Nafsul Ammara
Nafsul Ammara (Larabci:Samfuri:النفس الأمارة) wani hali ne ko yanayi a ciki mutum wanda yake angiza shi ya yi saɓo da fasadi, shi wannan Isɗilahi ko suna ya samo asali ne daga aya ta 53 suratul Yusuf. abin nufi da san zuciya shi ne abin da ake kira da Nafsul Ammara, kuma abin da ake nufi da Jihadul Nafsi ko babban Jihadi wanda ya zo a cikin hadisi shi ne Jihadu Nafsul Ammara.
Ita Nafsul Ammara kishiua ce ga Nafsul Lawwama da Nafsul Muɗumu'inna, ana la'akari da Nafsul Ammara a matsayin marhala ta farko a ran ɗan'adam, amma matsayi ko mataki na gaba cikin ran ɗan'adam shi ne na Nafsul Lawwama, a cikin ta ne mutum yake zargin kanshi sakamakon kurakuran da ya aikata, mataki na gaba kuma shi ne na Nafsul Muɗumu'inna saboda a wannan mataki ne rai take kai wa ga kwanciyar hankali da samun nutsuwa.
Ma'anar Nafsul Ammara
Nafsul Ammara na nufin abin da yake ba da angiza mutum zuwa aikata abu marar kyau a cikin ran ɗan'adam, wannan wani yanayi ne da rai ba ya saurarar hankali ko aiki da abin da hankali yake faɗa, sai karkata zuwa ga aikata zunubi da fasadi,[1] shi wannan Isɗilahi an ciro shi ne daga faɗar Allah maɗaukaki; "إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ"[2] Nafsul Ammara ita ce son zuciya da bin abin da zuciya take buƙata.[3]
Nafsul Ammara ita Ce Ƙanƙantar Mataki Na Nafsu
Ana la'akari da Nafsul Ammara a mataki na farko a cikin ran ɗan'adam, saboda malamai sun tafi kan cewa ran ɗan'adam tana da matakai da yawa; mataki na farko shi ne Nafsul Ammara, saboda a wannan mataki ne ɗan'adam ba ya bin hukuncin hankali, maatkin da yake sama da wannan shi ne Nafsul Lawwama, wani mataki ne da ɗan'adam yake zargin kanshi saboda kuskuran da ya aikata, bayan wannan mataki na gaba kuma shi ne Nafsul Muɗumu'inna,[4] A wannan mataki sakamakon bin hankali da ɗan'adam yake yi, nisantar aikata zunubi za ta zamo sifa dawamammiya ko al'ada ga mutum, a wannan mataki ne ran ɗan'adam za ta kai ga kwanciyar hankali da nutsuwa da samun sauƙi.[5]
Bambancin Martabobin Nafsu Ba Ya Kore Ɗayantuwar Rai Ga Mutum
Wannan matakai da kasancewar ɗan'adam abu ɗaya ne Malaman Musulinci suna ganin cewa shi mutum yana da rai guda ɗaya ne, samuwar Nafsul Ammara da Lawwama da Muɗuma'inna ba ya karo da kasantuwarshi abu guda, saboda waɗannan matakai bakomai ba ne face bayani na yanayi da matakai na halin ran ɗan'adam.[6] Abin nufi idan rai ta yi umarni da abu mara kyau, sai a kira ta da Ammara Bissu'i, amma yayin da rai za ta zargi kanta sakamakon kurakuran da ta yi muna kiranta da Nafsul Lawwama.[7]
Fafatawa Da Nafsul Ammara
A wani hadisi daga Ma'aikin Allah (S.A.W) ya kira yaƙi da makami da cewa shi ne yaƙi ƙarami, amma yaƙi da rai da babban yaƙi.[8] Allama Ɗabaɗaba'i ya ce abin nufi da Jihadul Nafsi a wannan hadisi shi ne jahadi da Nafsul Ammara.[9] kazalika Allama Majlisi ya nuna wani hadisi da ya zo daga Ma'aikin Allah (S.A.W) abin da ya zo a cikin wannan hadisi shi ne (Mafi ƙiyayya gareka shi ne ranka da yake cikin jikinka) ya faɗi cewa babban maƙiyi ga ɗan'adam shi ne Nafsul Ammara.[10] Murtada Muɗahhari ya ce bisa dogaro da hadisin Annabi (S.A.W) (Mujahidi shi ne wanda ya yi jihadi kan zcuiyarsa)[11] abin nufi da Jihadi anan shi ne jihadi kan Nafsul Ammara Bissu'i.[12]
Bayanin kula
- ↑ Mesbah Elizadi,Ayineh Farwaz, shafi. 27.
- ↑ Suratul Yusuf: aya ta 53; Al-Majlisi, Bihar al-Anwar, juzu'i. 67, shafi. 37.
- ↑ Al-Majlisi, Bihar al-Anwar, juzu. 67, ku. 36; Motahari, Majmu'atul Asar, juzu'i. 23, shafi. 592.
- ↑ Misbah Elizadi, Ain Faraz, shafi na 26-27; Motahari, Mamu'eh Asari, juzu'i. 3, shafi. 595.
- ↑ Mesbah Elizadi,Ayineh Farwaz, shafi. 27.
- ↑ Al-Majlisi, Bihar al-Anwar, juzu'i. 67, shafi na 36-37; Motahari, Majmu'eh Asar, juzu'i. 3, shafi. 595; Misbah Elizadi,Akhlaƙ Wa Irfane Islami, shafi na. 8.
- ↑ Misbah Elizadi, Akhlaƙ Wa Irfane Islami, shafi na 8.
- ↑ Kafi, Al-Kulaini, juzu'i. 5, shafi. 12.
- ↑ Tabatabai, Al-Mizan, juzu'i. 14, shafi. 411.
- ↑ Al-Majlisi, Bihar al-Anwar, juzu'i. 67, shafi na 37-36.
- ↑ Al-Sharif Al-Radi, Al-Majazat al-Nabawiyyah, shafi. 194.
- ↑ Motahari, Majmu'atul Asar, juzu'i. 23, shafi. 592.
Nassoshi
- "Alkur'ani mai girma".
- Al-Sharif Al-Radi, Muhammad Bin Hossein, Al-Majazat al-Nabawiyyah, bincike da gyarawa: Mahdi Houshmand, Kum, Dar al-Hadith, juzu'i na 1, 1422H.
- Al-Tabatabai, Mohammad Hossein, Al-Mizan Fi Tafsir Al-Qur'an, Beirut, Al-Alami Foundation for Publications, Vol. 2 ga Nuwamba, 2013 AH.
- Al-Kulaini, Muhammad bin Yaqoob, Al-Kafi, gyara: Ali Akbar al-Ghafari da Muhammad al-Akhundi, Tehran, Darul Kutub al-Islamiyya, Juzu’i na 4, 1407H.
- Al-Majlisi, Mohammad Baqir, Bihar al-Anwar, Beirut, Dar Ihiya al-Tarat al-Arabi, juzu'i na 3, 1403 AH/1983 miladiyya.
- Musbah Al-Yazdi, Mohammad Taqi,Ayineh Farwaz, Qum, Imam Khumaini Cibiyar Ilimi da Bincike, Juzu'i na 9, 1399 Hijira.
- Musbah Al-Yazdi, Mohammad Taqi, Akhlaƙ Wa Irfane Islami, a cikin mujallar Marafet, lamba 127, Yuli 2018.
- Motahari, Morteza, Majmu'atul Asar, Tehran, Sadra Publications, 1389.