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Ranar Isar da Sako: 2010/11/21
Takaitacciyar Tambaya
Macece alakar dake tsakanin imamanci da tauhidi? a cikin hadisin silsila ta zinare?
SWALI
Macece alakar dake tsakanin imamanci da tauhidi? a cikin hadisin silsila ta zinare?
Amsa a Dunkule

Daga cikin abin da za a iya fahimta daga wanan ruwayar shi ne cewa, isa ga matsayin tauhidi, yana isar da mutum zuwa ga mukami na kariya da masuniyya, kuma isa ga wanan mukamin bazai yiwuba, idan ba a ketaro ta hanyar wilayah ba, madubin da ta cikinsa ne ake ganin samuwar Allah.

Don a fahimci wanan darasi mai zurfi ya wajaba a bijiro da wasu al’amura cikin taka tsantsan da tsananin lura.

  1. A lokacin da ake cewa wilayah ta Allah ce, hakan na nufin cewa, Allah yana da wata ma`iyya da take tare da dukkan halittu.

kuma idan akace mutum ya isa ga mukamin wilayah ma’anar hakan shi ne cewa mutum a dalilin sira dinsa, da sulukinsa, da shuhudinsa, ya kai marhalolin da zai zamo babu wani hijabi da zai shiga tsakininsa da Allah madaukakin sarki, da kuma cewa ya isa ga mukami na cikakkiyar tsantsar bauta ga Allah.

  1. Hakika dukkan halittu suna amfana da wilayah, ko wannen su gwargwadon irin yalwar samuwarsa da kuncinsa, wanan gwargwadon ne zai jawo bayyanar wannan sunann.

A saboda haka ne ma, farkon wanda Allah ya halitta, shi ne mafi kusancin samammu a fagen tsarki da kibriya’u, kuma shi ne yake da wilayar Allah sha’ kundum, na gaba daya.

  1. Farkon abin da Allah ya halitta shi ne (hakikar muhammadiyya) wato hakikar manzon Allah (sallalhu alaihi wa alihi salam) da Ahlul Baitinsa (Alaihimus salam), ashe ke nan su Imamai ma’asumai, suna da mukaman wiliyah ta gaba daya.

Abu ne a fili cewa mutum yana da ikon ya nesanta kansa, daga abubuwa masu hanawa wadanda suke tsare kan hanyarsa, ta hanyar tafiyarsa a cikin bakar cilluwa zuwa ga kamala. Kumazai iya nisanta daga anayat, da ta’ ayyunat, da rataye rataye, na abubuwan duniya masu jiki, har ma da na ma’ana. daga nan sai mutum ya narke a cikin hallarar ahadiyya don ya isa ga mukamin fana’i, to wanan yanayin yakan mantar da bawa kansa, ana shafe shi a cikin kyawun abin kauna, kuma a duk lokacin da ya yi nazari mai zurfi, ba zai ga komi ba sai dai shi.

sannan zai ci gaba a cikinsa, har ya tsallake matsayin biyuntaka, don ya isa ga mukamin huwa huwiyyah, sai ya zamo wani madubi mai nuna Allah madaukakin sarki.

sai ya amfanu da mukamin wilayyah na gaba daya, sai Allah ya yi tajalli a cikin dukkan samuwarsa.

  1. Shi tauhidi shi ne wannan ma’anar madubin, kuma shi ne aya ta hijabin, Al’akrab.

To don shiga wannan duniyar, an shardanta tsallakowa ta hanyar wilayah, wato shi mutum ba zai iya isa ga ma’arifa, da kusanci da fagen zati mai tsarki ba, sai dai ta hanyar wannan madubin, da wanan ayar mai girma, domin hasken wannan ranar da ‘ya’yan ranar, na makantar da dukkan wani ido mai gani. kuma ba zai iya ganin wannan kyawun ba, ba tare da madubi da hijabi ba, shi tauhidi shi ne wilayah, wilayah kuma ita ce tauhidi, baza’a iya rabe wa a tsakanin wadannan al’amura biyunan ba.

