DARASI NA TAKWAS (8)SHUBUHOHIN SHI’A A MAHANGAR SHARI’A(Malam Aminu Ibrahim Daurawa


DARASI NA TAKWAS (8)
Bismillahir Rahmanir Rahim
Assalam alaikum, jama’ar wannan
zaure namu mai albarka muna yi
muku barka da wannan rana mai
albarka ta juma’a muna rokon
Allah ya hadamu da dukkan
Alkhairan dake cikinta kuma muna
rokonsa da ya tsaremu da dukkan
wani sharri dake cikinta.
Yau a karatunmu na littafin
“SHUBUHOHIN SHI’A A
MAHANGAR SHARI’A” na Hamaza
Uba Abubakar Kabawa,
gabatarwar Muhammad Aminu
Ibrahim Daurawa. Yau zamu tashi
darasi na takwas, kamar yadda
muka fada zamu rika raba darasin
gida biyu yauma zamu rabashi
gida biyu.
SHUBUHOHIN SHI’A A KAN
MAGANAR IMAMA TARE DA
WARWARE SU A BISA
FAHIMTAR MALAMAI NA
KWARAI.
Shubuha ta biyar da ‘Yan Shi’a
masu limamai goma sha biyu suke
kawowa, don yada akidarsu ta
wajabcin yin imani da limamai
goma sha biyu Ma’asumai
wadanda basa kuskure, kuma
wadanda Manzon Allah (S.A.W) ya
yiwasiyya a kan cewa su kadai ne
kawai za su halifance shi , ita ce
fadin Allah (S.W.T) “Ka tuna
lokacin da Ubangijin Annabi
Ibrahim (A.S) ya jarraba shi da
wasu kalmomi, sai ya cika su, sai
Ubangiji ya ce: lalle ni zan sanya
ka shugaba ga mutane, sai Annabi
Ibrahim (A.S) ya ce: ka sanya
shugabanci a cikin zuriyata. Sai
Ubangiji ya ce: – azzalumai ba za
su da ce da alkawari Na ba.” .
‘Yan Shi’a sukan hakaito wani
hadisi karkashin wannan ayar
daga Abdullahi dan Mas’ud (R.A)
cewa: Manzon Allah (SAW) ya ce: –
“Wannan addu’a ta Annabi Ibrahim
(A.S) ta tuke ne a kai na, ni da
Aliyu dan Abi Dalib (R.A), bai taba
Sujjada ga gunki ba. Ubangiji ya
rike ni Annabi ya kuma riki Aliyu
dan Abi Dalib (R.A) abin yiwa
wasiyya a bayana”.
Jawabi a kan wannan shubuha shi
ne ta fuskoki kamar haka: –
1) Wannan Hadisin da ‘Yan Shi’a
suke kafa hujja da shi na Abdullahi
dan Mas’ud (R.A), Hadisi ne na
karya ba shi da tushe balle asali a
gurin dukkan malamai hadisi.
2) Rayuwar Abdullahi dan Mas’ud
tsakaninsa da Sahabbai, da irin
kyakykyawar alakar da take
tsakaninsa da Sayyadina
Abubakar da Sayyadina Umar da
Usman da Ali (R.A), sa nanniya ce:
kuma a fili take.
Kamar yadda dukkan Hadisansa
da fatawoyinsa suke sa nannu a
gurin Malamai, kuma duk cikinsu
babu wanda ya rawaito wannan
maganar daga Abdullahi da
Mas’ud da Isinadi ingatacce.
(3) Akwai Sauran kungiyoyin Shi’a
da suke da’awar ba Sayyadina Ali
(R.A) Manzon Allah (S.A.W) ya
yiwa wasiyya ba. Kowa ce kungiya
daga cikinsu suna da nasu
limaman da suke da’awar cewa
Manzon Allah (S.A.W) ya yi musu
wasiyya, a kan haka ba su yi imani
da limaman Shi’a guda goma sha
biyu ba kamar yadda ya gabata.
