Wanene IMAM ALI(AS) 3

Kuma shi kanshi Imam Ali ya kasance yana fadin wannan,yana gaya wa Sahabbai,yana cewa: “kun san kusanci na da Manzon Allah(sawa),na kasance ina bibiyanshi-ba ina binshi ba,ina bibiya-bibiyan dan maraki a bayan gurabun mahaifiyarshi,inda ya daga kafanshi in sa”
Ya zama gabaki dayanshi sana’ar Manzon Allah(sawa),saboda haka ya zama ya gaje shi dukkan gado.Lokacin da wahayi ya sauka ma Manzon Allah(sawa) a Hira yana kasan Tsaunin yana ji yana gani amma shi ba Annabi bane,har Manzon Allah (sawa) yake ce mashi:
“INNAKA LA TASMA’U MA ASMA’U,WA TARA MA ARA ILLA ANNAKA LASTA BI NABIY”
Ma’ana;Hakika kana jin abinda nake ji kuma kana ganin abinda nake gani saidai kai ba Annabi bane.
Kuma wannan wirasa din,“Attauris Al-Ilahiy” Allah Subhanahu wa Ta’ala yayi ishara zuwa gare shi a cikin littafinshi mai daraja inda yake cewa:
“WALLAZIY AUHAINA ILAIKA MINAL KITABI HUWAL HAQQU….. “har zuwa inda yake cewa:
“SUMMA AURASNAL KITABAL LAZINAS DAFAINA MIN IBADINA,FA MIN HUM ZALIMUN LI NAFSIHI,WA MINHUM MUQTASIDUN,WA MIN SABIQUN BIL KHAIRATI BI IZNIL LAH,ZALIKA HUWAL FADLUL KABIR”
Ayatullahi Muhammad Sanad a cikin littafinshi “Al-Imamal Ilahiyyah” ba “Al-Imamas Siyasiyyah” ba,wato “Al-Imamal Kur’aniyyal Ibrahimiyya”.Da’irar Imaman da muke magana akai yanzu itace “Al-Imamah Al-Ibrahimiyyah Al-Musdalah Al-Kur’aniyyah” muce haka .Wannan ya abku a juz’I hudu yana bahasi akan wannan nau’in Imama din.
A juz’I na biyu a littafin,lokacin da ya zo yana bayani akan nassosi na Al-Kur’ani wa’yanda suke nuni zuwa ga Imama din Ahlul-Bait (as),ya kawo nassosi wa’yanda banda lokacin bayaninsu.
Daya daga cikin nassosi din,sai yake magana akan gadon littafi da kuma isma a cikin tadbiri.A nan wurin ka zo ka ji abinda ya fadi ko da a taqaice.Ayatullahi Sanad a shafi na 93 ,ya kawo ayoyi guda biyu a wannan wurin yana magana akan “wirasatul kitabi wal ismatu fit tadbiri” wato gadon littafi da kuma kariya a cikin tadbiri na A’immah din Ahlul-Bait(AS),Allah Subhanahu wa Ta’ala yana cewa:
“WA IZA JA’AHUM AMRUN MINAL AMNI AWIL KHAUFI AZA’U BIHI, WA LAU RAUDUHU ILAR RASULI WA ILA ULIL AMRI MINHUM LA ALIMAHUL LAZINA YASTANBIDINAHU MINHUM,WA LAULA FADLULLAHI ALAIKUM WA RAHMATAHU LATTABA’AKUMUSH SHAIDANA ILLA QALILA”
Wannan ayar,da kuma aya daya da Allah Subhanahu wa Ta’ala yake cewa:
“WALLAZIY AUHAINA ILAIKA MINAL KITABI HUWAL HAQQU MUSADDIQAN LIMA BAINA YADAIH,INNALLAHA BI IBADIHI LA KHABIRUN BASIR.SUMMA AURASNAL KITABAL LAZINAS DAFAINA MIN IBADINA,FA MIN HUM ZALIMUN LI NAFSIHI,WA MINHUM MUQTASIDUN,WA MIN SABIQUN BIL KHAIRATI BI IZNIL LAH,ZALIKA HUWAL FADLUL KABIR”
Wa’yannan ayoyi guda biyu,aya ta farko in da Allah(T) yake cewa:
“Kuma idan wani al’amari ya zo masu –sha’ani,kowane irin sha’ani-na daga aminci ko tsoro sai su yada shi-su ta yin surutu akanshi maimakon su natsu- alhali da sun maida shi ya zuwa ga Manzon(shi wannan al’amarin) da kuma ya zuwa ga majibinta al’amari a cikinsu(akan haddi sawa),alhali da zasu maida wannan al’amarin ya zuwa ga Manzon tare da majibinta al’amari a cikinsu,to,da wa’yannan wa’yanda suke iya tsamo wannan abun daga cikinsu da sun sanshi-
Wannan “istinbad” na hakika da ma’anarshi ta hakika ake magana,ba da ma’anar “istinbad” da ma’anarshi a fiqhu ba.Saboda mai istinbad irin wannan istinbad din bai kuskure bai ishtibahi,ba yana bin masadir bane,kimsa mashi istinbadin ake yi,kuma shine ainihin ma’anar istinbadi a lugan larabci a asali kafin a dauke ta a sa ta a istilahin Fiqhu yai nufin sana’a din binciken hukunce hukuncen da tsamo hukunci akan asasin kuskure da dacewa.
“…Kuma da ba don falalar Allah da rahmar Allah akanku ba,da kun bibbiyi Shedan sai fa kadan”
Sai dayan ayan da take da dangata da abinda muke cewa wanda muke fadi sosai ta gado.Inda Allah ke cewa:
“Kuma abinda muka maka wahayi akanshi ya kai Manzo (da Manzon Allah ake magana a nan gun) na daga littafin-wato AL-KITAB da ma’anar Al-Kur’ani,saboda LAM ta AHAD –shine gaskiya wanda yake gasgata abinda yake gabaninshi,kuma hikika Allah ga bayinshi tabbas masani ne mai gani.
