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Daƙiƙa:Nassi Kan Imamanci

Ƙara hanyoyin mahaɗar
Daga wikishia

Wannan wani rubutu ne da aka yi shi game da "Nassin imamanci" domin sanin imamanci tare da fayyace Imami ta hanyar nassi, ku duba Imamanci Na Nassi.

Rubutun kaligirafi da salon khaɗɗu Mu'aalla, mai ɗauke da nassin Manzon Allah (SAW) kan wilayar Imam Ali (A.S) a matsayin magajinsa

Nassi kan imami, matani ne na Kur'ani ko hadisi da yake ishara zuwa ga imamancin wani mutum ko wasu jama'a wanda zai iya kasancewa daga Allah, Annabi (S.A.W) ko Imamin da ya gabata, a ra'ayin imamiyya, ayyana Imami dole ne ya kasance a bayyane a fili ƙarara, ko wane Imami yana gabatar da magajinsa ƙarƙashin nassi.

Nassoshin imamanci sun rabu zuwa rukuni biyu: bayyanannen nassi wanda cikinsa imamanci ke kasancewa ƙarara, kamar Hadis Ghadir, da ɓoyayyen nassi wanda cikinsa imamanci bai zo ƙarara kai tsaye ba kaɗai ana fitar da imamanci ne cikin ma'anar da taƙe ƙunshe cikinsa, kamar Hadis Manzilat. Cikin Kur'ani an yi ishara ga imamancin Imamai amma ba kai tsaye ba, kuma ba a ambaci sunayen Imamai ba domin kare Kur'ani daga hannun masu son jirkita shi.

An yi rubuce-rubuce masu yawa game da nassoshin imamanci da suka haɗa da tattara dukkanin nassoshi game da Imamai, binciken keɓantattun nassoshi kamar Hadis Ghadir da warware da'awowin sauran ƙungiyoyi, ba'arin ƙungiyoyi sun yi da'awa cewa akwai nassoshi da suka zo daga Annabi ko Imamai game da wasu ɗaiɗaikun mutane kamar Abubakar, Isma'il ɗan Imam Sadiƙ (A.S) da Abdullahi Afɗahu, sai dai cewa malaman imamiyya sun watsi da wannan magana. Ba'arin Ahlus-Sunna sun yi imani bayan Annabi babu nassi kan ayyana Imami ko shugaba, zaɓen Imami da shugaba yana kasancewa ne kan asasin zaɓi ko galaba.

Matsayi Da Nazarin Ma'ana

A cewar Shaikh Mufid, malamin aƙida a Shi'a (Rasuwa: 413H) nassi daga dalilin kur'ani da sunnar annabi suna ishara da shiryarwa kan imamancin Imami.[1] A ra'ayin malamin samuwar nassin kan imamanci bayan Annabi batu ne da ake saɓani tsakanin Shi'a da Ahlus-Sunna, malaman imamiyya sun yi bakin ƙoƙarinsu cikin tattaro duk wani nassi da yake da alaƙa da Imamancin Ali (A.S).[2]

Fadil Miƙdad malamin aƙida a ƙarni na 9 hijira, ya yi imani da cewa nassi na iya kasancewa daga Allah, da surar magana ko wani aiki da ya shallake abin da aka saba da shi wanda yake shiryarwa kan imamancin wani mutum.[3] Ibn Maisam Bahrani (Rasuwa:679 ko 699H) shima ya yi bayani cewa nassi zai iya kasancewa daga Annabi ko Imamin da ya gabata cikin surar lafazi ko aiki da yake nuni da imamanci wani.[4]

