📚🖍Darul Fikr Na Mahdi Sanda 📚🖍

Amma wanda aka tabbatar cewa mahaifinsa Annabi ne, kamar Annabi Yusuf (A.S.) da sauran annabawa, to wannan yana buƙatar a yi la’akari da batun isma ta musamman da ya shafi annabawa. Dangane da Abdul-Muɗɗalib da Abu Ɗalib. An haifi Annabi (S) kuma ya girma a cikin zuri'a mai tauhidi da ɗaukakar ɗabi’u/halaye. Ana iya ganin imanin kakansa Abdul-Muɗɗalib daga halayensa da addu’arsa lokacin da Abraha al-Habashi ya kai hari domin rusa Ka’aba; bai nemi taimakon gumaka ba, sai dai ya dogara ga Allah wajen kare Gidansa.[29] Haka nan akwai abubuwan da suke nuna cewa Abdul-Muɗɗalib ya san wani abu game da matsayin Annabi (S) da makomarsa da ta shafi sama. Daga cikin hakan akwai neman ruwan sama da Annabi (S) tun yana jariri, saboda abin da ya sani game da matsayinsa a wurin Allah Mai arziki da azurtawa.[30] Haka nan ya yi wa Ummu Ayman gargadi kada ta yi sakaci da shi tun yana ƙarami.[31] Amma baffansa Abu Ɗalib ya ci gaba da kula da Annabi (S), ya kare shi, ya tallafa masa wajen isar da saƙon Allah da bayyana shi har zuwa ƙarshen rayuwarsa mai albarka, ya jurewa cutarwar Quraysh, kaurace musu da kuma killace shi a Shi’b. An kuma ruwaito daga Abu Ɗalib (A.S.) abubuwa masu yawa da suke nuna tsananin kulawarsa da kare rayuwar Annabi (S).[32] Saboda haka, ba daidai ba ne yaɗa magana cewa “iyayen Annabi (S) suna cikin wuta” domin hanya ta Ahlul baity da suke abokan tafiyar al-Qur'ani akwai hujjoji daga hankali, Alƙur’ani, hadisai da ijma’i da suke nuna tsarkin iyayen Annabi (S) daga shirka da kafurci, da kuma tsarkin nasabarsa daga zina. Kuma wannan ba batu ne na kare wani mutum kawai ba daga tsatson; batu ne da yake da alaƙa da girmama matsayin Annabci da fahimtar hikimar Allah wajen zaɓar Manzonsa. Allah bai bar wata kafa ta zargi a kan Manzonsa (S) ba. Ya tsarkake asalinsa, ya tsarkake tsatsonsa, ya tsarkake mahaifansa, kuma Ya ɗaukaka shi daga mafi kyawun tsatso zuwa mafi kyawun matsayi. ﴿اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ﴾ “Allah ne Mafi sani a inda Ya sanya saƙonsa.” Allah Ya ƙara mana ƙaunar Manzonsa Muhammad (S.) da Ahlulbaitinsa (A.S.), Ya sanya mu cikin masu riƙo da koyarwarsu da girmama matsayinsu. Alhamdu lillahi Rabbil Alamin. _Mahdi Dahiru Sanda https://t.me/Mahdisanda Madogara: [8] Ash-Shari’a, juzu’i na 3, shafi na 1417. [9] Qutul-Qulub, juzu’i na 2, shafi na 145. [10] A’lamun-Nubuwwa, shafi na 201. [11] Majma’al-Bayan, juzu’i na 7, shafi na 357. [12] Mutashabihul-Qur’an wa Mukhtalifuh, juzu’i na 2, shafi na 21. [13] Ta’wilul-Ayat, juzu’i na 1, shafi na 396. [14] Biharul-Anwar, juzu’i na 25, shafi na 17 da abin da ya biyo baya. [15] Al-Khisal, shafi na 548. [16] Kifayatul-Athar, shafi na 70. [17] At-Tibyan, juzu’i na 4, shafi na 175. [18] al-Ãmali, shafi na 183. [19] Rawdatul-Wa’izin, shafi na 139. [20] ad-Durrun-Nazim, shafi na 26. [21] Iman Abi Talib, shafi na 57. [22] Mir’atul-Uqul, juzu’i na 26, shafi na 549. [23] Al-I’tiqadat, shafi na 354. [24] Awa’ilul-Maqalat, shafi na 45. [25] At-Tibyan, juzu’i na 4, shafi na 175. [26] Biharul-Anwar, juzu’i na 12, shafi na 49. [27] Awa’ilul-Maqalat, shafi na 45. [28] Haqqul-Yaqin, shafi na 144. [29] As-Siratun-Nabawiyya, juzu’i na 1, shafi na 33; Tarikhud-Dabari, juzu’i na 1, shafi na 553; Al-Kamil fit-Tarikh, juzu’i na 1, shafi na 444. [30] As-Sira al-Halabiyya, juzu’i na 1, shafi na 189; Al-Milal wan-Nihal na ash-Shahrastani, juzu’i na 2, shafi na 240. [31] Ad-dabaqatul-Kubra, juzu’i na 1, shafi na 118; Tarikh Madinat Dimashq, juzu’i na 3, shafi na 85; Al-Bidaya wan-Nihaya, juzu’i na 2, shafi na 343; As-Sira an-Nabawiyya, juzu’i na 1, shafi na 240. [32] Usdul-Ghaba, juzu’i na 1, shafi na 19; Tarikhulmd-Dabari, juzu’i na 2, shafi na 64; Al-Bidaya wan-Nihaya, juzu’i na 3, shafi na 63; As-Sira an-Nabawiyya na Ibn Kathir, juzu’i na 1, shafi na 473.

