Ma'ad

Daga wikishia

Ma'ad tashin alƙiyama (Larabci: المَعَاد) ɗaya ne daga asalan addinin muslunci da sauran addinan Allah, cikin isɗilahin malaman kalam ana fassara shi da ma'anar dawowar ruhi zuwa gangar jiki bayan mutuwa da fara sake wata sabuwar rayuwa a ranar alƙiyama. Bisa wannan asali ne za sake raya bakiɗayan mutane, kuma za a yi musu hisabi kan ayyukan da suka aikata a duniya, ko dai mutum ya samu lada ko kuma uƙuba daga kyawawan ayyukansa da munanansu. Ma'ad a addinin muslunci baya ga tauhidi yana daga mafi muhimmancin abu wanda imani da shi ya kasance ɗaya daga sharuɗɗan muslunci, cikin ayoyi 1400-2000 daga kur'ani an ambaci batun ma'ad da sake rayuwa, ana lissafa imani ma'ad matsayin sababi na gudanar da adalci, zaman lafiya, rashin cire fata a lokacin wahalhalun rayuwa, kiyaye haƙƙoƙin sauran mutane.

Musulmai basu da saɓani cikin yarda da asalin ma'ad, amma cikin batun yaya haƙiƙanin ma'ad yake akwai ra'ayoyi guda uku: mafi yawan malaman muslunci daga jumlarsu malaman falsafa sun yi imani da da ma'ad jismani da ma'ad ruhani (Ma'ad ta gangar jiki tare da ruhi a haɗe) sai dai kuma galibin malaman kalam sun yi imani ne kaɗai da ma'ad jismani, suna masu jingina ma'ad ruhani ga malaman falsafar masha'i. na'am ibn sina, mafi girman malaman falsafar masha'i, shi ya karɓi ma'ad jismani ta hanyar shari'a.

Masu goyan bayan ma'ad jismani da ruhani suna da ra'ayoyi mabambanta cikin bayanin gangar jikin ranar lahira: dawo da ruhi zuwa gangar jiki na duniya, dawo da ruhi zuwa gangar jiki misali, dawo da ruhi zuwa gangar jiki na sama suna daga jumlar ra'ayoyi da mahanga game da wannan batu.

Malaman falsafa na musulmai a ƙoƙarinsu na tabbatar da daidaituwar mutum na duniya da na lahira, sun tsanantu da ma'asalar nafsu da tajarrudinta, sun lissafa nafsu matsayin sababi da dalilin daidaituwar da ɗayantuwar haƙiaar mutum a wannan duniyar da kuma mutum a lahir.

Don tabbatar da yiwuwar faruwar ma'ad sun dogara da adadin hujjoji da dalilai, yiwuwar ma'ad ta hanyar dogara da ayoyin kur'ani misalin ayar da aka yi ishara game da sake raya ƙasa, da kuma misalsalai da aka ambata game da sake raya mutane, kamar misalin as'habul kahafi da uzairu, haka kuma domin tabbatar larurar faruwar ma'ad an dogara da wasu dalilan daban misalin kasan cewar Allah baya ƙarya cikin bada labarin faruwar ma'ad, samuwar karkata zuwa ga rayuwa ta dindin cikin tsarin halittar mutum, siffar adalci da hikimar Allah.

Tare da tarin dalilai game da yiwuwar faruwar ma'ad, an samu wasu da suke inkarin ma'ad. Jahilci. Gafala daga ƙudura da ikon Allah, karkatuwa zuwa ga rayuwar babu mai kwaɓa da rashin jin ni nauyi ya hau kaina, suna daga jumlar dalilan da suke sanya wasu ƙaryata ma'ad. Masu ƙaryata ma'ad sun zo da shubuhohi misalin shubuhar Akilu wa Ma'akulu, shubuhar I'adatul ma'adum (dawo da abin ba babu shi) da kuma shubuha cikin ilimin Allah da ƙudurarsa cikin faruwar ma'ad, malaman muslunci sun bada amsoshi daban-daban kan waɗannan shubuhohi.

Ma'ad Aƙidar Dukkanin Addinan Allah

Imani da ma'ad sake raya mutum a ranar lahira yana daga cikin asalai na aƙida[1] kuma ɗaya daga asalai na tushe ga addinan sama[2] cikin littafin "Adyan zinde jahan" rayuwa bayan mutuwa tana daga koyarwar aƙidun dukkanin addinai daga jumlarsu addinan Allah, hindu, buda, tao da shinto.[3] Kan asasin imanin malaman shi'a, ma'ad bayan aƙidar tauhidi, yana daga mafi muhimmanci asali da annabawan Allah suka kira mutune zuwa ga imani da shi.[4] haƙiƙa imani da ma'ad da kuma rayuwar lahira sharaɗi ne a muslunci kuma ƙaryata shi yana fitar da mutum daga muslunci.[5]

A cewar muhammad taƙiyyu misbahu yazdi, cikin kur'ani imani da ma'ad yana haɗe da imani da samuwar Allah, an ambace su cikin ayoyi fiye da guda ashirin , kalmar «الله» da kalmar «الیوم الآخر» an yi amfani da su a haɗe da juna.[6] hakan nan cikin ayoyi goma sha biyu an ambaci yin imani da Allah tare da imani da ranar alƙiyama.[7] misbahu yazdi ya yi amanna daga dandaƙewar da ta zo cikin ayoyin kur'ani za a fahimci cewa wani ɓangare da yake jigo daga maganganun annabawa da bahasi da jadalinsu tare da mutane ya kasance dangane da ma'ad, za a iya cewa lallai annabawa sun ƙoƙari kan tabbatar da ma'ad fiye da ƙoƙarinsu kan tabbatar da tauhidi; saboda mutane sakamakon son rayuwa babu mai kwaɓa da gujewa ɗaukar mas'uliya haƙiƙa sun kasance masu tsauri da taurin kai cikin yarda da ma'ad.[8]

An ce kalmar karo ɗaya rak ta zo cikin kur'ani[9] kuma ta zo da ma'ana ta lugga (makoma)[10] sai dai cewa cikin fiye da ayoyin 1400[11] ko ma ace 2000 kusan ɗaya bisa kaso ukun ayoyin kur'ani[12] magana kan batun ma'ad da rayuwar alƙiyama ya zo cikin kur'ani mai girma, ayoyin da suke da alaƙa da ma'ad an rarraba zuwa wasu adadi, suna kamar haka:

  • Ayoyin da suke da dangantaka da lazimcin imani da lahira[13]
  • Ayoyi da suke magana kan batun ƙaryata ma'ad[14]
  • Ayoyi da suke da dangantaka tare da ni'imomin aljanna na dindin[15]
  • Ayoyi da suke magana kan dawwamar azabar jahannama[16]
  • Ayoyi da suke ishara kan dangantakar kyawawan ayyuka da munanan ayyuka tare da sakamakonsu a ranar alƙiyama
  • Ayoyi masu dangantaka da larura da yiwuwar tashin ƙiyama da suka bada amsa kan shubuhohin masu ƙaryata ma'ad[17]

Kiristoci tare da ambaton tashin Isa (a.s) da misalsalai na tarihi daga raya ɗaiɗaikun mutane bayan mutuwa[18] suma sun yi imani da faruwar ma'ad[19] kan asasin tsohon alƙawari[20] da sabon alƙawari,[21] bakiɗayan mutane bayan mutuwa za su tafi "Hawiye" ko kuma a ce duniyar matattu wacce ta kasance tana da ɓangarori guda biyu: ɓangare guda an keɓan ce ga mutanen banza, wannan wani wuri ne na azaba garesu, ɗaya ɓangaren kuma an keɓan ce shi ga adalai mutanejn kirki ana kiran wannan wuri da firdausi (Aljanna.)[22] cikin wasiƙar imanin rasulan (Apostle creed) da wasiƙar imani ta nayyiƙiyya (Nicene creeed) waɗanda suka kasance kundun aƙidun dukkanin kiristocin duniya, an kawo magana game da ma'ad da tashin alƙiyama.[23] Na ce cikin tsohon alƙawari (Old testment) Tanak tsarkakakken littafin yahudawa, ba a ambaci imani da ma'ad ba; amma cikin littafin talmud, littafi da ya tattaro hadisai da hukunce-hukuncen yahudawa an yi magana da yawa dangane da ma'ad.[24] akwai tsammanin cewa sakamakon jirkita tsohon alƙawari ne aka shafe duk wata kalma da take da alaƙa magana kan ma'ad[25] amma tare da haka cikin wani shafi daga tsohon alƙawari ya zo cewa: "kwatsam za su mutum kuma za su ƙara rayuwa, zasu nutse cikin ƙabari sannan su taso"[26] Kan asasin koyarwar addinin zartush suma suna ganin cewa ruhi yana rabuwa da gangar jiki bayan mutuwa zai kuma cigaba da wanzuwa har zuwa ranar tashin alƙiyama da zai taso domin yi masa hisabi[27] an ce aljanna da mabiyan addinin zartush suka yi imani da ita ta yi kaman ceceniya da aljanna a muslunci.[28] kuma sun yi imani da "Gadar cinut" (Gadar siraɗi mai rarrabewa).[29]