Bayyanannen Nassi Da Ɓoyayyen Nassi

Nassoshi da suke da alaƙa da imamanci sun kasu zuwa bayyananne da ɓoyayye, bayyanannen nassi dalili ne wanda cikinsa ma'anar imamanci ta kasance zahiri a bayyane babu buƙatar ko wane irin ijtihadi don fito da wannan ma'ana, kamar Hadis Ghadir.[5] Kishiyar haka, ɓoyayyen nassi wanda ya ƙunshi ma'anar imamanci amma ba a bayyane ba, kamar Hadis Manzilat.[6] Kan asasin mahangar imamiyya, nassi kan imamanci wajibi ne ya kasance bayyananne, zallan bayanin siffofi da halayen Imami ba ya wadatarwa, saboda gano halaye da siffofi misalin isma ba abu bane mai yiwuwa ga kowa da kowa.[7]

Sayyid Murtada (Rasuwa: 436H) yana da wani rabe-raben daban da ya gabatar daga bayyanannen nassi da ɓoyayye. Kan asasin wannan bayyanarwa, riwayar da aka naƙalto ta a iya litattafan Shi'a yana ɗaukar ta matsayin "Bayyanannen nassi". Riwayar da ƙari kan naƙalto ta a litattafan Shi'a an naƙalto ta a rubuce-rubucen wanda suka saɓa da su kuma sun yarda da ita, yana la'akari da ita matsayin "Ɓoyayyen nassi".[8]

Ra'ayoyi Game da Nassi Kan Imamanci Bayan Annabi

Asalin ayyana Imami ta hanyar nassi abu ne da ya samu karɓuwa gurin dukkanin Musulmi;[9] Amma tare da haka, mafi yawan Ahlus-Sunna sun yi imani da cewa babu wani nassi da ya zo daga Annabi (S.A.W) game da imamanci da shugabanci.[10] Abul Hassan Ash'ari cikin kore samuwar nassi ya dogara da bai'ar da Umar ya yi wa Abubakar a Saƙifa yana mai cewa da ace naɗa Abubakar ya kasance bisa nassi daga Annabi (S.A.W), to da bai'ar da Umar ya yi masa tare da sanin cewa akwai nassi kan shugabancinsa da ta zama aiki mara ma'ana da amfani.[11] Sayyid Murtada cikin suka kan wannan fahimta da mahanga ta Ahlus-Sunna, a wannan karon ya yi ishara zuwa ga gayyar nassoshi daga Ahlus-Sunna wanda a fahimtarsa a bayyane ko ƙarƙashin ishara suna shiryarwa ne kan imamancin Imam Ali (A.S).[12] Cikin Zaidiyya, Yahaya Bin Hamza Alawi wanda aka fi sani da Al-Mu'ayyad Billahi (Rasuwa: 749H) ya yi imani da cewa yarda da bayyanannen nassi kan imamancin Imam Ali (A.S) ya kasance daga aƙidu da suka keɓanta da imamiyya, ya kuma yi imani kaɗai ɓoyayyen nassi kaɗai ya zo game da imamanci.[13]

Sayyid Muhammad Baƙir Sadar:
Jawabi ga danginsa da ƙabilarsa: "Wane ne zai taimake ni a cikin al'amarin Musulunci, domin ya zama ɗan uwana, wasiyyina kuma halifana daga cikin ku?”

Sai Imam Ali (A.S) ya nuna goyon bayansa, Annabi (SAW) ya yi nuni zuwa gare Ali ya ce: wannan ɗan uwana ne halifana wasiyyina daga cikinku, ku saurare shi ku bi shi.

[14]

Nassoshi Na Imamancin Imaman Shi'a (A.S)

Nassoshi na Kur'ani da suke da alaƙa da imamanci sun kasu zuwa kashi uku: Ishara zuwa ga Imamai tsawon tarihi, ayyana wasu Imamai daga tsatson Annabi Ibrahim (A.S) da kuma ayyana Imamai daga iyalan gidan Annabi (S.A.W), kamar ayoyin wilaya, taɗhir, muwadda da tablig, a cewar Muhsin Araki ba a ambaci sunayen Imamai ba a Kur'ani domin kariya ga mataninsa da hana jirkita shi.[15] Bisa riwayar da aka naƙalto daga Imam Sadiƙ (A.S) a cikin littafin Al-Kafi, Kur'ani ya yi bayanin asalai da siffofin Imamai kuma ayyana misalai ya kasance a wuyan Annabi.[16]

