Mutane Su Na Barci Ne Sai Sun Mutu Ne Suke Farkawa
 Hadisin Annasu Niyamun... da aka rubuta saman kabarin manazarciyar addinin Muslunci mutuniyar Jamus mai suna Annemarie Schimmel a makabartar birnin Bon na kasas Jamus | |
| Maudu'i | Mutuwa |
|---|---|
| Ya Fito Daga | Annabi (S.A.W) da Imam Ali (A.S) |
| Madogaran Shi'a | Majmu'atu Warram |
| Mai ƙarfafawa Na Riwaya | Hikima ta 64 littafin Nahjul Balaga |
| Hadis Silsilatuz Zahab • Hadis Saƙlaini • Maƙbulatu Umar Bin Hanzala • Hadis Ƙurbu Nawafil • Hadis Mi'iraj • Hadis Wilaya • Hadis Wisaya • Hadis Junud Aƙli Wa Jahal • Hadis Shajara | |
Mutane kamar masu bacci ne, amma idan suka mutu sai su farka: (Larabci: النَّاسُ نِيَامٌ فَإِذَا مَاتُوا اِنْتَبَهُوا) wani shahararren hadisi ne[1] wanda aka rawaito daga Annabi (S.A.W)[2] da Imam Ali (A.S)[3] ya zo a sharhi wannan hadisi cewa mafi yawan mutane suna tinani suna da wani abu na masamman da ya keɓanta da su, amma da zarar sun mutu sai su fahimci cewa ba su da komai.[4]
Imam Ali (A.S) a cikin Nahjul balaga yana cewa: mutane Duniya kamar fasinjoji ne da ake tafiya da su, alhalin suna barci,[5] to sai aka fassara maganar Imam Ali (A.S) da cewa ya dace da wannan mashurin hadisin[6] kalmar Intibah a wannan hadisi tana nufin farkawa.[7] ya zo a cikin sashe na wani baiti na waƙa da ya zo a cikin littafin Gulshan Raz, (Kai kana mafarki ne, abin da kake gani hyali ne, ba gaskiya ba ce.)[8] idan ake la'akarin wasu abubuwa na Irfani a Musulinci ancirosu ne daga wannan hadisin.[9]
Jami: (Rasuwa: 817 hijira)
Mafi akherib mutane (A.S) ya ce: Lallai mutane barci suke, idan mutuwa ta zo mu su ko da ba su so ba, bayan nan ne za su farka daga barcin nan da suke ciki
Wasu masu bincike suna cewa wannan ruwaya ta «الناس نيام...» tana nuni ne kan tilascin mutuwa, da kuma ma'anar mutuwa a ilimin Irfani wanda take tabbata a lokacin da mutum yake raye a duniya.[11] Saboda haka wasu suke ganin wannan hadisin yana wasicci da ka da mutum ya manta da wannan farkawa daga bacci kafin mutuwa.[12] Mullah Sadra malami kuma masanin falsafa na Shi'a ya yi amfani da wannan ruwaya kan ruguza iƙirarin cewa idan mutum ya mutu shikenan mutum ya ƙare, ya ce wannan ruwaya dalili ne kan cewa ita mutuwa ba wani nau'i ne na farkawa ba wai shikenan mutu ya ƙare ba.[13]
Gazzali wanda (Rasuwa: 505 hijira) malami a aƙida, masani musulmi, ya bayyana wannan ruwaya da kamar, misalinka a cikin duniyarka kamar misalin jarirai guda biyu a ciki ɗaya, sai ɗaya ya cewa ɗan uwanshi, zan fita daga nan mai yiwuwa na ga wani gurin daba wannan ba da kuma duniya| yayin da ya fita sai ya ga duniya da faɗi, tambaya shin zai yi wu irin wannan mutumin ya koma wancan guri cikin mahaifiyarshi mai ƙunci wanda ya fito daga cikin shi? Haka malam Gazzali yake gani idan mutum ya mutu ya tafi lahira mai faɗi da yawa ba zai so ya dawo zuwa duniya ba, kamar yadda take ƙuntataccan guri kamar mahaifa.[14]
