Dubawa
12166
Ranar Isar da Sako: 2012/05/14
Takaitacciyar Tambaya
Ta yaya za a iya fassara da tawilin hadisin da ya zo daga Imam Sadik (a.s) wanda yake nuna cewa duk wata fitowar fafatawa, tun kafin lokacin bayyanar Imamul Hujjah (ajjalal lahu ta’ala farajahush sharif) sababi ne na bala’i da wahalarwa ga Imamai da yan Shi’a. ta yanda wannan hadisin zai dace da juyin yuya hali na Musulunci (fito na fiton da ya kai ga kafa jamhuriyar musuluci a Iran).
SWALI
Akwai Wani hadisi daga Imam Sadik (a.s), da ya zo cikin Isnadin Sahifatus-Sajjadiyyah wanda yake nuna cewa duk wata fitowar fafatawa, tun kafin lokacin bayyanar Imamul Hujjah (ajjalal lahu ta’ala farajahush sharif) sababi ne na bala’i da wahalarwa ga Imamai da yan Shi’a. Ina rokon ayi bayanin, ta yanda wannan hadisin zai dace da juyin yuya hali na Musulunci (fito na fiton da ya kai ga kafa jamhuriyar musuluci a Iran).
Amsa a Dunkule

Da farko dai:

Hakika wadannan gungun ruwayoyin, ko dai sun zo ne a saboda (Takiyya), ko kuma don wani lokaci ne na musamman, wanda babu wani amfani, ko tasiri, na yin juyin juya hali ta yin amfani da makami, dadin dadawa kuma, akwai kuma wasu ruwayoyin wadanda suka karfafa wasu fitowar fafatawa na kokarin juyin juya hali din.

Na biyu: Ruwayoyin da aka ambata suna magana ne akan kungiyoyi, da juyin juya hali ta amfani da makami, amma ba ta shafi sauran kungiyoyi masu kawo gyara ba, kuma har ila yau a cikin tarihin Imamanmu (a.s) suna yin kira da kafa irin wadannan kungiyoyin, kuma idan aka yi darasi akan hanyar samuwar juyin musulunci na Iran, da tunanunnuka, na wanda ya asssasa ta, da hudubobinsa za mu samu natijar cewa, shi dai Iman (Kuddisa Sirruhu) ba ya goyon bayan juyin juya hali ta amfani da makami ko kadan, kuma shi juyin musulunci na Iran ba za a iya kidaya shi a cikin jerin irin abin da wancan hadisin yake hanawa ba. A saboda haka duk wata kamanceceniya dake tsakanin wannan juyin da abin da ya zo cikin wannan ruwayar da ma makamantanta zata gushe gaba daya.

Amsa Dalla-dalla

A lokacin da za a yi nazarin akan dacewar juyi mai muhimmanci kamar juyin musulinci na Iran, da kuma ma’auni na addini na kur’ani, bai kamata a tsaya akan ruwaya ko hadisi guda daya ba, wajen auna inganci ko rashin ingancin wannan babbar motsawar, sai dai wajibine mu yi nazari, cikakken nazari a kan dukkanin nassosin addini, da na tarihin aikace na Imamammu, a cikin yanayoyi daban-daban masu sabani na tarihi, don mu iya fita da wata natija tabbatacciya kuma ingantacciya.

A saboda wanna dalili ne za mu raba wannan bincike a cikin manyan fagage zuwa kashi kashi.

1- Shin zai yiwu ruwaya guda daya a cikin mukaddamar sahifatus Sajjadiyya, ta rushe ingancin dukkan motsawar juyi, da kungiyoyin juyin juya hali da makami?

2- Ta yaya za mu iya fassara wannan ruwayar da sauran ruwayoyi

wadanda suke hana duk wani canji ko motsawa, har sai bayyanar

Imam Mahadi (Imamul Hujjah, ajjalal lahu ta’ala farajahush sharif) ?

3- A tare da lura da wadannan al-amura guda biyu da suka gabata, ta yaya ( mai yasa) Malamai, da masu zurfin tunani muminai, irin su Imam Khomaini (Allah ya yada yada shi) suka yi juyin juya hali da fito na fito don rushe gwamnati?