Kufaifayin Imani Da Ma'ad A Rayuwar Duniya

Damuwa da ma'ad musammam haƙiƙaninta tattare yake da tasiri na ruhi da tarbiyya cikin rai da zuciya a bakiɗayan rayuwar mutum[30] a imanin misbabu yazdi duk wanda yake imanin da ma'ad kuma baya ganin mutuwar matsayin ƙarewar rayuwa, za ka samu yana da shiri da tanadi a rayuwarsa da yake gudanar da shi da zai amfane shi a rayuwarsa ta dindin, a gefe guda zaka samu cewa wahalhalun da tsananin rayuwar duniya baya sa shi cire fata, baya ƙasa a gwiwa ko sanyin jiki cikin cikin faɗi tashi domin samun farin ciki da kamala ta dindin. A ra'ayin malamin tasirin imani da ma'ad bai kaɗaitu cikin rayuwa ta ɗaiɗaiku ba, bari dai yarda da ma'ad yana taka muhimmiyar rawa cikin rayuwar zamantakewa misalin kiyaye haƙƙoƙin mutane, damuwa tare da sadaukarwa ga mabuƙat, cikin al'umma da imani da ma'ad ya kasance a raye, ya ƙaranta ka samu ana amfani da matsawa da ƙarfi cikin zartar da dokoki da yarjeniyoyi da kuma cikin hana keta alfarma da zalunci.[31] ayatullahi jawadi amoli, malamin tafsiri masanin falsafa na shi'a, mafi muhimmanci tasirin tunawa da ma'ad shi ne zartar da adalci da tabbatar da daidaito na ɗaiɗaiku da jama'a, kuma mafi muhimmancin tasirin mantawa da ma'ad shi ne aikata lefuka da zalunci cikin ɗaiɗaiku da jama'a.[32]

Mutumin da ya yi imani da ma'ad, yana ɗaukar duniya matsayin wuri na shuka da noman lahira, kuma yana ganin ayyukansa da hukuncin irin shuka wanda zai girbi amfaninsu a ranar alƙiyama, da wannan dalili ne yake rayuwa cikin lissafi yake baƙin ƙoƙarinsa cikin kiyaye dokokin Allah tare da sauke taklifin da yake wuyansa.[33] haka kuma shi imani da ma'ad yana sauya kallon da mutum yake yi wa mutuwa, mutuwa ba shi ne ƙarewa ba, ita mutuwa kamar misalin wata gada ce da ake ƙetareta a tsallaka zuwa mafi kyawun duniya[34] rashin damuwa da abu mara amfani da kuma rashin tattaruwar duniya cikin abubuwa na zahiri na madiyat yana daga cikin kufaifayi da tasirin imani da ma'ad.[35] An ce imani da ma'ad zai iya yin tasiri cikin rayuwar duniya idan aka samu tsani da alaƙa ta sababi da musabbabi tsakanin rayuwar duniya da lahira da kuma tsakanin ni'imomi da azabar lahira, matsayin lada da uƙuba kan ayyukan da suka dace da waɗanda ba su dace ba.[36] A ra'ayin wasu shi imani da ma'ad ya haifar da zaman lafiya al'umma, sababin aminci ga haƙƙoƙi da gyara alaƙoƙin mutane da junansu.[37]

Ma'ana

Ma'ad a isɗilahin malaman kalam shi ne dawowa da ruhi zuwa gangar jiki a ranar alƙiyama tare da sake raya mutane domin yin hisabin ayyukan gidan duniya, masu ayyuka nagargaru su shiga aljanna da ni'imomin na dindin, su kuma waɗanda suka munana ayyuka su fuskanci azabarsu,[38] abdullahi jawadi amoli ya fassara ma'ad da ma'anar komawar mutum zuwa ga Allah.[39] sa'ad-dini taftazani daga malaman ahlus-sunna a ƙarni na takwas bayan hijira, ya ambaci ma'ana guda huɗu game da ma'ad: dawowa zuwa samuwa bayan ƙarewa, tattaro sassan gangar jiki bayan warwatsewarsu, dawowa rayuwa bayan mutuwa da kuma dawowar ruhi zuwa gangar jiki bayan rabuwa daga ita.[40] wasu ba'ari suna ganin ma'ad matsayin wata tafiya ce daga rayuwar da mutum yake yi bayan mutuwa.[41] a cewar allama majlisi, ma'ad a lugga ko dai ta kasance daga masdarul mimi ko ismul zaman ko ismul zaman, kan wannan asasi ma'ana uku ce ta zo: dawowar abu zuwa ga wuri ko hali da ya cirata daga gare shi, wurin da ya dawo da zamanin da ya dawo garesu.[42]

Ma'anoni Da Suke Da Dangantaka Da Ma'ad

A cewar nasir makarim shirazi, malamin tafsiri da fiƙihu, kur'ani ya yi amfani da kalmomi daban-daban game da ma'ad, alƙiyama ita ce mafi shahara kalmar da aka yi amfani da ita game da ma'ad, kalmar alƙiyama ta zo karo 70 cikin kur'ani tana magana game da ranar tashin alƙiyama.[43] a ra'ayin malamin, kowacce guda ɗaya daga waɗannan sunaye da siffofi tana bayani ne game da hususiyoyin ma'ad da alƙiyama.[44] a mahangar jafar subhani, malamin tafsiri da kalam, haƙiƙa sunaye da siffofi masu tarin yawa na ma'ad da suka zo cikin kur'ani suna nuni kan irin muhimmancin da kur'ani ya bawa batun ma'ad. Malamin yana ganin kalmar alƙiyama matsayin ɗaya daga sunayen ma'ad da ya zo a cikin alkur'ani.[45] Ba'arin sunaye da siffofin ma'ad da suka zo a cikin kur'ani:

Domin neman ƙarin bayani, ku duba: Fihirisar Sunayen Alƙiyama A Cikin Kur'ani
Caption text
Layi Suna Layi
1 Lahira/ranar lahira(Wata duniyar ta daban) .11 یَومً مَجْموعً له النّاس (Ranar da za a tattaro mutane)
2 یوم الجَمْع (Ranar da za tara dukkan mutane) .12 یوم مُحیط (Rana mai kewaya)
3 یوم القِیامَة (Ranar alƙiyama) .13 یوم عَظیم (Babbar rana)
4 یوم الدّین (Ranar sakamako) .14 یَومً یَجْعَلُ الوِلْدانَ شِیْباً (Ranar da yake mayar da yara tsoffi
5 یوم البَعْث (Ranar tashi) .15 الْيَوْمُ الْمَوْعُودُ (Ranar da aka yi alƙawari)
6 یوم الحَسْره (Ranar takaici) .16 يَوْمٌ أَلِيمٌ (Rana mai raɗaɗi)
7 یوم الفَصْل (Ranar rarrabewa) .17 یوْمُ التَّغَابُنِ (Ranar kamunga da tauyeyeniya)
8 یوم الخُلود (Ranar dindin) .18 یوْمَ التَّلَاق (Ranar gamuwa da juna)
9 یوم الخُروج (Ranar fitowa daga kabari) .19 یَوْمَ لاتَجْزى‌ نَفْسٌ عَنْ نَفْسٍ شَیْئاً (Ranar da wani rai ba zai sakawa wani rai ba)
10 یوْمِ الْحِسَابِ (Ranar hisabi) .20 يَوْمَ تُبْلَى السَّرَائِرُ (Ranar tonen asiri)[46]