5. al-Fattal an-Naysaburi ya ruwaito daga Annabi (S): “Babu lokacin da iyaye biyu nawa suka haɗu ta zina. Allah Ya ci gaba da mayar da ni daga tsatso masu kyau zuwa mahaifu masu tsarki, ina mai shiryarwa kuma ana shiryar da ni, har Allah Ya ɗora mini amanar Annabci.”[19] 6. Yusuf bn Hatim ash-Shami ya ruwaito daga Ali (A.S.) cewa Annabi (S) ya ce: “Na fito ne daga aure, ban fito daga zina ba, tun daga Adam har zuwa lokacin da mahaifina da mahaifiyata suka haife ni; babu wani abu daga zina ta jahiliyya da ya same ni.”[20] 7. Sayyid Fakhar bn Ma’ad al-Musawi ya ruwaito daga Annabi (S): “Allah Ya ci gaba da mayar da ni daga tsatso masu tsarki zuwa mahaifu masu tsarki har Ya fitar da ni zuwa wannan duniyarku.”[21] Allamah Majlisi ya ce: “Ina cewa: Hadisan da suke nuna Musuluncin iyayen Annabi (S) daga hanyoyin Shi’a suna da yawa sosai, har ma sun kai matsayin tawatur.”[22] Dalilin Ijma’in Imamiyya. Sheikh Saduq ya ce: “Imaninmu game da iyayen Annabi shi ne cewa su Musulmai ne daga Adam har zuwa mahaifinsa Abdullah, kuma Abu Ɗalib Musulmi ne, mahaifiyarsa Aminah bint Wahb kuma Musulma ce. Annabi (S) ya ce: ‘Na fito daga aure, ban fito daga zina ba, tun daga Adam.’ An kuma ruwaito cewa Abdul-Muɗɗalib ya kasance hujja, kuma Abu Ɗalib ya kasance wasiyyinsa.”[23] Sheikh Mufid ya ce: “Imamiyya sun yi ittifaqi cewa iyayen Manzon Allah (S), daga Adam har zuwa Abdullah bn Abdul-Muɗɗalib, muminai ne ga Allah, masu tauhidi ne gare Shi. Sun kafa hujja da Alƙur’ani da hadisai.”[24] Sheikh Abu Ja’afar aɗ-Ɗusi ya ce: “Abin da az-Zajjaj ya faɗa yana ƙarfafa abin da malamanmu suka ce: cewa Aazar ya kasance kakan Ibrahim ne ta bangaren mahaifiyarsa ko kuma baffansa; domin ya tabbata a wajenmu cewa iyayen Annabi (S) har zuwa Adam dukkaninsu masu tauhidi ne, babu wani kafiri a cikinsu. Hujjarsu ita ce ijma’in ɗa'ifar gaskiya, kuma babu saɓani a tsakaninsu a wannan mas’ala.”[25] Allamah Majlisi ya ce: “Imamiyya sun yi ittifaqi cewa iyayen Manzon Allah (S) da dukkan kakanninsa har zuwa Adam (A.S.) Musulmai ne; har ma sun kasance daga cikin siddiqai: ko dai annabawa ne manzanni, ko kuma wasiyyai ma’asumai. Wataƙila wasu daga cikinsu ba su bayyana Musuluncinsu ba saboda taqiyya ko wata maslahar addini.”[26] Haka kuma Sheikh Mufid ya ce: “Imamiyya sun yi ittifaqi cewa iyayen Manzon Allah (S) daga Adam har zuwa Abdullah bn Abdul-Muɗɗalib muminai ne ga Allah, masu tauhidi gare Shi. Sun kafa hujja da Alƙur’ani da hadisai. ... Kuma sun yi ijma’i cewa baffansa Abu Dalib (A.s) ya mutu yana mumini, kuma Aminah bint Wahb tana kan tauhidi, kuma za a tashe ta tare da muminai.”[27] Shin wannan tsarki yana nufin rashin aikata kowane irin zunubi? A nan ya kamata a fahimci ma’anar “tsarkin tsatso” daidai. Mabiya Ahlulbaiti (A.S.) sun yi imani cewa iyayen annabawa da hujjojin Allah (A.S.) tsarkaka ne daga shirka da kafurci, haka nan tsarkaka ne ta fuskar nasaba; sun fito daga tsatso masu tsarki da mahaifu masu tsarki, kodayake wasu malamai sun yi nazari a kan ko wannan hukunci ya shafi dukkan annabawa ko Annabinmu Muhammad (S) ne kawai. Sayyid Abdullah Shubbar ya ce: “Abin da ya shahara a wajen Imamiyya, har ma aka kawo ijma’i a kai, shi ne wajabcin tsarkake annabawa daga kafurcin iyaye da alfasharsu, domin kada a zarge su ko a kushe su da hakan, kuma kada mutane su nisance su; domin a al’ada, aibin da yake cikin iyaye yana komawa ga ’ya’ya... Amma a ganina akwai nazari a wannan, domin babu hujjar hankali tabbatacciya da ta wajabta hakan, kuma hujjar nakali ta inganta ne game da iyayen Annabi (S) kawai, ba sauran annabawa ba... Don haka tsayawa a nan shi ne mafi dacewa.”[28] A bisa wannan, abin da ake nufi da tsarkin da ake magana a nan shi ne tsarki daga shirka da kufurci, ba lallai ba ne a ce dukkan kakannin annabawa sun kasance ma’asumai daga kowane irin kuskure da zunubi ba. Saboda haka, idan aka ce wasu daga cikin kakannin annabawan Bani Isra’ila, kamar Yahuda da ’yan’uwansa, sun aikata kuskure ko zunubi, wannan ba ya saɓa wa ma’anar “tsatso mai tsarki”, domin ba a sharɗanta cewa dukkan iyayen annabawa su kasance ma’asumai daga kuskure ba.