Zan yi magana akan darasin wadannan al’amura bi da bi, don mu kai ga natija ta karshe.

  1. A game da kashi na farko ya kamata ace ruwayar da take cikin mukaddamar Sahifatus Sajjadiya ko da ace ta kubuta daga bincike na Isnadi, har ma ta kai ga mun dauka cewa, zuwanta daga Imam Sadik (Alaihis salam) al’amarine tabbatacce.

A cikin shi kansa hadisin za mu samu wasu abubuwan nazari, idan muka yi nitso a cikin bincike da nazari a cikinsa, ba zai yiwu mu rushe duk wata motsawa ta juyi kafin bayyanar Imamul Mahadi (ajjalal lahu ta’ala farajahush sharif) ba.

a saboda haka ya kamata ayi dubi zuwa ga wasu abubuwan lura guda biyu masu zuwa:

A. A cikin shi kansa wanna hadisin ya zo cewa shi Imam Sadik (Alaihis salam)

bayan ya saurari labarin kokarin yin juyi da shahadar Yahaya dan Zayd ya tasirantu sosai, kuma ya yi kuka,

to da ace Imam (Alaihis salam)

ya dauki wannan motsawar a matsayin abar jefarwa ce gaba daya, kuma babu wani amfani, ba ta da maslaha ga ‘yan shi’a, to menene sababin wannan tasirantuwa na imamin, ? Da yin kuka a kan kashe Yahaya? Ko da yake adabi’ance za a iya amsawa da cewa, tasirantuwarsa, da jimami ya zo ne, a babin jinkai akan shi Yahaya, wanda yake shi dane daga cikin ‘ya’yan baffansa, amma ba karfafawa ce ga motsawarsa don kawo juyin juya hali ba.

To amma ko da mun suranta karbar irin wannan amsar, to da me za mu amsa wannan al’amarin, abin lura, mai zuwa?

B. Ya zo a cikin wannan hadisin daga Imam Sadik (Alaihis salam)

Cewarsa: (Babu wanda ya taba fitowa ko zai fito daga cikin mu, Ahlul baiti, har zuwa lokacin bayyanar Imam Mahadin mu don tunkude azzalumi ko rayar da gaskiya, face sai bala’i ya baibaye shi kuma fito na fitonsa zai zamo kari ne a cikin abubuwan ki gare mu da yan shi’armu. ) [1]

To idan muka yi nazari sosai a kan kalmomin da suke cikin wannan hadisin za mu ga cewa har zuwa fadarsa dake cewa: (bai taba fitowa ba) shi ma idan aka yi lura sosai, za a ga babu wata ishara a ciki dake tsame fitowar ma’asumai su ma, a saboda haka ke nan zai yiwu a rushe dukkan juyin juya hali da suka auku kafin Imam Sadik (Alaihis salam). a dauke ta kuma yasashshiya?.

Shin kuna ganin shi Imam Sadik yana kushe yakukuwan zamanin Amirul Mumihin, da juyin juya hali wanda aka zubar da jini, da sayen shahada, na Imam Husain, (Alaihis Salam), shi ma yana daukarsa a matsayin ya saba da maslahar ‘yan shi’a?!

Duk da zamowar ruwayar ta zo ne a sake, ta yanda zata iya shafar dukkan wata motsawa, ta kawo gyara, na wadannan manyan Imamai guda biyun su ma, to amma mun tabbata dari bisa dari cewa shi Imam Sadik (Alaihis salam) bai nufi hakan ba.

Saboda haka a bisa irin wannan ka’idar ce, ba zai yiwu mu sanya ruwayar dake cikin sahifatus Sajjadiya, ta zamo ma’auni guda daya tak, na auna dukkanin juye-juyen hali, da kungiyoyi na kawo gyara ba.

