Masalai marg va hayotro metavon hamchun masalai asosii bahsi maod talaqqi kard. CHunon, ki tarikhi paydoishi bovari va maod dar adyoni digar guvohi medihand, pesh az hama angezandai paydoishi inchunin etiqod mayli fitrii inson ba abadiyat, hayoti jovidoni, va dar marhilai duyum tars az marg budaast. Zimnan az nigohi falsafi omili vobasta ba justujui mani, maqsad va hadafi zindagi va hastii inson niz joy doshta ast. Voqean masalai hayot va marg yake az masoili marmuz, az in ru purikhtilofu purziddiyat va bahstalabi diniyu falsafi ast.
Namunai chunin bahsu mujodila va bayoni holati tahayuru taajjub, pursishho az chi budani manii ofarinishi inson, zindagivu margi onro dar ruboiyoti hakim Umari Hayyom mebinem:
Har chand ki ruyu mui zebost maro, CHu lola rukhu chu sarv bolost maro, Malum nashud, ki dar tarabkhonai khok , Naqqoshi azal bahri chi orost maro ?
YAk qatrai ob budu bo daryo shud,
YAk zarrai khok bo zamin yak jo shud.
Omad shudani tu andar in olam chist?
Omad magase padidu nopaydo shud.
Jomest, ki aql ofarin mezanadash,
Sad busa zi mehr bar jabin mezanadash,
In kuzagari dahr chunin jomi latif,
Mesozadu boz bar zamin mezanadash.
Doranda, ki tarkibi taboe orost,
Az bahri chi afkand varo dar kamu kost?
Gar nek omad, shikastan az bahri chi bud?
Gar nek nayomad in suvar, ayb kirost?
Tarkibi piyolae, ki dar ham payvast,
Bishkastani on ravo namedorad dast.
CHandin qaddi sarvi nozaninu saru dast,
Az bahri chi sokhtu v-az bahri chi shikast?
Voqean, maqsad az ofarinishi inson chi budaast, umuman, mantiqe, hadafe dar arzi vujud kardan va margu zindagii inson, dar in olam, hast? YO ba qavli hamon Umari Hayyom: Mo lubatakonemu falak lubatboz, Az rui haqiqat na az rui majoz,
Bozi chu hame kunem bar nati vujud,
Aftem ba sanduqi adam yak yak boz. ?
Agar dar paydoishi olamu odam dakholati ilmu tadbir, dasti kholiqu mudabbir, hakimu muhandise, hikmati ilohi dar kor boshad, pas khalq kardani inson(piyola) bo in hama sanat va boz shikastani on chist? Mantiqe dorad? In savolhoest, ki insoniyat kheleho pesh az Hayyom gahe nokhudogoh va gahe ogohona matrah kardaast va baroi rafi in ziddiyat tavassul ba maod- hayoti pas az margi justaast. YAne masalai asosie, ki angezandai paydoishi aqida va bovari ba maod budaast, masalai zindagi va marg ast.
Dar surati nabudani chunin aqida va etiqod insoniyatro metavonist navmedi az zindagi ba istiloh badbinii falsafi, bezori az zindagi va puchshumorii on faro girad, chunon, ki dar in ruboii Umari Hayyom:
CHun hosili odami dar in shuriston, Juz khurdani gussa nest to kandani jon, Hurram dili on ki z-in jahon zud biraft, Va osuda kase, ki hej nayomad ba jahon.
Tarikhan yake az isoloti kalidii adyon va falsafai peshqadam dar khunso kardani hamin navmedi, tarsi marg va fojiai on budaast. Dar falsafai antiqii YUnoni nakhustin iqdomi khunso kardani tarsi margro Suqrot va Aflotun kardaand. Aflotun aqidai asosii Suqrotro taqviyat doda ibroz dosht, ki marg judoshavii ruh az badan (tan) ast, khalosii vay az «zindon»-est, ki dar asorati vay bud.[1] Sarchashmai in tasavvurot oid ba marg, hamchun rahoii «ruhi»… khudoy jovidon, qobili fahm, yaknavokht, tajziyanopazir, doimi va tagirnopazir dar khudii khud . «va tani» … insoni, fanopazir, baroi aql nomafhum, gunogunshakl, fasodpazir, torik, bebaqo va bevafo khud baroi khudo[2] ba orfikho va pifagoriyon merasad. In aqida abadiyat, namirandagii ruh, ki Suqrot, Aflotun va Arastu dar falsafa arza kardaand, fojiai margro narmu qobili tahammul namuda va on badan az tarafi dini nasroni qabul va dar tuli chandin qarni badi sunnati asosii hayoti manavii avrupoiyon gardid.