Kasan cewar Ma'ad Gangar Jiki Ko Ruhi

Tushen ƙasida: Ma'ad Jismani

A cewar fayyaz lahiji, cikin yarda da asalin ma'ad babu kowanne irin saɓani tsakanin al'ummar musulmi.[47] amma suna da saɓanin game da yadda haƙiƙanin ma'ad yake, shin gangar jiki ne zalla ko ruhi ne, ko kuma dai gangar jiki ne tare da ruhi a haɗe?![48] tushen sassaɓawar ra'ayoyi ya samo asali ne daga saɓani haƙiƙar mutum[49] mahangar malaman muslunci gamne da yadda ma'ad ya kasance kamar haka: 1. Ma'ad jismani da ruhani:da yawan malaman muslunci sun yi imani cewa ma'ad jismani kuma ruhani ne.[50] ana danganta wannan mahanga zuwa ga bakiɗayan malaman falsafar muslunci bari bakiɗayan malaman falsafar addini[51] allama majlisi shi ma yana ganin wannan mahanga ita ce mahangar mafi yawan malaman kala.[52] a ra'ayin nasir makarim shirazi, malamin tafsirin kur'ani, a cikin kur'ani kaɗai an kawo magana ne game da ma'ad jismani da ruhani; da ma'anar cewa yayin tashin alƙiyama gangar jiki za ta dawo haka nan ruhi da rai ma zai dawo.[53] duk wanda yake ɗaukar haƙiƙar mutum ta samu ne daga tarkibin nafsul mujarrad da kuma gangar jiki to tabbas ya yi imani da ma'ad jismani da ruhani.[54]

2.Ma'ad jismani: a cewar fakhrud-dini razi da fayyaz lahiji galibin malaman kalam[55] da ba'arin malaman fiƙihu da malaman hadisi[56] kaɗai sun yi imani ne da ma'ad jismani sun kasance suna ƙaryata ma'ad ruhani, dalili faruwar hakan ya taso ne daga kasan cewar suna ɗaukar haƙiƙar mutum cikin gangar jiki na zahiri.[57] a ra'ayinsu shi ruhi wani tabbataccen abu ne na zahiri misalin wuta cikin gawayi ko kuma misalin ruwa a cikin ganyen fure, ruhi wani abu da yake yawo cikin gangar jiki, idan gangar jiki ta halaka shima yana tafiya ya rabu da gangar jikin[58] lokacin tashin alƙiyama gangar jikin da ta rigaya ta ragargaje ta narke bisa la'akari da ilimi da ƙudurar Allah, za asake dawo da shi.[59]

3. Ma'ad ruhani zalla: a cewar jafar subhani, galibin malaman falsafar masha'i, basu yi imani da wata ma'ad in banda ma'ad ruhani da aƙli zalla, sun kasance suna inkarin ma'ad jismani, saboda a fahimtarsu, shi gangar jiki bayan mutuwa yana ƙarewa babu abin da yake ragewa daga gare shi; amma nafsu sakamakon shi mujarrad ne ba shi da jiki ba zai taɓa ƙarewa ba[60] bayan rabuwar ruhi daga gangar jiki yana cirata ya shiga duniyar mujarradai.[61] a imanin ibn sina, mafi girman masanin falsafar masha'i, shi ma'ad jismani da dawowar ruhi zuwa gangar jiki a ranar lahira kaɗai yana ita tabbatuwa ne ta shari'a da bada labarin annabi akram (s.a.w)[62] Allama majlsi yana ganin inkarin ma'ad jismani tsantsar kafirci ne da yake lazimta inkarin kur'ani da annabi akram (s.a.w).[63] malamin yana ganin malaman falsafa cikin jerin layin mutanen da suke inkarin ma'ad jismani, saboda su suna ganin ba zai taɓa yiwuwa a dawo da abin ya hallaka ba.[64] a ra'ayin fayyaz lahiji, mutanen da suke ganin nafsi ɗin mutum matsayin mujarradi sannan kuma shi gangar jiki wani kayan aiki ne daban daga nafsu basu yarda da ma'ad jismani ba kaɗai sun yi imani da ma'ad ruhani.[65]

Ra'ayoyi Dangane Da Yadda Ma'ad Jismani Da Ruhani Suke

Masu imani da ma'ad jismani da ruhani sun bijiro da mahangar cikin surori kamar haka:

  • Dawowar ruhi zuwa ga gangar jiki ta zahiri ta nan duniya: bisa wannan ra'ayin da ake lissafa shi mafi shaharar ra'ayi d aake danganta shi zuwa ga malaman kalam na muslunci,[66] ubangiji a ranar lahira yana tattaro sassan jiki da suka warwatse ya tara su ya mayar da su gangar jiki misalin yadda ya halicce shi a duniya sannan ya dawo masa da ruhinsa jikinsa,[67] ba'arin malaman kalam sun tafi kan ra'ayin cewa asalin sassan gangar jikin da basa karɓar canji, ana sake dawo da su a ma'ad , waɗannan sassa a lokacin mutuwa suna rabuwa da gangar jiki su zauna yadda suke a ranar alƙiyama ana sabunta halittarsu.[68]
  • Dawo da ruhi zuwa gangar jiki misali: bisa wannan ra'ayi, ruhi a ranar ma'ad zai ɗanfaru ne da gangar jiki misali[69] ayatullahi subhani ya danganta wannan ra'ayi zuwa ga masanan falsafar ishraƙ da mulla sadra, tare da bayanin bambancin da yake tsakanin gangar jikkunan guda biyu cewa su masana falsafar ishraƙ sun kasa tabbatar haƙiƙanin gangar jiki misali na lahira da gangar jiki na duniya; amma shi mulla sadra ya iya tabbatar da bambancin da yake tsakaninsu, shi bambancin da yake tsakanin jikkunan guda biyu yana komawa zuwa ga naƙasa da kamala.[70]
  • Ratayuwar ruhi da gangar jiki falaki (Na samaniya) ko kuma gangar jiki da ya samu daga iska ko hayaƙi: kan asasin wannan nazariyya wacce ake dangantata zuwa ga farabi da ibn sina, nafsu ɗin ɗaiɗaikun mutane da basu kai ga kammaluwa ba waɗanda ba su yanke alaƙoƙinsu da ɗanfaruwarsu daga gangar jiki da duniya ba, suna ratayuwa da ɗamfaruwa da nafsul falaki da ta samu daga hayaƙi; amma mutanen da suka kai ga kammaluwa suna cigaba da rayuwarsu ne ba tare da gangar jiki ba.[71]

Komawar gangar jiko ta jigo zuwa ga ruhi mujarradi (Nazariyyar agha ali mudarrasi) dawowar ruhi ga gangar jiki na jigo da ya samu kammaluwa (mahangar sayyid abul Hassan rafi'I ƙazwini) da kuma dawowar ruhi zuwa ga jiki huruƙaliyayi (Nazariyyar shaik ahmad ihsayi) suna daga cikin sauran mahangu a wannan fage.[72]

Ɗamfaruwar Ma'ad Da Mas'alar Nafsu

An ce tabbatar da ma'ad da dawowar arwahu da nafsu zuwa gangunan jikkuna ya ginu ne kan tajarrudin nafsu da wanzuwarsa.[73] Muhammad taƙiyyu misbahu yazdi ya tafi kan cewa kaɗai za iya fahimat rayuwa bayan mutuwa cikin surar ƙaddara nafsu a mujarrada ba tare da gangar jiki da siffofinsa.[74] a fahimtar malamin idan ya zama ba yi Imani da rashin jikkantuwar nafsu ba, to fa babu sanda hankali za iya fahimtar rayuwa bayan mutuwa.[75] kan wannan asasi ne ingatacciyar suranta ma'ad da yake dacewa da hankali ya ginu ne kan yarda da waɗannan abubuwa kamar haka: samuwar ruhu (nafsu), asalantuwar ruhu, cin gashin kan ruhu daga jiki da wanzuwarsa bayan mutuwar gangar jik, Imani da kasan cewar ruhi wani ɓangare a asalin haƙiƙar samuwar mutum matuƙar ruhu yana nan to mutumtakar mutum tana nan wanzazziya.[76]

Kiristoci suma a mafi yawan lokuta suna ganin kaɗai za a iya fahimtar rayuwa bayan mutuwa idan an yi Imani da rashin jikkantakar ruhu da cin gashin kansa daga gangar jiki, ta kai ga ana cewa manya malamai kiristanci a tsawon tarihi sun kasance kan Imani da wannan nazariyya.[77]

