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Rayuwa Mai Kyau

Daga wikishia

Rayuwa mai kyau (Larabci: الحَياة الطيِّبة) wannan wani Isɗilahi ne na ƙur'ani ya zo a cikin aya 97 cikin suratul Nahli, rayuwa mai kyau kamar sakamako ga muminai, wasu masu tafsiri sun ce rayuwa mai kyau a lahira ne ba a duniya ba, amma wasu daga cikinsu suna ganin a duniya ne, daga cikin abin da ake nufi da rayuwa mai kyau, akwai wadatar zuciya da yarda da abin da Allah ya baka ko ya hukunta daga cikin akwai rashin buƙata zuwa ga wanin Allah da ɗanɗana zakin ibada. Ya zo a cikin wasu hadisai cewa Imam Ali (A.S) da mabiyanshi ko ƴan shi'arshi suna ma'abuta rayuwa mai kyau, ya zo a cikin addu'o'in da aka rawaito daga Ma'asumai (A.S) a gurare daban daban cewa mutum ya nemi rayuwa mai kyau daga Allah mai girma, kuma sharaɗin hakan shi ne imani da Allah da kuma aiki nagari. A wasu riwayoyi an ambaci siffofin mai so ya sami rayuwa mai kyau, kamar godiya ga Allah da Iyaye da rashin ɗauka duniya ita ce hadafi da karanta suratul Muzammil.

Rayuwa Mai Kyau A Mahangar Malaman Tafsiri

Kur'ani Mai Girma

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ.

Tarjama: "Duk wanda ya yi aiki nagari, ko namiji ne ko mace, yayin da yana da imani, za mu rayar da shi rayuwa mai kyawu; kuma za mu ba su ladan da ya fi kyau daga ayyukan da suka aikata."

Ayat 97 ta Suratul Nahli

Rayuwa mai kyau isɗilahi ne da ya zo a cikin ƙur'ani a aya ta 97 cikin suratul Nahli,misalanta sakawa mumini da aiyukan alheri, a cikin ƙur'ani kuma kalmar ɗayyiba kishiya ce ga kalmar Khabis ƙazanta ta zahiri ko baɗini da abun gudu ne.[1]

Akwai maganganu da yawa kan ma'anar rayuwa mai kyau gurin masu tafsiri shin a duniya ne ko a lahira.

Rayuwar Duniya Ko Lahira

Malaman tafsiri na Shi'a da Ahlus-sunna sun ce rayuwa mai kyau a duniya ne.[2] Mai tafsirin Bahrul Muhiɗ ya ce ra'ayin cewa rayuwa mai kyau a duniya ne shi ne ra'ayi da ya shahara a tsakanin masu tafsiri,[3] bisa ra'ayin wannan gungu na masu tafsiri ya ginu kan wannan aya:

وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ

Da take nuni kan alƙawarin Allah ga muminai na mafi kyawun lada wanda yake da alaƙa da lahira, sai suka amfana da ita kan cewa rayuwa mai kyau a duniya ne, kuma Allah ya cikawa muminai ladan duniya da na lahira.[4]

Kamar yadda ruwayoyi suka fassara rayuwa mai kyau da wadatar zuciya,[5] to wannan dalili ne kan cewa rayuwa mai kyau a duniya ne, Zamakshari da wasu daga cikin masu tafsiri sun ce muminai ko sun shiga wahala da wani hali,to yardar su da abin da Allah ya hukunta zai sa rayuwarsu ta zama mai kyau, amma kafirai koda suna da wadata kwaɗayinsu ba zai bar su su rayu cikin kwaciyar hankali ba.[6]

Amma wasu masu tafsiri suna ganin ita duniya kurkuku ce ga muminai kuma aljanna ga kafiri(abin lura1) to saboda haka rayuwa mai kyau za ta zamo a lahira,[7] [Tsokaci 1]saboda rayuwar duniya ta yi kama da mutuwa a hankali.[8] rayuwa babu mutuwa da rashin buƙata da rashin talauci da lafiya babu cuta da nasara babusu a duniya.[9]

Mai tafsirin Aɗyabul Bayan yana ganin cewa rayuwa mai kyau ita ce rayuwa ta din-dindin wacca ta ƙunshi rayuwar lahiira da ta Barzahu, saboda jamlar da rayuwa mai kyau ta zo a cikinta a ƙur'ani a aya ta 97 a suratul Nahli tana nuni kan tashin mutane bayan da rayasu bayan mutuwa,[10] amma Annajafi Alkhomaini yana ganin cewa Hayatun ɗayyiba (rayuwa mai kyau)ca duniya da lahira ne, saboda wannan jamla فَلَنُحْيِيَنَّهُ وَلَنَجْزِيَنَّهُمْ a cikin ayar an yi amfani da fi'ili Mudari'i shi kuma yana nuni kan ci gaba, kuma ba a ambaci wannan ƙaidi ba,[11] kazalika wasu masu tafsiri sun yi shakku waja zaɓar fuska ɗaya.[12]

