Gaibar Imam Mahadi

Daga wikishia

Gaibar Imam Mahadi (A.F) (arabic: غيبة الإمام المهدي) wani abu ne da `Yan Shi’a suka yi Imani da shi sabanin Ahlus-sunna, Gaiba tana ishara ne zuwa ga rayuwar Imam (A.F) a boye. Kan asasin Akidun `Yan Shi’a sun tafi kan cewa Imam Mahadi (A.F) ya shiga Gaiba guda biyu: Gaiba Sugra wacce ta ja dogon zango har zuwa shekaru 69 sai kuma Gaiba Kubra wacce muke cikinta yanzu har zuwa lokaci bayyanarsa, `Yan Shi’a sun tafi kan cewa Imam Mahadi (A.S) a zamanin Gaiba Sugara yana sadar da alakarsa da `Yan Shi’a ta hanyar Na'ibai guda hudu, amma lokacin Gaiba Kubra alakar sa ta zahiri ta yanke da mutane, a wannan zamanin `Yan Shi’a suna komawa zuwa ga Marawaitan hadisai da Malamai cikin lamurran addininsu, na’am ya zo a riwaya cewa a lokacin Gaiba Kubra an siffanta Imam kamar misalin hasken rana a bayan girgije, ma’ana kamar yanda mutane suke amfanuwa da haske rana yayin da girgijje ya lullubeta haka mutane ke amfanuwa da samuwar Imam a zamanin fakuwar sa, amma batun dalilin faruwar Gaiba hakika Malamai sun kawo dalilai daga cikin akwai jarrabawa daga Allah. An wallafa litattafai daban-daban dangane da Gaiba amma mafi shahara daga cikin su: Gaibatul An-Numani, Gaibatu Shaik Tusi.

Sanin Mafhumi

Imani da Gaibar Imami na goma Sha biyu yana daga cikin kebantattun Akidun Shi’a sabanin Ahlus-sunna, a imanin shi’a gaiba Magana ce kan Imam Mahadi (A.S) ya faku yana rayuwa a boye nesa da idanun mutane.[1] yan shi’a sun yi Imani da cewa Imam Mahadi (A.F) da umarnin ubangiji zai cigaba da rayuwa cikin Gaiba har zuwa lokacin bayyanarsa.[2]

Yaya Gaiba take

Dangane da yanayin gaibar Imami na goma Sha biyu, an kawo bayani wasu fuskoki kamar haka: 1-boyuwar gangar jikin Imam Mahadi (A.F) daga idanun mutane wannan buya zai faru ne ta hanyar mu’ujiza. [3] kan asasin wannan mahanga Imami na goma Sha biyu zai ga mutane amma su ba za su gan shi ba. Sayyid Muhammad Sadar yana cewa wannan mahanga tana daga mafi saukakar Mahanga game da buyan jikin sa da kuma kubutar sa daga idanun Azzalumai. [4] haka kuma Assayid Sadar ya bayyana cewa bayanin da ya gabata tare da riwayar da ta misalta shi da rana a bayan girgije [5] suna da cewa da ma’anar gaiba a luggance. [6] 2- buyan take (rashin sanin sa) Sayyid Rida Sadar ya tafi kan cewa abin nufi daga Gaiba bashi ne cewa Imami na goma Sha biyu ya je ya buya a saman Dutse ko cikin kogo ko kuma wani waje ba, bari dai abin nufi daga gaiba shi ne ya zama ya buya daga idanun mutane ya zama mana koda za su gan shi amma basu san ko shi wanene ba. [7] 3- buyan gangan jikin sa da taken sa: a wasu wuraren gangar jikin Imam (A.F) na kasancewa boye amma a wasu wuraren kuma mutane na iya ganin gangar jikin sa, sai da kuma ba za su iya gane ko shi wanene ba. Ludfullahi Safi Gulfaigani daya daga cikin Maraji’an Taklidin shi’a kan asasin hadisai da kissoshin Mutanen da suka hadu da Imam Mahadi ya tafi kan cewa za a iya fitar da natija da cewa gaiba za ta iya faruwa da dukkanin surori biyun, bari ma dai wani karon duka surorin biyu na iya afkuwa a lokaci daya. [8]