Idan ‘Yan Shi’a mai limamai goma
sha biyu suka ce nasu limaman su
ne na gaskiya, limaman ragowar
kungiyoyin na karya ne.
Sai mu ce hakama ragowar
kungiyoyin Shi’a suke da’awar
cewa nasu limaman ne na gaskiya,
limaman Shi’a goma sha biyu na
karya ne.
Idan ‘Yan Shi’a suka ce limamai
goma sha biyu, dalilai sun tabbata
a kan ingancin limancinsu.
Sabanin sauran limaman da babu
wani dalili dake nuna ingancin
limancinsu. Sai mu ce hakama
ragowar kungiyoyin Shi’a suke
da’awar cewa nasu limaman dalilai
sun tabbatar da ingancin
limancinsu, sabanin na Shi’a.
Idan ‘Yan Shi’a mai limamai goma
sha biyu suka ce, dalilan da
ragowar kungiyoyin Shi’a suke
dogara da su dalilai ne na karya.
Sai mu ce hakama ragowar
kungiyoyin Shi’a suke da’awar
cewa, duk wani dalili dake nuni ga
shugabancin limaman Shi’a goma
sha biyu, dalilai ne na karya.
4) Zuriyar Annabi Ibrahim (A.S) sun
kunshi Bani Isra’ila ‘ya’yan Annabi
Ya’akub (A.S), tare da Larabawa
‘ya’yan Annabi Isma’il (A.S) da
ragowar ‘ya’yan Annabi Ibrahim
(A.S). Saboda haka wannan
Addu’ar, ta shafi dukkan wadannan
bangarorin ne guda biyu, bata
takaita a kan wani gida ko iyali
guda daya ba. Shi yasa dukkan
Annabawan da Allah ya turo cikin
Bani Isra’ila wato yahudawa ba
‘ya’yan wani gida daya ba ne. Don
haka shugabanci da limanci na
addini a cikin Larabawa, ba zai
takaita a kan wani gida ko iyali
guda ba.
Wannan shi ne abin da Manzon
Allah (S.A.W) ya yi nuni da shi a
cikin fadinsa “Halifanci a cikin
Kuraishawa yake” Ba tare da
yakebance shi ga wani gida ko iyali
ba. Sai hakan yake nuni da cewa
za’a iya samun halifofi daga cikin
Kuraishawa baki daya Ahlu Al-Baiti
ko ba Ahlu Al-Baiti ba. kamar
yadda za’a iya samu daga ragowar
Kabilun Larabawa.
Wannan kuwa shi ne zahirin abin
da ya faru a tarihin musulunci.
Wanda kuwa duk ya yiwata da’awa
sabanin wannan, to hakika ya zo
da wani sabon abu da ya Sabawa
abin da dukkan al’ummar duniya
suka sani musulmi da wanda ba
musulmi ba.
(5) Idan ‘Yan Shi’a suka ce
halifancin Manzon Allah (S.A.W) ya
takaita ga Ahlu Al-Baiti ne kawai
saboda Manzon Allah (S.A.W) ya
ce: – “Hakika Allah ya zabi Annabi
Isma’il daga cikin ‘ya’yan Annabi
Ibrahim, sannan ya zabi Bani
Kinanata daga cikin ‘ya’yan Annabi
Isma’il, sannan ya zabi Kuraishawa
daga cikin Bani Kinanata, sannan
ya zabi Banu Hashim daga cikin
Kuraishawa, ni kuma ya zabe ni
daga cikin Banu Hashim” .
Sai mu ce zuriyar Manzon Allah
(S.A.W.) ba su takaitu da mutane
goma sha biyu cikin jikokin Husaini
(R.A) ba, wadanda ‘Yan Shi’a suke
da’awar cewa su kadai ne suke da
hakkin halifantar Manzon Allah
(S.A.W.).
