Guluwi

Daga wikishia
Wannan ƙasida magana ce game da guluwi. Don sanin firƙoƙin Gullat, duba shigarwar Gullatu

Guluwi (arabic: الغلو) yana nufin fita daga tsaka-tsaki da wuce gona da iri cikin haƙƙin Annabawa da Imamai, Malamai suna ganin guluwi matsayin karkacewa cikin addini, suna cewa guluwi wani abu ne da ya kasance a tsawon tarihin samuwar ɗan Adam, wasu ba'ari suna ƙidaya Masadiƙ da Mabayyanan guluwi misalin: Allantar da wani Annabi ko wani Imami, ko jinginawa Allah ɗa, Imani da Annabtar Imam Ali ko wani ɗaya daga cikin Imaman Shi'a, Imani da Mahadawiyancin wasu Mutane daban saɓanin Imam Mahadi Mau'ud (A.F) Haduffa da dalilan siyasa, haƙiƙa Malamai sun bada fatawa kan kafirta Gullatu da ƙirga su cikin layin Mushrikai, tare da kiransu da kalmomi kamar misalin mafi munin halittun Allah, Malaman Shi'a tare da riƙo da misalin waɗannan riwayoyi sun ƙalubalanci Gullatu da Aƙidunsu, an yi bahasin Guluwi cikin Ilimin Kalam, Ilimin Rijal da ilimin sanin Firƙoƙi, Malaman fiƙihu suma sun yi bahasi kan guluwi da Aƙidun Gullatu, a fatawar Malaman fiƙihu duk wata aƙida da ta cuɗanyu da gullanci da take jan mutum zuwa ga inkarin laruran addini ana mata hukunci da kafirci kuma duk waɗanda suka yi imani da wannan Aƙida Kafirai ne kuma ana zartar da hukunce-hukunce Kafirai a kansu.

Sanin Mafhumi Da Matsayi

Guluwi a cikin Isɗilahi shi ne ma'abocin addini ya ƙetre iyakokin da addini ya ayyana masa, [1] cikin ta'arifinsa Malamai sun ce: guluwi shi ne tsallake iyaka da fitar da tsaka-tsaki da wuce gona da iri cikin haƙƙin Annabawa da Imamai. [2] kalmar guluwi cikin lugga tana nufin wuce gona da iri. [3] Haƙiƙa Alkura'ni cikin ayoyinsa ya yi Magana dangane da guluwi tare da hani kansa, [4] cikin Masadir ɗion riwayoyin Shi'a da Ahlus-Sunna nan ma akwai riwayoyi Mabambanta, an ja kunnen Musulmai daga barin aƙidu da da'awowi da suke cuɗanye da gullanci, [5] guluwi ya kasance ɗaya daga mas'alolin da Malaman Kalam suka nutsa da iyo cikin bahasi kan haƙiƙaninsa da Misdaƙansa, [6]kasancewa wani sashe daga gullance yana da alaƙa da Siffofi da falalolin Imamai Ma'asumai (A.S) wani sashinsa kuma yana da dangantaka ne da zatinsu wanda cikinsa ne Gullatu suka kai haddin dangantama Imamai Allantaka, haƙiƙa ilimin Kalam yana da Mas'uliya tare da dogara da ƙarfafan dalilai ya ayyana iyakoki da haddodin waɗanann hususiyoyi da siffofi domin bayyana duk abin da ya ƙetare waɗannan iyakoki a matsayin cewa guluwi ne kuma masu imani da shi a kira su da sunan Gullatu. [7] Ilimin Rijal shima ɗaya daga cikin Ilimi ne da kaziyyar Gullanci ta yi tasiri a cikinsa kuma Masana wannan fanni sun yi bahasi dangane da gullanci da Gullatu, [8] an ce sakamakon kasancewa Hadafin ilimin Rijal shi ne bahasi kan halayen Marawaita da suke zuwa cikin sanadan Hadisi, ɗaya daga cikin wazifofin wannan ilimi akwai bincike da zaƙulo Marawaita Gullatu da suka kasance cikin Sanadan Hadisai. [9] Cikin ilimin sanin Firƙoƙi nan ma an yi bahasi kan Firƙoƙin Gullatu, haka an yi Magana kan Guluwi da Misdaƙansa. [10] Malaman fiƙihu sun yi bahasi kan gullanci da danganta kafirci ga Gullatu da hukunce-hukuncen Masu Imani da Aƙidun guluwi. [11]

