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Tsawon Rayuwar Imam Mahadi (A.F)

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Tsawon rayuwar Imam Mahadi, ma'ana wanzuwarsa a raye tun daga shekara 255 hijira ƙamari zuwa lokacin bayyanarsa, wanda yana daga cikin aƙidun imamiyya. Tsawon rayuwarsa zuwa shekara 1447 hijira ƙamari ma'ana ya kai fiye da shekaru 1191. Masu saɓani da imamiyya daga jumla Ibn Taimiyya da Nasir Al-Fiƙari sun ƙaryata wannan tsawaituwar rayuwa, kuma sun riƙe shi dalili kan inkarin haihuwar Imam Mahadi (A.F).

Malaman imamiyya a hankalce suna ganin yiwuwar samuwar tsawaituwar rayuwa wanda ba a saba ganinsa ba, kuma domin tabbatar da wannan batu sun jingina da tsawaituwar rayuwar Nuhu, Khidir da Isa. Haka nan domin tabbatar da tsawaituwar rayuwar Imam Mahadi (A.F) sun dogara da misalai na tsawaituwar rayuwar ba'arin wasu mutane a cikin tarihi, da kuma riwayoyi da suke nuni kan tsawon rayuwar Imam Mahadi, da yiwuwar tsawaituwar rayuwa bisa la'akari faruwar hakan a zamanin da ya wuce.

An wallafa adadin litattafai masu zaman kansu cikin batun tsawon rayuwar Imam Mahadi (A.S) daga jumla littafin Al-Burhan Ala Sihhati Ɗuli Umril Imam Sahibiz Zaman, na Abul Fatahi Karajaki wanda ya rubuta shi a shekarar 427 hijira ƙamari. Haka kuma cikin ba'arin litattafai na riwaya wanda aka wallafa bayan shekara 370 hijira ƙamari akwai sashe da aka keɓance shi kan wannan mas'ala.

Muhimmanci Da Tarihi

Tsawon rayuwar Imam Mahadi (A.S) yana da ma'anar ci gaban rayuwarsa bayan haihuwarsa shekara ta 255 hijira har zuwa lokacin bayyana, kuma yana daga cikin aƙidun imamiyya[1] da wasu malaman Ahlus-Sunna.[2] Kan wannan asasi rayuwar Imam Mahadi (A.F), tun daga shekarar 255 hijira zuwa shekarar 1447 ta haura shekaru 1191.

A mahangar imamiyya, tsawaitar rayuwar zuwa miƙdari wanda ya saɓawa al'ada, abu ne mai yiwuwa, kuma akwai misalai da samfura na tarihi kan haka.[3] Amma tare da haka masu saɓani da imamiyya sun nesanta yiwuwar tsawaituwar rayuwa misalin haka, kai sun yi la'akari da hakan dalili kan inkarin haihuwar Imam Mahadi (A.F).[4] Daga jumla masu wannan ra'ayi akwai Ibn Taimiyya Harrani (Rasuwa: 728 hijira)[5] da Nasir AlFiƙari marubuci ɗanwahabiyya mutumin Saudi Arabiyya.[6]

Kan asasin bincike da aka gabatar, haƙiƙa mas'alar tsawon rayuwar Imam Mahadi (A.F) ta kasance mas'ala da ta ja hankula a rubuce-rubucen da aka yi masu alaƙa da batun mahadawiyya a imamiyya bayan shekara ta 370 hijira ƙamari. Cikin rubuce-rubuce da aka yi kafin wannan shekara, kamar littafin Basa'irud Darajat, Al-Kafi da Al-Gaiba Nu'umani sakamakon dacewar tsawon shekarun nasa da abin da aka saba da shi a wancan zamani ba a bijiro da wannan mas'alar ba..[7] Littafi na farko da ya fara keɓance fasali na musamman kan wannan mas'alar shi ne littafin Kamalud-dini Wa Tamamun Ni'ima na Shaik Saduƙ (Rasuwa: 381 hijira)..[8]

Tabbatar Da Yiwuwar Tsawaituwar Rayuwa Wanda Ya Saɓa Da Al'ada

Wani rubutu da aka yi da salon fasahar rubutun Suluis mai taken Muhammad al-Mahdi a Masallacin Annabi. An tsara wannan rubutu ne ta yadda haɗin kalmomin Muhammad da al-Mahdi ke samar da kalmar Hayyu wato mai rai ko rayayye. (Hoton dama) Amma a cikin gyaran da aka yi wa wannan rubutu, ba a iya ganin kalmar Hayyu a ciki ba. (Hoton hagu)[9]