Gaiba Sugra da Kubra

Hakika gaibar Imam Mahadi (A.F) ta kasu zuwa daurori guda biyu, daura mai gajeran zango wacce aka fi sani da (Gaiba Sugra) da kuma daura mai dogon zango wato (Gaiba Kubra) Shaik Mufid ya ambace da (Gaiba Kusra) da kuma (Gaiba Kubra), [9] a cikin wata wasikar Imam (A.S) ta karshe zuwa ga Jakadan sa Ali Bn Muhammad Samari wacce ya rubuta masa kwanaki shida gabanin mutuwar sa ya ambaci Gaiba Kubra da taken (Gaiba tama) gaiba ce da babu kara bayyana har sai ran da Allah ya bada izinin bayyana. [10]

Gaiba Sugra

Asalin Makala:Gaiba Sugra Gaiba Sugra wata ta kasance marhala a farko cikin rayuwar Imam Mahadi (A.S) boye daga barin idanun mutane ta zo karshe ne a shekara ta 329 h kamari, akwai sabanin kan hakikanin lokacin farawar Gaiba Sugra amma dai ta dau lokaci tsakanin shekaru69-74 bisa sabanin Malamai, wasu ba’ari daga Malaman Shi’a misalin Shaik Mufid wanda ya bar duniya 413 a cikin littafin Al’Ershad [11] da kuma Ɗabarasi wanda ya bar duniya 548 cikin littafinsa Elamul Al-Wara sun bayyana tsahon zangon daurar Gaiba Sugra da shekaru 74 kuma ta fara hijira na da shekara 255 h kamari a shekarar da aka haifi Imam Mahadi (A.F) [12] sai dai cewa kuma an samu wasu daga Malamai da suka tafi kan cewa ta fara ne 260 shekarar shahadar Imam Askari (A.S) kuma farkon shekarar imamancin Imam Mahadi (A.F) a wurinsu zangon daurar Gaiba Sugra shekaru 69 ne. [13] Hanyar sadarwa tsakanin Imam Mahadi (A.F) da yan shi’a a zamanin daurar Gaiba Sugra ta kasance ta hannun Na'ibansa guda hudu. [14] yan shi’a suna aika da sakonni zuwa gare shi ta hannun wadannan Jakadu nasa sai su karbo musu amsa daga gare shi, [15] cikin ayyukan wadannan Jakadu akwai fafutika kan samarwa manyan mutane yan shi’a iko a fadar Halifanci Abbasiyawa, yakar Gullatu masu wuce goda iri, da yakar Masu da’awar Na’ibancin karya, da kuma wakilci da daidaita lamurran Kungiyar Wakilai. [16]

Gaiba Kubra

Asalin Makala: Gaiba Kubra da gamammen Na’ibanci Gaiba Kubra marhala ce ta biyu cikin rayuwa buya ga Imam (A.F) ta fara daga shekara ta 329 h kamari, bayan mutuwar Ali bn Muhammad Samari Na’ibi na hudu kuma na karshe, wannan Gaiba za ta cigaba har zuwa lokacin bayyanar Imamul Hujja (A.F) cikin wannan daura Imam (A.S) bashi da sadarwa ta zahiri kai tsaye da yan shi’a, haka kuma babu wani kebantaccen mutum da ya ayyana matsayin wakilin sa, `Yan Shi’a sun tafi kan cewa a wannan lokaci Marawaitan hadisai da Malamai sune gamagarin Na’iban sa, bisa dogara da tauki’in da ya zo daga gare shi zuwa ga Is’haku Bn Yakub cewa: amma abubuwa sababbi da suke faruwa wajibi kan yan shi’a cikin wadannan abubuwa su koma zuwa ga Marawaitan hadisai (Fakihan shi’a), [17] akwai sabanin kan zawiyyar ikon da Fakihi yake da shi a lokacin Gaiba Kubra [18] Imam Komaini bisa dogara da wannan Tauki’i yana cewa: a zamanin Gaiba Kubra wajibi dukkanin al’amurran musulmi a mayar da su zuwa ga hannun Fakihi. [19] Banbanci tsakanin Gaiba Sugra da Kubra shi ne samuwar Na’ibai guda hudu matsayin tsani gada sadarwa tsakanin Imam da mutane, sune wanda suka dauki wazifar isar da sako da karbo amsa, bayan su sai ya zamana gaba daya sadarwa ta zahiri ta yanke. [20]