Kari a kan haka: – zabin da Allah
ya yiwa Manzon Allah (S.A.W),
zabi ne da babu wani wanda ya yi
tarayya da shi a cikinsa.
Saboda haka cewa Allah ya zabi
Annabi (S.A.W) daga dangin Banu
Hashim, hakan ba ya nuna cewa
duk wani dan dangin Banu Hashim
zai sami matsayi irin nasa a
haduwar malamai.
Misali a kan haka shi ne fadin Allah
(S.W.T.) : – “Sannan muka gadar
da wannan Littafin na (Alkur’ani)
ga wadanda muka zaba daga cikin
ba yinmu” .
Wannan ba ya nuna cewa: –
kowane mutum daga cikin
al’ummar Manzon Allah (S.A.W.)
matsayinsu dai-dai yake. Bari dai
Allah (S.W.T) ya fifita wasu a kan
wasu.
Sabanin da’awar da ‘Yan Shi’a
suke yi cewa limamansu goma sha
biyu matsayinsu dai-dai yake da na
Manzon Allah (S.A.W).
Wata tambaya ga ‘Yan Shi’a mai
limamai goma sha biyu ita ce: –
Idan har gaskiya ne da’awar da
suke yi cewa ba zasu yarda da
shugabancin kowa ba, sai na Ahlu
Al-Baiti.
Me yasa suka fi kowa ce kungiya
cikin kungiyoyin dake dangantuwa
da musulunci sabani a kan wanda
zai halifanci Manzon Allah (S.A.W)
?
Me yasa kowa ce kungiya daga
kungiyoyin Shi’a suka zabi wasu
daga zuriyar Manzon Allah (S.A.W)
suka mayar da su Ma’asumai ,
suka kafirta ragowar?
Me yasa ‘Yan Shi’a ba su yarda da
Daular Bani Abbas ba, bayan kuwa
Daula ce ta Sharifai Ahlu Al-Baiti?
Dadin dadawa, duk cikin
shugabannin Daulolin Shi’a kamar
Daula Fadimiyya da Safwiyya da
Daular Shi’a ta Iran babu wanda
yake daga zuriyar Manzon Allah
(S.A.W) ballantana Ahlu Al-Baiti.
Me yasa ‘Yan Shi’a suka yarda da
su bayan suma ba zuriyar Manzon
Allah (S.A.W) ba ne, ba kuma Ahlu
Al-Baiti ba ne, ba Banu Hashim
ba?
6) Da’awar cewa babu mai
halifantar Manzon Allah (S.A.W.)
sai wani daga zuriyarsa, da’awa ce
ta jahiliya wacce ta saba da
koyarwar musulunci.
Saboda shi musulunci yana fifita
mutum ne sakamakon aikinsa da
imaninsa da tsoron Allah. Ba ya
fifita mutane saboda nasabarsu ko
garinsu ko kabilarsu. Shi yasa a
lokacin da Abu Sufyan ya je gurin
Sayyadina Ali (R.A), bayan
Sayyadina Abubakar (R.A) ya
zama Halifa.
Sai ya ce da shi :- “Yanzu ku
dangin Manzon Allah (S.A.W) kun
yarda a ce shugabanci ya bar
hannunku ya koma hannun Banu
Taimin wato kabilar Sayyadina
Abubakar (R.A)”?
Sai Sayyadina Ali (R.A) ya ba shi
amsa da cewa “Ya kai Abu Sufyan
haka tsarin musulunci yake, ba
tsari ne irin na Jahiliyya ba”
Kamar yadda Abdurrahman dan
Abubakar (R.A) ya bawa Mu’awiya
dan Abu Sufyan (R.A) amsa irin
wannan, lokacin da ya zartar cewa
dansa Yazid shi ne zai gaje shi,
kuma ya yi da’awar cewa hakan ya
da ce da koyarwar Sayyadina
Abubakar da Umar (R.A).