Misdaƙan Guluwi

Malaman Muslunci tare da la'akari da ayoyin Akur'ani, riwayoyi da rahotannin tarihi, sun zayyaen wasu Misdaƙai dangane da guluwi kan Annabawa da Imamai. [12] ba'arin Misdaƙan guluwi sun kasance cikin sharhin da zai zo a ƙasa:

Guluwi Cikin Uluhiyya Guluwi a cikin Uluhiyya ya tattaro wuraren da bayaninsu zai zo a ƙasa: Imani da cewa wane Allah ne: [13] daidai da aya ta 17 da aya ta 72 Suratul Ma'ida, Imanin da Allantakar Hazrat Almasihu an ƙirga shi cikin da'awar guluwi, [14] haka zalika imani da kasancewa Imam Ali (A.S) Allah wanda ya kasance cikin Firƙa Saba'iyya (mabiyan Abdullahi Bn Sab'i) [15] haka zalika Firƙa Khiɗabiyya [16] sun kasance suna Allantar da Imam Sadiƙ (A.S) wanda hakan kafirci ne ƙarara, Firƙa Isnainiyya suna da wani nau'i na daban da shima ake ƙirga cikin Misdaƙan Guluwi [17] bisa Imaninsu da aƙidarsu Annabi da Imam Ali dukkaninsu Alloli ne, wasu jama'a daga cikinsu da suke ganin gabatuwar Allantakar Annabi ana kiransu da sunan (Mimiyya) wasu jama'ar daban kuma da suke gabatar Allantakar Imam Ali ana kiransu da sunan (Ainiyyeh). [18] Imani da cewa wani mutum ya yi tarayya da Allah cikin uluhiyyarsa; [19] imani da Tafwizi ɗaya ne daga samfuran Gullanci. [20] Tafwizi ma'anarsa shi ne bayan Allah ya halicci Annabi da Imam Ali sai ya sallamna wasu al'amura zuwa gare su misalin halitta, mutuwa da rayuwa, arziƙi da azurta bayinsa zuwa ga Annabi da Imam Ali. [21] Hulul imani da cewa Allah ya sauka jikin wani Bawansa [yadasht 1] ko kuma ya haɗe da shi, shima ana ƙirga shi ɗaya daga cikin nau'ukan guluwi [22] aƙidun Firƙar Bayaniyya ya kasance daga wannan nau'in guluwi, [23] wannan firƙa ta kasance reshe daga fiirƙar Kisaniyya da suke Imani da Hulul da zagayawar Ruhin Allah cikin Annabawa, Imam Ali da Muhammad Hanafiyya [24] wanda ya samar da wannan fiirƙa ya kasance ana kiransa da Bayan Sam'ani Tamimi. [25] ya kasance yana Imani da cewa Ruhin Allah ya sauka cikin Imam Ali, kuma ya yi zuhuri da ƙarfin Malakutiyya cikin samuwarsa sakamakon haka ne ma Imam Ali ya samu damar jijjige ƙofar shingen Khaibar bawai ta hanyar ƙarfin jikinsa ba, bari dai ta hanya da wasiɗar ƙarfi rahmani da malakuti wanda ya yi zuhuri cikinsa da hasken Allah. [26] wannan mutumi ya kasance ya na Imani da cewa wani juzu'i daga Allah ya shiga jikin Imam Ali shi ne dai wannan juzu'i da ya shigi Adamu (A.S) saboda wannan dalili ne ya cancanci Mala'iku suka yi masa sujjada. [27] Imani da cewa wani cikin mutane ya kasance ɗan Allah: [28] an ce gungun jama'a uku sun kasance suna Imani da cewa Allah yana da ɗa: 1 Kiristoci kamar yanda Alkur'ani ya bada rahoton haka cikin aya ta 30 Suratul Tauba, kiristoci suna ganin Hazrat Isa (A.S) matsayin ɗan Allah; [29] 2 Yahudawa suma suna imani da cewa Uzairu ɗan Allah ne, daidai da abin da ya zo cikin wannan aya ta cikin suratul Tauba. [30] 3 Mushrikan Larabawa bisa abin da ya zo cikin aya ta 57 suratul Nahal da aya ta 149 suaratul Saffat Mushrikan Larabawa suna raya cewa Mala'ikun sun kasance `ya`yan Allah daga Mata. [31]