Imam kumaini Allah (ya yarda da shi) yana cewa, ta hanyar nakaltowa daga arifi sha’abadi, (kuddisa sirrihu)

: ” Hakika shaidawa da wilayah tana boye ne a cikin shaidawa da manzanci, domin ita wilayah ita ce badini na manzanci, ” kuma har ila yau marubucin yana cewa: ”hakika shaidawan nan guda biyu suna kunshe a cikin shaidawa da uluhiyyah gaba daya, hakan kuma al’amarin yake, shaidawan nan guda biyu na karshe suna kunshe a cikin shaidawa da manzanci. hakan nan kuma shaidawa da uluhiyyah da manzanci suna kunshe a cikin shaidawa da wilayah. ”

Hakanan kuma mun yi imanin cewa fahimta, da sanin wata siffa daga cikin sifofin Allah, baza su yiwu ba sai ta hanyar haduwa da ma’asumai. (alaihimussalam)

Amsa Dalla-dalla

Imam Ridha (a. s) ya ce, a cikin hadisin silsilatul zahab: ”LA’ILAHA ILLAL LAHU, ganuwata ce, wanda ya shiga ganuwata ya tsira daga azabata, ya ce “da dabbar da yake kanta ta wuce sai ya kwala mana kira, ya ce: “sai mun hada Kalmar la’ilaha illallah da sharudanta, kuma ni ina daga cikin sharudanta[1].

Ma’anar wanan ruwayar ita ce, cewa isa ga mukamin tauhidi wanda ya ambace shi da (Kalmar la’ilaha illal lahu) yana kai mutum ga kariya da masuniyya, kuma isa ga wannan mukamin baya yiwuwa sai ta hanyar wilayah, wacce take ita madubi ne na Allah, domin a iya fahimtar wannan darasi mai tsaurin gaske ya wajaba a duba wasu darussa masu zuwa a cikin tsanaki da nutsuwa da lura.

  1. Wilayah da kuma kasancewar Allah waliyi, yana daga cikin siffofi da sunayen da suka lazimci zatin Allah, tana cika ne ta yin tarbiyyar halitta, da jagorancinta a cikin inuwar wanan sunan da wannan siffar.
  2. Duk da ma’anonin da aka ambata na ma’anar wilayah, to amma yin nitso da bincike a cikin wadan nan ma’anonin, zai isar damu zuwa ga natijar dake nuna cewa dukkan ma’anoni suna komawa ne ga ma’ana guda daya, ma’anar ita ce akwai abubuwa guda biyu ko fiye, wadanda suka zamo a cikin wani yanayin da babu wani rabewa ko shamaki a tsakaninsu, a wata fassarar kuma mukami ne na kadaitaka a tsakanin bawa da ubangijinsa, tsakanin masoyi da masoyinsa, tsakanin mai bege da abin begensa, ta yanda babu wani rabewa ko shamaki, wannan ita ce ma’anar wilayah, idan akace wilayah ta Allah ce abin da ake nufi shi ne ma’iyyar Allah ga dukkan halitta, idan akace mutum ya isa ga mukamin wilayah, to ma’anar hakan ita ce mutun ta hanyar tafiyarsa ta ruhi, da dabi’unsa, da shuhudinsa, ya kai matsayin da, babu wani hijabi daga cikin hijabai na rai a tsakaninsa da Allah (mai girma), da cewa ya kai ga matarbar tsantsar bauta ga Allah madaukakin sarki.

Haka nan kuma ana fadar kalmar waliyyi ga kusanci, da kadaitaka, tsakanin mai mulki da wanda ake mulkarsa, da mutum biyu da suke cikin alkawari, da mai so da wanda ake son, da makwabci da …….. dss a dalilin wanan karin bayanin za a ga cewar, sarauta da mallaka, suna daga cikin abin da dole ne suna karkashin wilayah, haka nan ma sarrafawa, da riko, da shugabantar al’umma da shiga tsakani a wajen samun kwararowar ni’imomi. [2]