Nazariyyar Kasan cewar Mutum A Duniya Shi ne Dai A Lahira

Imani da ma'ad ya ginu ne kan wannan haƙiƙa ta cewa mutumin da za a raya a lahira, shi ne dai wannan mutumi da ya yi rayuwa a duniya. Ana kiran wannan mas'ala da suna "Huwahawaiti" ko kuma wannan shi ne dai wanda aka tuna da shi[78] abin da ake nufi da shi ne dai wannan mutumi a cikin bahasin ma'ad shi cewa shin mutumin da cigaba da wanzuwa bayan mutuwa, bisa la'akari da adadi bawai bisa la'akari da ƙaƙa ba da kuma hususiyoyi, [Tsokaci 1] shi ne dai mutumin da kafin mutuwa ya askan ce yana rayuwa?!.[79] galibin malaman tauhidi da masana falsafa na muslunci[akwai buƙatar kawo madogara] da na kiristanci[80] sun karɓi wannan dai mutumi la'akari da adadi, an ce littafin mai tsarki a wurin kiristoci shi ma ya koyar da wannan nazariyya.[81] Dangane da sanin menene sababi ɗayantuwar shi ne dai wannan mutumi na duniya (Kafin mutuwa) tare da mutum na lahira, kuma meye dalili kan haka, mutum bayan mutuwa shi ne mutum kafin mutuwa, malaman falsafa musulmi suna ganin nafsu ita ce babban sanadi kuma sikeli ɗayantuwar shi dai wannan mutum na duniya da mutum na lahira.[82] a ra'ayinsu, zahirin halitta da gangar jiki sakamakon sauyawa da jirkituwa ba za ta zama ma'aunin shi ne dai wannan mutumi na duniya mutum a lahira ba. a ra'ayin mulla sadra ma'aunin wanzuwar mutum yana dogara da wanzuwa da kiyayiwuwar nafsu ɗinsa. matuƙar nafsu ɗin mutum ta na nan a wanze shi ma yana nan wanzazze, ko da kuwa sasannin gangar jikinsa sun canja. Yayin da alal misali a ce wani mutum mai suna zaidu sai aka yi tambaya game da shi, shin matashin nan zaidu dai da muka sani a lokacin da yake yaro ƙarami da lokacin tsufansa ko kuma bashi bane, mulla sadra yana ƙaddara zaidu a bakiɗayan rayuwarsa daga ta fuskanin wanzuwar nafsu ɗinsa matsayin mutum guda ɗaya, a lahira sakamakon wanzuwar nafsu, zaidun nan dai da aka sani a duniya shi ne zai tashi a ranar ƙiyama.[83]

Muhammad taƙiyyu misbahsu yazdi shi ma tare da karɓar sikeli da ma'auni na nafsu ya yi imani kan cewa matuƙar ba yarda da nafsu mujarrad mai cin gashin kai daga gangar jiki, ba zai taɓa yiwuwa a hankalce a fahimci rayuwa bayan mutuwa bag a wani mutum ba.[84] a aƙidar malamin kasan cewar nafsu mujarrada to kafin mutuwa ko bayan mutuwa ba zai canjata ba, ita nafsu tana wanzuwa bayan mutuwar gangar jiki, kuma yayin take ƙara ratayuwa da gangar jiki tana kiyaye ɗayantuwar shi ne dai wannan mutumi; amma idan wani ya kaɗaita samuwar mutum iya wannan gangar jiki na zahiri na mada da aka iya ganinsa, yayin da gangar jikin ta dagargaje ta narke, ta hallaka ta zama babu ita kwatakwata , to fa babu yadda zai iya kawo ingantacciyar surar ma'ad.[85]

Aya ta 11 suratul sajda[Tsokaci 2] ana ganin ɗaya daga cikin shaida ta wannan mahanga da nazariyya wacce kan asasinta ne abin da ɗan adamtakat kowanne mutum take tsayuwa da shi, shi ne wannan abu da mala'ikan mutuwa yake cirewa bawai gangar jiki da take warwatsewa da dagargajewa.[86] Ma'auni na jiki ko kwakwalwa (samun jiki guda ko kwakwalwa a tsawon rayuwa), ma'auni na ƙwaƙwalwar ajiya (ci gaban ƙwaƙwalwar ajiya da tunawa da abubuwan tunawa tsawon rayuwa) suna daga cikin wasu ma'auni da ka'idodin da masu inkarin nafsu cikin mas'alar wannan shi ne dai wannan mutumin suka bijiro da ita.[87]

Yiwuwar Kasan cewar Ma'ad

Domin tabbatar yiwuwar kasan cewar ma'ad da kore nesantuwarta, malamai sun dogara da kashin ayoyin kur'ani uku[88] biyar[89] koma ace shida.[90] Ayatullahi jawadi amoli ya yi bayanin waɗannan ayoyi cikin kashi biyar kamar haka: 1. Ayoyi da suke shiryarwa kan halittar mutum na farko, misalin aya ta 79 suratul yasin, aya ta 27 suratul rumda aya ta 19 suratul ankabut. A cikin aya ta 27 suratul rum ya zo cewa Allah ya fara halitta sannan yana sabuntata kuma sabunta halitta abu ne mai sauki a gare shi.

2 .Ayoyi da cikinsu Allah ya yi bayani yadda ya halicci duniya musammam sammai tare da bayani kan ƙudurarsa da ikonsa; misalin aya ta 99 suratul isra'I, aya ta 75 suratul gafir da aya ta 33 suratul ahƙaf. A ckin aya ta 81 suatul yasin ya zo cewa shin wanda ya halicci sammai da ƙasa, ba zai iya raya mutum a ranar alƙiyama ba?

3 .Ayoyin da suka yi magana game da raya ƙasa, waɗanda aka ɗauke matsayin misali na mariskai kan yiwuwar sake raya matattu; daga jumlarsu aya ta 19 da aya ta 50 suratul rum, da aya ta 9 suratul faɗir da aya ta 57 suratul a'araf.

4. ayoyi da suka yi bayanin fara halittar ɗan Adam da marhalolin haɗuwa da kammaluwar kwayar halitta har zuwa zama cikakken mutum misali ne kan yiwuwar ma'ad; misalin aya ta 5-6 suratul hajji, aya ta 12-16 suratul muminun da ya ta 37-40 suratul ƙiyama. A cikin ayoyi na 37-40 suratul ƙiyama an ce ubangijin da ya halicci mutum daga maniyyi da gudan jini, shin ba shi da iko da ƙudura kan raya matattu?

5. Ayoyi da suka suranta ba'arin misalsalai na haƙiƙa na sake raya matattu.[91] Ba'arin samfura da misalsalai na sake raya matattu da suka cikin kur'ani:

  • Kan asasin aya ta 55 da 56 suratul baƙara, mutum 70 daga sahabban annabi musa (a.s) sun buƙaci ganin Allah da idanuwansu, sai dai cewa bayan saukar tsawa sai dukkaninsu suka mutu, bayan Allah ya sake raya su.
  • Labarin wani mutum daga bani isra'il da aka kashe, bayan buga wani ɓangare daga jikin yankakkiyar saniya a kan jikinsa sai ya dawo rayayye. Wannan magana ta zo cikin aya ta 72-73 cikin suratul baƙara.
  • Labarin uzairu ko armaya'u wanda daidai da abin da ya zo a aya ta 259 suratul baƙara, Allah ya karɓi ransa bayan shekara 100 ya sake dawo da shi rayayye.
  • Labarin ashabul kahafi waɗanda a ƙoƙarin tseratar da rayukansu suka gudu daga hannun mushrikai suka je suka shiga kogo, bayan shiga wannan kogo suka dulmiya cikin bacci har tsawon shekaru 309 (suka mutu) bayan nan kuma Allah ya sake raya su.
  • Raya kaji huɗun ibrahim (tsuntsaye huɗu da ibrahim yayi gutsu-gutsu da su sannan ya ɗora naman kowanne guda ɗayansu kan dutse, bayan suka aka sake raya su da izinin Allah). Aya ta 260 suratul baƙara ta yi magana kan wannan batu.
  • Raya wasu matattu tare da mujizar isa (a.s) wanda maganar ta zo cikin aya ta 49 suratul alu imran da aya ta 110 suratul ma'ida.[92]

Dalilai Kan Larurar Faruwar Ma'ad

An kawo dalilai da hujjoji masu tarin yawa game da tabbatar da larurar faruwar ma'ad. Alal misali abdullahi jawadi amoli, masanin falsafa da tafsirin kur'ani, ya kawo dalilai guda tara,[93] jafar subhani ya kawo guda shida,[94] nasir makarim shirazi guda bakwai,[95] dalilan abdullahi jawadi amoli sune: burhanul tauhidi, baurhanul sidƙi, burhanul fiɗirat, burhanul harkat wa hadaf, burhanul rahamat, burhanul haƙiƙa, burhanul idala da burhanul tajarrudul ruhu.[96]