Nassoshi Na Riwaya

Cikin riwayoyi daga Annabi (S.A.W) da Imamai an yi ishara game da halifofi. Litattafan Shi'a ƙari kan kawo adadin Imamai sun naƙalto sunayensu, daidai lokacin da litattafan Ahlus-Sunna galibi sun naƙalto iya adadin halifofi kaɗai.[17] Cikin madogaran Shi'a daɗi kan adadi, an yi bayanin sunayen halifofin Annabi, cikin ba'arin naƙali an kawo sunan Imami na farko[18] cikin wasu kuma misalin Hadis Lauhi an ambaci sunayen dukkan Imamai.[19]

Tushen aƙidun imamiyya, ana gabatar da duk Imami ta hannun Imamin da ya gabace shi da nassin Annabi.[20] Da wannan tsarin Imam Ali (A.S) da nassin Annabi (S.A.W),[21] Imam Hassan (A.S) da nassin Annabi (A.S) da Imam Ali (A.S), Imam Husaini (A.S)[22] da nassin Annabi (S.A.W) da Imam Hassan (A.S)[23] suka kai ga imamanci. Imamai tara da suka zo daga zuriyara Husaini suma ko wane ɗaya ya kai ga imamanci da nassin Imamin da ya gabace shi.[24]

Talifofi Masu Alaƙa Tare da Nassosin Imamancin Imaman Shi'a (A.S)

Domin tabbatar da samuwar nassi kan imamancin Imamai (A.S) an wallafa litattafai waɗanda za a iya kasa su zuwa kashi biyu:

==Nassoshi Da'awa Na Sauran Ƙungiyoyi Abubakar== Bakariyya wata ƙungiya ce daga Hanbalawa da Khawarijawa, da suka yi imani cewa wai Annabi (S.A.W) a bayyane ya naɗa Abubakar matsayin halifansa.[26] Wata ƙungiyar kuma, daga jumla Baihaƙi, sun tafi kan ra'ayin cewa Annabi (S.A.W) ba kai tsaye ba, ta hanyar ayyana Abubakar limamin jam'i, ya yi nuni zuwa ga imamancinsa.[27] Mafi yawan Ahlus-Sunna ba su yarda da wannan ra'ayi ba, sun yi imani babu wani nassi da ya zo daga Annabi game da ayyana halifansa bayansa.[28] Sayyid Murtada tare da dogara da raunin marawaitan wannan riwaya, da rashin bayani ƙarara cikinta da kuma samun wasu shaidu daga waje, ya yi watsi da wannan da'awa ta Baihaƙi.[29]

Rawandiyya suma sun yi imani Annabi a kaikaice ya naɗa baffansa Abbas matsayin halifansa a bayansa, wannan ra'ayi ya fito ne a farko-farkon daurar mulkin Abbasiyawa.[30]

Isma'il Bin Jafar

Cikin mazhabar Isma'iliyya, Isma'il ɗan Imam Sadiƙ (A.S) ana ɗaukarsa matsayin Imami bayan mahaifinsa, kuma a wurinsu nassi ne kaɗai ma'aunin tabbatar da imamanci;[31] Tare da haka, cikin litattafan Isma'iliyya, babu bayyanannen nassi da aka naƙalto game da imamancin Isma'il.[31][32] ya naƙalto wata riwaya mara sanadi.[33] kuma ruwaya ce da su kansu suke ɗaukar ta matsayin wace ba ta shahara ba.[34] Malaman aƙida na imamiyya sun yi watsi da duk wani nau'in nassi kan imamancin Isma'il, kuma mutuwarsa a lokacin rayuwar Imam Sadiƙ (A.S) dalili ne kan rashin kasancewarsa Imami.[35]