kai zata yiwu ma wannan ruwayar ta zo ne a cikin yanayi na takiyya, ko tana kokarin bayyana cewa wadan nan kungiyoyin ba zasu kai ga nasara ba (Natijarsu ta karshe). da bayyana cewa hukuma mai adalci zata tabbata ne kawai, bayan bayyanar Imamul Mahadi (ajjalal lahu ta’ala farajahush sharif) da kuma cewa su juye juyen hali, kafin wancan lokacin ko da sun zamo lalura kuma wajibai, zasu fuskanci wahalhalu, kuma zasu kara yawan matsaloli na zahiri, da na duniya ga yan shi’a, to amma ba wannan yana nufin hujja ce ta ayi cikakken shiru, da rashin tabuka komai don kawo gyara ba, domin mu an dora mana aiki ne na sauke wajibi, amma ba isa ga natija ba, kamar yanda Imam Khumaini ne (Allah ya yarda da shi) yake fada a lokcin da yake zantawa da Shahid Ayatullahi Sa’idiy: (Idan mutum ya samu muwafakar sauke aikin Allah da aka dora masa to ya samu natija, ko da ita natijar da ake tsammani ta zo ko a’a). [2]

Za mu sakr kawo bayanin wannan mauru’in a nan gaba.

Kari akan ruwayar da kuka kawo a cikin tambyar ku, akwai ruwayoyi da suke nuna irin wannan ma’anar: Misali “Duk tutar da aka daga ta kafin tsayuwar Imam Mahadi (ajjalal lahu ta’ala farajahush sharif) mai wannan tutar dagutu ne da ake bauta masa amadadin Allah Azza wa jalla”. Ko kuma: “Na rantse da Allah babu wanda zai fita a cikin mu kafin bayyanar Imam Mahadi, sai ya zamo misalinsa kamar misalin dan tsuntsu ne da ya fice daga gidan tsuntuwa, tun kafin fukafukansa su yi kwari sai yara suka dauke shi suka yi wasa da shi[3]. ”dss, [4] ku yi lura da cewa wadannan ruwayoyin sun zo ne a lokacin da duk wata motsawa da akeyin ta don tumbuke gwamnatin Umayyawa, tana samun goyon bayan jama’ar gari, hakan kuma ya faru ne a saboda tsananin rayuwa da ake ciki da Zaluncin Umayyawa din,

kuma hatta kungiyoyin da shugabanninta ba kishin dokokin Allah ne, ko son alhairi a cikin zukatan su ba, daya daga cikin misali a kan haka shi ne guggubin sauran da ya ragu na khawarijawa, duk da kasancewarsu a kan bata suke, to amma, su kanyi shirin juyin juya hali don rushe gwamnatin Umayyawa su ma.

To su Imaman Shi’a sun zamo suna shiryar da mabiyansu ne ta hanyar yin ishara da cewa, ba ko wani canji ne yake nufin kawo gyara ba, a saboda haka suna hana su a kan kada su yi tarayya a cikin wadannan kungiyoyin, amma hakan ba yana nufin suna haramta dukkan kungiyoyin, na kawo juyi ba ne, ko da kuma a wani iyakantaccen matsayi ne ba.

Ku yi tunani sosai a kan wannan ruwayar mai zuwa, wacce ta zo ita ma daga Imam Sadik (Alaihis salam), ku duba ku gani ko zaku isa ga natijar da ta gabata?: ”Idan wani mai zuwa ya zo muku daga gare mu, to ku yi dubi ku ga a kan me zaku fito don fafatawa, kada ku ce to ai Zayd ya fito don fafatawa, domin shi Zayd ya kasance Malami ne, me tsananin gaskiya ne, kuma bai kira ku don shugabantar da kansa ba. sai dai ya kira ku ne don samun yarda na shugabancin Ahlul baitin Annabi Muhammad (Sallal lahu alaihi wa alihi) da kuma ya samu nasara to daya cika alkawarin da ya kiraku a kai”

Sannan yake fadar cewa, ba ya ganin akwai maslaha ta yin juyin juya hali da makami a wancan lokacin kuma ya ambaci wasu al’amura da suka shafi bayyanar karshe na Imamul Mahadi[5] (ajjalal lahu ta’ala farajahush sharif) yana daga cikin irin natijar da za a iya samu daga dukkanin wadannan ruwayoyin, shi ne cewa, cikakken kawo gyara, kuma na asasi ga al’ummar duniya, zai tabbata ne kawai a hannun Imamul Mahadi (ajjalal lahu ta’ala farajahush sharif) kuma duk wasu na daban, idan suka yi irin wannan da’awar to fada ne kawai, amma a aikace ba zai tabbata ba.