Halin da yan shi’a suka shiga a farko Gaiba

A zamanin Imam Hassan Askari (A.S) shahararren batu ne cewa `Yan Shi’a suna tsimayin Mikewar `dan Imam Hassan Askari (A.S) [21] da wannan dalili fadar Halifancin Abbasiyawa suka baza yan leken asiri domin samo musu labarin dan Hassan Askari (A.S) duba da wannan hatsari sai Imam Hassan Askari (A.S) ya boye wannan yaro bai nunawa kowa shi ba sai iya mutane hudu daga Sahabbansa, [22] da wannan dalili ne ya sanya galibin `yan shi’a lokacin da Imam Hassan Askari (A.S) ya yi shahada sam basu da labarin ya haifi `da [23] a gefe guda kuma shi Imam Hassan Askari (A.S) sakamakon yanayin siyasa sai ya zamana cikin wasiyyarsa sunan babarsa kadai ya ambata wannan ya sanya Mahaifiyarsa a lokacin Gaiba ta zauna kan Mukamin imamanci. [24] Bayan shahadar Imam Askari (A.S) wasu daga cikin Sahabban sa karkashin jagorancin Usman Bn Sa’id Amri wanda ya bar duniya tsakanin 260-267 sun shelantawa yan shi’a cewa Imam Askari (A.S) ya bar `da wanda shi ne magajin sa a yanzu [25] amma kuma duk da haka sai aka samu Jafar dan’uwan Imam Hassan Askari (A.S) tare da cewa mahaifiyar Imam tana nan a raye ya fito yana da’awar gadon sa, [26] mahaifiyar Imam Askari (A.S) da kuma Sayyada Hakima gwaggon Imam Mahadi (A.F) sun goyi bayan Imam a matsayin magajin Imam Askari (A.S) sai dai kuma cewa `yar’uwar Imam Askari ta goyi bayan Jafar Kazzab [27] Dangin Naubekti sun karbi Usman Bn Sa’id da dansa matsayin Na’iban Imam Mahadi (A.S) [28] wannan yanayi ya haifar da rudani cikin yan Shi’a lamarin da ya kai ga wasu sun juya baya [29] sun shiga wasu Firkokin shi’a [30] wasu adadi kuma suka yi inkarin mutuwar Imam Hassan Askari suka tafi kan cewa shi ne Imam Mahadi, wasu adadi kuma suka bayyana cewa Sayyid Muhammad dan gidan Imam Hadi (A.S) shi ne Imami suka yi inkarin Imamancin Imam Hassan Askari, [31] wasu jama’a suka ayyana Jafarul Al-Kazzab matsayin Imami, [32] sai dai cewa galibin `Yan shi’a sun karkata ne zuwa ga imamancin Imam Mahadi bayan faruwar wadannan abubuwa jagoranci na asali ya koma hannun Imam Mahadi (A.S). [33]