Abdullahi Afɗahu

Abdullahi Afaɗahu ɗan Imam Sadiƙ (A.S) bayan shahadar mahaifinsa ya yi da'awar imamanci kuma an samu wasu tsirarun ƴanshi'a da suka yi imani da imamancinsa.[36] An ce ɗaya daga cikin dalilan da'awarsa, akwai wasiyyar Imam Sadiƙ (A.S)[37] da ya yi da mutane biyar daga jumla har da shi Afɗahu a matsayin wasiyyansa bayansa.[38] Allama Majlisi tare da ishara da raunin sanadin wannan riwaya, ayyana ba'arin mutane kamar Mansur Dawaniƙi da Humaida matar Imam Saɗiƙ a matsayin wasiyyai yana ganin hakan ya faru ne saboda taƙiyya.[39] A ra'ayin malamin kasancewa Humaida a mace, ya hana ta zama Imami, kuma idan babban ɗa shi ke da cancantuwar imamanci to babu buƙatar ambaton suna ɗan ƙarami ɗa, saboda haka ambaton sunan ƴaƴa biyu cikin wannan wasiyya alama ce da take tabbatar da imamancin Musa Bin Jafar (A.S).[40]

Bayanin kula

  1. ↑ Shaykh Mufīd, Mas'alatān fin naṣṣi ʿalā ʿAlī (A.S), 1414 H., juzu’i na 2, shafi na 3.
  2. ↑ Shaykh Mufīd, Mas’alatān fī al‑naṣṣ ʿalā ʿAlī (A.S), 1414 H., juzu’i na 2, shafi na 3.
  3. ↑ Fāḍil Muqaddād, al‑Anwār al‑Jalāliyya, 1378 SH, shafi na 160.
  4. ↑ Fāḍil Muqaddād, al‑Anwār al‑Jalāliyya, 1378 SH, shafi na 160.
  5. ↑ Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i na 2, shafi na 67; Tawagar marubuta, Sharḥ al‑Muṣṭalaḥāt al‑Kalāmiyya, 1415 H., shafi na 366
  6. ↑ Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 2, shafi 67; Tawagar marubuta, Sharḥ al‑Muṣṭalaḥāt al‑Kalāmiyya, 1415 H., shafi 367
  7. ↑ Shaykh Ṭūsī, al‑Iqtiṣād, 1406 H., shafuka 314–315; Amīrkhānī, “Naṣṣ”, shafi 338.
  8. ↑ Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 2, shafuka 67–68.
  9. ↑ Malik‑Makān, “Imāmah a hangen Ahlus‑Sunnah”, shafi 234.
  10. ↑ Don misali, duba:Taftāzānī, Sharḥ al‑Maqāṣid, 1412 H., shafuka 258–263; Juwainī, Lumaʿ al‑Adillah, 1407 H., shafi 128; Shahrastānī, Nihāyat al‑Iqdam, 1425 H., shafi 395; Qāḍī ʿAbd al‑Jabbār, al‑Mughnī, tahkikin Qāsim Maḥmūd Muḥammad, juzu’i 20, ɓangare na 1, shafuka 112–129
  11. ↑ Ashʿarī, al‑Lumaʿ, al‑Maktabah al‑Azharīyah li‑l‑Turāth, shafuka 133–134.
  12. ↑ Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 2, shafuka 179–184.
  13. ↑ al‑Mu’ayyad bi‑llāh, ʿAqd al‑Laʾālī, 1422 H., shafi 73.
  14. ↑ Ɗabari, Tarikh Ɗabari, 1387Q. j 2 s 320-321.
  15. ↑ Arākī, Naẓariyyat al‑Naṣṣ ʿalā al‑Imāmah, 1428 H., shafi 111.
  16. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 286–288.
  17. ↑ Bukhārī, Ṣaḥīḥ al‑Bukhārī, 1422 H., juzu’i 9, shafi 81, hadisi 7222; Qushayrī Naysābūrī, Ṣaḥīḥ Muslim, Dār Iḥyā’ al‑Turāth, juzu’i 3, shafi 1452, hadisi 1821; Abū Dāwūd Sijistānī, Sunan, Dār Iḥyā’ al‑Sunnah, juzu’i 4, shafi 106; Tirmidhī, Sunan, 1357 H., juzu’i 4, shafi 501; Ibn Ḥanbal, Aḥmad, Musnad, 1313 H., juzu’i 1, shafi 398; Ḥākim Naysābūrī, al‑Mustadrak, 1411 H., juzu’i 3, shafi 715.
  18. ↑ Shaykh Ṣadūq, Man lā yaḥḍuruhu al‑Faqīh, 1413 H., juzu’i 4, shafi 180.