NASABAR ANNABI (S): WANNAN ITACE MATSAYAR MABIYA MAKARANTAR AHLULBAITI (A.S.) GAME DA NASABAR ANNABI MUHAMMAD (S.) MAI GIRMA. No (2). Dalili na Alƙur’ani. Daga cikin dalilan da suke nuna tsarkin iyayen Annabi (S) akwai faɗin Allah Maɗaukaki a cikin Suratul Shu’ara: ﴿الَّذِي يَرَاكَ حِينَ تَقُومُ * وَتَقَلُّبَكَ فِي السَّاجِدِينَ﴾ “Wanda Yake ganin ka lokacin da kake tsayuwa, da jujjuyawarka a cikin masu sujada.” (Shu’ara: 218–219) Malaman tafsiri da dama sun fahimci wannan aya da cewa tana nuni da tsarkin iyayen Annabi (S), daga Adam (A.S.) har zuwa mahaifinsa Abdullah. 1. al-Ajuri ya ce a tafsirin ayar: “Allah Ya ɗaukaka matsayin Annabinmu, Ya tsare shi daga auren jahiliyya, Ya riƙa mayar da shi cikin tsatson masu tsarki ta hanyar aure ingantacce tun daga Adam, ta hanyar sanya shi cikin tsatson annabawa da ’ya’yan annabawa, har Ya fitar da shi ta hanyar aure ingantacce.”[8] 2. Abu Ɗalib al-Makki ya ce: “A cikin tafsiri: jujjuyawarka a cikin tsatson masu tsarki da mahaifu masu tsarki; babu wani lokaci da zina ta same ka. Haka aka ruwaito daga Annabi (S).”[9] 3. Al-Mawardi ya ce: “Amma game da tsarkin haihuwarsa, Allah Ya zaɓi Manzonsa daga mafi kyawun aure, Ya kare shi daga ƙazantar alfasha, Ya riƙa mayar da shi daga tsatso masu tsarki zuwa mahaifu masu tsarki. Ibn Abbas ya ce a cikin fassarar faɗin Allah: ﴿وَتَقَلُّبَكَ فِي السَّاجِدِينَ﴾, wato: jujjuyawarka daga tsatso masu tsarki, daga uba zuwa uba, har Allah Ya sanya ka Annabi.”[10] 4. Sheikh aɗ-Ɗabarsi ya ce: “An ce ma’anarsa ita ce: jujjuyawarka a cikin tsatson masu tauhidi, daga annabi zuwa annabi, har Ya fitar da kai Annabi; daga Ibn Abbas, a wata ruwaya daga Aɗa’u da Ikrimah, kuma shi ne abin da aka ruwaito daga Abu Ja’afar da Abu Abdillah (A.S.): ‘A cikin tsatson annabawa, annabi bayan annabi, har Ya fitar da shi daga tsatson mahaifinsa, ta hanyar aure ba zina ba, tun daga Adam.’”[11] 5. Ibn Shahr Ashub ya ce: “A cikin ayar akwai dalili cewa iyayensa (A.S.) sun kasance Musulmai har zuwa Adam, kuma babu wani daga cikinsu da ya bauta wa wanin Allah. Da a ce ana nufin masu sujada ga gumaka, da ba a yi masa wannan ni’ima ba, domin yin wa mutum ni’ima ta hanyar kafurci abu ne mummuna.”[12] 6. Sayyid Sharafud-Din al-Istarabadi ya ruwaito daga Abu Ja’afar (A.S.) game da ayar: ﴿وَتَقَلُّبَكَ فِي السَّاجِدِينَ﴾ ya ce: “Yana ganin jujjuyawarsa a cikin tsatson annabawa, daga annabi zuwa annabi, har Ya fitar da shi daga tsatson mahaifinsa ta hanyar aure ba zina ba, tun daga Adam.”[13] 7. Allamah Majlisi ya ruwaito daga Imam al-Baqir (A.S.) cewa hasken Annabi (S) ya ci gaba da wucewa daga tsatso zuwa tsatso da mahaifa zuwa mahaifa, har ya kai ga Abdul-Muɗɗalib, inda ya rabu zuwa sassa biyu: wani sashe ya shiga Abdullah, wani sashe kuma ya shiga Abu Ɗalib. Wannan shi ne ma’anar: ﴿وَتَقَلُّبَكَ فِي السَّاجِدِينَ﴾ wato, a cikin tsatson annabawa da mahaifar matansu.[14] Dalilin hadisai. 1. Sheikh as-Saduq ya ruwaito cewa Imam Ali (A.S.) ya ce: “Na rantse da Allah, kai ne wanda Allah ya tsarkake shi daga zina daga Adam har zuwa mahaifinka, da cewa: Ni da kai mun fito ne daga aure ba zina ba, daga Adam har zuwa Abdul-Muɗɗalib.”[15] 2. Al-Khazzaz al-Qummi ya ruwaito daga Anas bn Malik cewa Annabi (S) ya ce: “Allah Ya halicce ni ni da Ahlulbaitina daga haske guda kafin Ya halicci Adam da shekaru dubu bakwai. Sa’an nan Ya mayar da mu zuwa cikin tsatson Adam, sannan Ya ci gaba da mayar da mu daga tsatson masu tsarki zuwa mahaifai masu tsarki.”[16] 3. Sheikh aɗ-Ɗusi ya ruwaito daga Annabi (S): “Allah Ya riƙa mayar da ni daga tsatso masu tsarki zuwa mahaifu masu tsarki, bai gurɓata ni da ƙazantar jahiliyya ba.” Ya ce: “Wannan hadisi ne da babu saɓani a ingancinsa.”[17] 4. Ya kuma ruwaito daga Annabi (S): “Ni da Ali mun kasance a gefen dama na Al’arshi muna tasbihi ga Allah shekaru dubu biyu kafin Ya halicci Adam. Lokacin da Ya halicci Adam, Ya sanya mu cikin tsatsonsa, sannan Ya ci gaba da mayar da mu daga tsatso zuwa tsatso a cikin tsatso masu tsarki da mahaifu masu tsarki, har muka kai ga tsatson Abdul-Muɗɗalib.”[18]

Wannan kuwa zai raunana tasirin da’awa a zukatan mutane, kuma ya saɓawa manufar da aka aiko Annabi domin ita, wato shiryar da mutane cikin mafi cikar hanya da bayani. Saboda haka, hankali mai inganci yana hukunci da wajabcin tsarkake jerin nasabar Annabi daga shirka, kafurci da zina, domin kare matsayin Annabci daga abin zargi, da kuma kare manufar aiko Manzo daga duk abin da zai saɓa mata. Saboda haka, cewa iyayen Annabi da kakanninsa (A.S.) tsarkaka ne shi ne abin da hikimar Allah take buƙata kuma ta hukumta, kuma hankali lafiyayye yana taimakawa wurin tabbatar da hakan, domin kare matsayin Annabci da tabbatar da babbar manufar saƙon Allah: shiryar da halittu zuwa tauhidin Allah Maɗaukaki. Abul-Futuh ar-Razi ya ce: “Amma abin da suka ce: An tabbatar cewa iyayen Annabi (S) har zuwa Adam dukkaninsu muminai ne, to wannan yana da hujjar hankali... domin an sani cewa akasin haka zai sa mutane su nisance su, ya karkatar da mutane daga amsa kiransu, karɓar maganarsu da bin umarninsu. Da sun kira kafirai zuwa Musulunci, kafirai su ce musu: Wannan aibin yana cikinku, a cikin nasabarku da iyayenku. Na biyu kuma: Allah Ya siffanta mushrikai da ƙazanta, kuma wanda Allah Ya aiko domin tsarkake ƙazanta bai dace a haife shi daga ƙazanta ba.”