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Nafsu Mudama'inna

Daga wikishia

Nafsu Mudma'inna (Rai Mai nutsuwa) (Larabci: النفس المطمئنة) yana nuni da ishara zuwa ga wani hali na nutsuwa da kwanciyar hankali ga mutum da kuma nisantar lefuka, wannan kalma ta zo a aya ta 27 cikin Suratul Fajri. Allama Tabataba'i: Nafsu Mud'ma'inna wani rai ne da ya kasance ya samu nutsuwa cikin tarsashin hasken tunawa da Allah, yana mika wuya da yarda da dukkanin abin da Allah ya yarda da shi, wannan rai baya jin yana da mallakar kowanne irin abu daga alheri da sharri amfani da kuma cutuwa duka daga Allah suke mallakarsa ne, wasu ba'ari suna cewa shi nafsu Mudma'inna wata marhala ce da mutum yake kaiwa ta hanyar tsani da kore dukkanin samuwa daga kansa kishiyar samuwar zatin Allah, ya manta da kansa ya mika baki dayan samuwarsa zuwa ga Allah, a ra'ayin Imam Khomaini nafsu Mudma'inna shine wannan rai da bai da ragowar kowanne irin kwadayi, sannan alamar rai wanda yake bai samu nutsuwa ba shine da za a tattare dukkanin duniya zuwa loma r tuwa daya a mika mas aba zai gushe ba yana jin yana da tawaya yana kuma bukatar kari.

Ana kidaya nafsu Mudma'inna kishiyar Nafsu Ammara da Nafsu Lawwama zuwa mafi girman matsayi. nafsu Ammara tana ingiza mutum zuwa aikata laifuka, nafsu Lawwama tana zargin mutum da tuhumar sa kan aikata kusakurai. Malaman Musulmai sun tafi kan cewa shi fa mutum nafsu daya gareshi sannan kuma samuwar nafsu Ammara da Lawwama da Mudma'inna duka basa cin karo da kasancewar ta kwaya daya, bari ma dai duka wadannan isdilahohi suna nuni zuwa halaye da martabobi mabanbanta ga nafsu. A wasu Hadisai tare da bayani Ayar Nafsu Mudma'inna an kawo wasu misdakai na nafsu Mudma'inna: Imam Ali (A.S) Imam Husaini (A.S) da kuma mutanen da suka yi imani da Manzon Allah (S.A.W) da Ahlil baiti.

Nazarin Ma'ana

nafsu Mudma'inna wani hali ne na Nafsu sakamakon dawwama kan biyayya ga hankali da kuma nisan aikata Zunubi da sabo hakan ya wayar gari dabi'a da al'ada mutum ya kuma samu nutsuwa da kwanciyar hankali [1] wannan isdilahi kalma ce daga Alkur'ani a aya ta 27 cikin suratul Fajri. Hakika Nafsu tana martabobi kuma nafsu Mudma'inna kishiyar Nafsu Ammara da Nafsu Lawwama yana da mafi girman martaba, mafi kankatar martabar Nafsu shine nafsu Ammara karkashin inuwarsa ne mutum ya kasance baya mika wuya da biyayya ga hankali yana karkata zuwa ga lefuka da sabo, nafsu Lawwama yana sama da martabar Ammara sakamakon fadakuwa idan ya aikata mummunan aiki sai ya tuhumi kansa, sai kuma nafsu Mudma'inna ita tana sama da dukkanin biyun. [2] Allama Tabataba'i cikin tafsir Almizan ya siffanta nafsu Mudma'inna matsayin wacce ya samu nutsuwa daga karshashin hasken Tunawa Allah, tareda mika wuya da yarda da dukkanin abinda Allah ya yarda da shi, babu jin cewa yana da wata mallaka daga amfani da cutuwa sharri da alheri, duniya wata gad ace da za tsallaka zuwa lahira kuma duk wani talauci da wadata jarrabawa daga Allah, da wannan dalili ne ko da yaushe ya lazimci bautawa Allah sannan baya yarda ni'imomin Allah su fisge shi zuwa ga barna da girman kai, talauci da rashi ba sa kora shi zuwa butulci da rashin godiya ga Allah. [3] Sayyid Muhammad Mahadi Baharul Ulum cikin Risalatu Sairu wa Suluk ya siffanta nafsu Mudma'inna da marhalar shiga hijira mafi girma, wanda sune kamar haka: hijira daga jin samuwar kai da watsi da hakan da barinsa da kuma tafiya zuwa duniyar tsantsar samuwa da cikakkiyar fuskanta zuwa gareshi, misalign fadin Allah ta'ala:

«يَا أَيَّتَهُا النَّفْسُ الْمُطْمَئِنَةُ»

Ya kai wannan rai mai nutsuwa. Malamin yana ganin ana Magana ne da wani rai da ya kammala Jihadul Akbar ya shiga duniyar budi da nasara wacce itace matsugunin nutsuwa ya kuma sallama ransa zuwa ga Allah ya kuma riski mafi girman muslunci da tsanin mushahadar kore samuwar kansa a gaban samuwar Allah, ya kuma yi I'itirafi tareda mika wuya da zuciya zuwa ga wannan lamari, ya kuma shiga martabar mafi girman Imani da kuma mahallin kwanciyar hankali da nutsuwa, ya sauke nauyi da ya azawa kansa a wannan wuri, sannan