Sai Abdurrahman dan Abubakar ya
ce: “Ko alama wannan tsari ne na
maguzawan Farisa da Jahiliyyar
Rumawa ba tsarin musulunci ba”
7) Addu’ar da Annabi Ibrahim (A.S)
ya yi ga Ubangiji ta ya sanya
shugabanni a cikin zuriyarsa,
wadanne irin shugabanni yake
nufi?
Saboda sannnen abu ne cewa
shugabanci ya kasu kashi uku a
musulunci.
Na daya: – Akwai shugabanci na
ilimi da imani da tsoron Allah.
Na biyu: – Akwai shugabanci na
siyasa da rayuwar al’umma.
Na uku: – Akwai shugabanci da ya
hade wadancan kashi guda biyu,
wato shugabanci na ilimi da imani
da siyasa.
Idan shugabanci na ilimi da tsoron
Allah yake nufi, jawabi a kan
wannan ya gabata cewa, duk wani
ilimi da aiki na gari da aka rawaito
daga limaman Shi’a sha biyu, an
rawaito kwatankwacinsa ko wanda
ya fi shi daga malaman da suke
zamaninsu.
Idan kuwa shugabanci na
bangaren siyasa zalla yake nufi, to
duk cikin limaman Shi’a goma sha
biyu babu wanda ya yi shugabanci
ta wannan fuskar.
Idan kuwa shugabanci ta bangaren
siyasa da ilimi yake nufi, to cikin
limaman Shi’a goma sha biyu,
Sayyadina Ali (R.A) da ‘dansa
Sayyadina Hasan (R.A) su ne
kadai suka shugabanci al’umma ta
wadannan bangarori guda biyu.
Sannan abu ne wanda yake sa
nanne a gurin al’umma baki daya
cewa shugabancin Sayyadina
Abubakar da Umar da Usman
(R.A) ta bangarorin nan guda biyu,
wato: – bangaren siyasa da ilimi ya
fi na dukkan shugabannin da suka
biyo bayansu kammaluwa da
yaduwa da shahara.
Ko shakka babu duk irin ma’anar
da addu’ar Annabi Ibrahim (A.S)
take iya dauka su ne suka fi kowa
cancanta da ita saboda dalilai
kamar haka: –
Na daya: – Suna daga cikin zuriyar
Annabi Ibrahim (A.S.).
Na biyu: – Dukkanninsu
Kuraishawa ne.
Na uku: – A lokacin halifancinsu ne
addini ya bunkasa ya mamaye
sassan duniya, kalmar Tauhidi ta
daukaka, iskar ‘yanci ta kada.
Wani karin haske a kan abin da ya
gabata shi ne Wannan addu’ar ta
Annabi Ibrahim (A.S) babban
martani ce a kan akidar ‘Yan Shi’a,
kasantuwar Annabi Ibrahim (A.S)
bai shugabanci mutane ta
bangaren siyasa ba. Ya
shugabance su ne ta bangaren
Ilimi da tsoron Allah. Shi kuwa
Annabi Ibrahim (A.S) shi ne farkon
wanda Allah ya sanya limami, don
haka ba lallai ne duk wanda
addu’arsa zata shafa cikin
zuriyarsa , ya samu jagoranci na
siyasa ba.
Duk da cewa ba shugabancin da
Allah (S.W.T) sanya a zuriyar
Annabi Ibrahim (A.S) bai takaita da
shugabanci na Addini zalla ba,
saboda dukkan Annabawan da
suka zo bayansa daga zuriyarsa
suke, amma mun yiwannan bayani
ne don mu nuna cewa limaman
Shi’a ba su ne kadai wannan
addu’ar zata shafa ba. Domin
akwai wadanda suka fi su
cancanta da ita ta kowa ce fuska.