Kushishi taskini fojiai marg va rafi tars az onro YUnoniyoni boston az tariqi digar niz namudaand. On bo nomi ravoqiyun (stoikho) va Epikur vobasta ast. Inho az tariqi iroai marg hamchun hodisai hamagonii tabii tarsi margro raf va khunoso kardan khostand. Epikur ba soddagi dalolat mekard, ki marg baroi inson voqean vujud nadorad, vay bo on barkhurd nadorad. U meguft: «Marg baroi mo hij ast: on chi fasod shuda, on beehsos ast, va on chi ehsos nadorad, vay baroi mo hej ast»[3] [4]. YO khud gufta:«On goh ki mo hastem marg vujud nadorad va on goh ki marg meoyad mo vujud nadorem».412 In rohest, ki ba istiloh dahriyon va falosifai moddagaro (materialist) payravi kardaand.
Masalai marg dar falsafa va afkori ijtimoii davrai navi avrupo niz mavridi bahshoi domanadore gardid. In masala dar osori faylasufon M. Lyuter, I.Kant, F.Gegel, Kirkegar, Spinoza, Kont, Spenser, SHopengauer, Nitsshe, SHpengler, J.P.Sartr, Haydegger, YAsper va bisyore digaron mavridi bahs qaror giriftaast.
Hamin tavr az in sayri kutohe dar tarikhi bahshoi diniyu falsafi dar atrofi marg malum gardid, ki nigaroni az marg dar tarikhi farhangi insoniyat hamagoni va qadim ast. Va hamchunin metavon natija girift, ki bahs dar atrofi marg dar tarikhi insoniyat az umdatarin bahshoi diniyu falsafi budaast.
Dar islom masalai marg va hayot dar sarchashmahoi on va chi dar falsafai irfoniyu dini khelo ravshan va gustarda matrah va bayon shudaast. Nigohi farhangi islomi ba marg ori ba yasu tars va fojiiyat ast. Harchand dar masoili farii maod islom bo dinhoi qabl az khud umumiyat dorad, vale dar masalai falsafai hayot va marg az vijagihovu khususiyoti khose barkhurdor ast, ki dar dinhoi digar yo nestand yo haddi aqal ba rushani bayon nashudaand.
Nakhust on, ki Quron khelo vozeh va sarehand, mukarrar takid mekunad, ki ofarinishi inson va zindagii vay barabas, behuda va behadaf nest.
«Oyo pindoshtaed, ki mo shumoro behuda ofaridaem va bozgashti shumo ba sui mo nest» ? /Q.23: 115/
Dar Quron hayot ba du marhila taqsim shudaast: hayoti dunyo va hayoti okhirat. Hayoti dunyo, hayoti muvaqqati va arsai ozmun va sanjishi inson ast. Marg marzi guzarish az hayoti dunyo ba okhirat ast. CHun digar adyon bovarii musalmonon va talimoti Quronu ahodis bar on ast, ki ruh namemirad. To zamoni qiyomat ruhi insonho, harchand berun az kolbud, zinda va faol boqi memonand va bo farorasidani ruzi qiyomat boz bo kolbudi khud tan mepayvandad.
Quron masalai falsafii hayot va margro ba miyon kashida, kushidaast onro hallu fash kunad. Hudi ba miyon guzoshtani in masalai bugranji falsafi dar islom va halli on yake az dastovardhoi muhimi islom ast. Tibqi falsafai Quron olam va inson bar abas ofarida nashudaast va mahkum ba hayot va marg budani inson bo hadaf ast. («Hudoe), ki ofarid marg va zindagiro, ki shumo /bandagonro/ biozmoyad to kadom nekukortared.» /Q.67:2 /. In olam az didi Quron arsai ozmoish va shinokhti haqiqat ast. Parvardigor ba inson ba vositai oyot (nishonavu burhonho) – i khud haqiqati hasti, haqiqati inson, hayoti dunyovi va okhirati vayro bayon mekunad.«Nishonahoi khudro dar olam va dar nafsho (zamirhoyashon) ba onho namoem, nishon dihem to haqiqat rushan gardad». (Q.41:53.)
