Jump to content

Nafsul Lawwama

Daga wikishia

Nafusl lawwama, (Larabci: النفس اللَوّامَة) Rai mai yawan zargin kanta, wannan wani yanayi ne da mutum yake zargin kanshi sakamakon kuskuranshi, wannan suna ko Isɗilahi ya samo asali ne daga aya ta 2 suratul ƙiyama, ta yadda malaman tafsiri suka gabatar da tafsiri daban-daban kan abin da ake nufi da Nafsul lawwama.

Ita Nafsul lawwama tana kasancewar kishiya ce ga Nafsul Ammara da Nafsul Muɗma'inna, malaman Musulunci suna ganin ɗan'adam a matsayin abu guda, wato Insan, idan ɗan'adam ya bi hankalinshi, sai a kira ta da Nafsul lawwama, amma idan ya saɓawa mishi sai a kira ta da Nafsul Ammara, amma idan ya kai ga kwanciyar hankali, sai a kirata da Nafsul Muɗumu'inna.

Abin da Nafsul Lawwama Take Nufi

Nafsul Lawwama wani yanayi ne da rai ke nadamar abin da ta aikata na kuskure, kuma mutum yana zargin kanshi.[1] wannan kuma shi ne ƙaramin mataki na Nafsul Muɗumu'inna, mataki na gaban Nafsul Ammara.[2] Wannan suna ko Isɗilahi ya zo a cikin aya ta 2 a suratul ƙiyama; وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

Wasu kuma sunce Nafsul lawwama wani lamiri ne ko yanayi wanda yake sa mutum ya yi nadama bayan ya yi saɓo[3]

Banbanci Tsakanin Nafsul Lawwama Da Nafsul Ammara Da Nafsul Muɗamu'inna

Ana la'akari da Nafsul Lawwama a matsayin wacce take kishiyantar Nafsul Ammara da Nafsul Muɗumu'inna.[4] Amma Nafsul Ammara wani yanayi ne na rai wanda a cikinshi mutum ba ya sauraran hukunci na hankali, kawai yana karkata ga aikata zunubi ne,[5] Nafsul Muɗumu'inna wani yanayi ne da mutum yake kai wa ga kwanciyar hankali da samun nutsuwa, kuma hakan yana faruwa ne sakamakon ba wa hankali muhimmanci da bin hukunce-hukuncenshi, wannan abin zai zamo sifa dawwamammiya da al'ada ga ɗan'adam sakamakon mai-maitawa.[6]

Bambancin Halayen Nafsu Ba Ya Saɓawa Da Kasancewar Mutum Asali Guda Ɗaya

Malaman Musulinci suna ganin cewa shigar hali mabanbanta kamar halin yawan ingiza zuwa aikata lefi da Nafsul Lawwama da Nafsul Muɗumu'inna da mutum yake samun kanshi a cikinsu, hakan ba ya karo da kasancewar shi ne dai wannan mutum ɗin guda ɗaya, saboda shi mutum ba ya mallakar rai fiye da ɗaya, kuma wannan Isɗilahi na waɗannan halaye guda uku(Ammara da Lawwama da Muɗuma'iinna) ba komai ba ne face waɗansu halaye mabanbanta da ɗan'adam yake shiga cikinsu.[7] rai zai yiyu tayi umarni da aiki marar kyau, a irin wannan yanayi za a kirata da Nafsul Ammara, kuma zai yiwu rai ta yi zargin kanta sakamakon kurakurai da ta tafka, to a irin wannan yanayi za a kirata da Nafsul Lawwama.[8]

Shahid Muɗahhari yana ganin cewa shi ɗan'adam baya mallakar komai sai (Ni kaɗai) shi kaɗai, amma wannan ran na ɗan'adam yana da yanayi iri-iri, a wasu lokuta kuma zai sami kanshi a mataki na can ƙasa warwas, ba ya amfani da hankalinshi, to wannan yanayi shi ake kira da Nafsul Ammara, a wani lokacin kuma ya sami kanshi a mataki da ya fi na farko, wanda ya fi ganewa, ta yadda idan ya yi wani laifi zai zargi kanshi, to irin wannan yanayi shi ake kira da Nafsul Lawwama.[9]

Nafsul Lawwama A Litattafan Tafsiri

Cikin litattafan tafsiri aikace-aikace daban-daban na Nafus Lawwama ya zo, daga mafi muhimmanci akwai:

