📚🖍Darul Fikr Na Mahdi Sanda 📚🖍

Da alama ra’ayin Imam shi ne cewa, duk da cewa Musulunci yana da wani nau’i na musamman na mulki, da shirye-shirye da kuma ka’ida ta musamman idan aka kwatanta da wasu shakalolin gwamnati, ana iya ɗaukar wannan ka’ida ta musamman a matsayin ka’ida “marar sharadi” (la bisharɗiyya) idan aka kwatanta da wasu nau’o’in gwamnati. A wannan yanayin kuma, ana girmama ra’ayin al’umma kuma yana da tasiri da girmamawa kuma yana zama tilas. Idan muka yi zurfin nazari a kan waɗannan bayanai biyu na ƙarshe da aka nakalto daga Imam Khumaini, za mu samu tabbaci ga wannan fassarar. Domin ya bar ƙayyade shakalin Jamhuriyar Musulunci ga al’umma, tare da tabbatar da muhimman abubuwa biyu: dogaro da Musulunci da kuma kula da ra’ayin al’umma tare. A bayyane yake cewa waɗannan abubuwa guda biyu dukansu suna daga cikin muhimman shakalolin  tsarin gwamnati. Duk da haka, tsare-tsaren gwamnati masu dogaro da al’umma da kuma masu dogaro da wata akida suna ƙunshe da wasu abubuwa masu yawa fiye da haka, inda al’umma take wakiltar ɗaya daga cikin waɗannan abubuwa. Saboda haka, amsar tambayar da aka gabatar a farkon wannan bincike ita ce: A mahangar Imam Khumaini, Musulunci yana da kuma ba shi da shakalin gwamnati a lokaci guda. Ma’anar wannan ita ce: Musulunci yana da wasu ƙa’idoji da iyakoki na musamman game da gwamnati, kuma waɗannan ƙa’idoji a zahiri suna da ikon ƙayyade wani nau’i na musamman na gwamnati. Amma dangane da nau’o’in da wannan nau’in gwamnati, wato Gwamnatin Musulunci, ya ƙunsa, Imam ya bar wannan al’amari ga buƙatun lokaci da wuri, da kuma yadda mutane suke karɓa ko juya baya. Dangane da wannan muhimmin batu, Imam ya yi magana a kan wasu bambance-bambancen da suke tsakanin Gwamnatin Musulunci da wasu siffofin tsarin mulki da ake da su. A wasu lokuta kuma bai ba shakalin gwamnati muhimmanci sosai ba, yayin da a lokaci guda yake nuni da wasu shakalin na Gwamnatin Musulunci waɗanda ake ɗauka cewa “ana karɓarsu a duk inda aka same su a cikin wani tsarin gwamnati.” Yana da kyau a yi nuni a nan cewa ra’ayin Imam gaba ɗaya ya yi daidai da abin da Allamah Muhammad Husain aɗ-Ɗabaɗaba’i ya kawo a cikin risalarsa mai suna “Al-Walayah waz-Za'amah fil-Islam”, inda yake cewa: “A cikin Shari’ar Musulunci ba a samu wani hukunci da ya bayyana (wani takamaiman tsarin gwamnati) ba. Kuma gaskiyar magana ita ce, bai kamata hakan ya kasance ba, domin Shari’a ta ƙunshi ginshiƙai da dokoki tabbatattu na addini ne kawai, yayin da shakali/siffar gwamnati take fuskantar sauyi da canji, wanda shi ne halin kowace al’umma, gwargwadon ci gaban wayewar kai. Saboda haka, abin da kawai za a iya cewa game da wannan al’amari shi ne, dole ne a ƙayyade shakali/siffar Gwamnatin Musulunci tare da yin la’akari da abubuwa uku tabbatattu a cikin Shari’ar Musulunci.” Bayan haka, marigayi Allamah ya yi nuni da abubuwa uku da aka ambata, waɗanda za mu tattauna daga baya. Ya kuma bayyana a cikin risalarsa cewa, duk da sassaucin da Musulunci ya nuna wajen ƙayyade siffa da nau’in gwamnati, hakan ba yana nufin ya yi watsi da ƙa’idojin da suka tabbata a cikin Gwamnatin Musulunci ba, waɗanda a mahangar Allamah, guda uku ne. Saboda haka, muna ganin Musulunci yana ƙin wasu shakalolin gwamnati waɗanda ba su ƙunshi waɗannan abubuwa ba. A wata ma’anar, abin da ya bambanta shakalin Gwamnatin Musulunci shi ne ba ta amincewa da kowane irin shakalin gwamnati ba, ko yaya aka same shi ko, duk da faɗin mahangarta da yalwar da’irar da take da. _Mahdi Dahiru Sanda https://t.me/Mahdisanda