Az oyoti Quron va tahqiqoti ulamo va mutakallimon chunin bar meoyad, ki hayoti zamini arsai khudshinosii inson ast. Inson in qobiliyati zotivu fitriashro, ki parvardigor ba u arzoni namuda, boyad dar in hayoti dunyavi oshkor va ba navhi ahsan bahrabardori kunad. Ba qavli shoir ustod Rudaki:
In jahonro nigar ba chashmi khirad, Na ba-on chashm, ki andar on nigari. Hamchu daryost v-az nakukori, Kishtie soz to badon bigzari.
Dunyo baroi bashar nisbat ba okhirat marhilai tahiya va takmilu omodagi ast, dunyo nisbat ba okhirat naziri davrai madrasa va donishgoh ast baroi yak javon. SHaykh Fariduddini Attor in mazmunro ba nahvi zer ba nazm darovardaast:
On yake dar peshi SHeri[5] dodgar, Zammi dunyo kard bisyore magar. Haydarash[6]gufto, ki dunyo nest bad, Bad tui, zero, ki duri az khirad. Hast dunyo bar misoli kishtzor, Ham shabu ham ruz boyad kishtu kor.
Z-on ki izzu davlati din sar ba sar, Jumla az dunyo tavon burd ey pisar. Tukhmi imruzina fardo bar dihad, V-ar nakori «ey darego» bar dihad. Gar zi dunyo bar nakhohi burd tu, Zindagi nodida khohi murd tu. Doiman dar gussa khohi mond boz, Kor, sakhtu mard sustu rah daroz.
«Ozmoish»-i Hudo va «oshkori haqiqati hasti» az tarafi Hudo jihati namoyon sokhtani istedodho, qobiliyatho ast. In ozmoish baroi pardabardoshtan az rozhoi mavjud nest, balki baroi faoliyat dodan ba istedodhoi nuhufta chun roz hast, parda bardoshtan va ejod kardan ast. Ozmoishi ilohi sifoti insoniro, hamon sifoti khudogunai uro az nihongohi imkon, bilquvva va istedod (az potensiya) bar arsai fel-zuhur va amal va kamol berun meovarad. Ba in tavzeh metavon guft, ki oyati yodshuda dalolat ba on mekunad, ki dunyo madrasa va donishgohe baroi parvarishi istedodho ast.
Inson chun ahsanul makhluqot, behtarin ofaridai Hudo va kamoli sanati u tibqi mazmuni Quron, dar arsai aflok «lubadake», ki dar dasti falak «lubadboz» boshad nest, balki Hudo tamomi aflokro taskhiri u kardaast, va imkoni chunin taskhirro niz ba u dodaast, ki on aql ast. Az Quron chunin barmeoyad, ki khudo ba ofaridani inson hadafi khelo muayyane dorad, ki hatto maloiki u az on ogoh nabudaand. Hangome, ki parvardigor iroda kard Odamro ofarid, ba maloika guft:
«Man dar Zamin khalifae (az bashar) khoham gumosht.»[7] Dar javobi in izhori Hudo farishtagon guftand: «Parvardigoro oyo kasone khohi gumosht, ki dar zamin fasod kunand va khunho rezand va hol on, ki mo khud turo tasbeh mekunem. Hudovand farmud man chize (az asrori khilqati bashar) medonam, ki shumo namedoned.» (Q.2:30).
In oyat dalolat bar on medihad, ki dar ofarinishi inson, sarnavishti vay va zindagivu margi vay hikmate – sire va hadafi buzurgi ilohi nihon ast, to chi andozae, ki mo az in hadaf ba vositai tafakkur ba ishorotu shavohide, ki dar oyoti Quron va hadisho hastand ogoh nashavem, ba umqu nihoyati on shoyad narasem.
Az mantiqi Quron yaqinan tanho haminro metavon istinbot kard, ki hasti dodan bar olam va inson az tarafi Hudo bar abas nest. YAke az hadafho chunon, ki gufta shud, ozmudani insonhost va oshkor kardani haqiqat (-i holi khudo va inson) ast.