Kokarin da kasar Iran take yi a
halin yanzu na yada akidar imani
da limamai goma sha biyu, kokari
ne kawai na raya tsohon
maguzancin “Sasanawa”
shugabannin tsohuwar Daular
Farisa. A karkashin wannan tsari
na jahiliyyar “Sasanawa” da
maguzancin tsohuwar Daular
Farisa, babu wanda ake ganin ya
cancanta da ya shugabanci
al’umma sai ‘yan wani gida kawai.
Kuma suke ganin hakan wani
hukunci ne zartacce daga Allah,
wanda babu mai jayayya da shi. .
Wannan ya yi dai-dai da da’awar
da ‘Yan Shi’a suke yi cewa, babu
wanda zai jagoranci al’umma sai
wasu kebantattun mutane da suka
ware cikin Ahlu Al-Baiti. Kuma
suke ganin hakan a matsayin wani
zartaccen hukunci daga Allah, ta
yadda duk wanda ya yi shugabanci
bayansu, to shugabancinsa
haramtacce ne kuma duk wani
hukunci da ya yi zalunci ne.
Saboda tsa nanin imanin da
Farisawa suka yi da wannan
akidar, an samu a tarihin Daularsu
cewa, sun shugabantar da yara ka
nana da jarirai daga Kabilar
“Sasanawa” idan aka rasa wani
mutum babba da zai shugabance
su daga wannan kabilar.
Kamar yadda ‘Yan Shi’a suke
da’awar cewa limaminsu na sha
biyu wato Muhammad ‘Dan Hasan
shi ne halifan Manzon Allah
(S.A.W), yau fiye da shekara dubu
da dari biyu suna jiran dakon
fitowarsa daga wani kogo cikin
kasar Irak tun bayan da ya shige
ciki yana dan shekara biyu ko uku.
Mene ne bambanci tsakanin
wannan akidar ta ‘Yan Shi’a mai
limamai goma sha biyu da akidar
maguzawan Daular Farisa masu
bautar wuta?
Ma iya cewa ma gwara akidar
maguzawan Farisa, saboda su sun
shugabantar da yara ka nana ne
da jariran da suke iya ganinsu a
zahiri. Amma ‘Yan Shi’a mai
limamai goma sha biyu, sun
shugabantarwa da al’umma yaro
karami, wanda ba’a taba ganinsa
ko jin duriyarsa ba. Sannan ‘Yan
Shi’a ba su tsaya a nan ba har sai
da suka kafirta duk wani wanda bai
yarda da shugabancinsa ba.
Kuma abu ne sa nanne cewa babu
wata shari’a ta sama ko hukunci na
lafiyayyen hankali, da ya dora
nauyi a kan karamin yaro balle a
ce shi ne shiriyar al’umma kacokan
take hannunsa. Kamar yadda ‘Yan
Shi’a suke da’awar hakan dangane
da Mahadinsu har ma suna yi
masa kirari da “Sahibu Al-Zaman”.
Domin ya tabbata a Hadisi cewa
“An dauke Alkalami a kan mutane
guda uku, yaro karami har sai ya
balaga, da mara hankali har sai ya
warke, da mai bacci har sai ya
tashi daga barci”
Tambaya a nan ita ce ta ya ya za’a
ce dukkan shiriya da addini na
gaskiya yana hannun yaro karami
wanda ko shari’a ma bata hau
kansa ba?
Muna Fadar wannan ne, muna
masu kaddara cewa shi
Muhammad Dan Hasan wato
Mahadin ‘Yan Shi’a akwai shi.
Ballantana ma abin da yake
tabbatacce a gurin dukkan
malaman Tarihi shi ne , shi Hasan
Al-Askari wato limamin ‘Yan Shi’a
na sha daya, ya mutu ne ba tare da
ya bar ‘da ko jika ba .