Yiwuwa A Hankalce

Kan asasin wannan dalili, tsawon rayuwar da ya saɓa da al'ada abu ne mai yiwuwa, kasantuwar Allah masani ne kuma mai iko, idan ya so zai iya kyautar tsawaituwar rayuwa.[10] Muhammad Baƙir Sadar (Rasuwa: 1400 hijira) yana da ra'ayin cewa rashin dacewar wata mas'ala da abin da aka al'adantu da shi daga babin mu'ujiza ko dai wani abu daban, hakan ba zai hana faruwar ta ba.[11] Abdullahi Jawadi Amoli (Haihuwa: 1933m) masanin falsafa a Shi'a, ya yi imani cewa idan ruhin mutum ya samu ci gaba da bunƙasa, zai samu wata kamala a duniyar jiki wace za ta bashi damar yin tasiri a duniyar jiki ciki kuwa har da jikinsa kuma ya ci gaba da kiyaye yanayin rayuwar jiki.[12]

Kafa Dalili Da Wasu Mutane Masu Tsawon Rayuwa A Cikin Kur'ani Da Attaura

A cikin Kur'ani aya ta 14 suratul ankabut an yi ishara da cewa Nuhu (A.S) ya rayuwa har shekara 950, wannan aya tana cikin madogaran kur'ani da imamiyya suka riƙe kan yiwuwar tsawaituwar rayuwa.[13] Haka kuma Sayyidina Khidir (A.S) wanda daidai da bayanin da ya zo a Kur'ani har zuwa zaamin Annabi Musa (A.S) yana raye,[14] bisa wani naƙali daga Shaikh Mufid (Rasuwa: 413 hijira) da ijma'in marubuta sira ya ci gaba da rayuwa.[15] Irbili (Rasuwa: 692 hijira) tare da jingina da aya ta 159 suratul nisa'i, ya bayyana cewa Annabi Isa (A.S) har zuwa zamanin malamin yana nan a raye.[16]

A cewar Luɗfullah Safi Gulfegani (Rasuwa: 2021m) ɗaya daga cikin maraji'an taƙlidi na Shi'a kuma masu bincike kan batun mahadawiyya, ya bayyana cewa a cikin baki ɗayan addinan Allah akwai imani da samuwar wasu mutane da suke da rayuwa mai matuƙar tsawo, alal misali cikin Attaura Sifru Takwin, Is'hahu 5, aya ta 5, 8, 11, 14, 17, 20, 27, 31 da wasu wuraren daban, akwai wasu ɗaiɗaiku daga Annabawa da suka kasance sun yi rayuwa mai matuƙar tsawo.[17]

Riwayoyin Da Suke Nuni Da Tsawon Rayuwar Imam Mahadi

Shaik Ɗusi (Rasuwa: 460 hijira) a cikin littafin Al-Gaiba ya ambaci wasu riwayoyi da suke ishara kan tsawaituwar rayuwar Imam Mahadi (A.F) wanda ya saɓawa al'ada.[18] Irbili malamin hadisi na Shi'a a cikin littafin Kashful Gumma ya kawo riwayoyi da suke magana kan tsawon rayuwar ba'arin Annabawa misalin Ilyas (A.S), Isa (A.S) da Khidir (A.S) kuma ya yi la'akari da su dalili kan yiwuwar tsawaituwar rayuwa, bayan nan ya kawo riwayoyi da suka ginu kan ci gaban rayuwar Imam Mahadi (A.F) har zuwa lokacin bayyana.[19] Ibn Maisam Bahrani (Rasuwa: 679 ko 699 hijira) shima ya yi ishara kan ittifaƙin ra'ayoyin malaman Shi'a da Ahlus-Sunna cikin kasancewar Ilyas (A.S) da Khidir (A.S) daga annabawa da kuma Samiri da Dujal daga shaƙiyyai a raye, ya kuma yi bayani idan har waɗannan mutane za su iya kasancewa a raye, to waliyyin Allah shima zai iya kasancewa a raye tsawon zamani.[20] Faizul Kashani (Rasuwa: 1091 hijira) yana ganin riwayoyin da suka zo daga Annabi (S.A.W) da Imamai (A.S) game da tsawaituwar rayuwar Mahadi (A.F) sun kai matsayin tawaturi.[21]

Imam Sajjad (A.S):
Akwai sunnoni daga annabawa a cikin Mahadinmu... Sunna da ke daga Annabi Adam (A.S) da Annabi Nuhu (A.S) a gare shi ita ce tsawon rai.

