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Tambaya a takaice: shin Mala'ikan da yake zuwa da surar mutum shima yana da sha'awa
lisdin makaloli sababun makaloli makaloli Mukalolin da akaranta dayawa.

Tambaya a takaice: shin Mala'ikan da yake zuwa da surar mutum shima yana da sha'awa

Da sunan Allah Mai rahama Mai jin kai.


 


Takaitacciyar amsa: ma'anar misaltuwa Mala'ika cikin surar mutum shine ya zo da cikakkiyar surar bil Adam ta yanda idan wani ya ganshi zai ganshi a matsayin wane dan wane, bawai Mala'ikan ya zo ya bayyana da surarsa ta Mala'ika sai ya jirkice ya zama wani abu daban ba, saboda haka tamassulin Mala'ika cikin surar mutum shine bayyanuwa kamar sauran mutane, bawai ya cudanya da sura biyu ba Mala'ika Mutum, domin idan ya kasance haka zai zamana ya jirkita ya canju daga zati, haka kuma baya kasancewa ya bayyana da surar wani abu daban sai kuma ya jirkita zuwa misaltuwa, saboda haka Mala'ikan da yake zuwa cikin surar mutum hakikaninsa yana nan a Mala'ikansa sai dai cewa shi Mala'ika ba kamar mutuk yake bas hi bai da halittar sha'awa kuma baya cin abinci kamar misalin mutum.


Amsa mai fadi filla-filla:


Gabanin sunbula cikin asalin bahasi wajibi ne muyi bayani ma'anar kalmomi guda biyu: kalma ta farko itace: Mala'iku jam'in Mala'ika guda daya su wasu halittun ubangiji ne kuma su `yan aike tsani tsakaninsa da duniyar halittu ne.[1]


Kalma ta biyu: tamassul daga Kalmar masula take a harshen larabci, sannan ana kiran mumassil ga mutum da yake wakilci ga wasu mutane.[2]


Sannan hakikanin Mala'iku daga koyarwar addini shine kamar haka:


Cikin Kur'ani Mai girma akwai maganganu masu tarin yawa dangane da Mala'iklu da kuma rawar da suke takawa, sai dia cewa babu bayani karara dangane da hakikaninsu da yaya suke sune menene.


Ya zo cikin littafin Biharul-Anwar daga lmam Sadik (a.s) an nakalto riwaya yana cewa: ubangijina ya halicci Mala'iku daga haske.


Sannan nakali daga Tafsirin Qummi, Imam Sadik (a.s) yace: Mala'iku basa cin abinci ba kuma sa shan ruwa, ba kuma sa yin aure, kadai dai suna raye ne da iskar Al'arshi, akwai wasu Mala'ikun Allah suna ruku'u ga ubangiji Azza wa Jalla har zuwa tashin kiyama, sannan ubangiji yana da wasu Mala'iku da suka durkusa sujjada kasa ba zasu dago har tashin kiyama.


Imam Abu Jafar (a.s) yace: ubangijina mai girma da daukaka ya halicce Mala'ika Jibrilu da Israfilu da Mika'ilu daga tasbihi guda daya, sannan ya sanya musu kunne da idanu da kaifaffen hankali da saurin fahimta.[3]


Dangane da mahiyya da hakikanin Mala'iku malamai na da nazariyoyi da mahangu masu banbanci da juna:


1-wasu ba'ari suna cewa: Mala'iku suna da gangar jiki mai taushi misalion iska suna mamayar matsuguni sannan suna bayyana da shakalai mabanbanta a sammai.


2-wasu kungiyoyi daga masu bautan gumaka suna cewa: Mala'iku sune dai Taurari da suke dauke da farin ciki da rashin nasara su a mahangarsu su rayayyu ne kuma suna magana, Taurari samun nasara da farin ciki sune Mala'ikun rahama sannan Taurari rashin nasara sune Mala'ikun azaba.