(9) Hadisin da Manzon Allah
(S.A.W) yake cewa: – “Shugabanci
ga Kuraishawa yake matsawar
akwai mutum biyu daga cikinsu” da
Hadisan da suka yi magana a kan
samun halifofi goma sha biyu a
cikin al’ummar Manzon Allah
(S.A.W), su ne suke bayyana abin
da addu’ar Annabi Ibrahim (A.S)
take nufi.
Shi yasa a lokacin da Sayyadina
Abubakar (R.A) ya kafawa
mutanen Madina hujja da cewa
Manzon Allah (S.A.W) ya ce:
“Halifanci na Kuraishawa ne”
dukkanninsu suka sallama suka
janye daga abin da suke yunkuri
na yin mubaya’a ga shugabansu
Sa’ad dan Ubadatu (R.A). Sai
wannan ya zama hujja a fili da
take nuna cewa Manzon Allah
(S.A.W) bai takaita shugabanci a
kan Ahlu Al-Baiti ko ziriyarsa ba
kadai, bari dai ya sanya shi ne ga
baki dayan Kuraishawa.
Idan ‘Yan Shi’a suka ce: – wannan
hadisin dake magana a kan
halifancin Kuraishawa Sayyadina
Abubakar (R.A) shi kadai ya
rawaito shi don haka ba zai zamo
hujja ba.
Sai mu ce wannan da’awa ce
kawai ta ‘Yan Shi’a wacce suka
shahara da ita a Tarihi.
Saboda sanannen abu ne cewa
duk cikin malaman hadisi babu
wanda ya soki wannan hadisin,
kuma tabbataccen abu ne cewa ba
Sayyadina Abubakar (R.A) ne
kadai ya rawaito wannan hadisin
ba.
Hafiz bn Hajar ya ce: “Hakika na
tattaro hanyoyin wannan hadisin
daga kusan Sahabbai arba’in,
saboda abin da na sami labari na
wani mutum yana da’awar cewa
wai Sayyadina Abubakar (R.A) ne
kadai ya rawaito wannan hadisin
10) Maganar cewa Sayyadina Ali
(R.A) bai taba sujjada ga gunki ba,
wannan wata falala ce da ya yi
tarayya da mutane masu yawa a
cikinta. Kuma wannan ba ya nuna
cewa duk wanda bai taba sujjada
ga gunki ba, zai zamo ma’asumi ko
halifan Manzon Allah (S.A.W.)
Domin malaman Tarihi sun kawo
sunayen wasu mutane da ba su
taba sujjada ga gunki ba, cikin
wadanda suka riski lokacin
jahiliyya, kamar Sayyadina
Abubakar (R.A) da Zaid dan Amru
dan Nufail mahaifin Sa’id dan Zaid
(R.A).
Don haka idan kin yin sujjada ga
gunki shi ne yake mayar da wani
mutum ya zamo ma’asumi, to
hakika wannan hukuncin ba zai
takaita a kan Sayyadina Ali (R.A)
ba. Musamman idan aka yi duba
da cewa mafiya yawa daga cikin
wadanda ba su taba yin sujjada ga
gunki ba, sun riski zamanin
jahiliyya da girmansu da
shekarunsu. Sabanin Sayyadina
Ali (R.A) da bai riski zamanin
jahiliyya da girmansa ba, saboda
lokacin bayyanar musulunci
shekarunsa shida ko kasa da haka.
Kari a kan haka shi ne Sayyadina
Ali (R.A) ya taso ne a karkashin
kulawar Manzon Allah (S.A.W),
don haka kin yin sujjadarsa ga
gunki ba zai zamo wani abin
mamaki ba, kamar yadda ragowar
‘ya’yan Manzon Allah (S.A.W.) ba
su taba sujjada ga gunki ba.