[7] Saboda haka, Allah Maɗaukaki bai bar wata kafa ta zargi ko hujjar kamawa da za a yi amfani da ita wajen ƙalubalantar Manzonsa (S) ba, domin hikimarsa ta tanadi cewa Manzon da aka aiko domin ya kira mutane zuwa tauhidi ya kasance daga tsatson masu tauhidi, cikin aure na halal, ba daga zina ko shirka ba. Masadir: [1] Manaqib Al Abi Dalib, Ibn Shahr Ashub, juzu’i na 1, shafi na 134. [2] Muntahal-Amal, Sheikh Abbas al-Qummi, juzu’i na 1, shafi na 9. [3] Kanzul-Fawa’id, Abul-Fath al-Karajki, shafi na 170. [4] Nahjul-Balagha, Khudbar Imam Ali (A.S.), juzu’i na 2, shafi na 195. [5] Tafsir Majma’ al-Bayan, Sheikh aɗ-Ɗabarsi, juzu’i na 7, shafi na 358. [6] Muntahal-Amal, Sheikh Abbas al-Qummi. [7] Rawdul-Jinan, juzu’i na 7, shafi na 340–341 _Mahdi Dahiru Sanda https://t.me/Mahdisanda

NASABAR ANNABI (S): WANNAN ITACE MATSAYAR MABIYA MAKARANTAR AHLULBAITI (A.S.) GAME DA NASABAR ANNABI MUHAMMAD (S.) MAI GIRMA. No (1). Annabi Muhammad (S.) ya kasance ɗane ga wata zuri'a da suka kasance a kan tauhidi, tare da maɗaukakan ɗabi’u, matsayi da daraja. Shi ne Abul-Qasim Muhammad (S.), ɗan Abdullah ɗan Abdul-Muɗɗalib ɗan Hashim ɗan Abd Manaf ɗan Qusayy ɗan Kilab ɗan Murrah ɗan Ka’ab ɗan Lu’ayy ɗan Galib ɗan Fihr ɗan Malik ɗan an-Nadr ɗan Kinanah ɗan Khuzaymah ɗan Mudrikah ɗan Ilyas ɗan Mudar ɗan Nizar ɗan Ma’ad ɗan Adnan. An ruwaito daga Annabi (S) cewa: “Idan nasabata ta kai ga Adnan, to ku tsaya.”[1] Allamah Majlisi (R.) ya ce: “Ka sani cewa ijma’in malaman Imamiyya ya tabbata a kan cewa mahaifin Manzon Allah (S), mahaifiyarsa, da dukkan kakanninsa maza da mata har zuwa Adam (A.S.), dukkaninsu Musulmai ne, kuma haskensa (S) bai zauna a cikin tsatson ko mahaifar mushrikai ba. Babu wani shakku a cikin nasabarsa (S), da nasabar kakanninsa maza da mata, kuma hadisai masu yawa daga bangaren Shi’a da Ahlus-Sunnah suna nuna waɗannan ma’anoni.”[2] Saboda haka, Annabi (S) tsarkakke ne daga ƙazantar iyaye da alfashar mata; domin babu cikin kakanninsa maza da mata da ya taba kusantar zina ko fasikanci. Wannan shi ne abin da Musulmai nagari suka yi ittifaqi a kai, kuma Manzon Allah (S) ya bayyana hakan a cikin hadisai da aka ruwaito daga bangaren Sunni da Shi’a. Ya ce: “An riƙa ɗauka ta daga tsatso masu tsarki zuwa mahaifu masu tsarki, ta hanyar aure ba zina ba.”[3] Imam Ali (A.S.) ya ce: “Ina shaida cewa Muhammad bawansa ne (Allah) kuma Manzonsa ne, kuma shugaban bayinsa. A duk lokacin da Allah Ya raba halittu gida biyu, Ya kan sanya shi a cikin mafi alherin bangarorin biyu ne. Babu mazinaci da ya shiga cikin asalinsa, kuma babu fasiki da ya shiga cikin tsatsonsa.”[4] Haka nan Imam as-Sadiq (A.S.) ya bayyana ma’anar ayar Allah: ﴿وَتَقَلُّبَكَ فِي السَّاجِدِينَ﴾ da cewa: “A cikin tsatson annabawa, annabi bayan annabi, har Allah Ya fitar da shi daga tsatson mahaifinsa ta hanyar aure ba zina ba, tun daga Adam.”[5] Allamah Majlisi ya ƙara da cewa: “A’a, hadisai masu yawa suna bayyana cewa kakanninsa (S) dukkaninsu annabawa ne da wasiyyai kuma maɗauka shari’ar Allah. ’Ya’yan Isma’il (A.S.) ne waɗanda su ne kakanninsa (S) sun kasance wasiyyai na Ibrahim (A.S.), shugabannin Makka kuma masu kula da Ka’aba. Gyara da raya Ka’aba an damƙa musu, kuma sun kasance mafaka ga halittu gaba ɗaya. A cikinsu akwai addinin Ibrahim, kuma su ne masu kiyaye wannan shari’a; ɗaya yana wasilci da ita ga ɗaya, kamar yadda ɗaya yake ajiyewa ɗayan kayan gado na annabawa, har suka kai ga Abdul-Muɗɗalib, wanda ya sanya Abu ɗalib ya zama wasiyyinsa. Abu ɗalib kuwa ya miƙa kayan gado na annabawa da amana ga mai kiyaye saƙon Allah (S).”[6] Don haka, Annabi (S.) ɗane na zuriya mafi daraja a cikin Larabawa ne, magajin mafi ɗaukakar zuri'a wadda ta mallaki girma, daraja, ƙarfi da matsayi wanda wasu ba su kai gare shi ba. Dalili na hankali kan tsarkin iyayen Annabi (S). Babu shakka a cikin Aqidar mabiya Makarantar Ahlulbaiti (A.S.) cewa iyayen Annabi mai girma (S) tsarkaka ne daga shirka, kufurci da duk abin da ya saɓa wa imani, haka nan mahaifa da kakannin da hasken Annabi (S) ya ratsa cikinsu sun kasance tsarkaka. To daga cikin dalilan hakan akwai dalilin hankali kamar haks. In mukayi nazarin manufar aiko Annabi (S) ita ce shiryar da mutane zuwa tauhidi, kafa hujja a kansu, da kawar da shubuhohi da za a iya gabatarwa a kan da’awar Musulunci da abin ya shafeta duka. Abu ne sananne cewa daga cikin muhimman abubuwan da suke taimakawa nasarar da’awar mai kira akwai cikar halayensa, lafiyar matsayinsa a cikin al’umma, da rashin wani abu da za a yi amfani da shi wajen kushe shi ko saƙonsa. Da ace _ Allah Ya kiyaye_iyayen Annabi ko kakanninsa sun kasance mushrikai ko mazinata, wannan da ya zama abin da masu adawa za su yi amfani da shi wajen zagi da suka. Da za su iya cewa: “Ta yaya yake kiran mutane zuwa tauhidi alhali irin wannan ne yanayin iyayensa da kakanninsa?”