«ارْجِعِي‌ إِلَی‌ رَبِّك»

Ki koma zuwa ga ubangijinki. Wannan umarni ne kan yin hijira daga jin samuwar kai zuwa ga samuwar zatin Allah bayan wannan hijira zai kasance yana mai yarda da Khada'u da Kadar shari'a da kasantuwa ba kuma za a taba ganinsa a mahallin sabani da sabo. [4] A ra'ayin Imam Khomaini Nafsu Mudma'inna shine wannan Nafsu da bai da wani kwadayi sannan kuma kishiyarsa shine wannan Nafsu wanda da za a maishe da duniya lomar tuwo a bashi ya hadiya ba zai gushe ba yana jin tawaya da kwadayin wani a kara masa wani abun daban, a ra'ayin Imam Komaini rain a zama mai nutsuwa a lokacin da ya cimma kai ga Kamalul Mudlak (sakakkiyar kamala) a lokacin da kamalul Mudlak ya kasance Allah kadai babu waninsa, fuskantar shugabanci da fuskantar mulki, fuskanta duniyar mada, fuskanta wasu duniyoyin Gaibu da hallara duka babu su, babu wanda ake gani ake tunawa sai Allah. [5]

Khakani:

با نفس مطمئنه قرینش کن آنچنان
کآواز ارجعی دهدش هاتف رضا

Tarjama: "Ka kasance tare da zuciyar da ta samu kwanciyar hankali da yarda da Allah, har sai da muryar yarda ta kira shi da cewa 'Komawa zuwa gare Ni'." Wannan yana nufin samun kwanciyar hankali da yarda da Allah a cikin zuciya, har sai da mutum ya ji muryar yarda daga Allah.[6]

Rashin Cin Karo Da Kasancewar Mabambantan Nafsu Tare da Dayantuwar Hakikar Mutum

Malamai suna cewa mutum kadai yana da Nafsu guda daya rak sannan samuwar nafsu Ammara da Lawwama da Mudma'inna basa cin karo da dayantar nafsu din mutum. Sun yi Imani da cewa dukkansu wasu isdilahohi ne da suke hakaito halaye da martabobi mababanta na Nafsu. [7] lokacin da ya ingiza mutum zuwa ga aikata miyafun ayyuka, ana kiran wannan rai da Nafsu Ammara,sannan lokacin da ya zarge shi kan aikata lefi kuma ana kiran wannan Nafsu da Lawwama. [8]

Masadik Nafsu Mudma'inna cikin hadisai

An kawo Misdakan Kalmar (nafsu Mudma'inna) wacce ta zo a aya 27 suratul Fajri a cikin hadisai kamar: Malam Kulaini cikin Alkafi ya nakalto cewa nafsu Mudma'inna shine Nafsu da tayi Imani da Annabi (S.A.W) da Ahlin gidansa. [9] kan asasin riwayar daga littafin Shawaheedul At-Tanzil Imam Ali (A.S) [10] shine nafsu Mudma'inna, amma kuma a wawa riwayar daga littafin Tafsirul Qummi Imam Husaini (A.S) aka siffanta da nafsu Mudma'inna, [11] a ra'ayin Husaini Ali Muntazari dalilin wannan Tafsiri shine cewa Imam Husaini (A.S) tareda samun istikama da daidaita a hanyar Allah ya tabbatar da duniya yana tareda nafsu Mudma'inna kuma ya cancanci zancen Allah. [12]

Nafsu Mudma'inna A Cikin Akhlak

Wasu masana suna danganta kwanciyar hankali na mutum a matakin zuciyar da ta samu kwanciyar hankali da al'amuran ɗabi'a. Sayyid Muhammad Husaini Tabataba'i a cikin fassarar aya ta 28 na suratul Ra'ad." Wannan yana nufin cewa kwanciyar hankali na mutum yana da alaƙa da bin ƙa'idodin ɗabi'a da kuma yarda da Allah.[Tsokaci 1] Kwanciyar hankali na zuciyar da ta samu kwanciyar hankali yana faruwa ne saboda tana ganin Allah ne mai mallakar komai; sakamakon haka, samun ni'imomin duniya ba ya sa ta tashi da girman kai, kuma rashin dukiya ba ya sa ta zama kafira da barin godiya.[13] Faizul Kashani yana ganin cewa zuciyar da ta samu kwanciyar hankali ita ce zuciyar da ta kawar da rikice-rikicen ta ta hanyar yaki da sha'awoyi, kuma ta samu kwanciyar hankali[14] Imam Khomeini yana ganin cewa samun tunawa da Allah da cikakken kamala yana faruwa ne lokacin da zuciya ta samu kwanciyar hankali; a lokacin ne take samun kiran 'zuciyar da ta samu kwanciyar hankali' kuma tana fita daga kuskure; saboda haka ma'anar 'Ubangijinka' a cikin aya (ارْجِعِي إِلَىٰ رَبِّكِ) ita ce 'Ubangijin zuciyar da ta samu kwanciyar hankali'; kuma wannan zuciya ce da ta shiga aljannar asali, ta samu a cikin tushen haske da cikakken kamala kuma ba ta da soyayya ga wani abu daban; kuma lokacin da wannan zuciya ta samu matsayi na kwanciyar hankali, kiran (فَادْخُلِي فِي عِبَادِي) yana shafar ta kuma tana zama baiwa ta musamman ga Allah.[15]