Falsafa da dalilin Gaiba

Masu zurfafa bincike daga bangaren shi’a sun tafi kan cewa dukkanin Asraru da illolin gaiba ba suka kasance a bayyane ba, kamar dai yanda ya zo a ba’arin was kan cewa hikima shiga gaiba Imam Mahadi (A.S) daya ne daga cikin sirrikan Allah da za su fito fili bayan bayyanar sa [34] amma tare da haka riwayoyi sun karfafa wasu adadin maudu’ai: 1.ya shiga gaiba ne saboda kare ransa [35] 2 jarrabawa da gwada mutane [36] a cikin wata riwaya daga Imam Musa Bn Jafar Kazim (A.S) ya zo cewa: Allah zai jarraba bayinsa da gaibar Imam Mahadi (A.F) bisa dogara da wasu hadisai da suka zo kan jarraba mutane a lokacin gaiba, lallai tana daga cikin mafi tsananin jarrabawar Allah. [37] wannan tsanani fuska biyu gare shi: 3-dogon zangon gaiba zai haifar da shakku da kokwanto a zukatan mutane ta kai ga wasu cikin mutane su fara shakka da kokwanto kan batun shin da gaske ne amma haifi Imam kuwa, wasu kuma su yi shakku kan tsahon rayuwarsa, kadai mutane masu basira da tsarkin zukata da zurfin ilimi sune zasu wanzu kan Imani da shi. [38] 4-abubuwa kala kala da tsanani za su ta faru a lokacin gaiba, za su girgiza mutane su sauya su ta yanda tsayuwa kan Imani zai zamana abu mai tsananin wahala, mutane za su fada kan gabar mabijirar hatsari mai tsananin gaske. [39] 5-babu bai’ar kowanne Azzalumi a wuyan Imam Mahadi har zuwa lokacin bayyanar sa [40] a wasu riwayoyi ya zo cewa Imamai sha biyu dukkanin babu wanda yarda da halascin hukumar Azzaluman shugabannin zamanin su ko da kuwa da sunan takiyya. Ba a umarci Imam Mahadi (A.S) da yin takiyya ga kowanne irin shugaba ko Sarki ba kuma ba zai taba kasancewa karkashin ikon kowanne Azzalumin shugaba ba, sannan zai zartar da hukunce-hukunce Allah ba tare da tsoro ko boye-boye ba. [41] 2-ladabtar da mutane. [42] 3-rashin daidaituwar yanayin siyasa da zamantakewa ga duniyar muslunci. Mas’alar gaiba gameda wasu ba’arin Annabawa tana da samuwa [43] kan asasin abin da ya zo a ayoyin Kur’ani wasu adadin Annabawa misalin Annabi Salihu, Yunus, [44] Musa, [45] Isa, Hazrat Khidir (A.S) dukkaninsu sun yi Gaiba sakamakon wasu dalilai kamar misalin jarraba al’ummar su, a wasu ba’arin riwayoyi an bayyana gaibar Annabawa a matsayin sunnar Allah da take gudana cikin al’ummu. [46] Shaik Tusi ya ce: mutane sun taka rawa cikin gaiba, sakamakon abin da suka aikata daga halayyar su ta tsorotar da Imam da samar da rashin aminci gare shi hakan ya haifar da yanayin samuwar gaiba kuma su da kansu suka yankewa kansu saduwa da Imaminsu da haramtawa kansu failar sa. [47] Khajo Nasirud Addini Tusi Babban Malamin Falsafa masanin ilimin Kalam a littafin Tajridul Al-Etikad ya zargi mutane kan shiga gaiba Imam Mahadi. [48]

Rubuce-rubuce kan gaiba

An wallafa litattafai daban=daban gameda gaibar Imam Mahadi, kamar misalin littafin Algaiba wallafar Numani wanda aka rubuta a shekara 342 h da kuma Kamalud Addini wallafar Shaik Saduk wanda ya bar duniya 381 h da kuma Algaiba wallafar Shaik Tusi suna daga tsofaffin rubuce-rubuce kan wannan maudu’i.50 sauran kuma rubuce-rubuce kan wannan maudu’I sune kamar haka: The Occultation of the Twelfth Imam, A Historical Background Wallafar Jasim Husaini, a wannan littafi nasa ya kalli maudu’in ta fuskanin tarihi da kuma tarihin wakilci da rawar da suka taka a lokacin Gaiba Sugra. Muhammad Taki ya wallafar Tariku siyasi gaibat Imam dawazdahom.