Idan ba mu iya kare matsayar Marja’iyyarmu da dalili da ilimi ba, kada mu mayar da rauni wajen bayanin hujja zuwa hanyar kushe da bata sauran malamai. Muqallidi na gaskiya ba shine wanda yake cewa: “Marja’ina ne kawai yake daidai ba, sauran duk suna kan ɓata”. Muqallid na gaskiya shi ne wanda ya san darajar Marja’iyyarsa, ya fahimci cewa hukuncin Mujtahidi yana da tsarin ilimi da dalilai a bayansa, kuma ya san yadda zai kare fahimtarsa ba tare da ya wulakanta sauran malamai ba. Mu shagaltu da sauke wazifofin da Allah ya rataya mana, shine tafarkin tsira. Allah mana afuwa da muda Malamanmu, iyaye, iyalai, makusanta, abokai ya suturtamu baki daya. _Mahdi Dahiru Sanda https://t.me/Mahdisanda

Sau da yawa abin da ke cutar da mu, Muqallidai, har ma ya kai ga cutar da Jihar da muke komawa gare ta, shi ne i‘tiqadinmu cewa: fahimtar Marja’iyyarmu ita ce kaɗai daidai; bayan fahimtarta kuma duk sauran fahimtoci kuskure ne. Sai kuma mu kasa bayanin fahimtar Marja’iyyarmu sai mun kushe wata fahimta, mun soke ta, ko mun bata ta. Lallai wannan hali ne da son rai ke jagoranta ga wanda ya sani, da rashin sani ke jagoranta ga wanda bai sani ba. Mu sani cewa Mujtahidi wanda ya cika sharuddan ijtihadi, idan ya fitar da hukunci a kowace mas’ala, yana yin hakan ne bisa sanannun ƙa’idojin ilimi da suke hannun kowane Mujtahidi. Ba wai Marja’in yana da wata ƙa’ida tasa ta daban, boyayya ga sauran Mujtahidai ba ne. Abin da ke faruwa shi ne: dalilin da wannan Marja’i ya dora hannu a kansa, shi ma wani Marja’in zai iya dora hannu a kansa; sai dai kowannensu ya iya samun fahimta daban game da nassi ko ƙa’idar da ya dogara da ita. Wannan fahimta kuwa tana kasancewa ne bisa doron ilimi da ƙa’idojin ilimi, ba bisa son rai ba. Sauran Mujtahidai da kansu suna fahimtar cewa wannan fahimtar ta ginu ne bisa dalilai da ƙa’idojin ilimi. Haka nan, da zarar aka ji hukunci ko matsayar wani Mujtahidi a kan wata mas’ala, sauran Mujtahidai da ma’abota ƙwarewa a ilimi suna iya gane ta inda ya bi da kuma yadda ya kai ga wannan natija. Saboda haka, kada ka ɗauka cewa Marja’i ya bar wata matsaya ne saboda son zuciya, ko kuma ya riƙi wata matsaya ne saboda wani na kusa da shi ko wani dalili na kashin kansa, wannan duk wanda yasan dabi'a ta tafarkin karatu yasan wannan. Babban dalili a kan haka shi ne yadda za ka ga ɗalibi ya saba wa malaminsa a wasu al’amuran ilimi, ko kuma malami ya saba wa ɗalibinsa. Ana ɗaukar wannan a matsayin abu na al’ada a cikin tafarkin ilimi. Malamin bai ɗauki ɗalibin a matsayin abokin gaba ba, ɗalibin kuma bai zagi malaminsa ba. A’a, haka hanyar ilimi take tun asali: ana samun bambancin fahimta yayin da kowa yake dogaro da dalili da ƙa’idojin ilimi. Misali, za ka samu Imamush-Shahid Sayyid Khamenei (Quddisa sirruhu) ya saba da Imam Khomeini (Quddisa sirruhu) a kan batun ganin wata da ido tsura. Imam Khomeini yana ganin cewa ganin wata yana buƙatar gani na kai tsaye da ido, yayin da Sayyid Khamenei yake ganin cewa ban da gani da ido kai tsaye, ana iya tabbatar da ganin wata ta hanyar telescope. Wannan sanannen sabani ne na ilimi. To, shin wannan ya kamata ya zama dalilin suka, zagi da cin mutunci tsakanin masu bin waɗannan ra’ayoyi da Muqallidansu?. Haka nan za ka samu Sayyid Sistani (D.z) ya saba da Malaminsa, Sayyid al-Khu’i (Quddisa sirruhu), a kan batun اتحاد الأفق. Sayyid al-Khu'i na da wannan fahimta a mas’alar, yayin da Sayyid Sistani yake ganin sabani da bambancin افق a wannan batu. Akwai daruruwan irin waɗannan sabani tsakanin manyan malamai, amma ba za ka ga malamai suna ɗaukar juna a matsayin batattu saboda irin wannan bambancin ba. Maimakon haka, suna girmama juna matuƙa, domin sun san cewa wannan sabani na iya kasancewa cikin iyakar fahimtar dalilai da ƙa’idojin ilimi. To, abin mamaki shi ne ka ga mu, Muqallidai, muna kushe su, muna jefa musu zargi, muna jingina musu jahilci, rashin wayewa da makamantansu. Wai wanda bai san gaba ɗaya inda Addini yasa gaba ba, shi ne yake tuhumar da sukar wanda a fagen ilimin Addini Imaminsa na Zamani (A.J.F) ne kawai a gabansa!. Wanda baya kiyaye Sallah yadda ya kamata, baya kiyaye haƙƙin mutane, kuma baya tsayawa kan abin da Addini ya wajabta, shi ne zai ɗauki kansa a matsayin mai cancantar sukar wanda yake cikin alamomin taƙawa da ilimi? Mu yi tunani sosai: idan Allah Ya gurfanar da mu tare da su a gabansa, aka yi mana hisabi a kan hakkokinsu da aka keta ta hanyar zagi, suka, ƙazafi ko cin mutunci, muna ganin za mu iya ɗaukar wannan nauyi?. Saboda haka, mu koyi girmama Mujtahidai, Malamai, mu fahimci yanayin sabanin ilimi, kuma kada mu mayar da bambancin fahimta a cikin ijtihadi ya zama dalilin gaba, ƙiyayya da cin mutunci.

