Lauhul Mahawi Wal Isbat

Daga wikishia
(an turo daga Lauhu Mahawi Wa Isbat)

Lauhul mahawi wal isbat (Larabci: اللوَّح المَحوُ والإِثبَات) wani allo ne wanda ake rubuta duk abubuwan da za su faru a duniya, amma yana iya canzawa. Malaman tafsiri sun yi bayani ƙarƙashin a aya ta 39 a cikin suratul ra'ad cewa abubuwan da suke faru a duniya tuntuni an rigaya an rubuta su cikin lauhul mahfuz wanda ake kiyaye abubuwa a yanayin da ɗari bisa ɗari za su faru, sannan kuma an rubuta su cikin lauhul mahawi wal isbat cikin shakali na rashin tabbas, wanna alo na mahawi allo ne da ya ƙunshi matakan ilimin Allah da ba su bayyana a gare mu ba, sai dai cewa su Annabawa suna da ilimi da sani kan haƙiƙanin abubuwa da wannan allo yake tattare da su, ba'ari daga masana da malaman ilimin falsafa sun ɗabbaƙa lauhul mahawi wal isbat kan nafsul haiwaniyya.

Canje-canjen da ke faruwa a cikin lauhul mahawi wal isbat Allah ya san dasu suna cikin iliminshi marar iyaka, saboda haka duk wani canji da zai faru yana cikin ilimin Allah marar iyaka, saboda haka dan ansami canji a allan gogewa da tabbatarwa baya nufin cewa an sami canji a cikin ilimin Allah, saboda abin da ya zo a cikin hadisai cewa wasu ayyuka, kamar sadaƙa, sada zuminci, addu'a na iya kawo sauyi a allan gogewa da tabbatarwa. A cewar masu bincike, lauhul mahawi wal isbat da canjin da yake faruwa yana da da fa'idoji, kamar neman ɗan adam ya canza makomarsa shi, mumini ya rayu cikin tsoro da fata, kuma muminai ta hanyar labaran Annabawa suna iya sanin tasirin kyawawan ayyuka da munanan ayyukansu.

Muhimmancin Wannan Maudu'i Cikin Bahasosin Muslunci

Lauhul Mahawi wal isbat ya na nuni da samuwar wani matakin ilimi na Ubangiji wanda a cikinsa ake rubuta abubuwan da za su faru a duniya[1] kuma an faɗa a cikin litattafan tafsiri ta hanyar amfani da faɗar Allah maɗaukaki cewa, «يَمْحُو اللَّهُ مَا يَشَاء وَيُثْبِتُ وَعِندَهُ أُمُّ الْكِتَابِ»[٢ (Allah ya na goge abin da Yake so kuma ya na tabbatar da abin da ya so kuma a gunshi ne uwar littafin take)[2] haƙiƙa duk abin da yake faruwa a duniya an rubutasu a cikin alluna guda biyu mabanbanta, na ɗaya shi ne ake kira da Lauhul Mahfuz, na biyu kuma shi ne Lauhul Mahawi wal isbat.[3] Abin da aka rubuta a cikin lauhul mahawi wal isbat ya na iya canzawa, amma abin da aka rubuta a cikin lauhul mahfuz, ba zai canza ba har abada. Domin abin da aka rubuta a cikin lauhul mahawi wal isbat, kamar tauyayyun dalilai da illoli da ba su cika ba (wani dalili ne da ba a tabbatar da shi ba), amma abubuwan da aka rubuta a cikin lauhul mahfuz su na da cikakkun sababi da dalili (tabbatacen dalili).[4]

Allama Majlisi, marubucin littafin Bihar al-Anwar ya ambaci cewa, kalmar lauhul mahawi wal isbat an cirota ta ne daga ayoyi da ruwayoyi.[5] a bangare ɗaya kuma wasu naganin cewa wannan kalma ta lauhul mahawi wal isbat ba ta da a asali daga kur'ani ko riwaya, sai dai cewa wannan Isɗilahi anji shi ne karon farko wurin Allama Majalisi.[6] saboda haka Allah ta'ala ba shi da wani allu mai zaman kanshi da ake kira da lauhul mahawi wal isbat, sai dai gogewa da tabbatarwa suna faruwa ne a cikin Lauhul Mahfuz (Ummul Kitab).[7]