Ayatullahi Jawadi Amoli malami a Shi'a ya yi sharhi wannan ruwaya cewa, mutane da yawa suna tinanin suna da wani abu da ya keɓanta da su, amma a lokacin mutuwa ne suke fahimtar cewa ba su da komai. Kamar yadda mai barci yake ganin abubuwa da yawa, amma da zarar ya farka sai yaga ba komai daga cikin abubuwa da ya gani.[15]
Tabbas malam Annasfi masani kuma musulmi a ƙarni na 7 hijira ya ambata a cikin littafinshi mai suna Al'insanul Kamil, bisa dogaro kan wannan ruwaya cewa abin da ake gani a mafarki ba ya da samuwa, haka nan abin da yake cikin wannan duniya ba ya tabbata.[16] Lalle wasu masu bincike sun tabbatar cewa mutane a duniya basa fahimtar haƙiƙani abin da suke aikatawa, amma bayan mutuwa za a bayyana komai da duk ayyuka, to a lokacin ne mutane za su san haƙiƙanin abin da suka aikata.[17]
Malam Mulla Sadra yana ganin cewa abin da mutum yake gani a bacci misali ne na abubuwa da suke da samuwa a duniya, kamar yadda abubuwa da mutum yake gani a duniya misali ne na haƙiƙanin abin da yake a lahira, amma ba za a bayyanawa mutum haƙiƙanin rayuwar lahira ba, sai dai bisa wasu misalai waɗanda suke buƙatar tafsiri da bayani.[18] Amma wanda ya rubuta tafsiri na Makzanul Irfan shi ma ya na ganin abin da muke gani a wannan duniya kamar wani ɗanba ne na haƙiƙa, amma mutum ba zai fahimci haƙiƙanin abubuwa ba har sai bayan mutuwa.[19]
Bayanin kula
- ↑ Samaani, Ruh al-Arumay fi Sharh Asma al-Mulk al-Fatah, 2004, shafi na 701.
- ↑ Waram bin Abifras, Majmu'atu Waram, 1410 AH, juzu'i na 1, shafi na 150; Samani, Ruh al-Arwahi, 2004, shafi. 701.
- ↑ Sayyidil Razi, Khasa'isul A'imma Alaihimus Salam 1406H, shafi na 112.
- ↑ Jawadi Amoli، «به سوی معبود»، Aparat
- ↑ Al-Sharif Al-Radi, Nahj al-Balaghah, gyara: Sobhi Saleh, Hikma 64, shafi. 479
- ↑ «در محضر استاد - جلسه ۱۰۸»Mu'assasatu qur'an Wa Itrat Ali ibn Musa al-Rida،
- ↑ محقق، «درسهایی از نهجالبلاغه»، Markaz Da'iratil Al-marif Buzurge Islami .
- ↑ Al-Shabastari, Gulshan-e-Raz, shafi na 26.
- ↑ Lasbzwari Al-Khorasani, Sharhe Gulshan-e-Raz, shafi. 188.
- ↑ Aljami «بخش ۱۴۹: در معنی قوله علیه السلام الناس نیام فاذا ماتوا انتبهوا»Hafte Urange, Silsilatuz Zahab, Littafi Na Daya, Ganjur site.
- ↑ Rahmati، «شهسواران غیب»Markaz Da'iratil Ma'arif Buzurge Islmi.
- ↑ Jam, Konooz al-Hikam, shafi na 230
- ↑ Al-Mulla Sadra, Sharh Usul al-Kafi, juzu'i. 2, shafi. 59
- ↑ Al-Ghazali, Majmu'atu Rasa'ilil al-Imam al-Ghazali, shafi. 506.