AKAN MARJA'IYYA DA MOTSIN MUSULUMCI: da Jahbhatul Muqawama ka Fahimci wannan.....!!!! Marji’iyyah matsayi ne mai ƙima, matsayi mai girma da tsarki a zamanin Gaibar Sahibul-Asri waz-Zaman (A.s.), ba ya halatta a kushe ko a soke wannan matsayi. Ko da ka ga wani tasarrufi daga Marji’iyyah da ba ka fahimta ba, ko kuma ba ka samu natsuwa da shi ba, ka sani cewa rashin fahimtarka ko rashin natsuwarka bai zama dalilin kuskurar da su, ko ka soke wannan matsayi, domin shin ka kewaye sanin abinda ya kaisu ga wannan matsayin da suka tsaya kansa akan wata mas'ala?, Marji'ai suna daukar matsaya ne a komai dai-dai da abinda suka Fahimta ne daga Nassosa na Shari'a, abinda ya hau kanka muqallidi shine ainihin zabar mar'ja'i a cikin Maraji'ai da a'alamiyyarsa ta bayyana gare ka ta hanyar masu experience akan haka da ka natsu da su sai ka bi. Ita Marji’iyyah matsayi ne da babu mai kaiwa gare shi sai wanda ya kai darajar Ijtihadi, yake mumini, yake adali wato wanda aka shaida masa da’a ga Allah (T) kuma ba a shaida masa sabon Allah a zahiri ba, ba ya bin duniya da gudu, tare da sauran sharuddan da ake buƙata. Idan aka rasa ɗaya daga cikin waɗannan sharudda, ko da mutum ya kai matsayin Ijtihadi, to ya sauka daga wannan matsayin. Wannan ita ce hanya guda tilo da dalilan hankali da Shari’a suka tabbatar da ita cewa, a zamanin Gaibar Sahibul-Asri waz-Zaman (A.s.), ita ce za a bi wajen sanin hukuncin Allah (S) ta hanyar Al-Qur’ani da Sunnah. Mu sani cewa Marji'iyya babu inda a shi'a akace Annabci ce ko Imamanci ce ba, kuma ba in da aka ce Marja'i na gaba da Annabi ko Imami, babu wannan ko kusa ko nesa. Don haka abinda nake son cewa shine: Wanda duk da sunan Marji’iyyah ya kushe ko ya soke Motsin Musulunci da Jabhatul Muqawama a faɗin duniya, Marji’iyyah ta barranta daga gare shi. Haka nan, wanda saboda Motsin Musulunci ko Jabhatul Muqawama ya kushe ko ya soke Marji’iyyah, to Motsin Musulunci da Jabhatul Muqawama sun barranta kansu daga gare shi. Mu sani cewa Marji’iyyah da Motsin Musulunci da Jabhatul Muqawama ba abubuwa biyu ne masu cin karo da juna ba, kuma ba kishiyoyin juna ba ne. Babu wani Motsin Musulunci na gaskiya ko Jabhatul Muqawama da a zamanin Gaiba, ya juyawa Marji’iyyah baya ko ya ƙi yin biyayya gare ta, yaki girmama ra'ayinta, matuƙar yana cikin Makarantar Ahlul-Baiti (A.s.), zaka tarar da suna komawa wani Marja'i ne suna aiki dai-dai da fatawowinsa da taujihaat dinsa tare da girmama sauran maraji'an. Hauzah ilmiyya, wadda ke kyankyashe Maraji’ai, mu sani cewa tana daga cikin manyan ginshiƙan wanzuwar tafarkin Ahlul-Baiti (A.s.). Haka nan, jagororin Jabhatul Muqawama da kansu sun fito ne daga wannan makaranta ta ilimi kuma suna cikin wannan tafarki. Don haka, idan ka ji kana ƙiyayya da Marji’iyyah, to ka sani cewa maƙiyi ba-amurke, ba-Sahyuniye ya yi nasara a kanka. Idan kuma ka ji kana ƙiyayya da Motsin Musulunci da Jabhaatul Muqawama, to ka sani cewa maƙiyi ba-amurke, ba-Sahyuniye ya yi nasara a kanka. Don haka ayi muraji'ar afkaar da Imani kar a tauye ko a wuce gona da iri, a bar komai a Muhallinsa, kuma kowa ya tsaya matsayinsa. _Mahdi Dahiru Sanda https://t.me/Mahdisanda