Voqean dar dinhoi somi (YAhudiya, Nasroni va Islom) zindagii avval khud az du marhilai ozmoish iborat ast. Barobari ofaridani inson (Odam va Havo) Hudo onhoro dar jannat mavo medihad. In marhilaro davrai avvali zindagii saodatmandi inson metavon donist. Vale hikmati ilohi bar on bud, ki inson boyad qadri in nemat va rohatu farogatro boyad bishnosad. In bud, ki mavridi ozmoishi nakhust qaror girift va murtakibi gunoh, nofarmoni yo khud qadrnoshinosi gardid va az jannat ronda shud, to dar marhilai duyum dar hayoti dunyo bar garavgoni shaytoni nafsi khud (nafsi shikam, nafsi shahvat, nafsi molu sarvat, nafsi qudratu martaba va gayra) – gardad va bo araqi jabin va mashaqqat qutti khudro ba dast orad. To qadri zindagii saodatmandi avvali, ki boz dar okhirat, dar zindagii duyum vada shudaast birasad.
Ey ruh dar in olami gurbat chuni, Be on hama joygohi qurbat chuni. Sultoni jahoni quds budiyu imruz, Az mehnati nafsi shum suhbat chuni.
Hikmati soni shoyad dar on boshad, ki chun haddi kamolotu saodatmandi va beniyozi martabai khudi Hudovand ast, chun Parvardigor bar inson az ruhi khud damida va farmuda, ki insonro ba surati khud khalq namudaast, pas zindagii avval arsai takomuli inson dar masiri khudogunagi, rasidan ba on nuqtai kamolot, ki martabai insoni komil ast, yo dar yofti haqiqat va payvastan ba on, yo paydo kardani darajai qurbat bo ust, chunon, ki ahli tasavvuf mepindorand. In rohi zindagii avval, rohest, ki judoii insonro az Hudo, ki sababi on manmaniyat (anoniyat) – i ust, boyad az bayn barad. Va in annoniyat illo ba daryofti amiqi in haqiqat, ki inson biduni taslim ba avomiri ilohi beniyoz va saodatmand buda nametavonad, az bayn nakhohad raft. Va fahmishi in asl az insoniyat paymudani rohi darozu purmashaqqatro talab mekunad.
CHandon birav in rah, ki dui barkhezad, Gardest dui zi rahravi barkhezad. Tu u nashavi vale, agar jahd kuni, Joe birasi k-az tu tui barkhezad.
Tamomi kushishu jahdi inson, zahmati kasbi ilmu donish, tijorat, ziroat, sanat, jang, va rasidan ba qullahoi balandi peshrafti ilmiyu tekhniki, jomeai kompyuteri, fathi kayhon va sayyorahoi digar hama va ham ba on ravona shudaand, ki nafsi nofarjomro qone va taskin namoyand. SHayton yo Iblis dar voqe ramze, simbulest tajassumi hamin nufusi inson ast. Pas har andoza insoniyat peshraft kunad, hikmati dugona khudoi az ofarinishi u (inson) ba subut merasad. YAne az yaksu inson dar hayoti avval, chun olami asgar, on sifot va imkonote, ki az Hudo fitratan kasb kardaast az marhilai imkon ba marhilai faoliyat ba amal meorad va ba martabai kamolot merasa, aniqtarash boyad birasad. Az in nuqtai nazar in olam (hayoti dunyo) «madrasa», «dorut-takmil» ast. In marhila dar taqdiri azalii ilohi, ki ba inson muqarrar shudaast hatmist va az in ru zindagi va margi inson dar in dunyo barabas nest. In matlabro buzurgmardoni farhangi islomi khelo ravshan va zebo tafsiru tabir namudaand. Az jumla ruboii zerini Bobo Afzali Koshoniro, ki shoyad dar javobi ruboihoi navmedonayu mayusonai mansub ba Hakim Umari Hayyom gufta shudaast va Ustod Murtazo Mutahhari ba tasdiqi matlabi dar bolo zikr shuda, ovarda va tabir kardaand, misol ovard. Namunai ruboii mansub bo Hakim Umari Hayyom in ast:
Tarkibi piyolae, ki dar ham payvast, Bishkastani on, ravo namedorad dast. CHandin qaddi sarvi nozaninu saru dast, Az bahri chi sokht va-z baroi chi shikast?
Javobi Bobo Afzal chunin ast:
To gavhari jon dar sadafi tan payvast, Az obi hayot, surati Odam bar bast. Gavhar chu tamom shud, sadaf chun bishikast,
Bar tarfi kallagushai sulton binishast.