  1. Samuwar wilayah, dole ne ga samuwar duk wani samamme, domin samammu hade-hade ne kawai, idan an danganta su da zatin Allah mai tsarki, to ita wilayah tana nan a cikin dukkan samuwa, sai dai ya dangata ne akan kunci da yalwar su samammu din. A saboda haka ne, su tasirorin wilayar suna da bambanci da sabani a tsakanin samammu. Don su samammu wadanda suke da yalwar samuwa masu girma, suna amfana daga wilayah fiye da sauran, don shi samamme yana zamowa mudubin nuna wilayah ne a bisa gwargwadon yalwa da rashin yalwar hakikar samuwarsa, a saboda haka ne farkon abin da Allah ya halitta shi ne hijabin da yafi kusanci, mafi kusancin samamme, idan aka danganta da fagen zatin tsarki. Shi ne yake da sakakkiyar wilayah, sha kundum na Allah, kuma dukkan halittu gaba daya, rayuwarsu, da mutuwarsu, da……duka ta kwararowarsa ce.

Ana fasssara (farkon abin da Allah ya halitta) da hakikar mahammadiya, wanna hakikar ita ce hakikar manzon Allah (Sallal lahu alaihi wa alihi) da Ahlul Bayti, (Alaihimus salam) [3]

A saboda haka ne, Ali (Alaihis salam) yake cewa: ” (Mu halittun Allah ne, mutune kuma halittun mu ne. ) [4] Ashe ke nan ba abu ne mai nisa ba, idan akace: ( su bayin Allah ne, mutune kuma bayinsu ne) [5]Adalilin haka ne Imaman nan biyu, As Sadik da Al Bakir, (Alaihimas salam) suka ce: ” (wilayar mu wilayar Allah ce, babu wani Annabi da aka tayar sai tare da ita) [6] hakika mukamin wilayah na ma’asumai, (Alaihimus salam) ga zatin Allah mai tsarki yana da kadaita da huwa huwiyya. [7]

  1. Abu ne a fili cewa ita wilayah kuliyyah ga Allah, zati ne gareshi, amma ga wadansu bijirowace.
  2. Kamar yanda muka yi bayani a farko ne cewa shi mutum zai iya gusar da abubuwa masu yawa, masu hanawa, ta hanyar tafiyarsa ta ruhi, a cikin hanyar kamala, da bakar culluwa, zai iya tsamar da kansa daga dukkan anayat, da ta’ayyunat, da rataye rataye, na kayayyaki masu jiki, harma da na ma’ana, [8] kuma zai iya narkewa a cikin hallarar kadaitaka, har ya isa mukamin fana’i, to, a cikin irin wanan yanayin ne, yakan manta da kansa kuma ana shafe shi a cikin kyawun abun bege, har ya ganshi a cikin dukkan abin da yake gani, kuma ba zai ga waninsa ba, to a cikin wanan yanayin zai fita daga biyuntaka, don ya isa ga martabar huwa huwiyya, har zuwa mudubi mai nuna Allah da cikakkiyar ma’ana. [9]

As sayyid haidar Al’amuliy, ya yi ishara da cewa, isa ga mukamin fana’i, abu ne mai yiwuwa, kuma misalin hakan ne a cikin maganar Amirul Mu’uminin (Alaihis salam) da ya ce: “Nine fuskar Allah, nine janbullahi, nine hannun Allah, nine ayar Allah, nine farko, nine karshe, nine zahiri, nine badini. ) [10] Hakika wannan maganar duba ce zuwa ga wanan mukamin, kuma wanan yana nufin Tajalli alkamil na Allah, a cikin muhallin bayyana, kuma wanan yana nuna isar Ahlul Baiti (Alaihimus salam) ga gamammiyar wilayah ta Allah.

  1. Hakika wannan matsayi na huwa huwiyyah shi ne ainihin tauhidi da wilayyah, a wata fassarar ma tauhidi shi ne dai wannan ma’anar da ake gani ta wannan madubin, kuma hijabi mafi kusanci, kuma shiga cikin wanan fagen, an sa masa sharadin tsllakowa ta hanyar wilayah, wato mutum bazai yiwu ya isa ga ma’arifah ba da kusanci da zatin Allah mai tsarki ta hanyar culluwa, har sai an biyo ta wannan madubin da wannan babbar ayar, Don wanan hasken, da ‘ya’yan haske na wanan ranar, suna makantar da idon duk wani mai gani, kuma ba zai yiwu a ganshi ba, sai ta hanyar madubi da hijabi. [11]ashe ke nan, shi tauhidi shi ne ainihin wilayyah, ita kuma wilayyah ita ce ainihin tauhidi, bazai yiwu a rarrabe tsakanin wadan nan sunayen guda biyu ba. [12]