Guluwi cikin Annabta Da Imamanci

Wani ba'ari daga tunani da yake cuɗanye da guluwi dangane da Annabta da Imamanci ya kasance cikin sharhin da zai zo a ƙasa: Imani da Annabtar Imaman Shi'a: [32] cikin ba'arin Masadir cikin maudu'in bahasin sanin Firƙoƙi an ce: Firƙoƙin Gurabiyya, Zubabiyya da Mukɗi'atu da suka kasance ana ƙidaya su cikin Gullatu, suna ganin cewa Annabta haƙƙin Imam Ali ne, sun kasance suna imani da cewa Mala'ika Jibrilu ya yi kuskure ne ainahi an aiko shi wurin Imam da Annabta sai ya kaita wurin Annabi, domin lallashin Imam Ali da neman yardarsa sai Annabi (S.A.W) ya aura masa `yarsa Fatima (S). [33] Imani da cewa wasu sun yi tarayya tare da Annabi cikin Annabta: [34] Muƙrizi wanda ya rayu tsakanin shekaru 1364-1422 Marubucin Tarihi mutumin ƙasar Misra, cikin littafinsa mai suna: (Almawa'iz wal I'itiobar fi Zikri Al-Khuɗaɗ wal-Asar) yana cewa Firƙoƙi misalin Sharikiyya, Sha'iyya, Khalawiyya, sun kasance ana ƙidaya su daga Firƙoƙin Gullatun Shi'a da suke Imani kan cewa Imam Ali ya yi tarayya da Annabi cikin al'amarin Annabta. [35] na'am wasu Masu dandaƙe bincike sun nuna shakku kan samuwar waɗannan Firƙoƙi da ake danganta su zuwa ga Shi'anci. [36] Cewa wani mutum koma bayan Annabi da Imamai ya gabatar da kansa matsayin Annabi ko Imami: [37] alal misali, Marubuta kan Firƙoƙi sun kawo sunan wani mutum da ake kira da (Abu Mansur Ijli) wanda bayan wafatin Imam Baƙir (A.S) ya yi da'awar cewa Imam Sajjad (A.S) ya ayyana shi Wasiyinsa kuma Imami bayan Imam Baƙir (A.S), [38] sannan ya ce: Imam Ali, Imam Hassan, Imam Husaini, Imam Sajjad, Imam Baƙir dukkkaninsu sun kasance Annabawa da Manzanni shima kuma tare da mutane shida daga `ya`yansa bayansa suma duka Annabawa ne. [39] Aƙidar Mahadawiyancin wasu ba'arin Mutane saɓanin Imam Mahadi Mau'ud: cikin mutanen da aka yi da'awar Mahadawiyya a kansu akwai Muhammad Hanafiyya, [40] a cewar Masana Firƙoƙi, firƙar Garibeh reshe ce daga Kisaniyya da suka kasance suna Imani da cewa Muhammad Hanafiyya shi ne Imam Mahadi Mau'ud da yake cikin gaiba wanda zai bayyana nan gaba, zai cika duniya da adalci da daidaito bayan an cikata da zalunci da danniya. [41] haka daga ba'arin mutane da aka yi da'awar Mahadawiyya a kansu akwai Muhammad bn Abdulllah bn Hassan wanda aka fi sani da Nafsuz Zakiyya, [42] bisa rahotan Masana Firƙoƙi, haƙiƙa firƙar Mugiriyya mabiyan Mugiratu Bn Sa'id Bajali sun yi imani kan cewa Nafsuz Zakiyya shi ne dai Imam Mahadi Mau'ud da ake tsimayi da jira, bayan an kashe shi sai suka ce ai lallai bai mutu ba yana nan a raye yana rayuwa a kan wani Dutse a garin Makka wanda ake kiransa da Dutsen Alamiyyeh yana jira lokacin bayyanarsa. [43]