  • Arba’atu Risalat fi Algaiba: wallafar Shaik Mufid, risaloli ne guda hudu da ya tsara cikin tambaya da amsa dangane da Imam Mahadi (A.F) a risala ta hudu sai yayi bincike a illar yin gaibar Imam Mahadi (A.S.
  • Alfusul Al’ashrati fi AlGaiba, ko kuma Masa’ilul Ashrati fi gaiba: wallafar Shaik Mufid amsoshi kan shubuhohi guda goma kan gaiba.
  • Mausu’atu Imam Mahadi, litattafai ne mujalladai hudu da suka kunshi bahasi kan Imam Mahadi wanda Sayyid Muhammad Sadar ya rubuta wanda ya bar duniya shekara 1377h yana daga cikin manyan Malaman shi’a a Iraki, mujalladi na farko ya rubuta shi ne kan tarihin gaiba sugra na biyu kan tarihin gaiba kubra ragowar kuma gameda lokacin gaiba da kuma bayanta.

Bayanin kula

  1. ↑ Nomani, Al-Ghaibah, 1397 AH, shafi na 61; Sheikh Tusi, Al-Ghaibah, 1411H, shafi na 164.
  2. ↑ Sheikh Mufid, Al-Irshad, 1426 Hijira, juzu'i na 2, shafi na 340.
  3. ↑ Safi Golpayegani, Fasuke Dah Fursashe, 1375, shafi na 71; Sadr, Tarikh al-Ghaibah al-Kubari, 1412 AH, shafi na 32-31.
  4. ↑ Sadr, Tarikh Al-Ghaibah al-Kubra, 1412 AH, shafi na 32-31
  5. ↑ Salimian, Darase Namaeh Mahdavit, 2008, shafi na 39.
  6. ↑ Sadr, Tarikh Al-Ghaibah al-KubrA, 1412 AH, shafi na 32-31.
  7. ↑ Sadr, Rahe Mahdi (Aj), 1378, shafi na 78.
  8. ↑ Safi Golpayegani, Fasuke Dah Furashe, 1375, shafi na 70.
  9. ↑ Sheikh Mufid, Al-Irshad, 1426 Hijira, juzu'i na 2, shafi na 340.
  10. ↑ Sheikh Tusi, Al-Ghaibah, 1411H, shafi na 395.
  11. ↑ Sheikh Mufid, Al-Irshad, 1426 Hijira, juzu'i na 2, shafi na 340.
  12. ↑ Tabarsi,Elamul Al-Wara bi-Ilam Al-Hadi, 1417 AH, Juzu'i na 2, shafi na 259-260 h kamari.
  13. ↑ Sadr, Tarikh al-Ghaibah al-Sugra, 1412 AH, shafi na 339-342.
  14. ↑ Sheikh Tusi, Al-Ghaibah, 1411H, shafi na 173-174.
  15. ↑ Ghafarzadeh, Zendagi Nawab Khas Imam Zaman, 1379, shafi na 86 da 87.
  16. ↑ Jabari, “Barasi Tadbiki Sazemaneh Dawat Abbasi wa-Sazemaneh Wekalat Imamiyeh”, shafi na 104-75; Sheikh Tusi, Al-Ghaibah, 1411 AH, shafi na 109, 225 da 226.
  17. ↑ Sheikh Sadouq, Kamaluddin, 1395 Hijira, juzu'i na 2, shafi na 484.
  18. ↑ Fazel Lankarani, Mashru'iyyat wa-Zarurat Ijra'i Hududi Islami dar Zamani Gaibat, 1430H, shafi na 10.
  19. ↑ Duba Imam Khomaini, Kitabul Bay'u, 1421 Hijira, juzu'i na 2, shafi na 635.
