yi amfani da ita a matsayin misali na (kwatance) domin bayyana hawan sa zuwa sama, kuma hakan yana nuni da cewa yanzu baya rayuwa a ƙasa.[27]

Kasancewar Hawan Na Gangar Jiki Ko Dai Na Ruhaniya

Malaman tafsiri sun yi saɓani game da yadda hawan Isa (A.S) ya kasance;[28] Ba'ari kan asasin aya ta 158 suratul nisa'i, suna ganin hawan ya kasance na ruhaniya[29] Akasin wannan magana, wasu suna ganin cewa ya kasance na ruhaniya da gangar jiki.[30] Wasu masana sun tafi kan cewa hawan Isa (A.S) sama an bijiro da shi matsayin yabo gare shi, shi kuma yabo yana nuni ga kasancewar hawan na ruhaniya da gangar jiki; saboda hawa na ruhaniya bai keɓantu da Isa ba shi kaɗai.[31] Haka kuma, ba'arin riwayoyi da aka kawo da suke magana kan dawowar Isa a zamanin bayyanar Imam Mahadi (A.S)[32] da kuma ganin Annabi (S.AW) da ya yi a lokacin mi'iraji, sun kasance matsayin dalili da suke nuni kan kasancewar hawan nasa hawa ne da gangar jiki.[33] Bisa abin da ya zo cikin wasu riwayoyi, hawan Isa sama ya kasance da wani yanayi lokaci guda na jiki da ruhaniya tare da juna.[34] An naƙalto daga Imam Rida (A.S) cewa bayan hawan Isa sama, a lokacin da yake tsakanin sama da ƙasa ne aka karɓi ransa, sannan aka tafi da shi sama, a can ne aka dawo da ransa cikin gangar jikinsa.[35]

Dawowar Isa (A.S) a zamanin bayyanar Imam Mahadi (A.S) ana ɗaukarsa matsayin tabbataccen al'amari da zai faru[36] wanda Musulmi suka yi ittifaki kansa.[37] Wasu malaman tafsiri, aya ta 46 suratul alu imran[38] da aya ta 159 suratul nisa'i[39] suna ganin suna alaƙa da wannan maudu'i. A cikin madogaran Ahlus-Sunna an kawo riwayoyi 28[40] cikin madogaran Shi'a kuma an kawo riwayoyi 30 mustafiza[41] game da dawowar Isa (A.S).