Guluwi Cikin Siffofin Da Falaloli

Guluwi cikin siffofi da falaloli yana nufin jingina siffa, aiki ko falala zuwa ga wani da bai cancance su ba. [44] ba'arin wurare na wannan guluwi da ya kasance a kan Jagororin addini, Annabawa da Imamai Ma'asumai, zai kasance cikin sharhin da zai zo a ƙasa: Imani da koruwa rafkana daga barin Annabi: [45] a cewar Masu dandaƙe bincike, rigima ta asali cikin siffa da falaloli da ake jingina su zuwa ga A'imma (A.S) musammam ma imani da koruwar rafkana ko kuma rashin Imani da hakan, ta kasance babban saɓani a tsakanin Makarantar Kalam ta garin ƙum da makarantar Kalam ta garin Bagdad a ƙarni na uku zuwa na huɗu, [46] Shaik Saduƙ ɗaya daga cikin Malaman Ibn Walidul ƙummi ya naƙalto cewa daraja ta farko cikin guluwi shi ne kore Imani da rafkanar Annabi, waɗanda basa imani da cewa Annabi yana aikata rafkana suna cikin layin Gullatu, [47] kishiyar wannan ra'ayin ya kasance Shaik Mufid ɗaya daga Malaman Kalam daga makarantar Bagdad [48] Shaik Mufid bai yarda da cewa Annabi yana rafkana ba kuma waɗanda suke Imani da rakfana lallai sun taƙaita cikin addini kuma sun tauye darajar sha'anin A'imma (A.S) kuma sun yi tuhuma cikin matsayinsu [49] Shaik ya takaita guluwi cikin danganta uluhiyya ga A'imma (A.S) da kasancewarsu ba su da farko. [50] Imani da sanin Muɗlakin ilimin gaibu: [51] wasu ba'arin Malaman Kalam na Shi'a sun kasance suna Imani da Ilimin gaibun Imamai, suna kan ra'ayin cewa haƙiƙa Imamai ƙari kan saninsu ga kulliyar hukunce-hukuncen Muslunci sun san dukkanin juz'an abubuwan da suke faruwa a duniya, [52] Shaik Mufid yana ganin jingina ilimin gaibu ga Imama'i yana cikin layin guluwi kuma masu wannan Aƙida sun kasance daga jerin Gullatu. Malamin ya tafi kan ra'ayin cewa sanin gaibu wani abu ne da ya keɓantu da Allah shi kaɗai, [53] na'am sauran Malamai suma sun tafi kan cewa danganta sanin gaibu mai cin gashin kansa zuwa ga Imamai Ma'asumai ba tare da Imani da cewa Allah ne ya sanar da su ba lallai yana layin guluwi, haƙiƙa nau'in wannan gaibu ya keɓanta da Allah shi kaɗai, baki ɗayan ilimi da ma'arifa da suke wurin Annabawa da Imamai sun kasance ƙarƙashin izinin Allah. [54] Imani da rashin mutuwar limaman Addini: [55] Naubekti cikin littafin Firaƙul Al-Shi'a ya yi ishara da wata firƙar Gullatu da ake kira da sunan Bushairiyya, wata Firƙa ce da suke Imani cewa Imam Kazim (A.S) bai yi wafati ba yana nan a raye kuma shi ne dai Mahadi Mau'ud da yake cikin gaiba da ake jiran bayyanarsa, Muhammad Bn Bashir wanda ya kafa Firƙar Bushairiyya ya naɗa kansa matsayin Halifan Imam Kazim (A.S) kuma wasiyyinsa tare da da'awar cewa yana da dukkanin ilimi da mutane suke buƙatuwa da shi. [56] haka kuma ƙarƙashin naƙalin Naubekti wasu jama'a daga Firƙar Kisaniyya sun kasance kan aƙidar cewa Muhammad Hanafiyya bai mutu ba yana nan a raye a saman wani Duste da ake kiransa (Dutsen Radwa) dutse ne da ya kasance tsakanin garin Makka da Madina. [57]