(11) Manzon Allah (S.A.W) ya
umarci dukkan al’ummarsa ba tare
da kebance wasu ba da cewa
kowa ya isar da sakon addini ko da
kuwa aya daya ya sani, kamar
yadda ya shelanta a Hajjin ban
kwana cewa wanda dukiya halarci
wannan guri, ya isar da sako ga
wanda bai halarta ba. Sai wannan
yake nunawa a fili cewa, isar da
sakon Manzon Allah (S.A.W)
gamammen hakki ne da ya shafi
kowane musulmi gwargwadon abin
da Allah ya sanar da shi. Sabanin
Da’awar ‘Yan Shi’a cewa babu mai
isar da addini sai limamansu.
Wani abu da yake dada tabbatar
da hakan shi ne , addinin
Musulunci ya kai ga mabullar rana
da mafadarta ta hanyar jama’a
daban-daban tun daga kan
Manzon Allah (S.A.W) zuwa kan
halifofinsa shiryayyu har izuwa
wannan lokaci, ba ta hanyar
limaman Shi’a ba kadai.
(12) Dukkan shugabanni (limamai)
da Manzon Allah (S.A.W) ya yi
magana a kansu cikin Hadisai ya
kuma wajabtawa al’umma zama a
karkashinsu, ya kuma hukunta
mutuwa irin ta jahiliyya a kan duk
wanda bai yi musu mubaya’a ba,
shugabanni ne wadanda suke da
iko na gudanar da lamarin
al’umma.
Irin wadannan shugabannima su
ne Manzon Allah (S.A.W) ya ce:
lallai a samar da su, ya kuma hana
a yi musu bore. Idan sun yi umarni
na gaskiya a bisu, a kuma taimaka
musu a kai. Idan kuma suka yi
umarni da kishiyar haka kada a
bisu, sai dai a dawo da su kan dai-
dai ta hanyar da ta da ce.
Ga wanda duk ya kalli hadisan da
suka yi magana a kan wajabcin
samun shugaba a cikin al’umma
zai fahimci wannan.
Misali: – Ya tabbata daga Abdullahi
dan Umar (R.A) cewa lokacin da
ya je wajen mutanen da suka yi
bore ga gwamnan Madina zamanin
mulkin Yazid dan Mu’awiya, sai
suka ce ga Abdullahi dan Umar
(R.A) nan a shimfida masa
tabarma ya zauna.
Sai Abdullahi dan Umar ya ce: –
Ban zo don na zauna ba. Na zo ne
don na sanar da ku hadisin da na ji
daga Manzon Allah (S.A.W) ya ce:
– “wanda duk ya fice daga
karkashin shugaban al’umma, zai
hadu da Allah (S.W.T) ranar
Alkiyama ba shi da wata hujja a
kan haka, wanda duk ya mutu a
halin ba tare da limami ba
(shugaba) hakika ya yi mutuwa irin
ta Jahiliyya”
Ga kuma Hadisin Abdullahi dan
Abbas (R.A) ya ce: Manzon Allah
(S.A.W) ya ce: – “Wanda duk ya ga
wani abin kyama a tare da wani
shugaba ya yi hakuri (kada ya ce
zai yi bore ta hanyar daukar
makami) domin duk wanda ya fice
daga shugaban al’ummar musulmi
ya mutu a wannan hali, hakika ya
yi mutuwa irin ta Jahiliyya”
A kan haka, addua’ar Annabi
Ibrahim (A.S) ta shafi duk wani
wanda ya yi shugabanci na
gaskiya cikin zuriyarsa,
Yahudawansu da Larabawansu.
Kamar yadda Ubangiji yake cewa:-
“Muka sanya su shugabanni masu
shiryarwa da umarninmu, muka yi
musu waha yi na ayyukan alheri,
na tsayar da Sallah da bayar da
Zakka, hakika sun kasance ba yi
masu baua gare Mu” .