  20. ↑ Sadr, Tarikh al-Ghaibah Al-Sugra, 1412 AH, shafi na 341-345.
  21. ↑ Sheikh Mufid, Al-Ershad, 1426 Hijira, juzu'i na 2, shafi na 336.
  22. ↑ Hossein, Tarikh Siyasi Gaibat Imam Dawazdahom, 1377, shafi na 102.
  23. ↑ Nobakhti, Feraqu Al-Shia, 1355, shafi na 105; Sheikh Mufid, Al-Ershad, 1426 Hijira, juzu'i na 2, shafi na 336.
  24. ↑ Sheikh Sadouq, Kamaluddin, 1395 Hijira, juzu'i na 2, shafi na 507.
  25. ↑ Sheikh Sadouq, Kamaluddin, 1395 AH, shafi na 92-93.
  26. ↑ Sheikh Mofid, Al-Ershad, 1426H, shafi na 345.
  27. ↑ Madrasi Tabatabai, Maktab dar Farayende Takamul, 2008, shafi na 161-162.
  28. ↑ Madrasi Tabatabai, Maktab dar Farayende Takamul, 2008, shafi na 161-162
  29. ↑ Sheikh Sadouq, Kamaluddin, 1395 AH, juzu'i na 2, shafi na 426, 429, 487.
  30. ↑ Sheikh Sadouq, Kamaluddin, 1395 Hijira, juzu'i na 2, shafi na 408.
  31. ↑ Saberi, Tarikh Feraku Islami, 2013, juzu'i na 2, shafi na 197, hasashe na 2.
  32. ↑ Nobakhti, Feraq al-Shia, 1355, shafi na 107-109; Ash'ari Qomi, Al-Maqalaat wa Feraq, shafi na 110-114; Sheikh Sadouq, Kamaluddin, 1395 Hijira, juzu'i na 2, shafi na 408
  33. ↑ Sayyid Morteza, Al-Fusul Al-Mukhtara, 1413 AH, shafi na 321.
  34. ↑ Sheikh Sadouq, Kamaluddin, 1395 Hijira, juzu'i na 2, shafi na 282.
  35. ↑ Nomani, Al-Ghaibah, 1397 AH, shafi na 177; Sheikh Tusi, Al-Ghaibah, 1411H, shafi na 334.
  36. ↑ Nomani, Al-Ghaibah, 1397 AH, shafi na 205; Sheikh Tusi, Al-Ghaibah, 1411H, shafi na 339.
  37. ↑ Sheikh Tusi, Al-Ghaibah, 1411 AH, shafi na 203-207.
  38. ↑ Faiz Kashani, Alfasalu 1, babi na 8, shafi na 101.
  39. ↑ Sheikh Tusi, Al-Ghaibah, 1411H, shafi na 202.
  40. ↑ Nomani, Al-Ghaibah, 1397 AH, shafi na 171, 191; Sheikh Tusi, Al-Ghaibah, 1411H, shafi na 292.
  41. ↑ Sheikh Sadouq, Kamaluddin, 1395 Hijira, juzu'i na 2, shafi na 480.
  42. ↑ Nomani, Al-Ghaibah, 1397 AH, shafi na 141.
  43. ↑ Salimian, Darasu Namaeh Mahdavit, 2008, shafi na 41.
  44. ↑ Annabawa, aya ta 87.
  45. ↑ Suratul Baqarah, aya ta:51.
  46. ↑ Sheikh Sadouq, Kamaluddin, 1395 Hijira, juzu'i na 1, shafi na 323.
  47. ↑ Sheikh Tusi, Al-Ghaibah, 1411H, juzu'i na 1, shafi na 7.
  48. ↑ Tusi, Tajrid al-Etiqad, 1407H, shafi na 221.

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