Ana daukar lauhul mahawi wal isbat a matsayin mabayyana daga mabayyanun cikakkiayr ƙudura da ikon Allah madaukaki.[8] ba'arin cewar malaman aƙida suna ganin ɗaukar Mala'ika, Annabawa da Imamai ba su san abin da zai faru a gaba ba, sai ta hanyar lauhul mahawi wal isbat wanda yake iya canzawa, amma kuma ba su san abin da yake cikin Lauhul Mahfuz ba.[9] bisa abin da masu bincike suka ce, mu ba mu da masaniya kan lauhul mahawi wal isbat, kuma bai kamata ba a kamanta shi da litattafai namu na yau da kullin.[10] Amma Faizul Kashani mawallafin tafsirul Safi ya na ganin wannan matsala ta lauhul mahawi wal isbat da kuma lauhul mahfuz cewa, duk abubuwa da suke a duniya an rubuta su a dunƙule a cikin wani allo na ƙada'u wanda yake shi ne Lauhul Mahfuz, sannan kuma sai a rubutasu a allo na ƙadar amma cikin yanayi da shakali na filla-filla, wannan shi kuma shi ne lauhul mahawi wal isbat.[11]

Babu Cin Karo Tsakanin Canjin Da Yake Faruwa A lauhul mahawi wal isbat Tare da Ilimin Allah

Tushen ƙasida: Bada'u

Malaman Muslunci ba su yi imani da cewa canji da yake farowa alauhul mahawi wal isbat yana nufin canji a cikin ilimin Allah Madaukakin Sarki ba.[12] Wasu masu bincike suna ganin akwai matsala kan canji da yake faruwa a lauhul mahawi wal isbat, su na cewa wannnan canji ƙila yana nufin cewa Allah Ta'ala bai san canja-canjen da suke faruwa ba kan abubuwan da ke faruwa a duniya.[13] Sai suka amsa da cewa wannan canji da yake faruwa a cikin lauhul mahawi wal isbat su ma suna nan a cikin ilmin Allah mara iyaka,[14] Kuma Allah maɗaukakin sarki ba ya bayyanar da waɗannan canje-canje sai a cikin abubuwa da ba sa bayyana iradarsa matabbaciya.[15]

Kamar yadda wasu masu bincike suka yi nuni da cewa, sabanin ahlus-sunna da shi'a dangane da mas'alar bada'u (bayyanar wani abu daga Allah Madaukakin Sarki wanda ya saba wa abin da mutane suke tsammani) abu ne da bashi da muhimmaci. Domin ahlus-sunna suma sun yarda da lauhul mahawi wal isbat kamar shi'a, aƙidar Bada'u ita ce imani da lauhul mahawi wal isbat, kuma ta aƙidar Bada'u wacce take cikin aƙidun Shi'a, bata faruwa sai a cikin lauhul mahawi wal isbat.[16]

Ta Fuskacin Falsafa

Mulla Sadra, wanda ya assasa makarantar falsafa ta hikima Almuta'aliya Alfalsafiyya yana gabatar da cikakken ɗan adam ta fuskar tinaninsa misain Allauhul Mahfuz, da kuma ta fuskar abu mai kama da dabba (wanda yake da hayali) a misalin lauhul mahawi wal isbat.[17] kamar yadda malama Fazul Kashani, ɗaya daga cikin ɗaliban Mulla Sadra, shi ma ya yi amfani da Lauhul Mahfuz idan ya ɗabbaƙa duniyar tinani da hankali kan Allauhul Mahfuz, shi kuma lauhul mahawi wal isbat akan Alamul Nafsi.[18] Amma Mulla Sadra yana ganin koyi da Muhyid-dini Ibn Arabi cewa shi lauhul mahawi wal isbat shi ne gurin da shari'a take bubbugowa da kuma dukkan litattafan da Allah yake turowa daga sama, saboda haka ake goge shari'a da hukunce-hukunce.[19] Sai daai cewa wasu masu bincike sun ce ba daidai bane a ɗabbaƙa abubuwan da suke na hankali kan lauhul mahawi wal isbat.[20]

Abubuwan da Suke Sabbaba Canji Cikin lauhul Mahawi Wal Isbat

Duk wani aiki mai kyau ko mara kyau yana iya haifar da canji a cikin lauhul mahawi wal isbat.[21] Kuma ya zo a cikin Kur'ani da hadisi wasu daga cikin ayyuka da suke sa caanji a cikin allo na gogewa da tabbatarwa mafi muhimmanci ita ce shi ne tasirin addu'a da sadaka da sada zumunci.[22] kamar yadda wasu ruwayoyi suka nuna, addu'a na iya mayar da wata ƙaddara mai ƙarfi.[23] Kuma an ambaci irin rawar da sadaka ke takawa wajen kawar da mutuwa marar kyau, da san tsawaita rayuwa, da kore fatara duk wannan a cikin hadisai.[24] kuma ya zo a cikin wani hadisi daga annabi amincin Allah ya tabbata a gareshi cewa, sada zumunci yana haifar garuwar arziƙi da tsawaita rayuwa.[25]