[22]

Yiwuwar Tsawaituwar Rayuwa Bisa La'akari Da Ilimin Gwaji

Wannan dalili yana bayani da cewa shi ilimi yana buƙatar illa da dalili don mutuwa, bawai don ci gaba da rayuwa ba, ita mutuwa halakar da yanayi da sharuɗɗa na rayuwa ce. Shi mutum sakamakon jahilci da rashin wadataccen ilimi kan sabubban cututtuka da tsufa, sai ya rasa ikon sarrafa waɗannan sabubba wanda hakan ya zama sababin mutuwarsa. Idan wani ya kasance tare da ilimi da kuma hanyoyi da kayan aiki na larura domin sarrafa waɗannan sabubba kamar misalin abinci, mahalli da ƙwayoyin halitta (Genetics), to a mahangar ilimi zai iya samun damar yin rayuwa mai tsayi sosai kai zai ma iya wanzuwa.[23]

Dalilai na Tarihi Da Suke Ƙarfafa Tsawon Rayuwar Imam Mahadi

Shaik Saduƙ a littafin Kamalud-dini Wa Tamamun Ni'ima ya keɓance wani fasali na musamman wanda ciki ya ambato Mu'ammarin (Mutanen da suka yi rayuwa mai tsayi). Cikin wannan fasali ya kawo sunaye gomman mutane. Daga cikinsu akwai masu shekaru 120 zuwa 3000. Haka kuma ya bayyyana cewa rahoto kan waɗannan mutane bai keɓantu da Shi'a ba, ya yi imani cewa Ahlus-Sunna suna tabbatar da samuwar misalin waɗannan mutane.[24] Malamin tare da ambaton waɗannan misalai da kuma jingina da wata riwaya daga Annabi (S.A.W) wace cikin ta aka ba da labarin wasu abubuwa da suka faru da mutanen da suka gabaci muslunci, wanda haka ya tabbatar da yiwuwar faruwar tsawon rayuwa ga Imam Mahadi (A.F).[25]

Shaikh Mufid,[26] Karajaki (Rasuwa: 672: hijira)[27] Shaik Ɗusi,[28] Aminul Islam Ɗabrisi (Rasuwa: 548 hijira),[29] Khajo Nasirid-dini Ɗusi (Rasuwa: 672 hijira),[30] Ibn Maisam Bahrani,[31] Allama Hilli (Rasuwa: 726 hijira),[32] Allama Majlisi (Rasuwa: 1110),[33] Luɗfullah Safi Gulfegani[34] da Ibrahim Amini (Rasuwa: 2020m) suna cikin sauran malaman Shi'a da suka dogara da dalilai na tarihi game da tabbatar da tsawaituwar rayuwa da miƙdarin da ya saɓa da abin da aka saba da shi a al'adance.[35]