«Dar in ruboi, jismi inson, hamchun sadafe donista shuda, ki gavhari garonbahoi ruhi insonro dar dili khud meparvarand, shikastani in sadaf, zamone, ki vujudi gavhar komil megardad, zarurat dorad to gavhari garonqadr az joygohi pasti khud ba maqomi voloi kallagushai «sulton» – purilqo yobad. Falsafai margi inson niz in ast, ki az mahbasi jahoni tabiat ba farokhnoi bihishti barin, ki ba vusati osmonho ast muntaqil gardad va dar juvori (hamsoyagi)- i maliki muqatadir va khudoi azime, ki dar nazdiki bo u har kamole hosil ast, maqom guzinad va in ast manoi oyati:[8]
«Mo mutaalliq ba khudoem va mo ba sui vay bozgasht dorem» (Q. 2:175).
Posukhi savoli chi mani doshtani ofaridan va kushtan, khilqat va margro bo zaboni soddavu fahmo khelo nagz ba manii zikrshuda Mavlono Jaloliddini Rumi niz dodaast: Guft Muso ey khudovandi hisob, Naqsh kardi boz chun kardi kharob? Narru moda naqsh kardi jonfazo, V-on gahe vayro kuni onro, charo? Guft haqq: donam, ki in pursish turo, Nest az inkoru gaflat va-z havo. Var-na tadibu itobat kardame, Bahri in pursish turo ozurdame. Lek mekhohi, ki dar afoli mo, Boz jui hikmatu sirri qazo.
To az on voqif kuni mar ommro, Pukhta gardoni bad-in v-on khomro. Pas bifarmudash khudo: «ey zullubob, chun bipursidi, biyo, bishnav javob. Musiyo tukhme bikor andar zamin, To tu khud ham vodihi insofi in». CHunki Muso kishtu kishton shud tamom,
Hushahoyash yoft khubiyu nizom, Dost bigriftu mar onhoro burid, Pas nido az gayb bar gushash rasid: «Ki charo kishte kunivu parvari, CHun kamol yoft onro mebari?» Guft: «YO Rabb z-on kunam vayronu past, Ki dar in jo dona hastu koh hast. Dona loyiq nest dar anbori koh, Koh dar anbori gandum ham taboh. Nest hikmat in duro omekhtan, Farq vojib mekunad dar bekhtan» Guft: «In donish z-ki omukhti? Nuri in sham az kujo afrukhti?» Guft: «Tamyizam tu dodi ey khudo» Guft: «Tamyiz chun nabvad maro?» Dar khaloyiq ruhhoi pok hast, Ruhhoi tirai gilnok hast. In sadafho nest dar yak martaba, Dar yake durr hast dar digar shabah. Vojib ast izhori in neku taboh, Hamchunin izhori gandumho zi koh.
Dar falsafai zindagi va marg buzurgmardoni mo chunone, ki didem du matlabi jolibro khelo rushan takid kardaand:
-yake az on, ki zindagii in dunyo muqaddimai zindagii abadii on dunyovist, marg tanho marzi guzarish ast. In dunyo mazraaest harchi dar on kisht shud, samari onro dar on dunyo khohi daravid. Az in ru zindagii in dunyo barabas nest va ofarinishu margi inson hama mutobiqi mantiq ast.
Soniyan, zindagii avval marhilai shinokht-khudogohi va khudoshinosist va dar ayni hol in har du muqaddima bar shinokhti on zindagii saodatmand ba manii tom ast, ki parvardigor dar okhirat baroi nakukoron vada kardaast. Behtarin saodat, dastyobi va ehsosi halovati manaviyu ruhonist, ki onro baroi nakukoron parvardigor dar okhirat vada kardaast. Hibragon va barguzidagoni Hudo ba in maqom hatto dar hamin dunyo niz musharraf khohand shud. In etiqod nazdi ahli tasavvuf beshtar roij ast.
Hamin tavr falsafai zindagi va marg az jolibtarin va purbahotarin va purziddiyattarin bahshoi falsafai islom ast va shinokhti on taammuq va tafakkuri ziyodero taqozo dorad. Ba qavli khoja Hofizi SHerozi:
Orife ku ki kunad, fahm, zaboni savsan, To bipursad, ki charo raftu charo boz omad.