To amma a bisa wannan gwargwadon ba zai hana muminai su sauke wajibin dake dore a kansu ba, su yi aiki daidai gwargwadon ikonsu, da karfinsu, don gyara al’ummarsu ba, domin in ba haka ba, za a iya samun suka, har ma ga juyin Imam Husain (Alaihis salam). ita ma, domin juyin ya zo ne kafin bayyanar mai tserarwa. Kuma tabbas ne wadannan kumajin na kawo gyara iyakantattu suna zamowa karbabbu halastattu ne idan sun zone a hannun mutane masu imani mai karfi kuma a hanayar manufa ta Allah.

Imam Khomaini ya zamo yana waigawa ga wannan al’amarin shi ma, don ya fada a cikin maganarsa cewa: “Na’am, Hakika ba za mu iya cika duniya gaba daya da adalci ba, da ace za mu iya da mun yi, a saboda kasancewar ba za mu iya ba ne ya wajaba Imam Mahadi (ajjalal lahu ta’ala farajahush sharif) ya zo, don yanzu duniya ta cika da zalunci, alhali ku wani digo ne kawai a cikin wannan duniyar, da ace za mu iya hana zalunci da ya wajaba hanawa din domin aikinmu ne”. [6]

Wannan ruwaya mai zuwa an ruwaito tane daga Imam Sajjad (Alaihis salam) mai littafin Sahifatul Sajjadiyya za mu sanya ta a matsayin wani dalili akan maganar mu: “Ubbadul basriy, ya hadu da Aliyyu dan hussain, amincin Allah ya tabbata a gareshi, a kan hanyar ta zuwa Makka sai ya ce masa: ya kai Aliyyu dan Hussain ka bar yin Jihadi da wahal halunsa, ka fuskanci aikin Hajji da saukinsa, hakika Allah yana cewa: “Hakika Allah ya saya daga muminai rayukansu da dukiyarsu da cewa suna da Aljannah suna yin yaki a hanyar Allah sai su kashe a kasha su alkawarine akansa na gaskiya a cikin attaura da linjila da Kur’ani, wane ne yafi cika alkawari fiye da Allah saboda haka ku yi farin ciki da mubaya’arku da kukayi muba’aya da shi kuma wannan shi ne rabo mai girma”. Sai Aliyyu dan Husain ya ce masa: ka cika karanta ci gabar ayar sai ya ce: Masu tuba masu ibada Assa’ihun masu ruku’u masu sujuda masu umarni da kyakkyawan aiki masu hana mummunan aiki kuma masu kiyaye dokokin Allah kuma kayi bushara ga muminai”. Sai Aliyyu dan Husaini (a.s) ya ce: “Idan muka ga wadannan da suke da wadannan siffofi to yin jihadi a tare dasu yafi aikin haji”[7]

Kuma dole a ambaci wannan abin lura din wato zamowar a wancan lokacin muslmi masu fito na fito suna takaita ne kawai a cikin kungiyoyi guda biyu:

  • Kungiya ta fako su ne sujojin banu Umayya wadanda suke yakan kasashe suna yin budi.
  • Daya kungiyar kuma ita ce irin ta khawarijawa wadanda suke yakar gwamnonin banu Umayya da wasu manufofi na bata da niyyoyin da ba na Allah ba.

Kuma dukkan bangarori biyun ba su cika sharuddan nan na Kur’ani wadanda suka zo a cikin ayoyin nan ba.

A saboda haka ne shi Imam Sajjad (Alaihis salam) ba tare da ya kwarzane muhimmancin yin jihadi ba da kimarsa – bai dauki ko wani irin yaki da juyin juya hali a matsayin yin jihadi ba, sai dai ma ya sanya sharuddan ne da suka zo daga Kur’ani, cewa a duk lokacin da aka samu wasu mutanen da suke da wadannan siffofin, to yin jihadi a tare da su ingantacce ne.

Yanzu bayan mun yi imani da cewa jagoran juyin juya hali, da shahidai masu yawa na juyin juya hali na musulunci a Iran, da shahidan kallafaffen yaki, sun kasance sun siffantu da irin wadannan suffofin, za mu yi kokarin bijiro da amsa a kan kaso na karshe.