Bayanin kula

  1. ↑ Ridwani, Tawallude Hazrate Mahadi, 1386, shafi na 60-61; misali duba: Kulayni, Al-Kafi, 1407H, juzu'i. 1, shafi. 514; Sheikh Mufid, Al-Irshad, 1372H, juzu'i. 2, shafi. 339; Sheikh Tusi, Al-Ghaybah, 1425 AH, shafi. 419; Tabarsi, I’ilam al-Wara, 1390 AH, shafi. 418; Arbili, Kashf al-Ghumma, 1381 AH, juzu'i. 2, ku. 437; Allama Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 51, shafi. 2.
  2. ↑ Al-Amid, Al-Mahdi Al-Muntazar FI Fikril Islami, 1425H, shafi na 136-141; Mahmud, Wuladtul Imamil Mahdi Fi Kutubil Fariƙaini, 1391H, shafi na 357-402; misali, duba: Nasibi Shafi’i, Maɗalibul al-Su’ul, 1419 AH, shafi na 311-319; Ibn al-Jawzi, Tazkirat al-Khawas, 1426 AH, juzu'i. 2, shafi na 506-507; Ganji Shafi'i, Al-Bayan, 1404H, shafi. 521; Hamwi Juwayni, Fara'id al-Samtin, 1400 AH, juzu'i. 2, shafi. 134.
  3. ↑ Zainali, "Imam Mahdi (a.s) Wa Tuli Umri (Fishine Wa Dala'il)", shafi na 222-223.
  4. ↑ Zainali, "Imam Mahdi (a.s) Wa Tuli Umri (Fishine Wa Dala'il)", shafi na 223.
  5. ↑ Ibn Taimiyyah al-Harrani, Minhaj al-Sunnah al-Nabawiyya, 1406 AH, shafi na 91-94.
  6. ↑ Ghafari, Usul Madhhabish al-Shia, 1414 AH, juzu'i. 2, shafi. 866.
  7. ↑ Zainali, "Imam Mahdi (a.s) Wa Tuli Umri (Fishine Wa Dala'il)", shafi na 223.
  8. ↑ Zainali, "Imam Mahdi (a.s) Wa Tuli Umri (Fishine Wa Dala'il)", shafi na 223.
  9. ↑ «درخشش نام اهل بیت بر دیوار مسجدالنبی محمد المهدی(عج) زنده است»Shafin Hukumar Wakilin Jagoran Addini Kan Hajj da Ziyara
  10. ↑ Khwaja Nasir al-Din Tusi, Talkhis al-Muhasal, 1405 AH, shafi. 433; Allamah Hilli, Manahij al-Yaqiin, 1415 AH, shafi. 482.
  11. ↑ Sadr, Bahasun Haulal Mahadi (a.s.), 1417 AH, shafi na 53-56.
  12. ↑ Javadi Amoli, Osare Khilƙat, 2011, shafi na 24.
  13. ↑ Misali, duba: Sheikh Mufid, Al-Masā’il al-Ash’r, 1426 Hijiriyya, shafi na. 93; Tabarsi, ‘Alam al-Wari, Dar al-Kutub al-Islamiya, shafi. 472; Ibn Maytham Bahrani, Qawa’id al-Maram, 1406H, shafi na 191; Fayz Kashani, ‘Ilm al-Yaqin, 1377 AH, juzu’i. 2, shafi. 966.
  14. ↑ Suratul Kahf, aya ta 65-82.
  15. ↑ Sheikh Mofid, Al-Masa'il al-Ashar, 1426H, shafi na 83.
  16. ↑ Arbali, Kashf al-Ghummah, 1381 AH, juzu'i. 2, shafi. 489.
  17. ↑ Safi Golpayegani, Silsileh Mabahise Imamat Wa Mahadawiyat, 2012, Juzu'i na 3, shafi na 166-167.
  18. ↑ Sheikh Tusi, Al-Ghaybah, 1425 AH, shafi na 419-422.
  19. ↑ Arbali, Kashf al-Ghummah, 1381 AH, juzu'i. 2, shafi na 489-519.
  20. ↑ Ibn Maytham Bahrani, Ƙawa'idul Al-Maram, 1406H, shafi. 192.
  21. ↑ Fayz Kashani, Ilmul Yaƙin, 1377, juzu'i na 2, shafi na 965.
  22. ↑ Sheikh Sadouq, Kamal al-Din da Tamma Al-Neema, 1395 AH, juzu'i. 1, shafi. 322.
  23. ↑ Safi Golpayegani, Mantabkht al-Athar, 2002, juzu'i. 2, shafi na 276-282; Safi Golpayegani, Silsileh Mabahis Imamat Wa Mahadawiyat, 2012, juzu'i. 3, shafi na 161-217; Amini, Dadgostar Jahan, 2002, shafi 175-201.
  24. ↑ Sheikh Saduq, Kamal al-Din, 1395 AH, juzu'i. 2, shafi na 552-576.
  25. ↑ Sheikh Saduq, Kamal al-Din, 1395 AH, juzu'i. 2, shafi na 576.
  26. ↑ Sheikh Mofid, Al-Masail al-Ashhar, 1426 AH, shafi na 103-94.
  27. ↑ Karajki, Kenz al-Fawa'idi, 1405 AH, juzu'i na 2, shafi na 114.
  28. ↑ Sheikh Tusi, Al-Ghaybah, 1425 AH, shafi na 113-126.
  29. ↑ Tabarsi, I'ilam Al-Wara, Darul Kutub Al-Islamiya, shafi na 473-476.
  30. ↑ Khwaja Nasir al-Din Tusi, Talkhis al-Muhassal, 1405 AH, shafi. 433.
  31. ↑ Ibn Maytham Bahrani, Ƙawa'idul Al-Maram, 1406H, shafi. 191.
  32. ↑ Allamah Hilli, Manahj al-Yaqiin, 1415 AH, shafi. 482.
  33. ↑ Allama Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 51, shafi na 225-293.
  34. ↑ Safi Golpayegani, Muntakhabul Athar, 2013, juzu'i na 2, shafi 275-276.
  35. ↑ Amini, Dadegostare Jahan, 2001, shafi na 201-202.

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