- ↑ Jawadi Amoli، «به سوی معبود»، Aparat.
- ↑ Al-Nasafi, al-insan al-Kamil, shafi. 400
- ↑ Al-Husseini Al-Hamdani, Derakshan Portawi Az Usuli Al-Kafi, juzu'i. 4, shafi. 114
- ↑ Lamla Sadra, Sharh Usulil Kafi, juzu'i. 1, shafi. 325.
- ↑ Al-amin, Makhzan Al-Irfan, juzu'i. 3, shafi. 41.
Nassoshi
- Ibn Abi Faris, Warram, Majmu'atu Warram (Tanbiye al-Khwatar Wa Nazha al-Nawazir), Qum, Muqat al-Faqih, Juzu’i na 1, 1410H.
- Al-amin, Nusrat, "Tafsir Makhzan al-Irfan fi Tafsiril Qur'an", Tehran, Muslim Women's Movement, 1361.
- Al-Jami, Abd al-Rahman,«بخش 149: در معنی قوله علیه السلام الناس نیام فاذا ماتوا انتبهوا», Haft Orang, Silsilatuz Zahab, Daftare Awwal, Gidan Ganjur, Kwanan Dubawa: 01/09/1403 AH.
- Al-Hosseini Al-Hamdani, Mohammad, ""Derakhshan Partoi az Usul Kafi", Qom, Ilmia Printing House Qom, Juzu'i na 1, 1363.
- Al-Sabzwari Al-Khorasani, Ibrahim, "'Sharh Golshan Raz'", Tehran, Nash Alam, 1386.
- Al-Samaani, Ahmed bin Mansour, Ruhol Arwahe Fi Sharhe Asma'i Almalikl Fattah, edita: Najib Mayel Al Harwi, Tehran, Kamfanin Buga Ilimi da Al'adu, 1384H.
- Al-Shabastari, Mahmoud bin Abdul Karim, "Golshan Raz", edita: Mohammad Hamassian, Kerman, Kerman Cultural Services, 2012.
- Al-Sharif Al-Radi, Muhammad Bin Al-Hussein, Khasa'is A'imma, Mashhad, Astan Quds, juzu'i na 1, 1406H.
- Al-Sharif al-Radi, Muhammad bin Hossein, Nahjul al-Balagha, gyara: Sobhi Saleh, Kum, Hijira, juzu'i na 1, 1404H.
- Al-Ghazali, Muhammad, Majmu'atu Rasa'il Imam Al-Ghazali, Beirut, Dar al-Fakr, 1996.
- Al-Mulla Sadra, Mohammad Bin Ibrahim, Sharh Usul Kafi'", Tehran, Cibiyar Nazarin Al'adu da Bincike, Juzu'i na 1, 1383.
- Al-Nasafi, Aziz al-Din bin Muhammad, Al-Insan Al-kamil, Tehran, Tahuri, 2016.
- Jam, Ahmed,Kunuzul Hikima, edita daga Hassan Nasiri Al-Jami, Tehran, Cibiyar Bincike na Al'umma da Nazarin Al'adu, 1387.
- Jawadi al-Amoli, Abdullahi,«به سوی معبود»،Shafin yanar gizo na Aparat, kwanan wata: 01/09/1403 AH.
- «در محضر استاد - جلسه ۱۰۸», Gidan yanar gizon Ali bin Musa al-Reza Institute of Qur'an and Attar, ranar hadawa: 24/11/1389, ranar shiga: 01/09/1403.
- Rahmati insha Allah.«شهسواران غیب»،Gidan Yanar Gizo na Babban Cibiyar Encyclopedia na Musulunci, kwanan wata: 11/04/1403 AH, kwanan duba: 01/09/1403 AH.
- Mohaqeq, Mehdi,«درسهایی از نهجالبلاغه»Markaze Da'iratil Ma'arif Buzurge Islami, kwanan wata: 30/08/1396, duban ranar: 01/09/1403.