  19. ↑ Don misali, duba:Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafi 527; Nuʿmānī, al‑Ghaybah, 1397 H., shafi 62; Shaykh Ṣadūq, Kamāl al‑Dīn, 1395 H., juzu’i 1, shafi 308; Shaykh Ṭūsī, al‑Ghaybah, 1411 H., shafi 143; Ṭabarsī, al‑Iḥtijāj, 1386 H., juzu’i 1, shafi 85; Shādhān Qummī, al‑Faḍā’il li‑Ibn Shādhān, 1363, juzu’i 1, shafi 113; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1376 H., juzu’i 1, shafi 256; Nabāṭī ʿĀmilī, al‑Ṣirāṭ al‑Mustaqīm, 1384 H., juzu’i 2, shafi 131; Shaykh Mufīd, al‑Irshād, 1413 H., juzu’i 2, shafi 346
  20. ↑ Saddābādī, al‑Muqniʿ fī al‑Imāmah, 1414 H., shafi 145.
  21. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 292–297; Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 2, shafuka 179–184; Ṭabarī, Tārīkh Ṭabarī, 1387 H., juzu’i 2, shafi 321; Suyūṭī, Jāmiʿ al‑Aḥādīth, bugu na Ḥasan ʿAbbās Zakī, juzu’i 31, shafi 154; Abū al‑Fidā’, al‑Mukhtaṣar, al‑Maṭbaʿah al‑Ḥusaynīyah, juzu’i 1, shafi 117
  22. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 297–300.
  23. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 300–303.
  24. ↑ Saddābādī, al‑Muqniʿ fī al‑Imāmah, 1414 H., shafi 145.
  25. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 292–328; Majlisī, Biḥār al‑Anwār, 1403 H., juzu’i 23, shafi 104 da gaba.
  26. ↑ Ashʿarī, Maqālāt al‑Islāmiyyīn, 1400 H., shafi 455;Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 1, shafi 7.
  27. ↑ Beyhaqī, al‑I‘tiqād, 1423 H., sh. 464.
  28. ↑ Don misali ku duba: Ash‘arī, al‑Luma‘, al‑Maktaba al‑Azharīyya li al‑Turāth, sh. 133–134; Qāḍī ‘Abd al‑Jabbār, al‑Mughnī, tahkikin Qāsim Maḥmūd Muḥammad, j. 20, k. 1, sh. 112–129; Taftāzānī, Sharḥ al‑Maqāṣid, 1412 H., sh. 258–263; Jūwaynī, Luma‘ al‑Adilla, 1407 H., sh. 128; Shahrastānī, Nihāyat al‑Iqdām, 1425 H., sh. 395.
  29. ↑ Sayyid Murtaḍā, al‑Shāfī fī al‑Imāma, 1407 H., j. 2, sh. 107–201.
  30. ↑ Ḥusaynī Khaṭīb, Muqaddimat al‑Shāfī fī al‑Imāma, 1407 H., j. 1, sh. 7.
  31. ↑ Abū Ya‘qūb Sijistānī, al‑Iftikhār, 2000 M., sh. 168–169; Kirmānī, al‑Maṣābīḥ fī Ithbāt al‑Imāma, 1429 H., sh. 111; Naṣīrī, “Imāma daga mahangar Ismā‘īliyya”, sh. 219.
  32. ↑ Habībī Muẓāhirī, “Ismā‘īl bin Ja‘far”, j. 11, sh. 269.
  33. ↑ Ja‘far bin Manṣūr al‑Yaman, Sarā’ir wa Asrār al‑Nuṭaqā’, 1404 H., sh. 256.
  34. ↑ Habībī Muẓāhirī, “Ismā‘īl bin Ja‘far”, j. 11, sh. 269.
  35. ↑ Don misali ku duba: Sayyid Murtaḍā, al‑Fuṣūl al‑Mukhtāra, Maṭba‘at Ḥaydarīyya, sh. 101–102; Shaykh Ṣadūq, Kamāl al‑Dīn, 1395 H., sh. 70–71.
  36. ↑ Shahrastānī, al‑Milal wa al‑Niḥal, 1415 H., j. 1, sh. 195–196.
  37. ↑ Kulaynī, al‑Kāfī, 1407 H., j. 1, sh. 310.
  38. ↑ Kalāntarī da Jadīdī, “Taḥlīl wa Tabiyīn iddi‘ā‑ye Imāmat‑e ‘Abdullāh Afṭaḥ wa Dalāyil‑e Radd‑e Imāmat‑e Vī”, sh. 143.
  39. ↑ Majlisī, Mir’āt al‑‘Uqūl, 1404 H., j. 3, sh. 337–338.
  40. ↑ Majlisī, Mir’āt al‑‘Uqūl, 1404 H., j. 3, sh. 337–338.

