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Da sunan Allah mai rahama mai jin kai
Akwai wata tambaya da take bijiro da kanta shine cewa: ta kaka zamu fassara kebantuwar Imam Ali (as) da haihuwarsa a cikin dakin ka’aba koma bayan Manzon Allah (s.a.w)?!
A cikin bada amsar wannan tambaya muna cewa: hakika gabanin komai muna son mu tunatar da cewa tsakanin annabta da imamanci akwai banbanci haka tsakanin Imami da Annabi, cikin abind aya dangantu da hukunce-hukuncen zahiri kan wanda yayi Imani da hakan da wanda yake inkari, d awanda yake samun yakini kai da wanda yake shakku, da wanda yake soyayya da wanda yake yin kiyayya, amma dangane da annabta da shi kansa Annabin, hakika mafi kankacin shakka da shubuha kan Manzon Allah (s.a.w) yana jawo kafiorci da fita daga cikin muslunci, kamar yanda kin Manzon Allah (s.a.w) ta kowacce fuska ya kasance yana fitar da mutum daga muslunci, a riskar d ashi da kafirai, hukuncin kafirci a zahira ya hau kansa, ayi masa hukuci da kasntuwarsa najasa, kuma ba zai gaji mahifinsa da dukkanin musulmi ba, kuma take za a raba aurensa da matarsa matarsa tayi idda, da dai makamancin haka, amma imamanci da Imami (as) hakika hukuncin himima da rahama da jin kan ubangiji da kaunar da Allah yake yiwa mutane da tausayinsa garesu ta hukunta cewa kada hukunce-hukuncen zahiri na kafirci su zartu kan wanda yayi inkarin imamanci ko kuma yayi shakka cikinta da cikin Imamin (as), ko kuma ya takaita cikin soyayyarsa ga Imami (as) tareda cikar sharudda guda biyu daga gareshi,na farko: ya kasance takatawarsa ta bubbugo ne daga shubuha tareda yakini da tabbatuwar nassi da kuma cikin shiryarwarsa mai inkari da mai shakku zai kasance yana karyata Manzon Allah (s.a.w) yana yin raddi kan Allah matsarkaki, sannan duk wanda ya kasance kan haka shi kafiri yanke.
Na biyu: kada ya kasance mai bayyana kiyayyarsa ga Imami (as) saboda shi banasibe mai nuna kiyayya ga Imami (as) hukuncinsa hukuncin kafiri yake kai tsaye.
Annabi (s.a.w) baya kashe kowa me ya sanya hakan?
Bayan abinda ya gabata muna cewa: babu kokwanto kan cewa tsayuwar muslunci da kareshi yana bukatuw azuwa ga jihadi da sadaukarwa, kuma cikin jihadi akwai kisa da maraitarwa, da musibu da tsanani, bai kasance Manzon Allah (s.a.w) da kansa yana iya karya kashin bayan shirka da kashe Fir’aunoni da jagorori shirk aba domin hakan zai jawo kafuwar kiyayya kansam zukata dangin wadanda aka kashe da masoyansu su cika da kiyayyarsa, wanda hakan zai haifar da haramtuwarsu daga samun damar rabauta da karbar muslunci, sai rahamar Allah ta hukunta cewa wanda yake kamarshi misalinsa ya dauki nauyin gamawa da wadancan d akawoi karshensu maimakon Annabi (s.a.w) da kansa, shine mutumin nan da Allah da Manzonsa suke son sa shima yake son Allah da Manzonsa (s.a.w) ba kowa bane sai Sarkin muminai, bugu da kari wannan rahama ta hukunta dauke wasu ba’arin hukunce-hukuncen zahiri koma bayan tabbatattu_wadanda suke da alaka soyayyarsa da kiyayyarsa, da umarnin imamancinsa (as) domin saukakawa daga Allah kan mutane, da tausayinsu, sai ya dauke y adage wadannan hukunci na zahiri daga mai inkarin imamanci da mai takaitawa cikin soyayyarsa, sai dai cewa tareda cikar sharudda guda biyu da bayanin su ya gabata sune: rashin kafa kiyayya kan Imam (as) saboda tareda tabbatuwar rashin shubuha zai kasance daidai yake da yin ganganci karyta Manzon Allah (s.a.w) tareda kafa kiyayya da shubuhar kiyayya tawaye da raddi kan Allah zai zama ya tabbatu kamar yanda muka fadi a baya.