Sannan sai muka gadar dashi littafin (wato shi Al-Kur’anin) ga wa’yannan wadanda muka darje daga cikin bayin mu-Al-Muwarris din shine Allah,Allah ne ya gadar,sannan sai muka gadar dashi littafin,akwai ma’anoni masu yawa a nan.Wato ba kowa da kowa muka gadarwa ba-Su bayin;ba ALLAZINAS DAFAINA ba,su IBADUNA din,ba wa’yanda muka darje ba,su bayin mu din daga cikinsu akwai wanda ya zalunci kanshi,daga cikinsu akwai dan tsaka tsaki –
wani lokaci yana aikin nagari(murjauna ilal lah) wa’yanda al’amarinsu an maida shi ya zuwa ga Allah,wani lokaci suyi aiki na kwarai,wani lokaci suyi aiki ba na kwarai ba,su suka fi yawa a cikin al’umma-
“…daga cikinsu akwai wanda yake wanda yake rigaya da alherai masu yawa-sune ALLAZINAS DAFAINA din daga cikin IBADINA-wannan itace falala mai girma”Suratul Fadir.
Kuma Allah Subhanahu wa Ta’ala ya fadi a wani wuri yana cewa:
“KULIL HAMDU LILLAHI WA SALAMUN ALA IBADIHIL LAZINAS DAFA AALLAHU KHAIRUN AMMA YUSHRIKUN”
Ma’ana;…..Shin Allah shi ya fi ko ko abinda suke jinginawa gare shi su suka fi.Da aka ce AALLAHU KHAIRUN… a nan ba ana nufin muqarana bane tsakanin Allah da wani ba,shine yafi.Suratun Namli wato sura ta 27.
A wannan tafsirin na Ayatullahi Sanad,yana cewa taqaice:
“Al-Kitab a aya ta biyu inda yake cewa SUMMA AURASNAL KITAB,wato littafin a wannan ayan shine Al-Kur’ani akan asasin siyakin ayan,saboda a aya ta farko yana cewa;WALLAZINA AUHAINA ILAIKA MINAL KITABI HUWAL HAQQU,saboda haka AL-KITAB a wannan aya ta biyun SUMMA AURASNAL KITABA shine Al-Kur’ani akan asasin siyaki da korowa na ayoyi.
“..kaman yanda yake gadarwar da akai ishara ya zuwa gare ta a cikin ayan,ba gadarwa bace ta madda kaman yanda ake gadar da dukiya idan mamaci ya mutu ta hanyoyi wadanda aka sani yau da kullum.Ba irin wannan “tauris”din bane a wa’yannan ayoyin.A wasu ayoyi ma Allah yana maganar gadarwa,to ba irin wannan gadarwan bane da zamu karanta a wa’yannan ayoyin bane.
Ba kaman yanda Allah Subhanahu wa Ta’ala yake cewa:
“FA KALAFA MIN BA’ADIHI KHAUFUN WARISUL KITABA YA’AKUZUNA ARADA HAZAL ADNA”.Ba kaman irin wannan ayan ba.Sannan sai wani mai maye gurbi ya maye gurbi a bayansu sun gaji littafin…Ba irin wannan gadon ba da su suka gada da kansu.
Sannan ba irin gadon da Allah Yake nufi a cikin wannan ayar ba,yana cewa: “INNALLAZINA UURISUL KITABA MIN BA’ADIHIM LAFI SHAKKIN MINHU MURIB”.
Ma’ana;Hakika wa’yanda aka gadarwa ma littafin a bayansu tabbas suna cikin shakka dangane da littafin.Wato kenan,suna cikin rashin sakankacewa.
Ba kuma irin gadarwan da ake magana ba a ayan da take cewa:
“WA LAQAD ATAINA MUSAL KITABA HUDA WA AURASNA BANI ISRA’ILAL KITAB”
Ba irin wa’yannan gadarwan ba.Da wane dalili ba irin wannan gadarwan ba?Domin wannan gadarwan da ake magana akanta a cikin Suratu Fadir SUMMA AURASNAL KITABAL….gadarwa ne ta Allah Azza wa Jalla wadda take daga jinsin malakut da ilimi “alladuni”.Me yasa muka ce haka?da son rai?la la,da qarina,domin shi wannan gadon,Allah Subhanahu wa Ta’ala ya kebance shi da wa’yanda aka darje.
Wato wannan gadarwa ce ta musamman ta daban,ba ta gamagari ba.Saboda haka gadarwa ce ta musamman.Abinda ake ce “gadarwa” wato “ATTAURIS” shine naqaltowan wani abu ya zuwa ga wani.Wani lokaci wannan naqaltowan tana iya zuwa “maddiyan”,wani lokaci ba haka ba take zuwa,kaman wannan ayan ta Fadir wadda itace Allah Subhanahu wa Ta’ala ya ma A’immah,na farkonsu Ali (as),ta littafi.
“….kuma abinda ake ce ISDIFA wato darjewa a istilahi na Al-Kur’ani an kebe wannan kalman na darjewa ga Annabi da Manzanni da Mala’iku da wa’yanda suka yi kama dasu da ire irensu,ba kowa da kowa bane daga cikin halitta.Da wannan qarina din.Na daga Mudahharun da A’immah”
To,irin wannan suna da yawa wanda yake nuni ya zuwa da gadarwan da aka masu na Al-Kur’ani ba gadarwa bane irin nawa da naka ba.
Akwai cigaba…