3- Domin isa ga Natija ta karshe cewa me yasa Imam Khomeini ya jagoranci juyin juya hali na musulunci? Kuma kari akan ruwayoyin da suka zo wadanda aka yi nuni akansu, ya wajaba ayi duba zuwa ga wasu al’amura na daban, daga cikinsu za mu ambaci wadannan:

1-3 Hakika Imamai ma’asumai, duk da cewa a fili ba su kafa wata hukuma ba, ko jagorancin juyin juya hali ba, amma sun assasa wasu kungiyoyi masu kama da na gwamnati, a wata fassarar muna iya cewa, suna da wani tsari a gefen tsarin da ba na shari’a ba, daga cikin wadannan kungiyoyin da ayyukan, akwai nada wakilai, a ko wane nisan garuruwan al’ummar musulmi, da hana ‘yan shi’a, a game da al’amuran shari’a, zuwa ga alkalan zalunci. da wajabcin raba fadace fadace na shari’a a hannun wakilan Imamai Alaihimus salam[8].

Haka ma tattara wasu harajoji daban daban. Wadan nan kungoyoyin sun haifar da fushin shugabannin zalunci, da haifar da yunkurinsu don halaka imamai da kashe su. Ya zo a cikin ruwaya cewa wasu masu annamimanci-kuma ma sharifai ne hasanawa-sun fada wa harunar Rashid cewa ya sarkin muminai, ta yaya za a yi halifofi guda biyu, a duniya? Ga Musa dan ja’afar a madina ana kawo masa Haraji, kaima ga ka a Iraki, ana kawo maka haraji?[9]

Wanda ya assasa jamhuriyar musulunci (Allah ya yarda da shi) ya ambata a hudubarsa, da ya yi fassarar irin wannan usulubin na ayyukan Imamai (Alaihimus salam) da cewa: Da ace Imamanmu suna zama ne a gidajensu, kuma suna kiran mutane ne, zuwa ga banu Umayya da Abbasiyawa, da an girmamasu, da an dora su a kan mutane, to amma su sarakuna suna masu kallon cewa ko wani daya daga cikin Imamai, duk da cewa ba zai iya tunkararsu da yaki ba, saboda rashin samun dama yin hakan, to amma, yana yin aiki a karkashin kasa a boye, don rushe su. a saboda haka suke kama su, suke kulle su a kurkuku, tsawon shekaru masu tsawo, shin sun kulle Musa dan Ja’afar, fiye da shekaru goma saboda yin Sallah da azumi ne, wato don yana yin sallah ne? ko don yana yin azumi ne? ko kuma don yana kiran mutane ne don su bi Harunar Rashid, yana kuma kwadaitar da su akan su yi biyayya da sajewa da shi? Da hana yin musu bore?, komi irin zaluncin da suka tafka? Ko kuma al-amarin ba haka yake ba, suna ganin wadan nan Imamai, a matsayin hatsari ne ga gwamnati, hatsari ne ga sarauta, saboda haka suke kullesu, suke kashe su suke korar su?[10]

A saboda haka ne shi dan shi’a na gaskiya ba zai yiwu, ya zabi yin shiru na gaba daya, na tsawon shekaru darurruka da dubban shekaru ba ya wata hobbasa don kawo gyara.

3-2 Akwai ruwayoyi masu yawa da suke nuni da samuwar kungiyoyin kawo gyara, kafin bayyanar Imamul Mahadi (ajjalal lahu ta’ala farajahush sharif) kuma suna karfafa su, daya daga cikin wadannan ruwayoyin, tana nuni ne ga wasu mutane daga gabashin duniya wadanda zasu fara sharen fage a duniya, don kafa gwamnatin Imamul Mahadi (ajjalal lahu ta’ala farajahush sharif) [11].

kuma shi ma Imam Khomeini Allah ya yarda da shi ya kasance yana fatar Juyin juya halin Iran ya zamo shi ne wannan juyin da aka alkawarta, a inda yake cewa: “Hakika wannan juyin, da yaduwarsa zai tunkude karfin shaidan, karfin shaidan zai koma gefe, ya rasa madafa, kuma za a kafa gwamnatin talakawa, kuma za a share fagen kafa gwamnatin duk duniya na Imamul Mahadi na karshen duniya”[12].