Fa'idojin lauhul Mahawi Wal Isbat

Wasu masu bincike sun jera fa'idojin lauhul mahawi wal isbat (Bada'u)

  • Mumini yana rayuwa cikin tsoro da fata.[26]
  • Muminai su na tsinkayen tasirin kyawawan ayyuka da munanan ayyukansu ta hanyar labarin da Annabawa suka kawo musu.[27]
  • Bayanin banbance tsakanin ilimin mahalicci da ilimi halittu.[28]
  • tsananta taklifi kan muminai, domin samun lada mai yawan gaske sakamakon wannan taklifi.[29]
  • Ƙoƙari wajan canza makomarshi.[30]

Bayanin kula

  1. ↑ Misbah Al-Yazdi, Marifatillahi, shafi na 285.
  2. ↑ Suratul Ra’ad, aya ta 39.
  3. ↑ Al-Tabatabai, Al-Mizan, juzu'i na 7, shafi na 9; Makarem Al-Shirazi, Al-amsal, juzu'i na 7, shafi na 433.
  4. ↑ Al-Tabatabai, Al-Mizan, juzu'i na 7, shafi na 9; Makarem Al-Shirazi, Al-amsal, juzu'i na 7, shafi na 433.
  5. ↑ Al-Majlisi, Miratul al-Aqol, juzu'i na 2, shafi na 132.
  6. ↑ Vatan Dost, et al., "Barrasi wa Bazkhwani nazriyye lauhul mahawi wal isbat," shafi 137.
  7. ↑ Vatan Dost, et al., "Barrasi wa Bazkhwani nazriyye lauhul mahawi wal isbat," shafi 143
  8. ↑ Al-Yaqoubi, "Bahasi Darbaraye Lauhul mahfuz wa lauhul mahawi wal isbat," shafi na 89.
  9. ↑ Marifah, al-Tafsir wa al-Mafassiroon, juzu'i na 1, shafi na 513.
  10. ↑ Al Yaqoubi, "Bahasi Darbaraye Lauhul mahfuz wa lauhul mahawi wal isbat", shafi na 92.
  11. ↑ Al-Faiz Al-Kashani, Tafsir al-Safi, juzu'i na 3, shafi na 105.
  12. ↑ Tabatabai, Al-Mizan, juzu'i na 11, shafi na 381; Al-Khoei, Bayan, shafi na 390.
  13. ↑ Al-Khoei, Bayan, shafi na 390.
  14. ↑ Tabatabai, Al-Mizan, juzu'i na 11, shafi na 381.
  15. ↑ Al-Khoei, Bayan, shafi na 387-389.
  16. ↑ Hosseinizadeh, “Bada ya mahawi wal isbat az manzare qur’ani wa Hadis”, shafi na 138.
  17. ↑ Al-Mulla Sadra, Al-Hikima al-Mu'taaliyyah, juzu'i na 6, shafi na 296.
  18. ↑ Al-Faiz Al-Kashani, Tafsir al-Safi, juzu'i na 3, shafi na 75.
  19. ↑ Al-Mulla Sadra, Al-Hikima al-Mu'ta'aliya, Juzu'i na 7, shafi na 47-50.
  20. ↑ Al-Yaqoubi, “Bahasi Darbaraye Lauhul Mahfuz wa Lauhul Mahawi wal Isbat,” shafi na 92.
  21. ↑ Al-Subhani, Al-Bad’a ala zau'i kitab wa sunna, shafi na 44-58.
  22. ↑ Al-Subhani, Al-Bad’a ala zau'i kitab wa sunn, shafi na 44.
  23. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 469-470.
  24. ↑ Al-Saduq, Man La Yahdurah Al-Faqih, juzu'i na 2, shafi na 66.
  25. ↑ Al-Qadi al-Nu'man al-Maghrabi, Da'aim al-Islam, juzu'i na 2, shafi na 331.
  26. ↑ Hosseinizadeh, “Bada ya mahawi wal isbat az manzare qur’ani wa Hadis”, shafi na 138.
  27. ↑ Al-Majlisi, Miraya al-Aqol, juzu'i na 2, shafi na 133.
  28. ↑ Hosseinizadeh, “Bada ya mahawi wal isbat az manzare qur’ani wa Hadis”, shafi na 138.
  29. ↑ Al-Majlisi, Miraya al-Aqol, juzu'i na 2, shafi na 133.
  30. ↑ Al-Subhani, al-Bada'a ala zau'i Kitabe wa Sunnah, shafi na 44.

Nassoshi

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