  • Ran mumini wanda yake zargin kanshi saboda aikata zunubi ko sakaci wajan aikata abin alheri.[10] Wannan ra'ayin shi ne zaɓin Allama Ɗabaɗaba'i.[11]
  • Abin da ake nufi da Nafsul Lawwama shi ne rayukan dukkan mutane, mutuman kirki da wanda bana kirki ba, a ranar ƙiyama mutanan kirki za su zargi kansu, saboda ba su bautawa Allah fiye da abin da suka aikata ba, amma waɗanda ba mutanan kirki ba za su zargi kansu saboda rashin tsoran Allah. Wannan ra'ayin ana jinginashi ga Abdullahi ɗan Abbas.
  • Abin da ake nufi da Nafsul Lawwama shi ne duk wani rai na mai aikata saɓo, saboda za su zargi kansu a ranar alƙiyama sakamakon zunubin da suka aikata.
  • Abin da ake nufi da Nafsul Lawwama shi ne masu tsoran Allah, saboda za su zargi masu aikata saɓo a ranar alƙiyama.[12]

Ku Duba

Bayanin kula

  1. ↑ Misbah Yazdi, Ayineh Farwaz, 2010, shafi. 26.
  2. ↑ Motahari,Majmu'eh Asar, 2010, juzu'i. 3, shafi na 595-596.
  3. ↑ Mahfuzi, "Nafs al-Lawamah", shafi. 12.
  4. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 67, shafi. 37; Misbah Yazdi, Ain Parwaz, 1399 AH, shafi na 26-27.
  5. ↑ Mesbah Yazdi, Ain Parvaz, 2010, shafi. 27; Motahari, Majmu'eh Asara, 2010, juzu'i. 3, shafi na 595-596.
  6. ↑ Misbah Yazdi, Ayineh Farwaz, 2010, shafi. 27.
  7. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 67, shafi na 36-37; Motahari, Maujmu'eh Asar, 1389 AH, juzu'i. 3, shafi. 595; Misbah Yazdi,Akhlaƙ Wa Irfane Islami," shafi. 8.
  8. ↑ Misbah Yazdi, Akhlaƙ Wa Irfane Islami, shafi. 8.
  9. ↑ Motahari,Majmu'eh Asar, 2010, juzu'i. 3, shafi na 594-596.
  10. ↑ Tabataba'i, Al-Mizan, 1418H, juzu'i. 20, shafi. 103; Fakhr-Razi, Mafatif al-Ghayb, 1420 AH, juzu'i. 30, shafi. 720.
  11. ↑ Tabatabayi, Al-Mizan, 1418 AH, juzu'i. 20, shafi. 103.
  12. ↑ Fakhr Razi, Mafatihul al-Ghaib, 1420 AH, juzu'i. 30, shafi na 720-721.

Nassoshi

  • Tabatabai, Sayyed Muhammad Hossein, Al-Mizan fi Tafsir Qur'an, Qum, Islamic Publishing House, juzu'i na 5, 1417H.
  • Fakhr al-Razi, Muhammad bin Omar, Al-Mafatihul al-Gheeb, Beirut, Dar al-Trath al-Arabi, 1420H.
  • Al-Majlisi, Muhammad Baqir, Bihar al-Anwar al-Jameeh Lederer Akhbar A'immatil al-Athar, Beirut, Dar Ihiya al-Tarat al-Arabi, juzu'i na 2, 1403 AH.
  • محفوظي، عباس، «نفس لوامه»، مجلة پاسدار إسلام، الرقم 206، بهمن 1377هـ ش.
  • Misbah Al-Yazdi, Mohammad Taqi,Akhlaƙ Wa Irfane Islami, Mujallar Marafat, al-Raqam 127, 1387 Hijira.
  • Misbah Al-Yazdi, Mohammad Taqi, Ayineh Farwaz, Summary: Javad Mohaddisi, Qum, Publications of Imam Khumaini Cibiyar Ilimi da Bincike, Juzu'i na 9, 1399 Hijira.
  • Motahri, Morteza, Majmu'eh Asar, Tehran, Sadra Publications, 1389 AH.
Daga "https://ha.wikishia.net/w/index.php?title=Nafsul_Lawwama&oldid=21153"