To in jo on chi gufta shud az didgohi shinokhti falsafi va istidlolii maod bud. Ammo az didgohi shari muminro zarur ast, ki chun anbiyovu avliyo hama ba yak qavl az qiyomat va maod khabar dodaand va on yake az usuli din ast boyad be chunu charo be haqqoniyati on imon doshta boshad. Bahsu barrasi va darku fahmi falsafai maod baroi hama imkonpazir va muyassar nest va bisyore az ulamo va falsafa az jumla SHaykhulrais Ibni Sino va Imom Muhammad Gazzoli, baroi avom khatarnok budani chunin justu juro takid kardaand. Harchand dar usuli din chunon ki gufta shud taqlid ravo nest.
Dar Quron va kitobhoi muqaddasi qabl az on, niz bisyore az masalahoi marbut ba maod ba tariqi ramzi va simbulik bayon shudaast. Bayoni ramzi-simbuliki, chunon, ki jomeashinos va dinshinosi marufi fransavi Emil Dyurkgeym takid namuda az mamultarin shakli zaboni dini ast, ki baroi hamagon va hama davru zamon fahmo va jovidonist. Az in ru dar shinokhti falsafa va haqiqati maod dar islom niz tanho tavajjuh ba zohiri oyoti Quron va ahodis kofi nest. On gavvosi dar umqi uqyonusi maonii botinii onho va tavoni daryofti durri maoniro taqozo mekunad. In ast, ki dar doirai falsafai islomi bahshoi ziyode dar atrofi chigunagii maod shudaast.
YAke az masalahoi mavridi bahsi mutakallimon va ahli falosifa masalai jismoni yo ruhoni budani maod ast. Oyo dar okhirat ehyovu mujozot jismoni ast yo ruhoni. Baze az ahli falosifa, az jumla shaykhulrais Ibni Sino dar mavridi ikhtilofi aqoid dar borai maod chunin farmuda:
«Jahoniyon dar haqiqati maod du guruh shudaand: Kamtarin guruhe va bozpastarin dar khirad va ziraki maodro munkirand. Va beshtarin mardumi khiradmand ba maod garavidaand».[9]
Dar barobari in SHaykhulrais garavidagonro boz ba se qism taqsim karda va onon, ki maodro tanho ba kalbud tan etirof dorand va munkiri maodi nafsand va onon, ki «maod juz nafsro nest» meguyand va onon, ki maodro ham ba nafs va ham ba kolbud khos medonand.[10]
In khud shahodat medihad, ki buzurgmardi tarikhii mo Ibni Sino ba maod bovari doshta va onhoe, ki munkiri onand bekhirad va pasttarin inson khondaast.
Dar mavridi chigunagii maod Hojmullo Hodii Sabzavori dar «Asrori hikmat» chunin mefarmoyad: «Maod du qism ast: ruhoni va jismoni. Baze az mutakallimin va zohiriyin hasr (munhasir) kardand maodro dar jismoni va baze mutafalsafin (faylasufon) dar ruhoni va har du toifa qosirand (muqassir, ishtiboh kardaand. – A. SH) va ammo akobiri hukamo va mashoyikhi urafo va muhaqqiqini mutakallimin ba har du qoiland».[11]
Pas az bayoni in matlab Hakim Sabzavori ba istidloloti falsafii pechidae jihati isboti ham ruhoni va ham jismoni budani maod mepardozad va dar bahshoi khud ba SHaykhulrais Buali Sino istinod mekunad.
Hulosa ham jismoni va ham ruhoni budani maodro aksari ulamoi din qabul dorand. Mo dar in jo azbaski in kitob gunjoish va havsalai bahsi gustardaro dar in bob nadorad ba bayoni hamin mukhtasar kifoya mekunem.