A Duba Masu Alaƙa

Bayanin kula

  1. ↑ Mesbah Yazdi, Ayeneh Parwaz, 2019, shafi na 27.
  2. ↑ Mesbah Yazdi, Ayeneh Parwaz, 2019, shafi 26-27; Motahari, Majmu'eh Asar, 2009, juzu'i na 3, shafi na 595-596.
  3. ↑ Tabatabai, Al-Mizan, 1394 AH, juzu'i na 20, shafi na 285.
  4. ↑ «رساله سیر و سلوک منسوب به بحرالعلوم»، Tushen Ilimi da Ma'arifa na Musulunci" a cikin harshen.
  5. ↑ Khumaini, Sahifa Imam, 1389, juzu'i na 14, shafi na 206 da 207.
  6. ↑ «خاقانی، دیوان اشعار، قصاید، شمارهٔ ۶ - در پند و اندرز و معراج حضرت ختمی مرتبت». Shafin Yanar Gizo na Kanjur
  7. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 67, shafi na 36-37; Motahari, Majmu'eh Asar, 2009, juzu'i na 3, shafi 595; Misbah Yazdi, "Aklak wa-Irfanul IsLami", shafi na 8.
  8. ↑ Misbah Yazdi, "Aklak wa-Irfanul ISLAMI", shafi na 8.
  9. ↑ Kulaini, Al-Kafi, 1407H, mujalladi na 3, shafi na 127-128.
  10. ↑ Haskani, Shawaheedul Tanzil, 1411 AH, juzu'i na 2, shafi.429.
  11. ↑ Qomi, Tafsirin Qummi, 1404H, juzu'i na 2, shafi na 422.
  12. ↑ Montazeri, Musulunci, Islam Dini Fitrat, juzu'i na 1, shafi na 317.
  13. ↑ "Tabataba'i, Fassarar Tafsirin al-Mizan, 1378 SH, juzu'i na 20, shafi na 477."
  14. ↑ "Faiz Kashani, Rah-e Roshan, juzu'i na 5, shafi na 16."
  15. ↑ "Khomeini, Sahifeh Imam, 1389 SH, juzu'i na 14, shafi na 207."

Tsokaci

  1. ↑ «الَّذِینَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِکْرِ اللَّهِ أَلَا بِذِکْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ» Tarjama:"Wadanda suka yi imani zukatansu suna samun kwanciyar hankali da tunawa da Allah. Ku sani cewa da tunawa da Allah zukata suna samun kwanciyar hankali." (Surar Ra'd, aya ta 28).

Nassoshi

  • Haskani, Obaidullah bin Abdullah, Shawaheedul Al-Tanzil na Qawam Al-Tafazil, bincike da gyarawa: Mohammad Baqer Mahmoudi, Tehran, Majalisar Rayar da Al'adun Musulunci da ke ma'aikatar Al'adu da Jagorar Musulunci, bugu na farko, 1411H.
  • Khomeini, Sayyid Ruhollah, Sahifa Noor, Tehran, Imam Khumaini Editing and Publishing Institute, bugu na 5, 2009.
  • Tabatabaei, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Qum, Islamic Publications Office, bugu na biyar, 1417H.
  • Qommi, Ali Ibn Ibrahim, Tafsirin Qummi, bincike da gyara Tayyab Musawi Jazayari, Qum, Darul Kitab, bugu na uku, 1404H.
  • Kulaini, Muhammad bin Yaqub, Al-Kafi, bincike da gyara na Ali Akbar Ghafari da Muhammad Akhundi, Tehran, Dar al-Kitab al-Islamiya, bugu na 4, 1407H.
  • Majlisi, Mohammad Baqir, Bihar al-Anwar al-Jamaeeh Leder Akhbar Imama al-Athar, Beirut, Darahia al-Trath al-Arabi, bugu na biyu, 1403H.
  • Misbah Yazdi, Mohammad Taqi, "Aklak Irfanul Islami", Marfat Monthly, No. 127, Yuli 2007.
  • Misbah Yazdi, Mohammad Taqi, Ayeneh Parwavz, Javad Mohaddisi ya tattara, Qum, wallafe-wallafen Cibiyar Ilimi da Bincike ta Imam Khumaini, bugu na 9, 1399.
  • Motahari, Morteza, Majmu'eh Asar, Tehran, Sadra Publishing House, 2009.
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