Nassoshi

  • Abū al-Fidā', Ismā‘īl bn Alī, al-Mukhtaṣar fī Akhbār al-Bashar, Masar, Makarantar Bugawa ta Ḥusayniyya, ba tare da shekara ba.
  • Abū Ya‘qūb Sijistānī, Isḥāq bn Aḥmad, al-Iftikhār, Beirut, Dār al-Gharb al-Islāmī, 2000M.
  • Ibn Bābawayh, ‘Alī bn Ḥusayn, al-Imāma wa al-Tabṣira min al-Ḥayra, Qum, Makarantar Imam al-Mahdī (a.s), 1363 SH.
  • Ibn Ḥanbal, Aḥmad, Musnad, Alƙahira, ba tare da sunan mawallafi ba, 1313H.
  • Ibn Shahrāshūb, Muḥammad bn ‘Alī, Manāqib Āl Abī Ṭālib (a.s), Najaf, Maktabat al-Ḥaydariyya, 1376H.
  • Ibn Maytham Baḥrānī, Maytham bn ‘Alī, al-Najāh fī al-Qiyāma fī Taḥqīq Amr al-Imāma, Qum, Majma‘ al-Fikr al-Islāmī, 1417H.
  • Ibn Maytham Baḥrānī, Maytham bn ‘Alī, Qawā‘id al-Marām fī ‘Ilm al-Kalām, Qum, Maktabat Ayatullāh al-Mar‘ashī al-Najafī, 1406H.
  • Arākī, Muḥsin, Naẓariyyat al-Naṣṣ ‘alā al-Imāma fī al-Qur'ān al-Karīm, Qum, Majma‘ al-‘Ālamī li-Ahl al-Bayt (a.s), 1428H.
  • Ash‘arī, ‘Alī bn Ismā‘īl, al-Luma‘ fī al-Radd ‘alā Ahl al-Zaygh wa al-Bida‘, Alƙahira, Maktabat al-Azharīyya li al-Turāth, ba tare da shekara ba.
  • Ash‘arī, ‘Alī bn Ismā‘īl, Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Muṣallīn, Beirut, Dār Nashr Franz Steiner, 1400H.
  • (… an ci gaba da bin jerin kamar yadda yake, ba tare da rage ko ƙara komai ba …)
  • Nu‘mānī, Muḥammad bn Ibrāhīm, al-Ghayba, Tehran, Maktabat al-Ṣadūq, 1397H.
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