Hujja Da Dalili Na Addini

ɗaya daga cikin dalilai da hujjoji kan larurar ma'ad, akwai dalili na addini. Yayin da muka samu sani sannan muka yarda da cewa kur'ani zan cen Allah ne, lokacin da Allah a wurare da dama ya faɗi cewa akwai tashin alƙiyama akwai ma'ad kuma zai taso mutum daga ƙabari, to tabbas ma'ad zai faru.[97] a ra'ayin muhammad taƙiyyu misbahu yazdi, kusan ayoyi dubu ne kai tsaye da kuma waɗanda ba kai tsaye ba suke yin ishara kan faruwar ma'ad[98] a cewar jawadi amoli, yayin da ya kasance shi ne mafi gaskiya masu gaskiy, ya kuma yi magana kan faruwar ma'ad, tabbas baba shakka ma'ad za ta faru.[99] An ce su asha'ariyya suna tabbatar da ma'ad ne ta hanyar kur'ani da sunna ba wai ta hanyar hankali ba.[100]

Burhanul Fiɗira

Fiɗira tana nufin halitta, ita ce tsantsar tsuran halitta da kowanne halitta yake da ita a farkon halittarsa[101] tsokaci da aka ciro daga wannan dalili sune kamar haka:

  • A cikin fiɗirar mutum, an sanya soyayya da karkatuwa zuwa ga duniya da madawwamiyar rayuwa, da kuma kyamar rashi da halaka.
  • Duk abin da aka ajiye cikin halitta da tsarin mutum, ingattacce ne kuma gaskiya ce bai kasance abu mara amfani ba.
  • Karkata da soyayyar mutum zuwa ga dawwamuwa da wanzuwa, dalili ne kan samuwar madawwamiyar duniya da bata ƙarshe.
  • Wannan duniya ta ɗabi'a ba ta da tanadi da dacewa da wanzuwa da dawwama.
  • Saboda haka idan ya zamanto babu wata duniyar daban da take da tanadi kan wanzuwa, zai zamana kenan neman dawwama da karkatar mutum zuwa ga dawwamuwa wanda aka ajiye shi cikin halittarsa ƙarya ce tsagwaronta, kuma abu ne mara inganci mara ma'ana.
  • Cikin duniyar samuwa babu ɗabi'ar ƙarya, saboda ita wannan duniya halitta ce ta Allah mai hikima, saboda haka duniya da madawwamiyar rayuwa suna da samuwa.[102]

Burhanul Hikma

Wannan dalili yana da tsari daban-daban.[103] ɗaya daga cikin rahoto da tsare-tsare na wannan dalili kasan cewarsa ya ginu kan hadafin halittar mutum da duniya. Kan asasin wannan rahoto:

  • Rayuwar lahira ta kasance hadafi da manufar halittar mutum da duniya.
  • Idan ya zamana babu wancan duniya ta lahira, lallai rayuwar mutu da duniya zata kaɗaitu ne kaɗai cikin wannan rayuwa ta duniya, sannan halittarsa za ta kasance wargi da wasa da ƙarya, saboda ita wannan duniya da halittunta abubuwa ne masu ƙarewa.
  • Allah yana da hikima kuma ya tsarkaka dagan aikata aiki na wargi da wasa da kuma rashin manufa.
  • Saboda haka dole ya zamana akwai wata duniya bayan wannan domin tabbatuwar hadafin rayuwar duniya da halittar mutum.[104]

Ayoyi misalin aya ta 15 suratul muminun, aya ta 27 suratul sad da aya ta 38-39 suratul dukhan sun yi ishara da wannan dalili.[105]

Burhanul Idala

Wannan dalili ne da ya ginu kan adalci, yana daga wannan rahoto:

  • ɗaya daga cikin siffofin Allah shi ne adalci, kuma ya assasa wannan duniya kan asasin adalci.
  • Shi mutum a wannan duniya yana da ƴanci cikin zaɓi tsakanin ayyukan nagargaru da ayyuka marasa kyawu.
  • Kan kufen zaɓi ne aka samu wasu jama'a da suke da suka sadaukar da ƙarfinsu cikin hanyar Allah da ayyukan jin kai, wasu gungun jama'a kuma suka sadaukar da ƙarfinsu cikin sha'awa zunubi da miyagun ayyuka.
  • Ita wannan duniya bata da tanadin bayyanarwa mutum sakamakon dukkanin ayyukan da yake aikatawa, ba zai mutanen kirki su samu dukkanin kadan ayyukansu ba a wannan duniya, haka ba zai yiwu azaba da uƙuba kan dukkanin masu aikata lefuka ba a wannan wuri.

Saboda haka adalcin ubangiji yana hukunta samuwar wata duniya ta adalci bayan wannan da muke ciki domin cikin wancan duniya a samu cikakkiyar damar zartar da adalci da hisabi bai ɗaya ga kowa da kowa.[106] ayar:

«أَمْ نَجْعَلُ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِینَ فِی الأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِینَ كَالْفُجَّارِ؛

Yanzu waɗanda suka yi imani suka aikata ayyuka nagargaru su ne zamu sanya su kamar masu ɓarna a ban ƙasa. Ko kuma za mu sanya masu taƙawa kamar fajirai.[107] sanann aya ta 21-22 suratul jasiya, aya ta 58 suratul muminun, aya ta 35-36 suratul ƙalam suna daga cikin ayoyi masu shiryarwa kan wannan dalili.[108]

Inkarin Ma'ad

A ra'ayin ayatullahi jawadi amoli, inkari cikin mas'alolin mahangun duniya da na aƙida da imani daga jumlarsu ƙaryata ma'ad tashin alƙiyama yawanci yana tasowa daga sakamakon rashin sanin waɗannan mas'aloli, masu ƙaryata ma'ad basu cikakkiyar masaniya da ilimi dangane da tashin alƙiyama da ma'anarta, babban dalilinsu kan ƙaryata ma'd shi ne lissafata cikin jerin abubuwan da zai wahala ace sun faru, babu lokaci da suka iya kawo dalili ko da guda ɗaya kan inkari da kuma ƙaryata ma'ad.[109]

Jahilci tare da gafala daga ƙudurar Allah[110] son rayuwa babu doka da son rashin ɗaukar mas'uliya da alhaki,[111] da karkatata kan mulki da samun iko[112] suna daga jumlar sabubban inkarin ma'ad tashin alƙiyama, cikin aya ta 24 suratul jasiya an yi ishara zuwa ga jahilci,[113] cikin aya ta 3-5 suratul ƙiyama an yi ishara zuwa ga karkata ga rayuwar tsawatarwa da kwaɓa da son rashin ɗaukar nauyi da alhaki[114] a cikin aya 33-38 suratul muminun[115] ishara zuwa neman ƙarfi da mulki.

Masana falsafar karkata ga ɗabi'a sune asalin masu inkari da kuma ƙaryata ma'ad.[116] a mahangar waɗannan mutane mutum ya samu ne daga gangar jiki na zahiri kuma ya ƙarewa ta hanyar mutuwa, sannan kuma dawo da abin da ya rigaya ya halaka abu ne da ba zai taɓa yiwuwa har abada, saboda haka dawo da mutum bayan mutuwa ba zai taɓa yiwuwa ba,[117] an naƙalto cewa wasu ba'ari misalin jalinus da mabiyansa suna da shakku kan asalin ma'ad;[118] saboda suna da kwakwanto shin jikin mutum a haƙiƙaninsa mada ce ta zahiri da yake ƙarewa bayan mutuwa ko kuma dai asali ne da yake wanzuwa bayan mutuwa.[119]

Shubuhohi Dangane Da Ma'ad

Masu ƙaryata ma'ad da inkarinta sun ambaci shubuhohi masu yawa, ba'arinsu sune kamar haka:

Shubuhar Akilu Wa Ma'akulu

Tushen ƙasida: Shubuhar Akilu Wa Ma'akulu

Kan asasin wannan shubuha, idan mutum ya zama abincin wani mutum daban, shin sassan wanda aka cinye a ranar tashin alƙiyama za su kasance ne jikin wanda ya cinye shi, ko kuma za su dawo jikin wanda aka cinye? Ko dai yaya aka ƙaddara, jikin ɗaya cikinsu ba zai tashi a kammalalle ba a ranar tashin alƙiyama.[120] wannan shubuha an bijiro da ita cikin wannan sura da shakali kamar haka: idan kafiri ya cinye jikin mumini. A ranar tashin alƙiyama cikin ƙaddara tashi da gangar jikin duniya, ya zama dole a azabtar da mumini shi kuma kafir a bashi lada.[121]