(13) Wani tsokaci kan abin da ya
shafi Mahdi shi ne – al’ummar
musulmi sun yi sabani a kan
bayyanarsa. Wasu suka ce babu
Mahdi sai Annabi Isa dan Maryam
(A.S) suna masu dogara da wani
hadisi mai rauni na Anas dan Malik
(R.A)
Wasu kuma sun yarda da
bayyanar Mahdi, har suka yi
da’awar cewa su ne ma Mahdin,
kamar Ubaidullahi dan Maimun da
Ibn Tumart da wasunsu.
Wasu kuma sun yarda da
bayyanar Mahdi kamar yadda
Hadisi ya tabbata a kan haka,
wannan shi ne ra’a yin mafiya
rinjaye daga malaman Sunna. Sai
dai abin da ya kamata a sani shi
ne , Mahdin da malaman Sunna
suka yarda da bayyanarsa, ya sha
banban ta kowa ce fuska da
Mahdin da kungiyoyin Shi’a daban
daban suke jiran dakon
bayyanarsa.
Abin da yasa muka fadi haka shi
ne , kungiyoyin Shi’a wadanda
suka fi kowa ce kungiyar addini,
da’awar imani da Mahdi, sun fi
kowa Sabani a kan wanene
hakikanin Mahdi.
A gurin Shi’a Imamiyya masu
limamai goma sha biyu,
Muhammad dan Hasan (R.A) shi
ne Mahdi.
Shi’a Kisaniyya kuwa cewa suka yi
Muhammad dan Ali dan Abi Dalib
(R.A) shi ne Mahdi.
Wasu kuma suka ce Mu’awiya dan
Abdullahi dan Ja’afar (R.A) shi ne
Mahdi.
Wasu kuma suka ce Muhammad
dan Abdullahi dan Hasan dan Ali
dan Abi Dalib (R.A) shi ne Mahdi.
Kowa ce kungiya ta Shi’a dai akwai
wanda take gani a matsayin Mahdi,
ba ta yarda da Mahdin wata
kungiyar ba. Kuma kowa ce
kungiya daga cikinsu suna nan
suna jiran dakon bayyanar Mahdin
da suka yi imani da shi.
Wani abin mamaki ma shi ne ,
akwai wani mutum daga kasar Irak
mai suna Ahmad Hasan ya fito a
‘yan kwanakinnan yana da’awar
cewa shi ne Mahdi. Kuma yana
samun goyon baya daga gurin
‘Yan Shi’a mai limamai goma sha
biyu.
Daga cikin masu goya masa baya
akwai wasu malamai guda biyu
wato Sheik Safa Al-Awadi da Abdul
Ali. sun fito gidan Talabijin na
“Safa” suna gayyatar mutane kan
su yi imani da shi.
Tambaya ga ‘Yan Shi’a a nan ita
ce shin wanene hakikanin Mahdi
na gaskiya da al’umma za su yi
masa mubaya’a idan ya bayyana?
(14) Zabin da Allah (S.W.T) ya
yiwa Annabawa da matsayin da
Allah (S.W.T) ya ba su, babu
wanda ya isa ya kwace musu ko ya
hanasu isar da sakon da Allah
(S.W.T) ya aiko su da shi. Dai dai
ne an yi imani da su ko ba’a yi ba.
Amma a lokacin da ‘Yan Shi’a suke
da’awar cewa matsayin limamansu
dai dai yake da na Annabawa ko
ma ya dara nasu. Sai ga shi a
hannu guda suna da’awar cewa
Sahabbai sun kwacewa Sayyadina
Ali (R.A) hakkinsa da Allah (S.W.T)
ya ba shi, sun kuma hana shi isar
da hakikanin addini na gaskiya.
Tambaya ga ‘Yan Shi’a a nan ita
ce shin a cikin Annabawan Allah
(S.W.T) wa aka taba kwacewa
Annabta ko kuma aka hana shi isar
da sakon Allah (S.W.T)?
Allah (SWT) ya na siffanta
Annabawa da cewa “Su ne
wadanda suke isar da sakon Allah,
suke cike da tsoronSa, basa jin
tsoron kowa in banda Shi”

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