Bayanin kula

  1. ↑ Fakhr Razi, al-Tafsir al-Kabir, 1420 ƙ., Jild 11, shafi 262; Ƙira'ati, Tafsir Noor, 1388 Sh., Jild 2, shafi 207.
  2. ↑ Reza'i, “Barras-i Tatbiƙi Mi'raj al-Nabi (S.A.W.) wa ‘Uruj Isa (A.S.),” shafi 157.
  3. ↑ Tabari, Tarikh al-Tabari, 1387 ƙ., Jild 1, shafi 585.
  4. ↑ Ƙummi, Waƙa'i' al-Ayyam, Nashir Noor Mataf, shafi 79.
  5. ↑ Tabari, Tarikh al-Tabari, 1387 ƙ., Jild 1, shafi 585.
  6. ↑ Ibn Kathir, al-Bidaya wa al-Nihaya, 1407 ƙ., Jild 2, shafi 95.
  7. ↑ Kulayni, al-Kafi, 1407 ƙ., Jild 1, shafi 457.
  8. ↑ Injil Luka, Bab 23, Aya 32–34.
  9. ↑ Injil Matiyu, Bab 27, Aya 50.
  10. ↑ Injil Luka, Bab 23, Aya 50–54.
  11. ↑ Injil Luka, Bab 24, Ayat 1–3.
  12. ↑ Injil Matiyu, Bab 28, Ayat 16–20.
  13. ↑ Injil Markos, Bab 16, Aya 19.
  14. ↑ Bigdeli, “Muƙayasa Didgah ‘Uruj wa Raj'at Hazrat Isa (A.S.) dar Islam wa Masihiyat,” shafi 34.
  15. ↑ Ma'refat, Shubuhat wa Rudud hawl al-ƙur'an al-Karim, 1423 ƙ., shafi 102.
  16. ↑ Surah An-Nisa, Aya 157.
  17. ↑ Tabatabai, al-Mizan, 1417 ƙ., Jild 5, shafi 132.
  18. ↑ Modarresi, Man Hadi al-ƙur'an, 1419 ƙ., Jild 2, shafi 248.
  19. ↑ Tabrisi, Majma' al-Bayan, 1372 Sh., Jild 2, shafi 759.
  20. ↑ Makarem Shirazi, Tafsir Namune, 1374 Sh., Jild 2, shafi 569.
  21. ↑ Ma'refat, Shubuhat wa Rudud hawl al-ƙur'an al-Karim, 1423 ƙ., shafi 106.
  22. ↑ Bigdeli, “Muƙayasa Didgah ‘Uruj wa Raj'at Hazrat Isa (A.S.) dar Islam wa Masihiyat,” shafi 37.
  23. ↑ Tabrisi, Majma' al-Bayan, 1372 Sh., Jild 2, shafi 759.
  24. ↑ Mughniyah, al-Tafsir al-Kashif, 1424 ƙ., Jild 2, shafi 72.
  25. ↑ Mughniyah, al-Tafsir al-Kashif, 1424 ƙ., Jild 2, shafi 71; Zamakhshari, al-Kashshaf, Jild 1, shafi 366.
  26. ↑ Bigdeli, “Muƙayasa Didgah ‘Uruj wa Raj'at Hazrat Isa (A.S.) dar Islam wa Masihiyat,” shafi 37.
  27. ↑ Mughniyah, al-Tafsir al-Kashif, 1424 ƙ., Jild 2, shafi 71.
  28. ↑ Sayyid Ƙutub, Fi Zilal al-ƙur'an, 1412 ƙ., Jild 2, shafi 802.
  29. ↑ Maraghi, Tafsir al-Maraghi, Beirut, Jild 6, shafi 15.
  30. ↑ Ma'refat, Shubuhat wa Rudud hawl al-ƙur'an al-Karim, 1423 ƙ., shafi 106; Maraghi, Tafsir al-Maraghi, Beirut, Jild 6, shafi 15.
  31. ↑ Sa'di, Sharh al-Nasfiya, 1380 Sh., shafi 322.
  32. ↑ Sa'di, Sharh al-Nasfiya, 1380 Sh., shafi 322.
  33. ↑ Maraghi, Tafsir al-Maraghi, Beirut, Jild 6, shafi 15.
  34. ↑ Reza'i, “Barras-i Tatbiƙi Mi'raj al-Nabi (S.A.W.) wa ‘Uruj Isa (A.S.),” shafi 159.
  35. ↑ Shaykh Saduƙ, ‘Uyoon Akhbar al-Ridha, 1378 ƙ., Jild 1, shafi 215.
  36. ↑ Ƙazwini, Imam Mahdi (A.J.) az Wiladat ta Zuwa Zuhur, 1387 Sh., shafi 678.
  37. ↑ Kurani, Asr al-Zuhur, 1430 ƙ., shafi 245.
  38. ↑ Makarem Shirazi, Tafsir Namune, 1374 Sh., Jild 2, shafi 550.
  39. ↑ Tabatabai, al-Mizan, 1417 ƙ., Jild 5, shafi 134–135; Sadeƙi Tehrani, al-Furƙan, 1365 Sh., Jild 7, shafi 439.
  40. ↑ Kurani wa digaran, Mu'jam al-Ahadith al-Imam Mahdi (A.J.), 1428 ƙ., Jild 2, shafi 399–493.
  41. ↑ Bakhshi, “Barras wa Tabyin Naƙsh Hazrat Isa (A.S.) dar Dauran Pas az Zuhur Imam Zaman (A.J.),” shafi 116.

Nassoshi

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