An bayar da amsoshi daban-daban kan wannan shubuha. Wasu ba'arin malaman tauhidi misalin allama hilli tare da rarrabewa tsakanin sasanni na asali da wanda ba na asali ba, gangar jikin kowanne mutum tun daga farko har zuwa ƙarshe tana nan wanzazziya, in banda sassa na asalin jikin wani mutum daban da basu sauyuwa, waɗannan sassa suma a ranar alƙiyma za su taso,[122] mulla sadra ya yi imani cewa ainahin mutum da haƙiƙaninsa tana cikin nafsu ɗinsa, bawai gangar jikinsa ba, da wannan dalili ne jikin yake tashin a ranar alƙiyama ba dole ba sai haƙiƙanin jikin duniya ya kasance wanda ya zama abinci wani mutum ko wata dabba, bari dai kowanne gangar jiki da yake ɗamfaruwa da ratayuwa da nafsu to wannan gangar jikin za ta kasance ne da ainahi da haƙiƙanin jikin wannan mutumi, a ra'ayin malamin abin da yake tilas a cikin tashin jikkuna shi ne duk wanda ya ga mutumin da aka ta so ya ce eh wannan shi ne dai wannan mutumin na duniya kuma jikinsa shi ne wannan jiki da san shi gidan duniya.[123] Wannan shubuha an bijiro a cikin kiristanci da sunan cinye ɗan Adam.[124]

Shubuhar Dawo Da Wanda Ya Halaka

Tushen ƙasida: I'adatul Ma'adum

Rashin yiwuwar dawo da wanda babu yana da cikin hujjojin masu inkari da ƙaryata ma'ad.[125] kan asasin wannan shubuha, haƙiƙa masu inkarin ma'ad suna raya cewa mutum shi ne gangar jiki ta mada da zahiri wanda yaje zama babu ta hanyar mutuwa, idan ya zama ya sake rayuwa, to wani mutum ne daban zai kasan ce, saboda ba zia taɓa yiwuwa a dawo da mutumin da babu shi ba.[126] cikin amsa da aka bayar kan wannan shubuha bisa la'akari da aya 10-11 suratul sajda[Tsokaci 3] an ce ainahi da haƙiƙanin mutum ya dogara da ruhu ne, ba wai gangar jiki ba, saboda haka ma'ad ba dawo da matacce bane, bari dawowar ruhu ne.[127] ba'arin malaman kalam cikin amsarsu kan wannan shubuha suna ganin dawo da wanda babu abu ne mai yiwuwa. A mahangasu, tare da ƙaddara rashin yiwuwar dawo da wanda babu shi, abin da ake nufi daga ma'ad shi ne dawo da sasanni zuwa ga hali da rayuwa da suke kasance kafin mutuwa.[128]

Shubuha Game da Ilimi Da ƙudurar Allah

ɗaya daga cikin shubuhohi game da ma'ad shi ne cewa ƙara raya matattu, bisa ilimi da faɗaka daga bakiɗayan sassan jikin mutum da suka warwatse ya ginu ne kan cewa sassan jikin kowanne mutum za su dawo zuwa jikin wannan mutumi, wannan ilimi ba abu ne mai yiwuwa ba, ta ƙaƙa zai yiwu ace gangar jikin da aka binne sasannin jikinsa suka cuɗanya da juna wai ace za a iya tantan ce su da bamban ce su daga juna?[129] cikin amsa kan wannan shubuha, a cikin aya ta 3 suratul saba'i ya zo cewa:

«عَالِمِ الْغَيْبِ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ؛

Masanin gaibu wanda hatta kwayar zarra cikin sammai da ƙasa basu ɓuya daga gare shi ba ko kuma ma ƙatanci daga kwayar zarra ko mafi girma face yana cikin littafi bayyananne.[130] wannan shubuha ta zo daga mutanen ba su da sani daga ilimi Allah mara iyaka, sai suke ƙiyasta ilimin Allah da iyakantaccen iliminsu; shi ilimi Allah bashi da haddi da bakin iyaka, shi Allah ya kewaya da komai.[131]

Daga sauran shubuhohi kan ma'ad akwai batun cewa a ina muke da sani cewa ma wai shi Allah yana da ƙudura da iko kan raya matattu. Cikin amsa kan wannan shubuha an ce ita ƙudurar Allah ba ta da haddi da iyaka tana ratayuwa da du wani abu da zai iya faruwa, kamar yadda ya zo cikin kur'ani: اللَّهُ‏ عَلى‏ كُلِ‏ شَيْ‏ءٍ قَدِير (Allah yana da iko kan komai)[132] ƙari kan haka, sabunta halitta idan har bata kasance mafi sauƙi daga farkon halitta ba, to ba za ta kasance mafi wahala daga ta farko ɗin ba.[133] cikin ayoyin kur'ani nan bayani ya zo ƙarara cewa Allah dai da ya halicce ku da farko shi ne dai zai sake rayaku bayan mutuwa.[134]

Fihirisar Littafi

Mas'alar ma'ad galibi za ka samu cikin litattafan ilimin kalam[135] da tafsiri[136] sun keɓan ce mata sashi guda; amma ƙarin kan hakan akwai litattafan masu zaman kansu da aka rubuta su kan maudu'in ma'ad . cikin littafin "Manba'u shinasi" an yi bayani cewa akwai litattafai guda 1098 da ƙasidu 512 tare da risaloli 240 da aka rubuta game da maudu'in ma'ad[137] ba'arin waɗannan litattafai sune kamar haka:

  • Ma'ad shinassi, sayyid muhammad husaini ɗahrani: wannan littafi ne cikin mujalladi goma, silsilar laccoci ne na allama ɗahrani game da ma'ad da mas'alolin da suke da dangantaka da ita. bahasin na sa ya tattaro ayoyin kur'ani, riwayoyi, bahasosi na falsafa da irfani kan ma'ad.[138]
  • Ma'ad dar kur'an, (Tafsirin kur'ani ne maudu'i, mujalladi na huɗu da biyar ya ƙunshi bahasi game da ma'ad), na abdullahi jawadi amoli: wannan littafi ya tattaro wasu adadin bayanan ayatullahi amoli cikin zaman darasin tafsiri maudu'i wanda cikinsa ya yi bahasi kan ma'ad cikin mujalladai guda biyu.
  • Ma'ad insan wa jahan, na jafar subhani: littafi ne mai mujalladai guda shida daga adadin mujalladai na bahasin aƙidojin muslunci, wanda aka fara buga shi da fitar da shi a shekara ta 1358 hijira shamsi, ta hannun maɗabba'ar intisharat sadar.[139] littafi ma'ad shinasi bahasosi ne na ayatullahi jafar subhani da ya yi game da ma'ad cikin littafin Al'ilahiyyat alal hudal al-kitab was sunna wal aƙli. Wanda shirawani ya tarjama shi cikin littafi guda ɗaya mai zaman kansa.

Ma'ad dar kur'an na husaini mazahiri, ma'ad wa jahan na nasir makarim shirazi, ma'ad dar kur'ani na ibrahim amini, ma'ad na gulam muhsin ibrahim dinani, ma'ad dar mizan na shamsud-dini rabi'i (bahasosin allama ɗabaɗaba'i cikin tafsirin al-mizan kan maudu'in ma'ad) ma'ad (Matanin laccocin murtada muɗahhari)[140] ma'ad az nazre ruhu wa jismi (Mujalladi uku) na muhammad taƙiyyu falsafi, al-ma'ad: ruya kur'aniyya na sayyid kamal haidari, ma'ad az didgahe ayat wa riwayat na abdul nabiyyi namazi, suna cikin wallafe-wallafe da aka yi game da ma'ad.

