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Matattu Suna Jin Muryar Rayayyu

Daga wikishia

Mamata suna jin maganar rayayu (Larabci:سماع الموتى أو سماع الأموات) Jin sautin da matattu ke yi, yana nufin matattu suna jin muryoyin rayayyu da sadarwa da su a cikin duniyar Barzahu. Wannan ra'ayi wani mas'aloli da ake da saɓani cikinsu tsakanin musulmi da wahabiyawa, wasu ba'arin mas'alolin aƙida sun dogara da karɓuwarsa, kamar tawassuli da matattu.

An kafa hujja da ayoyi daga Alkur'ani kamar aya ta 45 a cikin suratul zukhruf wadda cikinta aka umarci Annabi Muhammad (S.A.W) da ya yi magana da annabawan da suka gabata, da kuma aya ta 169 a cikin suratul Alu Imran da take jaddada rayuwar shahidai.

Ya zo a cikin hadisai dangane da rayuwar matattu, da kuma yadda suke iya sadarwa da rayayyu, gami da jin muryoyinsu. Waɗannan hadisai sun zo a cikin madogaran Ahlus-Sunna, an rawaito wannan mas'ala cikin madogaran wasu daga cikin shehunan Salafiyya kamar Ibn Taimiyya da Ibn al-ƙayyim, kan haka ne wasu wahabiyawa suka kafa hujja da ayoyin kur'ani misalin aya ta 22 suratul faɗir wace take nuni da rashin ikon Annabi da sanya matattu su ji muryar rayayyu, saboda haka suka tafi kan cewa bayan mutum ya mutu to duk wata alaƙa da yake da ita ta gidan duniya ta rigaya ta yanke.

Abin da Ake Nufi Da Jin Matattu

Jin matattu shi ne ikon matattu a duniyar Barzahu don jin muryoyin rayayyu, kuma yarda da wannan batu ya dogara da imani da abubuwa, gami da rayuwa a cikin Barzahu. [Akwai buƙatar kawo madogar].

Dalilai Kan Jin Matattu

Akwai dalilai da suka zo game da tabbatar da jin matattu, daga cikinsu akwai:

Dalili daga al-ƙur'ani mai girma

Daga cikin wannan sheda da dalili kan haka akwai tattaunawa tsakanin Annabi Salihu da Annabi Shu'aibu da al'ummarsu ta halaka.[1] da kuma umarnin Alkur'ani ga Annabi ya yi magana da annabawan da suka gabata,[2] Wasu Malaman Ahlus-Sunna, misalin Ibn Hajar da Alkali Taƙiyyud dini al-Subki, ya kawo aya ta 169 a cikin suratul Alu Imrana, kuma kada ka yi tunanin wadanda aka kashe a cikin hanyar Allah su matattu ne, bari dai su rayayyu ne a wurin Ubangijinsu ana azurta su.[3][4]

Ruwayoyi

A cikin wasu hadisai an yi nuni da alaƙar matattu da rayayyu, musamman jin sautin rayayye, daga cikin ruwayoyin da suka zo a cikin littafan Ahlus-Sunna akwai.

  • Idan aka sanya bawa a cikin kabarinsa ya juya baya, abokansa suka juya baya suka tafi, har ma ya kan ji ƙarar sautin takalmansu.[5]
  • Idan mutum ya wuce ta kabarin ɗan uwansa da ya sani, sai ya masa sallama ya gaishe shi, zai amsa sallamar da ya yi gare shi da gaisuwarsa zai kuma gane shi, idan kuma ya wuce kabari bai san wanda yake kwance ciki kabarin ba, sai ya yi masa sallama, to zai amsa sallamar da ya yi masa".[6]
  • Haƙiƙa Allah ta'ala yana da mala'iku masu tafiya a doron ƙasa, masu isar da sallama ga al'ummata".[7]
  • Bayan gama yaƙin Badar Manzon Allah (S.A.W), ya bayyana a gaban wasu adadin mutane su 24 daga manyan ƙuraishawa sai ya bada umarni a jefa gawarwakinsu cikin wata rijiya a Badar, sai Manzon Allah (S.A.W) ya miƙe ya ce: Ya Abu Jahal ɗan Hisham, Ya Umayya ɗan Khalaf, Ya Utbah ɗan Rabi'a. Ya Shaiba bn Rabi'a: Shin ba ku sami abin da Ubangijinku Ya yi alkawari ya zama gaskiya ba? Domin ni na sami abin da Ubangijina ya yi min alkawari gaskiya ne. Umar ya ce: Manzon Allah bai yi magana da jikin da ba rai ba tare da shi ba, sai Annabi ya ce: Ina rantsuwa da wanda raina ke hannunSa, ba ka fi su jin abin da nake faɗa ba.[8]
  • Annabi ya kasance idan fita zuwa ga kaburburan shahidai, yakan cewa sahabbansa: "shin ba za ku yi musu sallama ba, su amsa sammarku"[9].
  • Manzon Allah ya kasance a ƙarshen yana fita dare zuwa makabartar Baƙi'a yana cewa: "Aminci ya tabbata a gare ku, gidan mutane muminai, kuma abin da aka yi muku wa'adi a gobe ya zo muku, da izinin Allah mu ma za mu riske ku.[10]