Digare az masalahoi mavridi bahs dar bobi maod chigunagii suratgiriftani ehyoi mayit va bozgashti ruh ba tan ast. Dar in bob ham az Quron va ham az afkori ulamo du jur bardosht metavon kard: yake on, ki hamon jismu tani qablii indunyovi az nav bo hamon shakli khud barqaror megardad. Digar on ki tanu jismi digare baroi ruh dar on dunyo khohad ato kard. Dar in mavrid Imom Gazzoli mefarmoyad:
«Va sharti iodat (bozgashti ehyoi dubora) on nest, ki on qolib (tan), ki doshta ast ba vay dihand, ki qolib markab (savori) ast, va agar chi asp badal aftad savor hamon boshad: va az kudaki to piri khud badal aftoda boshad ajzoi digar, va vay hamon buvad».[12]
Imom Gazzoli dar in matn farmuda, ki shart nest, ki dar on bozgasht ruh ba hamin tani avval boshad, chun tan nisbat ba ruh hamon misoli nisbati asp bo savora ast. Dar nimaroh asp az dav bimonad, onro ivaz kunand, vale savor ivaz nashavad. Guzashta az in holati tan va ivazshavii on dar tuli zindagii in jahoni, az kudaki to piri niz chandin bor surat megirad, vale ruh hamon ast.[13]
Imom Gazzoli dar sharhi azobi ruhoni mefamoyad: Azobi «jismoni khud hama kase bishnosad va ruhoni nashnosad illo (magar) kase, ki khudoro bishnokhta boshad va haqiqati ruhi khudro bidonista ki: vay qoyim ast ba zoti khesh va az qolib mustagnist dar qavomi khesh va pas az marg vay boqi ast, ki marg vayro nest nagardonad: lekin dastu poyu gushu chashm va jumla havos marg az vay boz sitonad: va chun havos az vay bishud, zanu farzandu molu ziyo va saro va bandayu suturu kheshu payvand, balki osmonu zamin va har chi onro ba din havos tavon yoft az vay boz sitonand. Agar in (hama) chizho (ki yod shud) mashuqi vay bud va hamagi khesh (ro) bad-on doda bud, dar azobi firoqi on bimonad ba zarurat, va agar az hama foriq buvad va in jo hej mashuq nadoshta, balki orzumandi marg bud, dar rohat aftad, va agar dustii Hudoi taolo hosil karda bud va uns ba zikri vay yofta bud va hamagy khud ba u doda bud va asbobi dunyo on bar vay munaggas va shurida medosht, chun bimurd ba mashuqi khesh rasid va muzohim va mushavvish az miyon barkhost va ba saodat rasid».[14]
Hamin tavr Imom Gazzoli sharh doda, ki on ki dunyoparast buvad, bo tarki dunyo dar azobi firoqi on bisuzad.
In dar mavridi nazari ulamoi islom bud, dar masalai azobi ruhoni va jismoni. Ammo dar Quron va hadisho ishorati ziyode dar in mavrid ast. Alalkhusus az navi azob ba otashi duzakh beshtar ishora shudaast.
Nihoyat dar mavridi maod va jannatu duzakh boyad guft, ki in tasavvuroti islomi onchunon tasavvure nestand, ki tanho ba on dunyo marbut boshand, balki bevosita ba hayoti dunyovi vobastaand. Dar in mavrid islomshinosi Jopuni duktur Tushi Hiku Izutasu chunin aqida bayon kardaast:
«Dar khususi vazi mafohimi jannat va jahannam (duzakh) nuqtae vujud dorad, ki be andoza hoyizi ahamiyat ast. In jufti tasavvure dar tasvire, ki Quron az jahoni digar mesozad, hamchunin chize nest, ki az in dunyo bisyor dur boshad. Bar khilofi irtibote mustaqim va bevosita bo zindagii odami bar ruyi in Zamin, dar jahoni hozir dorad. In du mafhum na tanho ba mafhumi «ad-dunyo» mustaqiman marbutand (payvastaand), balki tamomi dastgoh ba shakle tanzimshuda ast, ki onho ba surati mustaqim bar rui zindagii dunyo amal mekunand va az lihozi «savob» va «iqob» (uqubat)-i abadi onro kuntrul mekunand. Dar har jo ki insone ba amale barmekhezad va kore dar in jahon mekunad, huzuri bihisht va duzakh (ro ehsos mekunad) va boyad khudro ba shakli vijdoni akhloqi mahsus mesozad. Inson to zamone, ki ba unvoni uzve az jomeai islomi zindagi mekunad, ba surati akhloqi az u khosta meshavad, ki payvasta baze az rohhoi amalro barguzinand, ki ba jannat khatm meshavad va az korhoe duri guzinad, ki ba jahannam mepayvandad. Va in asli hamon bisyor sodda va bisyor nerumandiraftori akhloqy dar in jomeai jadid ast»[15]