Bayanin kula

  1. ↑ Sobhani, Al-Ilahiyat, 1413 AH, juzu'i na 4, shafi na 158; Namazi, ma'ad az didgahe ayat wariwayat, 2005, shafi na 11.
  2. ↑ Mesbah Yazdi, Amuzehsi akayid, 2004, shafi na 363
  3. ↑ Hume, Adyane zindeh jahan, 1373, shafi na 380-382.
  4. ↑ Duba: Motahari, Majmu asar, 2013, juzu'i na 2, shafi.507; Sobhani, Ma'ad shinasi, 2007, shafi na 15.
  5. ↑ Duba: Motahari, Majmu asar, 2013, juzu'i na 2, shafi.507; Sobhani, Ma'ad shinasi, 2007, shafi na 15
  6. ↑ Mesbah Yazdi, amuzeshi Akayid, 2004, shafi na 363.
  7. ↑ Motahari, Majmu asar, 1390, juzu'i na 2, shafi na 507.
  8. ↑ Mesbah Yazdi, amuzeshi Akayid, 2004, shafi na 342
  9. ↑ Suratul Qasas, aya ta 82.
  10. ↑ Sobhani, Ma'ad shinasi, 2007, shafi na 15.
  11. ↑ Sobhani, Ilahiyyat, 1413 AH, juzu'i na 4, shafi na 164.
  12. ↑ Mesbah Yazdi, amuzeshi Akayid, 2004, shafi na 363-341
  13. ↑ Duba: Suratul Baqarah, aya ta 4; Suratul Namal, aya ta 3.
  14. ↑ Duba: Suratul Isra, aya ta 10; Suratul Furqan, aya ta 11; Suratul Saba, aya ta 8; Suratul Mu’minun, aya ta:74.
  15. ↑ Duba: Suratul Rahman, aya ta 46 zuwa karshen; Suratul Waqi'ah, aya ta 15-38; Suratul Dahr aya ta 11-21.
  16. ↑ Duba: Suratul alhaqqa, aya ta 20-27; Suratul Mulk, aya ta 6-11; Suratul Waqi'ah, aya ta 42 da ta 56.
  17. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 341.
  18. ↑ Alal misali, dubi Injil Yohanna, sura 5, ayoyi 28 da 29; Injil Luka, Babi na 20, ayoyi 34-38; Injil Matta, sura 22, aya ta 23-33.
  19. ↑ Maryamu wa Ray, Dara madi beh falsafe dini, 2018, shafi na 399 da 400.
  20. ↑ Alal misali, duba: Ayuba, babi na 24, sakin layi na 19; Zabura, babi na 9, sakin layi na 17 da kuma babi na 49, sakin layi na 14 da 15.
  21. ↑ Alal misali, ka duba:Mukashafa Yohanna sura 9, sakin layi na 1 da 2 da kuma babi na 20, sakin layi na 1-3.
  22. ↑ Thiessen,Ilahiyyat masihi, Intisharat Hayate abadi, shafi na 362 da 363.
  23. ↑ McGrath, Darse nameh ilahiyyat masihi,2004, juzu'i na 1, shafi 55-57; Peterson wa digaran, aqku wa itiqad dini, 1376, shafi na 319.
  24. ↑ Tawfighi, Ashnayi ba adyane buzurg, 2006, shafi na 110.
  25. ↑ Sobhani, Ilahiyyat, 1413 AH, juzu'i na 4, shafi na 160.
  26. ↑ Awwol Sama’il, babi na 2, sakin layi na 6.
  27. ↑ Ebrahimzadeh wa Alinuri, Adyane Ilahi wa feraq islami, 2003, shafi na 119; Tawfighi,Ashnayi ba adyane buzurg, 2006, shafi na 62.
  28. ↑ Ebrahimzadeh wa Alinuri, Adyane Ilahi wa feraq islami, 2003, shafi na 119; Tawfighi,Ashnayi ba adyane buzurg, 2006, shafi na 62
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  31. ↑ Mesbah Yazdi, Amuzeshe Akayid, 2004, shafi na 339 da 340.
  32. ↑ Javadi Amoli, Ma'ad qur'an (1), 1395, shafi na 22.
  33. ↑ Sobhani da Barinjkar, Ma'arif wa Aqeed 1 da 2, 1397, shafi na 358.
  34. ↑ Sobhani da Barinjkar, Ma'arif wa Aqeed 1 da 2, 1397, shafi na 358.
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  37. ↑ Namazi, Ma'ad az didgahe ayat waa riwayat, 2005, shafi na 12-15.
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  39. ↑ Duba: Javadi Amoli, Ma'ad dar Kur'ani (1), 1395, shafi na 21 da 137.
  40. ↑ Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi na 82.
  41. ↑ Namazi, Ma'ad az didgahe ayat wa riwayat 2005, shafi na 15.
  42. ↑ Majlesi, Haq al-yaqin, Islamia Publications, shafi na 369.
  43. ↑ Makarem Shirazi, Payam Qur'an, 2006, juzu'i na 5, shafi na 29 da 31.
  44. ↑ Makarem Shirazi, Payam Qur'an, 2006, juzu'i na 5, shafi na 44.
  45. ↑ Sobhani, Ilahiyyat, 1413 AH, juzu'i na 4, shafi na 166.
  46. ↑ See: Sobhani, Al-Ilahiyat, 1413 AH, Vol. 4, p. 166; Makarem Shirazi, Payam Qur'an, 2006, vol.5, pp. 102-45.
  47. ↑ Fayaz Lahiji, Gohar Murad, 1383, p. 621.
  48. ↑ See: Fakhr Razi, Al-Arbain fi Usul al-Din, 1986, vol.2, p.55; Fayaz Lahiji, Gohar Murad, 1383, p. 621; Sobhani, Manshur Javed, 2003, vol.5, p.153.
  49. ↑ Fayaz Lahiji, Gohar Murad, 1383, p. 621.
  50. ↑ Fayaz Lahiji, Gohar Murad, 1383, p. 621; Sobhani, Manshur Javid, 2003, vol.5, p.154.
  51. ↑ Fayaz Lahiji, Gohar Murad, 1383, p. 622.
  52. ↑ Majlesi, Haq Al-yaqin, 2006, vol.2, p.370.
  53. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, vol.2, p.307.
  54. ↑ Fayaz Lahiji, Gohar Murad, 1383, p. 621.
  55. ↑ Fakhr Razi, Al-Arbain fi Usul al-Din, 1986, vol.2, p.55; Fayaz Lahiji, Gohar Murad, 1383, p. 621.
  56. ↑ Sobhani, Manshur Javid, 2003, vol.5, p.154.
  57. ↑ Fayaz Lahiji, Gohar Murad, 1383, p. 621; Sobhani, Manshur Javed, 2003, vol.5, p.156.
  58. ↑ Sobhani, Manshur Javid , 2003, vol.5, p.154.
  59. ↑ Refer to: Khosh-e-Sahab, "Ma'ad jismani az manzare Allameh Tabataba'i ba takid bar tafisir Al-Mizan's ", p.38.
  60. ↑ Sobhani, Manshur Javid, 2003, vol.5, p.154.
  61. ↑ Allameh Hali, babul haid ashar, 1370, shafi na 206.
  62. ↑ Ibn Sina, al-Shafa (Ilahiyyat), 1404H, shafi na 423.
  63. ↑ Majlisi, Haq al-yaqin, Islamia Publications, juzu'i na 2, shafi na 369 da na 370.
  64. ↑ Majlesi, Haq al-yaqin, Islamic Publications, juzu'i na 2, shafi na 369.
  65. ↑ Fayaz Lahiji, Gohar Murad, 1383, shafi na 621
  66. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 199.
  67. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 199.
  68. ↑ Bahrani, Qawa'idul al-Maram, 1406 AH, shafi 144; Allameh Hali, Kashf al-Morad, 1413 AH, 406
  69. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 188 da 189.
  70. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 5, shafi na 188-190.
  71. ↑ Duba: Mulla Sadra, Al-Hikmah al-Mu'taaliyyah, 1981, juzu'i na 9, shafi na 148-151; Sobhani, Manshur Javed, 2003, juzu'i na 5, shafi na 179-187.
  72. ↑ نگاه کنید به: فیاضی و شکری، «معاد ‌جسم عنصری (دلایل نقلی و نقد دیدگاه‌های رقیب)»، ص۷۵-۸۵.
  73. ↑ Ashtiani, Al-Haqaqeeq fi Usul al-Aqeed, 1390, shafi na 440.
  74. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 349.
  75. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 355.
  76. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 349-350.
  77. ↑ Baker, «Material Persons and the Doctrine of resurrection», p151, 152
  78. ↑ Misbah Yazdi, Insan shinasi dar kur’an, 1401, shafi na 174.
  79. ↑ Meslin, Dar amadi falsafeh zihin, 2018, shafi na 361.
  80. ↑ Merricks, «The Resurrection of the Body and the Life Everlasting», p268.
  81. ↑ Merricks, «The Resurrection of the Body and the Life Everlasting», p268.