Imamul khumaini yana fada, game da sirrin da ke cikin rubutun (LA’ILAHA ILLALLAHU MUHAMMADUR RASULUL LAHI ALIYYUN AMIRUL MU’MININA ) a jikin dukkan halittu, tun daga al’arshi mafi daukaka, har zuwa ga mafi kasan kasa, ya nakalto daga sheikh al-arif shah abadiy (dama dhilluhu): ”hakika shaidawan nan guda biyu suna kunshe a cikin shaidawa da uluhiyyah gaba daya, hakan kuma al’amarin yake, shaidawan nan guda biyu na karshe suna kunshe a cikin shaidawa da manzanci. hakan nan kuma shaidawa da uluhiyyah da manzanci suna kunshe a cikin shaidawa da wilyyah. [13]

Haka ma yake fada a wani wuri yake cewa: ”hakika halitta suna komawa ne ga Allah ta hanyar mutum, kai, hakika makomarta da ma’ad dinta, yana ga mutun ne……kuma wannan shi ne abin da Allah madaukakin sarki ya fada a cikin aya mai daraja da fadarsa: (hakika dawowarsu a gare mu ne. kuma hakika hisabin su yana kanmu ne. ) [14] a cikin wannan akwai sirri daga sirrorin tauhidi, da nuni da cewar komawa ga kamilin mutum, komawa ne ga Allah, domin kamilin mutum gaba dayansa, a narke yake kuma a dawwame yake da dawwamar Allah, amma shi bai da ta’ayyun da inniyyah da ananiyyah ga zatinsa, sai dai shi yana daga cikin asma’ul husna kuma ismul a’azam. [15]

Ba abu ne da zai buya ba ga masu bin diddigi, cewa wannan maganar tamu ba wai musanta cewa Ahlul baiti su ba mutane ba ne, kuma ba kokari ne na mu yi zance akan batacciyar akidar cewa Allah yana sauka a cikinsu ba, [16] sai dai duk da cewa muna furuci kuma muna tabbatar da cewa su mutane ne. sai dai mun yi imanin cewa ananiyyah, da zatiyyah, sun koru ga barin fagensu da zatinsu, kuma sun kai mafi daukakar fana’i, da mafi kololuwar mukamomin wilayyah. [17]

Kuma abu ne a fili cewa gwargwadon yanda ananiyyah, da zatiyyah suke bacewa kuma suke narkewa, samuwar hallarar Allah take kasancewa, kuma abisa wanan gwargwadon ne mutum yakan zamo madubi mai nuna Allah madaukakin sarki.

A bisa wadanan bayanan da muka gabatar yana bayyana cewa shi tauhidi da wilayyah suna hade ne.

Kuma ta hanyar begen wilayah ne, yin wusuli ga tauhidi yake yiwuwa. A saboda haka mun yin imanin cewa samun ilimi da fahimtar ko wace siffa daga cikin siffofin Allah, babu hanya gare ta har sai ta dangantaka da haduwa da ma’asumai, (Alaihimus salam)

misalin hakan shi ne, idan muna son mu san cewa, shin Allah ya yarda da aikin mu da mu keyi, ko a’a, to, babu hanyar sanin hakan, sai dai mu nemi sanin, shin Ahlul Baiti, (Alaihimus salam) sun yarda da wanan aikin ko a’a ?.

 


[1] Ash-shekhus saduk, littafin sawabul a’amal wa ikabul a’amal, shafi na 7 ma’aninil akhbar shafi na 370 da attauhid, shafi na 24 da 25, shekhut tusi, al-amaliy, juzu’I na 2, shafi na 201.

[2] A duba :alhusayniy at tehraniy, assayyid Muhammad Husain, imam shinasy =ma’arifatul imam, juzu’I na 5, shafi na 10-33.