AKAN MARJA'IYYA DA MOTSIN MUSULUMCI: da Jahbhatul Muqawama ka Fahimci wannan.....!!!! Marji’iyyah matsayi ne mai ƙima, matsayi mai girma da tsarki a zamanin Gaibar Sahibul-Asri waz-Zaman (A.s.), ba ya halatta a kushe ko a soke wannan matsayi. Ko da ka ga wani tasarrufi daga Marji’iyyah da ba ka fahimta ba, ko kuma ba ka samu natsuwa da shi ba, ka sani cewa rashin fahimtarka ko rashin natsuwarka bai zama dalilin kuskurar da su, ko ka soke wannan matsayi, domin shin ka kewaye sanin abinda ya kaisu ga wannan matsayin da suka tsaya kansa akan wata mas'ala?, Marji'ai suna dokar matsaya ne a komai dai-dai abinda suka Fahimta ne daga Nassosa na Shari'a, abinda ya hau kanka muqallidi shine ainihin zabar mar'ja'i a cikin Maraji'ai da a'alamiyyarsa ta bayyanar maka da masu experience ka natsu sai ka bi. Ita Marji’iyyah matsayi ne da babu mai kaiwa gare shi sai wanda ya kai darajar Ijtihadi, yake mumini, yake adali wato wanda aka shaida masa da’a ga Allah (T) kuma ba a shaida masa sabon Allah a zahiri ba, ba ya bin duniya da gudu, tare da sauran sharuddan da ake buƙata. Idan aka rasa ɗaya daga cikin waɗannan sharudda, ko da mutum ya kai matsayin Ijtihadi, to ya sauka daga wannan matsayin. Wannan ita ce hanya guda tilo da dalilan hankali da Shari’a suka tabbatar da ita cewa, a zamanin Gaibar Sahibul-Asri waz-Zaman (A.s.), ita ce za a bi wajen sanin hukuncin Allah (S) ta hanyar Al-Qur’ani da Sunnah. Don haka abinda nake son cewa shine: Wanda duk da sunan Marji’iyyah ya kushe ko ya soke Motsin Musulunci da Jabhatul Muqawama a faɗin duniya, Marji’iyyah ta barranta daga gare shi. Haka nan, wanda saboda Motsin Musulunci ko Jabhatul Muqawama ya kushe ko ya soke Marji’iyyah, to Motsin Musulunci da Jabhatul Muqawama sun barranta kansu daga gare shi. Mu sani cewa Marji’iyyah da Motsin Musulunci da Jabhatul Muqawama ba abubuwa biyu ne masu cin karo da juna ba, kuma ba kishiyoyin juna ba ne. Babu wani Motsin Musulunci ko Jabhatul Muqawama da, a zamanin Gaiba, ya juyawa Marji’iyyah baya ko ya ƙi yin biyayya gare ta ba, matuƙar yana cikin Makarantar Ahlul-Baiti (A.s.), zaka tarar da suna komawa wani Marja'i ne suna aiki dai-dai da fatawowinsa da taujihaat dinsa tare da girmama sauran maraji'an. Hauzah ilmiyya, wadda ke kyankyashe Maraji’ai, mu sani cewa tana daga cikin manyan ginshiƙan wanzuwar tafarkin Ahlul-Baiti (A.s.). Haka nan, jagororin Jabhatul Muqawama da kansu sun fito ne daga wannan makaranta ta ilimi kuma suna cikin wannan tafarki. Don haka, idan ka ji kana ƙiyayya da Marji’iyyah, to ka sani cewa maƙiyi ba-amurke, ba-Sahyuniye ya yi nasara a kanka. Idan kuma ka ji kana ƙiyayya da Motsin Musulunci da Jabhaatul Muqawama, to ka sani cewa maƙiyi ba-amurke, ba-Sahyuniye ya yi nasara a kanka. Don haka ayi muraji'ar afkaar da Imani kar a tauye ko a wuce gona da iri, a bar komai a Muhallinsa, kuma kowa ya tsaya matsayinsa. _Mahdi Dahiru Sanda https://t.me/Mahdisanda

MUSULMI BA SU NE MA’AUNIN GASKIYAR MUSULUMCI BA; koyarwar Musulunci ita ce ma’aunin da ya kamata a auna ayyukan Musulmi da shi......!!! Addinin Musulunci daban, fahimtar al-Ummar Musulmi da addini kuma daban take. Ba duk abin da Musulmi suke aikatawa ko suka saba da shi ba ne ake iya danganta shi da Musulunci. Haka kuma, ba duk abin da ake kira “al’adar Musulmi” ne yake da asali daga koyarwar Musulunci ba. Imam Mahdi (A.J.F) idan yayi Zuhuri ya fara bayanin Realityn yadda abubuwa suke a addini za'a sha mamaki, da yake shi ba batun Ijtihadi ko lalabe a janibinsa, a'a shi zai magantu da Realityn Addini ne. Abin takaici shi ne, kaso mai yawa daga cikin koyarwar da Musulmi suke karantawa da ji ba sa amfani da ita a rayuwarsu. Wasu ma suna karɓar koyarwar addini ne da fahimta mai rauni ko karkatacciya, su riƙa yiwa addini shan koko mai zaci, shiyasa Musulmi ke shan wahala saboda abin da ya kamata su Fahimta ko suyi wanda shine hanyar gyara rayuwarsu sun ƙi. Saboda haka, ci baya da ake gani a tsakanin al’ummar Musulmi ba ya samo asali daga Addinin Musulunci bane, sai dai daga gurɓatacciyar fahimta, rashin aiwatar da koyarwar addini, kasala, mutuwar irada da damiri, da rashin azama wajen neman gyara da gina al’umma. Babu inda Addinin Musulunci ya zama sila ko dalilin ci baya. Akasin haka ma ne, koyarwarsa tana kira zuwa ga ilimi, aiki, adalci, tsari, ƙwazo, mutunci, 'yanci da gina al’umma mai ƙarfi rayayya, shiyasa ma Allah ke siffanta abinda Annabi (S) ya zo da shi a matsayin mai rayawa, wato idan aka amsa masa to lalle zai rayamu ne nagartacciyar rayuwa. يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّ‌سُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّـهَ يَحُولُ بَيْنَ الْمَرْ‌ءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُ‌ونَ . Kin amsawa kuma natijarsa ita ce rayuwa mai Ƙunci, Allah ya na cewa: وَمَنْ أَعْرَ‌ضَ عَن ذِكْرِ‌ي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُ‌هُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ. Abin da ya kamata shi ne bambanta tsakanin Musulunci a matsayin tsarin rayuwa da Allah Ya saukar, da kuma halayen Musulmi da yadda suka fahimci ko suke aiwatar da wannan addinin. Ba daidai ba ne a ɗora wa addini laifin gazawar mabiyansa ba, alhali su kansu sun gaza fahimtar sa ko kuma sun gaza aiwatar da abin da ya koyar. A gefe guda kuma, akwai waɗanda suke son mayar da gazawar Musulmi hujja a kan Musulunci. Suna kallon yadda wasu Musulmi suke rayuwa, sannan su ce: “Ga Musulunci nan, ga sakamakonsa.” Wannan kuskure ne na fahimta. Musulmi ba su ne ma’aunin gaskiyar Musulunci ba; koyarwar Musulunci ita ce ma’aunin da ya kamata a auna ayyukan Musulmi da shi. Aikin makiya shi ne su mayar da gazawar wasu Musulmi tamkar gazawar Musulunci, domin su dasa wa mutane tunanin cewa Addinin Musulunci ba zai iya jagorantar al’umma a duniyar yau ba, kuma da sa'ayin kwace Mutum daga Addini ya koma mara Addini dan Duniya (Maaddi). Amma gaskiyar magana ita ce: matsalar ba ta cikin Musulunci; matsalar tana cikin yadda aka fahimci Musulunci, yadda aka rayu da shi, da kuma yadda aka gaza mayar da koyarwarsa zuwa aiki da tsarin rayuwa. Saboda haka, idan muna son ganin canji, bai kamata mu zargi addininmu ba. Ya kamata mu koma ga ingantacciyar fahimta, mu farfaɗo da irada da damiri, mu kawar da kasala, mu ɗauki nauyin da Allah Ya ɗora mana, sannan mu mayar da abin da muke karantawa zuwa aiki. A nan ne hanyar farfaɗowar al’ummar Musulmi take. Shine aikin Muslihai jiya da yau, wato gyara Fahimtar Mutane da Addini, wannan shine tajdidin da ake batu, yana daga Islahin da su Imam Hussain (A.s) suka tsayu dan shi, su Imam Khomeini (Q.d) suka bi sawun, su Mal. (H) suke kan sawun. _Mahdi Dahiru Sanda https://t.me/Mahdisanda

SHUGABA CIKAKKEN MUTUM WAQENE DA AKAYIWA SHUGABA (SAWW) RUBUTAWA: SHEKH MAHADI DAHIRU SOKOTO RERAWA: SHAMSUDDEN FUDIYYAH (SHA' IRUL HUSAIN AS) ATAYAMU YADAWA 🙏

Ita Sha'awa Control ɗinta ake. _Sheikh Ibraheem Yaqoub al-Zakzaky (H). https://t.me/Mahdisanda

Bayan Sauraron Jawabin 25 ga Yuli, 2026. Yayin da na saurari jawabin 25 ga Yuli, 2026, wanda Jagorana Mal. (H) ya gabatar a Darur Rahma, sai wata magana ta faɗo mini a zuciya: Wato, masu ƙoƙarin tsuke da’awar Mal. (H), gaskiya sun jahilce shi ne. Ba wai kawai yana ƙoƙarin dawo da martabar Musulunci a nahiyarmu ba ne; a’a, hatta mutuntakar al’ummar wannan nahiya yana ƙoƙarin dawo musu da ita. Haka nan, yana ƙoƙarin dawo da darajar Baƙaƙen fata da aka raina tsawon lokaci. Yana ƙoƙarin sauya kallon ƙasƙancin da ake yi wa Baƙaƙen fata, domin a fahimci cewa su ma mutane ne masu mutunci, daraja da cancantar rayuwa cikin izza. Abin da nake son cewa shi ne: Allah ne Ya zaɓi Ya tabbatar da wannan al’amari ta hannun Mal. (H). Wallahi, kullum sai ka yi tunanin ka fahimci Mal. (H), sai wani sabon abu ya ƙara bayyana maka daga cikin manufarsa da zurfin hangen nesansa. Don haka, abin da ya kamata shi ne mutum ya zura ido ga sarautar Allah kawai, ya kalli yadda Allah ke tafiyar da al’amuransa. Ga masu yawan rigima game da sha’anin Aqidarmu ta Imamiyya da Mazhabinmu na Ja’afariyya: shin a duk faɗin Afirka dama tarihinta, akwai wani mutum da ya kafa tarihin da idan aka bi shi, aka saurare shi, aka zauna da shi, ka ga aikinsa da tsayuwarsa, zaka Shi’ance kawai wanda ba Mal. (H) ba, ku gaya min? Toh Irin wannan da’awa ce A’imma (A.s) suka fifita sama da kowace irin da’awa: da’awar da take gina mutum, take dawo da mutuncinsa, take farkar da hankalinsa, take koya masa tsayuwa kan gaskiya, kuma take haɗa shi da Allah. Ya Allah! Ina tawassuli gare Ka da imaninsa da kyakkyawan aikinsa: Ka shiryar da ni, Ka ba ni aiki, Ka ba ni istiqama da tsayuwa, Ka haɗa mini shahada a ƙarshe. Ya Allah! Ka baiwa zuriyata fiye da abin da ka ba ni. Wannan ba zai rage Ka da komai ba, kuma rashin yin hakan ba zai ƙara Ka da komai ba. Ya Rabbal-Alamin, bi Muhammadin wa Aali Muhammad. _Mahdi Dahiru Sanda https://t.me/Mahdisanda