Dar okhir onro niz boyad khotirnishon kard, ki tasavvurot va talimot oid ba basat, jannutu duzakh, chunon, ki Duktur Tushi Hiku takid mekunad az tasavvuroti yahudiyavu nasroni nabuda, balki pesh az hama talimot va falsafaest, ki dar eronzamin ba vujud omada va yahudiyon bo on tanho dar zamoni asorati 70 – solai Bobil oshnoi paydo kardand va paygambaroni badi in tasavvurotro ba dini YAhudiya dokhil namudand va az in tariq on ba dini Nasroni intiqol yoft. Vale dar «Panjkitob»-i Muso (Tavrot) mo chunin tasavvrero ba ravshani paydo namekunem. Az in ru tasavvuri maod va hama mafhumhoi vobasta ba on ba khalqhoi eroni begona nabudand. Baraks in tasavvur to islom baroi arobi johiliya, ba juz onhoe, ki dini nasroni va yahudiro qabul karda budand, begona bud. Va on asli farhangi va dastgohi tashakkulyoftai jahonbinii arobro tashkil namekard.[16]
CHunon, ki Quron khud guvohi medihad arob ba «basat» va «nashr» – rastokhezu ehyoi mujaddad bovar na mekardand. «CHize juz zindagii hoziri in dunyo nest va mo hargiz barangekhta nakhohem shud? (Q.Anom, oyati 29) Hamchunin: «CHize juz nakhustinmargimo nestva hargiz zinda karda nakhohem shud» (Q., Dukhon: 34 (35).
Ammo baroi ironiyon in tasavvur asli farhangi va takyagohe ba dastgohi nerumandi jahonbini doshta ast. CHunon, ki malum ast asli talimoti aksari dinhoro pesh az hama du chiz yake talimot dar borai Hudo va digare talimot dar borai hayoti pas az margi (maod) tashkil mekunad. Agar farazan az dinho yake az in du bardoshta shavad, sozmoni din barham merezad. Dinhoe hastand (misli joyinizm va buddizm), ki talimot (yo doktrina)- e oid ba khudo nadorand, vale talimot dar borai hayoti pas az margi posutuni asosii onhost va agar on girifta shud, az har dine naboshad, din digar maniashro, zaruratashro az dast medihad. Pas asli etiqodoti dini rui etiqodot ba maod ustuvor ast. Az in ru muammoi chi budani sababi ba zuddi qabuli mardumi eronzamin gardidani dini islom niz hal meshavad. YAke az sababhoi asosi on bud, ki talimoti asosii in din baroi eroniyon begonagi nadosht.
[1] Platon, Fedon. (Sochin. V. Zt. M., 1970. , t.2., s. 48-51.
[2] Hamon jo.
[3] Diogen Laertskiy. O jizni, uchenikh i izrecheniyakh znamenitnikh filosofov, M:, Misl, 1986, s.407.
[4] Hamon jo s. 403.
[5] Ali sheri khudo, sifati Ali ibn Abu Tolib.
[6] Hamchunin sifati Ali ast.
[7] Dar in oyat va oyati digar inson khalifa-jonishini khudo dar Zamin khonda shudaast, ki maqomi baland doshtani onro dar nazdi khudo guvohi medihad va martabai uro nisbat ba digar makhluqot baland mebardorad va tabiist, ki in aqida maqomi insonro dar chashmu fahmi khudash niz arzanda mesozad.
[8] Nig. Ustod Murtazo Mutahhari. Adli ilohi., sah. 192-193.
[9] A. I.Sino, Osori muntakhab. J.1. Irfon: Dushanbe, 1981., s.266.
[10] Hamon jo.
[11] Nig. Hoj Mullohodii Sabzavori. Asrori hikmat. J.2. Tehron. 1362., s.310-350.
[12] Abuhomid Imom Muhammad Gazzolii Tusi, Kimiyoi saodat, J.2.
SHirkati intishoroti ilmiyu farhangi. CHop.5. , 1371, s. 89.
[13] A.I.M.Gazzoli. Kimiyoi saodat. , s.89.
[14] Hamon jo. , s.93.
[15] Duktur Tushi Hiku Izutasu, Hudo va inson, dar Quron, s.110.
[16] Mufas. Dar in mavrid nig. Kitobi qablan iqtibosshudai islomshinosi jopuni Tushi Hikku., s. 105-118.