[3] A dalilin haka ne Manzon Allah (Sallallahu Alaihi wa Alihi) ya ce:farkon abin da Allah ya halitta shi ne haskena) har ila yau ya ce: (na kasance ni Annabine tun lokacin da Annabi Adamu yana tsakanin ruwa da tabo) wato hankali na farko, kuma ruhin muhammadiyya wanda ya bayyana a cikin dukkan duniyoyi, wanda kuma samuwa take kwarara ta hanyarsa (a duba alkasiry, Muhammad dawud, sharhin littafin fususul hikam, tattaunawa da wallafar sayyid jalalud din ashtiyaniy, almukaddimah shafi na 55 hasan zadeh amuliy, da mumiddul himam fi sharhi fususul hikam shafi na 64-65

[4] Nahjul balagah huduba ta28 shafi na 386

[5] Ibnu abil hadid sharh nahjul balagah juzu;i na15shafi na 194

[6] Alkulainiy Muhammad yakub al kafiy juzu’I na 1shafi na 437 assaffar Muhammad binil hasan, basa’irud darajat shafi na 75

[7] Ya dace a koma ga haduwar da ta gudana tsakanin allama Husain tehraniy da shi da hashim haddad tare da marigayiya bono isfahaniy (as-sayyidatul isfahaniyya) a dubo abubuwan da suka gudana a tsakaninsu, game da mukamin huwahuwiyyah, wanda sayyid husainiy tehraniy ya buga shi a cikin littafinsa mai suna, Arruhul mujarrad shafi na 294.

[8] Don ganin hujuban duhu da na haske a duba tambaya mai lamba ta 4767 (lambar dandali;5013)

[9] Don karin haske a kan wannan mukamin a duba;almukaddimat min nassin nusus shafi na 46

[10] A duba littafin jami’ul asrar wa manakibul anwar shafi na 364-367 da 380

[11] A duba littafin sheikh Mahmud shubtiry, dar gulshen raz shafi na 1612.

[12] A duba littafin, nuriy, ali, atta’alikat ala mafatihul ghaib shafi na 742 kumshe ay, agha Muhammad ridha, majmu’at asar al hakeem sahaba. shafi na 111-150, alhusainiy attehraniy, sayyid Muhammad hasan…. juzu’I na 5 shafi na 125-14

[13] A duba Littafin Imam Khomeini adabus salat shafi na 141

[14] Suratul ghashiya 25

[15] Littafin imam khomeiniy adabus salat shafi na 263 kuma aduba almir damad, alkabasat shafi na 397

[16] Yana da kyau a ambaci cewa su gullatu sunyi imanin allantaka ne ga manzo da imamai, suna dogara da cewa shi Allah din ne ya sauka a cikinsu yahade da su, a dalilin hakan sai dabi’ar dan’adamtaka ta canzu zuwa ga dabi’a ta allantaka. (A duba littafin mashkur, jawad, mai suna mu’ujamul firakul islamiyya shafi na 345) sai dai mu abin da muka yi ishara a gare shi shi ne tajalli (wato bayyana, kuma akwai bambanci girmatsakanin bayyana tajalli da hadewa da kuma shi hululi, wanda ke nufin hadewar abubuwa biyu da canzuwarsu zuwa abu daya, shi kuma hululi yana nufin saukar wani abu a cikin wani, wato kenan tabbatuwar sunayen nan biyu, reshe ne na samuwar abubuwa biyu, to amma shi tajalli ya tsaya ne akan kadaitakar shakhsiyya na samuwa da kadaitar samuwar Allah madaukakin sarki, to a nan babu wani muhalli na hululi da hadewa a bisa wannan farlantawar, don karin bayani a duba littafin rahimiyan sa’id mai suna attajalliy waz zuhurfil irfanin nazariy shafi na 46-47.

[17] Amirul muminin alaihis salam yana fada a cikin bayanin kebantattun al’amuran da ahlul baiti alaihimus salam suka kebantu da su da cewa: (kuma suna da kebantacciyar hakkin wilayah) nahjul balagah khutubah ta uku, don karin haske a duba kasim tarkhan, makam ahlul baiti a cikin littafin (nagarshe irfaniy, falsafiy wa kalamiy bih;shakhsiyyat a kiyam imam Husain alaihis salam) shafi na 105-142 bugu na farko intisharat calciragh shekara ta 1388 hijira shamsiyya

 

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