Har ila yau cikin majiyoyin Shi'a akwai riwayoyi da suke nuni da jin matattu, kamar maganar da Imam Ali (A.S) ya yi tare da waɗanda aka kashe a yaƙin Jamal.[11] da kuma jawabin da ya yi a lokacin da ya dawo daga Siffin a cikin wata makabarta da take wajen garin Kufa da fadinsa ga sahabbansa: Da za a bawa matattun nan izinin amsawa, da sun ce: Mafi alherin guzuri shi ne taƙawa.[12]

Halascin karantawa gawa talƙini sa'ad da ake sanya ta cikin kabari yana nuni da cewa mamaci yana jin muryar mutanen da suke a raye; saboda da baya ji da halascin karanta masa talƙini ya zama wargi da wasa.[Akwai buƙatar kawo dalili]

Ra'ayin Wahabiyawa

Wasu Wahabiyawa suna ganin cewa sadarwa da alaƙa tsakanin matattu da mai rai yana yankewa da mutuwa, don haka matattu ba sa iya jin muryar rayayyu,[13] kuma sun kafa hujja da faɗarsa Maɗaukakin Sarki: ba za ka jiyar da waɗanda suke cikin kaburbura ba, da fadinSa Madaukaki: "Lalle ne ku ba za ku iya jiyar da matattu ba"[14] da abin da suka kafa hujja da shi daga kalmomin A'isha game da maganar da Annabi Muhammad ya yi da mutanen da aka kashe a ranar yaƙin Badar, wanda cikinsa yake cewa sahabbansa: Yanzu za su san abin da nake faɗa, kuma bai ce: Yanzu za su ji abin da nake faɗa ba.[15]

Raddi Kan Ra'ayin Wahabiyawa

Sai dai waɗanda suka yi imani da jin mamaci ba su yarda da wannan hujjar da Wahabiyawa suka kawo ba, amma game da abin da ya zo a ayoyi, sun yi imani da cewa abin da ake nufi da matattu a aya ta 80 Suratul Namli, aya ta 52 Suratul Rum. da kuma aya ta 22 suratul Faɗir, shi ne matattu na zahiri, wato kafirai, kuma wannan yana nuni ne da fadinSa Madaukaki a cikin ayar: 81 daga Suratul Namli, Ba za ka iya shiryar da makafi daga ɓatarsu ba, ba za ka iya sa su ji ba sai waɗanda suka yi imani da ayoyinmu, kuma su musulmai ne, kamanta kafirai da makafi sheda ce da take nuni da cewa cewa abin nufi da matattu a aya ta 80 suratul Namli su ne Kafirai. Kamar yadda suka tafi kan cewa abin da ake nufi daga ji a cikin ayar shi ne karɓa da kuma miƙa wuya, Kafirai suna da ikon jin muryar Annabi kuma Annabi yana iya isar da muryarsa zuwa gare su.[16] Amma ba su karɓi kiransa ba, kuma ba su yi masa biyayya ba, haka nan ana iya cewa ji yana nufin karɓa, matattu sune kafirai ne, kamar yadda fadinSa Madaukaki a aya ta 81 a cikin Suratul Namli (sai dai wanda yake yin imani da ayayinmu)., inda aka togaced masu imani daga wannan hukuncin. Dangane da maganar A'isha kuma, mafi yawan malaman Ahlus-Sunna ba su yarda da wannan hadisin na A'isha ba.[17]ta kai ga wasu fitattun Salafawa sun yi riko da wannan kan yiwuwar matattu su ji rayayye, ciki har da Ibn Taimiyya.[18] da Ibn Ƙayyim.[19]