3- mahangar masana ilimin falsafa shine cewa su Mala'iku wani jauhari ne da bai da bigire da matsuguni a hakikaninsa yana da banbanci da mutum, yafi mutum ilimi da karfin halitta.[4]


Hakika Kalmar tamassul ta zo da jan hankali mai yawan gaske sai dai cewa cikin Kur'ani mai girma ba ta zo a wani waje face cikin Kissar Maryam maihaifiyar Annabi Musa (a.s) sannan cikin sauran surori ba ta zo ba.[5] Sannan ayoyin da suka bayanta da Jibrilu yayiwa Maryam bayaninsa kansa sune babban shaida da shi kansa a wannan hali ya zo ne da suran `dan Adam da gangar jiki kuma yana nan a Mala'ikansa bawai ya jirkita ya zama mutum bane, bari dai Mala'ika ne da suran `dam Adam kuma Maryam ta ganshi ne da surar mutum.


Saboda haka ma'anar bayyanuwar Jibrulu cikin shakalin bil Adamga Maryam na nufin ya zoma mata da surar jiki bawai hakan na nufin shi a hakika wannan itace surarsa ba, bari dai shi a hakikaninsa yana da surarsa sabanin sura da shakalin bil Adama, wannan ma'ana da muka yi bayaninsa dangane da bayyana cikin shakalin mutum daidai take da ma'anar lugga, saboda yayinda muke cewa (tamassala shai'un lishai'in fi surati kaza) yana nufin wani abu ya bayyana da sura da shakali kaza ga wani abu ma'ana ya zo da surar mutum, Mala'ika ya bayyana ya zo da surar Malam wane sannan hakan baya nufin wannan itace surarsa da aka halicce shi kan ta, saboda haka zuwa da bayyanar Mala'ika cikin surar mutum na da ma'anar bayyanarsa ga masu kallo da surar bil Adam.[6]


Akwai ishkali kan wannan bayani da wasu suka kawo da zamu ishara yi ishara zuwa ga amsarsa da unwanin samfuri:


 Ishkalin shine cewa kamar yanda ya zo a riwaya wai Jibrilu an halicce shi mutum mai katon jiki, wannan halitta idan yana so ya bayyana ya zo da shakalin size da girman matsakaicin mutum zai zamana kenan sai ya kankance ko dia ya zamana sai ya rage girman halittar jikinsa idan ko ya zama haka yanzu babu batun Jibrilu kwata-kwata ya sauya ya zama wani abu daban , idan kuma girman jikinsa da zarce na wanda zai zo cikin surarsa bai zaizaye shi ba kuma bai rage shi kuma tareda da haka ya kankance, kenan an samu tadakul shigegeniya da juna wanda hakan na daga korarrun abubuwa basa yiwuwa.


Malamai sun bada amasa kan haka idan muka ce Jibrilu shi jiki ne menene matsala muce yana da juza'ai kashi biyu, na farko juzu'in asali wanda shine dai wanda mutane suke da shi, na biyun kuma juzu'an kari, duk lokacin da yake da bukata zai iya amfani da juzu'an asalinsa ya bayyana da surar mutum, idan kuma muka ce shi Jibrilu asali ba jiki bane, shi yana daga Rauhanai, menene matsala ya zama wani lokacin ya zo da shakalin da riwayoyi suka yi bayaninsa da gangar jiki, wani lokacin kuma ya zo da akasin haka ya zo kankani.


Sai dai cewa mai karatu mai girman daraja yana fadake da rashin kammaluwar dukkanin wadannan amsoshi, saboda tun farko an tafi kan cewa shi tamassul bayani ne kan wani sauyi na hakika, ma'ana wanda yake tamasssuli ya zo cikin shakalin wata halitta shi zati da hakikarsa suna rushewa su tafi ya canja zuwa wani zatin daban, sai dai cewa bayani ya gabata komai ya bayyana cewa tamassul bai da wannan ma'ana, bari dai anan ainahin zatinsa da hakika suna nan babu abind aya samesu kawai dai ya bayyana sabanin hakikarsa.