Wasu Daga Cikin Abin da Ake Nufi Da Rayuwa Mai Kyau

Wasu mai tafsiri suna ganin idan muka fassara Hayatu ɗayyiba da rayuwa mai kyau a lahira, to zai zamo abin da ake nufi da ita shi ne rayuwar muminai a aljanna.[13] idan kuma muka ce tana nufin rayuwar duniya to ma'anar hayatan ɗayyiba zai zama arzuƙi na halal, da arzuƙi na yau da kullun da wadatar zuci da yarda da hukuncin Allah.[14] wasu kuma sun ambaci cewa hayatan ɗayyiba tana nufin sanin Allah da dogaro da shi wajan tafiyar da abubuwa da rashin buƙata daga wanin Allah,[15] saboda sanin komai sun san daga Allah ya ke,[16] da bin Allah da sanin zaƙin ibadarshi,[17] da lafiya, da zuciya mai shiriya da nutsuwa da samun rabauta da addu'ar Mala'ika.[18]

Wasu masu tafsiri sun ambaci ma'ana dayawa kan hayatan ɗayyiba kuma sun yarda da su, sukace duk abin da mutum ya samu na ƙaruwa to yana cikin ma'ana ta rayuwa mai kyau bisa abin da Makarim Shirazi ɗaya daga cikin malaan tafisiri na shi'a ya faɗa cewa ma'anar rayuwa mai yana da faɗi shi yasa zai ƙunshi duk abubuwa da aka faɗa da wasunsu,[19] saboda haka yake ganin cewa ruywa mai kyau da duk abin data ƙunsa zata zamo rayuwar da bata da datti da zalinci da ha'inci da ƙiyayya da ƙasƙanci da duk wani nau'i na raɗaɗi da damuwa kuma a cikinta akwai abin da zai sa rayuwar mutum ta zamo mai tsarki.[20]

Rayuwa Mai Kyau A Cikin Hadisai

Sahifa Sajjadiyya:

فَأَحْيِنِي حَيَاةً طَيِّبَةً تَنْتَظِمُ بِمَا أُرِيدُ، وَ تَبْلُغُ مَا أُحِبُّ مِنْ حَيْثُ لَا آتِي مَا تَكْرَهُ، وَ لَا أَرْتَكِبُ مَا نَهَيْتَ عَنْهُ

Tarjama:Ya Allah "Ka rayar da ni rayuwa mai kyau wanda zata dace da abin da nake so, ta kai ga abin da nake so ba tare da na aikata abin da kake ki ba, kuma ba na aikata abin da ka hana."[21]

Ayat 97 ta Suratul Nahli

Wasu daga cikin ruwayoyi daga imam Ali (A.S).[22] da Imam Sadiƙ (A.S) sun fassara Hayatan ɗayyiba da wadatar zuci. Ya zo daga imam Sadiƙ,[23] cewa Allah maɗaukaki ya bawa imam Ali (A.S)rayuwa mai kyau cikin karamci da dalili mabayyani sakamakon ƙarfin imaninshi da yaƙininshi da aikinshi da ɗaukakarshi kan kowa bayan Annabi(S.A.W),[24] a wata ruwar daga Imam Sadiƙ (A.S) inda ya yi magana da ƴan shi'a, ya ce musu lalle Allah ya raya ku rayuwa mai kyau kuma ya sadar da kyawun rayuwa ga mutuwa.[25]

Kazalika ya zo a cikin addu'a daga iyalan gidan Annabi a gurare dabana-daban cewa mutane sunemi rayuwa mai kyau daga Allah, a ranar Arfa,[26] da Idul ghadir,[27] da ranar mubahala[28] da maulidin Annabi[29] da dararan wata azumi da lokacin sahur,[30] da ranar Talata da Juma'a,[31] da yayin da mutum ya shiga tsanani.[32]

Hanyoyin Samin Rayuwa Mai Kyau

Bisa aya ta 97 cikin suratul Nahli za a iya fahimtar cewa ma'auni na rayuwa mai kyau shi ne, aiki naga wanda akayi shi bisa imani bada wani sharaɗi ba ta fuskacin dacewa da shekarun mutum ko kasancewarshi namiji ko mace ko ta fuskacin matsayin mutum a cikin al-umma,[33] mai tafsirin Amuli ya ce bisa bincike idan mutum yana san rayuwa mai kyau, to dole ne ya zama yasan Allah da barin wanin Allah da sallamawa Allah,[34] a wata riwaya daga Annabi a daren da ya yi Mu'iraji Allah ya ambaci siffofi mutanan kirki kamar godiya ga Allah da rashin damuwa da duniya, to masu irin wannan siffofin Allah ya yi rantsuwa zai rayasu rayuwa mai kyau har mutuwarsu.[35]