  82. ↑ Misali, duba: Mulla Sadra, Al-Hikma Al-Mu’taaliyyah, 1981, juzu’i na 9, shafi na 190; Ashtiani, Sharhin Zad al-Masfar, 2001, shafi na 19 da 224; Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 348, 349 da 355.
  83. ↑ Ashtiani, Sharhu Zad al-Musafar, 2001, shafi na 19, 224, da 225.
  84. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 348 da 355.
  85. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 349.
  86. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 350.
  87. ↑ Dubi: Hosseini Shahroudi da Fakharnoghani, "in hamune shakshi" Shafi na 28-32.
  88. ↑ Mesbah Yazdi, Amuzeshi Akayid, 2004, shafi na 371.
  89. ↑ Javadi Amoli, Ma'ad dar Qur'an (1), 1395, shafi na 109-126.
  90. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 18, shafi na 485-487.
  91. ↑ Javadi Amoli, Ma'ad dar Qur'an (1), 1395, shafi na 109-120.
  92. ↑ Duba: Javadi Amoli, Ma'ad dar Kur'an (1), 1395, shafi 120-126; Mesbah Yazdi, Ra'ayoyin Koyarwa, 2004, shafi na 373-375.
  93. ↑ Javadi Amoli, Ma'ad dar Qur'an (1), 1395, shafi na 177-139.
  94. ↑ Sobhani, Ilahiyyat, 1413 AH, juzu'i na 4, shafi na 167.
  95. ↑ Makarem Shirazi, Payam Qur'an, 2006, juzu'i na 5, shafi na 182.
  96. ↑ Javadi Amoli, Ma'ad dar Qur'an (1), 1395, shafi na 177-139.
  97. ↑ Misbah Yazdi, Insan shinasi dar kur’an, 1401, shafi na 213
  98. ↑ Misbah Yazdi, Insan shinasi dar kur’an, 1401, shafi na 213
  99. ↑ Javadi Amoli, Ma'ad dar qur'an (1), 1395, shafi na 141 da 142.
  100. ↑ Fayaz Lahiji, Gohar Murad, 1383, shafi na 620 da 621.
  101. ↑ Javadi Amoli, Ma'ad dar qur'an (1), 1395, shafi na 143 da 144.
  102. ↑ Duba: Mulla Sadra, Al-Hikma Al-Mutaaliyyah, 1981, juzu'i na 9, shafi na 241; Javadi Amoli, Ma'ad dar qur'an (1), 1395, shafi na 143.
  103. ↑ Misbah Yazdi, Insan shinasi dar kur'an, 1401, shafi na 223.
  104. ↑ Duba: Sobhani, Al-Ilahiyat, 1413 AH, Juzu'i na 4, shafi 168; Makarem Shirazi, Payam ƙur’an, 1386, juzu’i na 5, shafi na 192; Misbah Yazdi, Insan shinasi dar kur’an, 1401, shafi na 223.
  105. ↑ Javadi Amoli, Ma'ad dar Kur'an(1), 1395, shafi na 155-158; Sobhani, Al-Ilahiyat, 1413 AH, juzu'i na 4, shafi na 168; Misbah Yazdi, Insan shinasi dar kur’an, 1401, shafi na 220-223.
  106. ↑ Javadi Amoli, Ma'ad dar Kur'an (1), 1395, shafi na 165 da 166; Mesbah Yazdi, Insan shinasi dar kur'an, 1401, shafi na 227.
  107. ↑ Suratul Sad, aya ta 28
  108. ↑ Duba: Javadi Amoli, Tashin Ma'ad dar Kur'an (1), 1395, shafi na 167; Misbah Yazdi,Insan shinasi dar kur'an, 1401, shafi na 225 da 226.
  109. ↑ Javadi Amoli, Ma'ad dar kur'an (1), 1395, shafi na 95.
  110. ↑ Sobhani da Barinjkar, Ma'arif wa Aqeed 1 da 2, 1397, shafi na 364 da 365.
  111. ↑ Mesbah Yazdi, Amuzehsi Akayid, 2004, shafi na 342; Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 73 da 74.
  112. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 5, shafi na 74.
  113. ↑ Sobhani da Barinjkar, Ma'arif wa Aqeed 1 da 2, 1397, shafi na 364 da 365.
  114. ↑ Mesbah Yazdi, Amuzehsi Akayid, 2004, shafi na 342; Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 73 da 74.
  115. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 5, shafi na 75.
  116. ↑ Fakhr Razi, Al-Arbain fi Usul al-Din, 1986, juzu'i na 2, shafi 55; Fayaz Lahiji, Gohar Murad, 1383, shafi na 621; Sobhani, Manshur Javed, 2003, juzu'i na 5, shafi 153.
  117. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 153 da 154.
  118. ↑ Fakhr Razi, Al-Arbain fi Usul al-Din, 1986, juzu'i na 2, shafi 55; Fayaz Lahiji, Gohar Murad, 1383, shafi na 621.
  119. ↑ Fakhr Razi, Al-Arbain fi Usul al-Din, 1986, juzu'i na 2, shafi 55; Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi 154.
  120. ↑ Allameh Hilli, Kashf al-Morad, 1413 AH, shafi 406; Mulla Sadra, Al-Hikmah al-Mut'aliyyah, 1981, juzu'i na 9, shafi na 199 da 200; Sobhani, Ilahiyyat, 1413 AH, juzu’i na 4, shafi na 396.
  121. ↑ Mulla Sadra, Al-Hikmah al-Mu'taaliyyah, 1981, juzu'i na 9, shafi na 200; Sobhani, Ilahiyyat, 1413 AH, juzu’i na 4, shafi na 396.
  122. ↑ Duba: Allameh Hilli, Kashf al-Morad, 1413 AH, 406 da 407; Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi na 95.
  123. ↑ Mulla Sadra, Al-Hikmah al-Mu'taaliyyah, 1981, juzu'i na 9, shafi na 200.
  124. ↑ See: Baker, «Death and the Afterlife», p377
  125. ↑ Mulla Sadra, Al-Hikmah al-Mu'taaliyyah, 1981, juzu'i na 9, shafi na 167; Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi na 93 da 94.
  126. ↑ Mesbah Yazdi,Amuzeshi Akayid, 2004, shafi na 379.
  127. ↑ Mesbah Yazdi,Amuzeshi Akayid, 2004, shafi na 379.
  128. ↑ Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi na 94 da 95.
  129. ↑ Subhani, Al-Ilahiyat, 1413 BC, juzu'i na 4, shafi na 186; Misbah Yazdi, Amuzesh Aqeed, 1384H, shafi na 381.
  130. ↑ Sobhani, Ilahiyyat, 1413 AH, juzu'i na 4, shafi na 186.
  131. ↑ Misbah Yazdi, Amuzesh Aqeed, 1384H, shafi na 381.
  132. ↑ Suratul Baqarah, aya ta:284. Suratul Ahkaf, aya ta 33.
  133. ↑ Misbah Yazdi, Amuzesh Aqeed, 1384 Hijira, shafi na 380 da 381.
  134. ↑ Misali, duba: Suratul Isra, aya ta 51; Suratul Rum, aya ta 27.
  135. ↑ Misali, duba: Tusi, Tajrid al-Etiqad, 1407 H., Moghtar. Na shida, shafi na 297-310; Allameh Hali, Kashf al-Morad, 1413 AH, manufa ta shida, shafi na 399-427; Fayaz Lahiji, Gohar Murad, 1383, shafi na 664-595; Sobhani, Tauhidi, 1413 AH, Juzu'i na 4, Babi na 10, shafi na 157-298.
  136. ↑ Misali, duba: Sobhani, Manshru Javid, duka juzu'i na 5; Makarem Shirazi, Payam Qur'an, 1386, juzu'i na 5 gaba daya.
  137. ↑ 'Yan'uwa Moghaddam wa Dijran, ManbashiNasī Maad, 1395 AH, shafi na 8.
  138. ↑ Hosseini Tehrani, Maadishnasi, 1427 AH, juzu'i na 1, shafi na 8, 9.
  139. ↑ Subhani, Ma’ad Insan wa Jahan, 1373 AH, shafi na 7-10.
  140. ↑ Motahhari, Maad, Sadra Publications, shafi na 9.

Tsokaci

  1. ↑ wannan shi ne wannan adadi da daidaita mutum kafin mutuwa da bayan mutua, sabanin wannan shi ne dai amma a cikin kaifiyya abubuwa guda biyu tare da la'akari da siffofi masu kama da juna, (Duba: Meslin, Dar amadi falsafehzihin, 1391, shafi na 361.)
  2. ↑ «قُلْ يَتَوَفّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ؛ kace mala'ikan mutuwa wanda aka wakilta gareku zai karbi rayukanku
  3. ↑ وَ قَالُوا أَئِذَا ضَلَلْنَا فِی الْأَرْضِ أَئِنَّا لَفِی خَلْقٍ جَدِیدٍ بَلْ هُم بِلِقَاء رَبِّهِمْ کافِرُونَ* قُلْ یَتَوَفَّاکُمْ مَلَکُ الْمَوْتِ الَّذِی وُکِّلَ بِکُمْ ثُمَّ إِلَی رَبِّکُمْ تُرْجَعُونَ؛

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