Haka nan kuma ruwayoyin da suka yi bushara da tasowar wani mutum daga cikin mutanen Yamen, [13]kafin bayyanar Imam Mahadi, (ajjalal lahu ta’ala farajahush sharif)

kuma sun kira ‘yan shi’a da su taimaka masa, da dss…

3-3 Hakika Imamai ma’asumai Alaihimus Salam sun sanya fukaha’u da malaman addini a matsayin wakilansu a lokacin fakuwar Imam Mahadi (a, t, f. ) [14].

Saboda haka adabi’ace zai yiwu su wadan nan su zarce da irin tarihi, na Imaman Ahlul baiti (Alaihimus salam), kuma a tsawon tarihi na fakuwar Imam, munga irin manyan ayyukan da Malaman addinin suka yi a cikin motsawa don kawo gyara, a wancan lokacin. Awannan lokacin namu na yanzu muna ganin hatta hatta wasu daga cikin masu sukan juyin juya halin musulunci, suma suna kiran da a samu gyara da yada shiryarwa ta wata hanya ta daban, amma a tsukakkiyar da’ira, ta hanyar kafa gidajen malamai marja’iyyoyi, wadanda suke yin aiki kamar irin na gwamnati, kuma ba su dauki hakan a matsayin wani al’amari ne wanda ya sabawa karantarwar Imamai ba, (Alaihimus salam.

3-4 Za mu iya fada kai tsaye cewa ko da yin jihadi na kai farmaki (Aljihadul ibtida’iy) an hana, a zamanin fakuwar Imam (ajjalal lahu ta’ala farajahush sharif) to amma, babu wani mujtahidi ko malamin addini, wanda ya hana mutane su kare kansu, da dukiyarsu, da mutuncinsu, ko da kuwa zasu yi amfani ne da makamai, idan ‘yan ta’adda sun kawo musu farmaki, sai dai ma ana daukar yin wannan kariyar wajibi ne kai tsaye, kuma shi juyin juya hali na musulunci na Iran ya tabbata ne a lokacin da dukkan gabobin musulunci sun fuskanci farmaki, daga makiyan ciki da na waje, har yanzu muna iya tuna farmakin cire hijabi da karfin tsiya, da kuma abubuwan da suka biyo baya na kisan mutanen gari, a cikin hubbaren Imam Ridha (Alaihis Salam) da dokar (Capitulasion) dokar ba da kariya ga amerikawa a cikin Iran, da bukukuwan tsiraici, a saboda cika shekaru 2, 500 na sarautar gidan mulkin pahalawiyawa da …. dss

3-5 Kuma duk da wannan din, duk da samuwar kungiyoyi masu yawa masu rike da makamai, daga gungu-gungu mabambanta, na masu akidoji da tunani daban daban a cikin kasa, Imam Khomeini (Allah ya yarda da shi) ya kasance shi ne shugaba na hakika, dan halas, wanda yabi hanyoyin gyara na zaman lafiya, irin wandanda Imamai suka bi a cikin irin wadannan yanayin, bai taba bayar da dama ba, akan abi hanyoyin rike makamai a cikin juyin juya halin musulunci, duk kuwa da irin matsi da godo masu yawa, kuma wannan shi ne irin abin da ruwayar Sahifatus Sajjadiyyah take nuni da akan sa, kuma da idon mu mun ga irin kisan gilla, da zubar da jinin da gwamnati take yi a wancan lokacin, wanda a dabi’ance gwamnatin ce take da dukkan wannan alhakin. a bisa misali akan hakan Iman ya fada a lokacin ana tsakiyar gwagwarmayar haifar da juyin musulunci a shekara ta 1979 a cikin ganawarsa da mujallar Pegaro cewa: “ni har yanzu ban canza umarni na ba game da cewa za mu ci gaba ne ba tare da tarzoma ba”. [15]