A wata ruwayar daga Imam Sadiƙ (A.S) daga ma'aikin Allah (S.A.W), Allah ya ce a cikin allunan farko na Musa cewa; ka godewa iyayanka ni kuma zan kiyayeka daga duk wani haɗari kuma zan sa kayi tsawan rayuwa kuma nasa kayi rayuwa mai kyau,[36] an naƙalto daga Imam Sadiƙ (A.S) cewa karanta suratul Muzammil a yayin sallar Issha ko a ƙarshan dare yana sa mutum ya rabauta da rayuwa mai kyau da mutuwa mai kyau.[37]

Bayanin kula

  1. ↑ Hassan Al-Mustafawi At-tahkik fi Kalemat Kur'an juzu'i na 7 daga shafi na 181 zuwa 182
  2. ↑ Al-Balkhi, Tafsir Muqatil ibn Suleiman, juz 2, shafi na 237, al-Tabarsi, Jami' al-Jami', juz. 2, shafi na 306, al-Zamakhshari, al-Kashaf, juz 2,. shafi na 633, al-Baydawi, Anwar al-Tanzil, juz 3, p. 239, al-Andalusi, al-Bahr al-Muheet, juz 6,shafi na 592, Ibn Agiba, al-Bahr al-Madid, juz 3, shafi na. 161, Ibn Ashour, al-Ƙasar Wal-Tanweer, juz 13, juz . shafi 220, al-Ghazi, Bayan al-Ma'ani, juz . 4, shafi na 250, al-Qurashi, Ahsan al-Hadisi, juz . 5, shafi na 496, Makarem al-Birnin, al-Amthal, juz . 8, shafi na 313, al. -Zuhaili, al-Tafsir al-Munir, juz . 14, shafi na 227, al-Ibiari, Qur'ani, juz . 10, shafi na 210, al-Hijazi, al-Tafsir al-Wadhiq, juz . 2, shafi na 337.↑
  3. ↑ Andalusi, Bahrul muhit, shafi na 6, shafi 592
  4. ↑ Al-Tabarsi, Jami' al-Jami', juz. 2, shafi na 307, al-Andalusi, al-Bahr al-Muheet, juz. 6, shafi na 592, Makarem al-Birnini, al-Amthal, vol. 8, shafi na 313.↑
  5. ↑ Al-Radhi, Nahj al-Balaghah, al-Hikma 229, shafi na 509, al-Majlisi, Biharul al-Anwar, juz 68, shafi na 345, al-Tusi, al-Amali, shafi na 275, al-Bahrani, Tafsir al-Burhan, vol. 3, shafi na 453.↑
  6. ↑ Al-Zamakhshari, Al-Kashaf, vol. 2, shafi na 633, Al-Baydawi, Anwar Al-Tanzil, vol. 3, p. 239, Al-Andalusi, Al-Bahr Al-Muheet, vol. 6, p. 592, Ibn Agiba, Al-Bahr Al-Madid, vol. 3, p. 161, Al-Zuhaili, Al-Tafsir Al-Munir, vol. 14, shafi 227.
  7. ↑ Mughni, Tafsir al-Kashef, juz 4, shafi na 551.
  8. ↑ Al-Amin, Makhzan al-Irfan, juz 7, shafi na 238.
  9. ↑ Al-Alusi, Ruhul Ma;ana. 7, shafi na 463.↑
  10. ↑ Al -tayyyab, atyabul al -bayyan,juz 8, shafi 185.
  11. ↑ Al -najafi, Tafsir Asan, juz 99, shafi 289.
  12. ↑ Shabbar, Al -Jawhar Al -samin, juz i 3, shafi 445.
  13. ↑ Mughni, Tafsir Al -kashf, juz 4, shafi. 551; Al -alusi, Rouh al -Maani, juz 7, shafi. 463; Al -amin,Makzan Al -irafan, juz 7, shafi na 238.
  14. ↑ Al -tabari, Jama'at Al -bayyan, Vold. 14, shafi 114; Al -tabrizi, Al -bayyan Majalisar, Vol. 6, shafi na 593; Eskhari, Al -kashf, Vold. 2, shafi 633; Al -bizawi, Anwar Al -tanyzil, juz 3, shafi na 239; Al -andalusi, Al -bahr al -Muhit, Vold 6, shafi na 5 92; Al -Suyiti, Durrul Al -mansour, juz 4, shafi na 130; Ibn al -BAibi, Al -bahr Al -badid, Vold. 3, shafi 161; Ibn Ashour, Al -tahrir Wal tenwir, juz. 13, shafi 220; Al -Qadiri, Hassan al-Ahadith, juz5, shafi 496.