Magance batutuwan da suka shafi ruhi da nafsu:
Sannan magance batutuwan soyayya da kiyayya da yarda da fushi, da tasirin nafsu, tana bukatar ittisalin ruhi da yakini, da kuma zuwa ga farkar da zuciya, da motsar soyayya kari kan basira cikin addini, da karfafar yakini da hakikarsa, wannan a dabi’ance shine abinda yake bayyanar mana cikin mufradat siyasar Allah, cikin magance gaba da kiyayya wance Allah ya san cewa da sannu zasu faru, kuma din ta faru sakamakon jihadin Imam Ali (as) cikin tafarkin wannan addini, mu mun yi Imani cewa kaziyyar haihuwar Imam Ali (as) cikin dakin Allah, daga daga ayoyin wannan siyasar ubangiji mai kyawu.
Haihuwar Ali (as) cikin Ka’aba madaukakiya wani lamari ne da Allah yayi, saboda yana so wannan haihuwa ta kasance rahamar Allah ga al’umma kuma sababi daga cikin sabubban shiriyar al’umma… ba lamarine da Allah yayi da kansa bawai Imam (as) yayi da kansa ba, ba kuma wasu mutane ne suka yi sa’ayi kansa ba, da har za a tuhume su da cewa sune suka tsara shi ba wadanda basu da hakki ciki, ko kuma tuhumarsu da yin sa’ayi domin goyan bayan mafhumin akida, ko kuma ga waki’in siyasa ko kuma goyan bayan wata kungiya cikin dauki tashin addini, ko kuma zamantakewa ko wani abu makamancin haka.
Za a iya ganin yadda Allah ya keta ya tsaga bango ga mahaifiyarsa lokacin da ya tunkaro dakin Ka’aba cikin halin nakuda da kuma lokacin da zata fito daga Ka’aba bayan ta haife shi a ciki.
Hakika wannan rahama da karamci ya gudana kansa ta yanda bai gushe ba cikin cikar halitta da tasowa cikin wannan duniya da…. Domin ya shiryarwa shiryarwa mabayyaniya kan zabarsa da Allah ta’ala yayi da kuma kulawarsa kansa, hakan na cikin ya sanya lamarin shiriya ya zuwa hasken wilayarsa mafi saukaka, mutum cikin imamancinsa ya kasance cikin basira ya tabbatar da wannan lamari dangane da wadannan wadanda kaifin takobinsa Zulfikar ta kawar da su masu girman kai da dagutai daga yan’uwansu da babanninsu ko dai duk wani mai alaka da suda ga kowanne nau’i.
Rasid din yakini kufai ne da alamomi
Sannan hakika wannan rasid na yakini, hakika Allah ya tsara shi gareshi domin ya kasance sun taskace cikin zukatansu da hankulansu karkashin nassoshin kur’ani da annabta wacce take karfafa falalar Ali (as) da imamancinsa, sannan waki’ul amali ya zo domin ya bata kari daga zurfafa da samu tushe cikin zukata da hankulansu karkashin mushahadarsu da tsayar da su kan abinda Allah ya manta da shi daga luduffan Allah, da ihsasinsu da zurfafar yakininsu da cewa shi abin haihuwa ne mai albarka, da cewa shi zababben Allah ne daga bayinsa tsarkakkuDaga cikin tambayoyin wanna sashin ()
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- KISSAR SOYAYYA
- Ta yaya za mu iya karbar ko dogaro da masdarin hadisi tareda cewa kwafin asalin masdarin wasu ba’arin malamanmu sun karbe shi ne da kyautata tsammani ba tareda sun san asalin marawaicin hadisin ba ko sun taɓa ganinsa
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