Siyaki da zahiri daga ayar da ta gabata na bayyanar da cewa Jibrilu bai fita daga surarsa da hakikarsa ta Mala'ika ba, kadai cikin gani da riskar Maryam bintu Iram ya bayyana d surar mutum, bawai ya canja da hakikarsa daga hakikar Mala'ika zuwa mutum ba, misalin abinda faru da shi daidai yake da misalin Mal'ikun da suka sauko suka zo wurin Annabi Ibrahim (a.s) cikin surar `yan Samari suka yi masa bushara da haihuwar Annabi Is'hak, haka misalinsa misalin saukarsa ga Annabi Ludu (a.s) ya bayyanar masa da surar mutum, haka zalika misalin bayyanar Iblisi la'ananne cikin surar mutum a lokacin yakin Badar ya zo da surar Surakatu Ibn Malik tareda cewa a ranar shi Suraktu yana garin Makka[7] kwatankwacin wannan tammasuli cikin surar bil Adam ya zo a riwayoyi masu tarin yawa misalin tamassuli da bayyanar Iblisi cikin kissar (Darul nadawa) wacce Mushrikai suka shirya taron makircin shirya kashe Manzon Allah (s.a.w) Iblis ya zo cikin surar tsoho tukuf ya basu shawarar da dukkanin suka yard ada ita, haka misalin tamassulinsa a ranar Akba ya zo da surar Munabbihu Ibn Hajjaj, haka zalika tamassulin ga Yahaya (a.s) ya zo masa da bakuwar sura mai ban mamaki, misalin tamassulin da duniya tayi ga Sarkin Muminai (a.s) ta zo masa cikin surar kyakkyawar budurwa, da kuma tamassulin dukiya da `ya`ya da ayyukan `dan Adam lokacin mutuwa, da tamassulin ayyukan mutum a cikin kabari da ranar lahira, sannan kwatankwacin wadannan tamassuli shine mafarki misalin tamassulin makiyi da surar Kare ko Kunawa da Maciji, da tamassulin matarka da surar Takalmi, da tamassulin daukaka da cigaba da surar Doki, da tamassulin alfahari da surar Kambun sarauta, da misalsalunsu.[8]


Tareda bayanan da mukayi ya bayyana a fili cewa hakikar Mala'ika ba ta canjawa daga yanda take ta koma hakikar mutum, kadai dai tamassuli yake cikin surar wata halitta ba tareda canjawa daga ainahinsa, saboda haka Mala'ikan da yake tamassuli ya zo da surar mutum bai da sha'awar kamar mutum kuma baya cin abinci bari dais hi baida banbanci da sauran Mala'iku yana dakebantaccen hukuncinsa wadanda suka sha banban da mutum ma'abocin gangar jiki.


Sai dai cewa akwai wani batu da ya zama lazim mu yi bayani kansa shine cewa tana iya yiwuwa jijiyar wannan tambaya ta samo asalinsa daga karkataccen tunani da tatsuniyoyi da karerayin da Yahudawa suka kirkira, saboda ya zo cikin kissar Haruta da Maruta da Kur'ani ya nakalto,[9] an samu sawun Yahudawa wajen kokarin kirkirar karerayi don fassara wannan kissa da suka yi kokarin nuna cewa Mala'ika na da sha'awa yama aikata sabo sannan sun yada wannan tatsuniya cikin mutane kai takai ga sun nakalceta cikin littafansu, domin neman Karin bayani kuna duba litattafan Tasiri na shi'a[10]     


 



[1] Nuni mai lamba 1853(sayit:1922)

[2] Amufradatul Ragig J 1 sh 758

[3] Nuni mai lamba 1853 sayit 1922

[4] Muhammad bakir kamrayi : tarjamar littafion Sama'u wal Alam: Biharul-Anwar J 3 SH 173, bugun Nashir Islamiya bugun farko Tehran

[5] Suratu Maryam aya 17: sai muka aiko mata da ruhinmu sai ya bayyana gareta da surar mutu madaidaici

[6] Allama Taba'Taba'I Muhammad Husaini  tarjamar Musawi j 4 sh 47-48

[7] Allamma Taba'Taba'I Muhammad Husaini, Tarjamar Musawi j 14 sh 49, domin neman Karin bayani kan bayyanar Iblisi da siffar Surakatu Ibn Malik ana iya komawa Tafsirin AlMizan karshen aya ta 49 mdaga suratu Anfal da kuma suratu Maryam aya 17

[8] Allama Taba'Taba'I Muhammad Husaini  tarjamar Musawi j 14 sh 49

[9] Bakara: 102

[10] Tafsirul Almizan cikin bayanin aya 102 Bakara


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