  15. ↑ Al -tabari, Jami'ul t Al -bayyan, juz. 14, shafi 114; Al -tabrizi, Majma'ul Al -bayyan juz 6, shafi na 593;Zamakshari, Al -kashaf, juz. 2, shafi 633; Al -bizawi, Anwar Al -tanyzil, juz 3, shafi na 239; Al -andalusi, Al -bahr al -M al -Mahit, juz 6, shafi na 592; Al -Suyuti, Durruln Al -mansour, juz4, shafi na 130; Ibn al ajiba Al -bahr Al -badid, Vold. 3, shafi 161; Ibn Ashour, Al -tahrir Wal Tanwir, juz. 13, shafi 220; Al -Qadiri, Hassan al-Ahadith, Vold 5, shafi 496.
  16. ↑ Al -tastari, Tafseer Al -Tastari, Kashi na 1, shafi; Al -husseini Shah Abdel -zimi, Tafsirul Isna Ashri, C 7, p. Al -salamii,Hada'ikul Tafsir, sashi na 1, shafi 38.
  17. ↑ Abu Al -fotouh al -Razi, rawd al -Jinan, juz 12, shafi; 89; Al -amili, Tafsir Al -amili, juz 5, shafi 368.
  18. ↑ Kira'ati, Tafseer Nour, juz 4, shafi 559.
  19. ↑ Ibn Kathir, Tafsirul Al -qur'an Al -azim, juz4, shafi 516; Al -zahili, Al -tafsir al -munir, juz, 14, shafi 228; Makarim shirazi, Al -amal, juz 8, shafi 317.
  20. ↑ Makarm Al -shirrazi, Al -amsal, juz 8, shafi 317.
  21. ↑ Littafin Addu'oin Imam As-Sajjad (Zainul Abideen) da aka yi a ranar Arfa.
  22. ↑ Al -Radhi, Nahj al -balagha, hikima 229,shafi 509; Al -Majlisi, Biharul Al -Anwar, juz, 68, shafi na 345.
  23. ↑ Al-Tusi, Al-Amali, shafi na 275; Al-Bahrani, Tafsir Al-Burhan, vol. 3, shafi na 453.↑
  24. ↑ Abd-alwahab, Oyoun al-Mu'ujazat, shafi na 12.↑
  25. ↑ Tabrasi, Mishkatu Al-Anwaar, shafi na 94
  26. ↑ "Al-Mufid, Al-Muqni'a, shafi na 411; Al-Mufid, Al-Mazar, shafi na 162; Al-Tusi, Tahdhib Al-Ahkam, juzu'i na 5, shafi na 183; Ibn Al-Mashhadi, Al-Mazar Al-Kabir, shafi na 454."
  27. ↑ Ibn Tawus, Iqbal al-A'mal, juzu'i na 1, shafi na 487
  28. ↑ Ibn Tawus, Iqbal al-A'mal, juzu'i na 1, shafi na 520
  29. ↑ Ibn Tawoos, Iqbal A'amal, juz. 1, shafi na 614; al-Majlisi, Zad al-Ma'ad, shafi na 100.
  30. ↑ Tusi, Misbah al-mutaahajjid, juz 2, shafi na 599; Ibn Tawoos, Iqbalul A'amal, shafi na 272.
  31. ↑ Tusi, Misbah al-mutaahajjid, juz 2, shafi na 599; Ibn Tawoos, Iqbalul al-Aamal, juz. 1, shafi na 74; al-Majlisi, Zad al-Ma'ad, shafi na 272.↑
  32. ↑ Ibn Tawoos, Muhaj al-Da'waat, shafi na 287
  33. ↑ Makarem, Al-Amthal, vol. 8, shafi na 313.
  34. ↑ Al -amili, Tafseer Al -amili, juz 5, Shafi na 368.
  35. ↑ Al-Fayyaz Al-Kashani, Al-Wafi, juz 26, shafi na 144; Majlisi, Bihar al-Anwar, juz 74, shafi na 24.↑
  36. ↑ Al-Erbli, Kashf al-Ghumma, juz 2, shafi na 122, da al-Arousi al-Huwaizi, Tafsir Nur al-Thaqalayn, juz 5, shafi na 445.
  37. ↑ Saduk Sawabul Al-a'amal shafi na 120, Tabarsi< Makarimul Akhlak, shafi na 365, Huruul Al-amili, Wasa'ilul Shi'a juz 6 shafi na 143.

Tsokaci

  1. ↑ الدنيا سجن المؤمن وجنة الكافر، وقد رويت أحاديث :Tarjama: Ita duniya kurkukun mumini ni, kuma aljannar kafiri.misali: Al-Kulaini, Al-Kafi, juzu'i na 2, shafi 250; Al-Harani, Tuhaf al-Uqul, shafi 53-54."

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