Bayanin kula

  1. ↑ Suratul A'araf, aya ta 78-79, 91-93
  2. ↑ Suratul Zukhruf, aya ta 45
  3. ↑ Fathul Bari, juzu'i na 6, shafi na 487
  4. ↑ Sabaki, Shafa Al-Saqam, shafi na 318-365.
  5. ↑ Bukhari, Sahih, 1401 AH, juzu'i na 2, shafi na 92.
  6. ↑ Shenqiti, Azwa Al-Bayan, 1415 AH, juzu'i na 6, shafi na 136; Ibn Kathir, Tafsirin Al-Kur'anil Azeem, 1412H, juzu'i na 3, shafi na 447.
  7. ↑ Tabarani, Al-Mu'jam al-Kabir, 1406 Hijira, juzu'i na 10, shafi na 219.
  8. ↑ Sahihul Bukhari, juzu'i na 5, shafi na 97
  9. ↑ Nimri Qurtubi, Ibn Asim, Al-Istinkar, Mujalladi na 1, shafi na 185
  10. ↑ Darussa Akan Wahabiyanci na Ayatullah Sobhani Wahabiyanci,https://www.eshia.ir/feqh/archive/text/sobhani/vahabiat/89/009/Muslim ibn Hajjaj, Sahih Muslim, Vol. 2, ku. 64, Babi: Abin da ake faxi lokacin shiga kabari
  11. ↑ Mofid, Al-Jamal, 1413 AH, shafi na 392
  12. ↑ Alameh Majlisi, Bihar al-Anwar, juzu'i na 82, shafi na 180.
  13. ↑ Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 11, shafi na 55.
  14. ↑ Davish, Fatawi Al-lujna Al-Dammeh, Juzu'i na 9, shafi na 82
  15. ↑ Ibn Taimiyyah, Majmu Al-Fatawi, juzu'i na 24, shafi na 364.
  16. ↑ Ibn Qayyim, al-Ruh fi al-Kalam, shafi na 5-17.
  17. ↑ Bukhari, Sahihul Bukhari, 1401 AH, juzu'i na 5, shafi na 9.
  18. ↑ Shenqaiti, Azwa al-Bayan, 1415 AH, juzu'i na 6, shafi na 136.
  19. ↑ Ibn Taimiyyah, Majmu Al-Fatawi, juzu'i na 24, shafi na 364.

Nassoshi

  • Alousi, Sayyed Mahmoud, Ruh al-Ma'ani fi Tafsirin Kur'an al-'Azeem, Research: Ali Abd al-Bari Attiyah, Beirut, Dar al-Kitab al-Alamiya, 1415 AH.
  • Bukhari, Muhammad, Sahihul Bukhari, Darul Fikr na bugu da bugawa, Beirut, 1981-1401 miladiyya.
  • Davish, Ahmad bin Abdul Razzaq, Al-Lujna Al-Dha'ima , Dar al-Ashaq, Riya
  • Ibn Qayyim Joziyeh, Muhammad Ibn Abi Bakr Ibn Ayyub, al-Ruh fi al-Kalam Ali Arawah Al-Mawat wa Ahiyah tare da hujjar Man al-Kitab da Sunnah, Beirut, Darul Katb al-Ulamiya.
  • Ibn Taimiyyah, Ahmad bin Abdul Halim, Majumu Al-Fatawi, bugu: Sheikh Abdul Rahman bin Qasim, sigar software na laburare na Ahlul-Baiti
  • Sheikh Mofid, al-Jamal wa al-Nusra, Sayyid al-Utrah fi Harb al-Basra, Sheikh Mofid Congress, Qum, 1413 AH.
  • Shenqaiti, Mohammad Amin, Azwa Al-Bayan, bincike: Makarantar Al-Pakheeh da Nazari, Dar al-Fikr na Bugawa da Bugawa, Beirut, 1415 AH-1995 AD.
  • Tabarani, Al-Mu'jam al-Kabeer, bincike na Hamdi Abdul Majid Al-Salfi, Dar Ahya Al-Tarath al-Arabi, Beirut, 1985-1406 AD.
  • Waqidi, Muhammad bin Omar, Kitab Al-Maghazi, Bincike: Marsden Jones, Al-Alami Foundation, Beirut, 1409-1409 AD.
  • Ibn Kathir, Tafsirin Kur'an Al-Azeem, bincike: Yusuf Abdurrahman al-Marashli, Daral al-Marfa na bugawa da bugawa da kuma al-Tawzi'ah, Beirut, 1412 AH-1992 AD.dh
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