Saboda haka a natija ta karshe ya kamata mu ce: “duk da irin ayyukan gwamnati na sarautar Pahalawiyya wadanda sun kasance a yanayin da zai halatta ayi juyi na daukar makamai don fuskantarsu, sai dai shi Imam Khomeini (Allah ya yarda da shi), a saboda hikimarsa da kyakkyawar tsarinsa ya jagoranci yin gumurzu ne na zaman lafiya wanda a karshe ya kai ga kafuwar juyin juya hali na musulunci. Kuma duk da kasancewar mutane da yawa sun yi shahada a wannan hanyar, amma dai ya wajaba ku san cewa juyi na Iran ba juyi ne na daukan makamai ba, sai dai wata babbar motsawa ce na kawo gyara, wacce bata saba ma wata aya ko hadisi ba. Idan kuwa a kan shahadar da mutane suka yi ne a hanun gwamnatin sarautar Pahalawiyya yar ta’adda ne, to ya kamata ne a kamanta ta da shahadar Imamai manya kamar Imamu Musa dan Ja’afar (Alhaihis Salam), wanda ya yi shahada ne ba tare da ya jagoranci wani juyi na daukar makami ba, sai dai kawai a saboda zartar da ayyukan, da gwamnati a wancan lokacin bai yi mata dadi ba, a saboda haka ya fuskanci cutarwa da musgunawa da tsarewa mai tsawo wanda ya kai ga yin shahadarsa.

 


[1] as sahifatus sajjadiyya, shafi na 20, daftar nashrul hadiy, kum, shekara ta 1376, hijira shamsiyya.

[2] Sahifatul imam juzu’I, na 2, shafi na 86

[3] Littafin wasa’ilush shi’a, wallafar muhammad bin hasan, alhurrul amiliy, juzu’I na 15, shafi na52, hadisi na 19969,, na mu’assatu alul baiti, kum, shekara ta 1609, hijira kamariyya.

[4] Littafin wasa’ilush shi’a, wallafar muhammad bin hasan, alhurrul amiliy,, juzu’I na 15, shafi na52, hadisi na 19965, na mu’assatu alul baiti, kum, shekara ta 1609, hijira kamariyya.

[5] Littafin wasa’ilush shi’a, wallafar muhammad bin hasan, alhurrul amiliy, sunan babin shi ne hukuncin fitowar fafatawa da makamai, kafin bayyanar imamul hujjah, (a. t. f) ko hukuncin kungiyoyi masu daukar makamai, kafin bayyanar imamul hujjah, (a. t. f) za a iya ganin irin wadannan hadisan a ciki.

[6] Littafin wasa’ilush shi’a, wallafar muhammad bin hasan, alhurrul amiliy, juzu’I na 15, shafi na50-51 hadisi na 19946, na mu’assatu alul baiti, kum, shekara ta 1609, hijira kamariyya.

[7] Sahifatul imam, juzu’I na 21, shafi na 16-17 kuma zaku iya duba hudubobinsa a kan wannan al’amarin a cikin juzu’I na 3 shafi na 339-340.

[8] Littafin, al kafi, wallafar muhammad bin ya’akub alkulayniy, juzu’I na 5, shafi na, na darul kutubul islamiyya, tehran, shekara ta 1345, hijira shamsiyya.

[9] A duba ruwayoyi da suke cikin babi na farko acikin babobin siffofin alkali, a juzu’I na 27, a littafin wasailush shi’a.

[10] Littafin biharul anwar, wallafar muhammad bakir, al majlisiy, juzu’I na 48, shafi na239, hadisi na 48, na mu’assatul wafa, beirut, shekara ta 1404, hijira kamariyya.

[11] Sahifatul imam, juzu’I na 6, shafi na 12

[12] Littafin biharul anwar, wallafar muhammad bakir, al majlisiy, juzu’I na 15, shafi na87.

[13] Sahifatul imam, juzu’I na 15, shafi na 348-349

[14] Littafin biharul anwar, wallafar muhammad bakir, al majlisiy, juzu’I na 52, shafi na 230.

[15] Littafin wasa’ilush shi’a, wallafar muhammad bin hasan, alhurrul amiliy, juzu’I na 27, shafi na 131 hadisi na 33401.

sahifatul imam, juzu’I na 6, shafi na 3

 

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