Sauran Da'awowin Guluwi

Sauran da'awowi da suke cuɗanye da guluwi da aka danganta su zuwa ga wasun Annabawa da Imamai, sun kasance cikin sharhin da zai zo a ƙasa:

Guluwi Cikin Khulafa'u Cikin ba'arin Masadir na Ahlus-sunna an naƙalto wasu adadin riwayoyi ko da'awowin guluwi cikin falalolin Halifofi uku wanda a ra'ayin ba'arin Malaman Ahlus-sunna suna ganinsu a matsayin guluwi. [58] alal misali cikin littafin Tarikh Bagdad an jingina wata riwaya ga Annabi cewa wai a daren da ya yi Mi'iraji ya ga sunan Abubakar da Umar da Usman a rubuce kan Al-Arshi bayan kalmar La'ilaha illallahu muhammadur Rasulillahi. [59] Ni’imatullahi Salihi Najaf Abadi ya bayyana cewa sanadin wannan riwaya yana da rauni sannan abin da take ƙunshe da shi ya caɗanya da gullanci. [60] Dangane da ilimin Umar bn Khaɗɗab sun ce: da za tattaro dukkanin ilimin da yake cikin duniya a ɗora shi akan tafin Sikeli guda ɗaya sannan a ɗora ilimin Umar a ɗayan Tafin lallai ilimin Umar ne zai rinjaye, [61] haka kuma sun ce a shekara ta ashirin bayan hijira, ma’ana dai a lokacin halifancin Umar Bn Khaɗɗab anyi wata girgizar ƙasa a Madina sai Umar ya tsulawa ƙasa bulala ya ce mata: ki nutsu da izini Allah, sai ƙasar ta dena girgiza ta nutsu daga wannan shekara ba a ƙara yin girgizar ƙasa ba a Madina, [62] abin da yake cikin wannan da’awowi ya ƙunsa, a ra’ayin ba’arin masu zurfafa bincike ba komai bane illa guluwi da wuce gona da iri, [63] dangane da Sauran Sahabbai da Khalifofi suma an naƙalto darajoji dangane da su da suke cuɗanye da da’awowin guluwi, [64] Abdul-Husaini Amini cikin littafin Alghadir ya kawo wani ba’ari daga waɗannan abubuwa tare da jingina da litattafan Ahlus-sunna ya kuma sanya su cikin layin guluwi. [65]

Tawilin Alkur’ani Wanda Yake Cuɗanye Da Guluwi

An ce ɗaya daga wurare da ake tawili da bai dace ba wanda yake cuɗanye da aƙidun gullanci, akwai amfani da ayoyin Alkur’ani domin tabbadar tanasuk. [66] a cewar Balazari, Malamin Tarihi a ƙarni na biyu da uku h ƙamari, cikin littafin Ansabul Ashraf, ya bayyana cewa Gullatu sun kasance suna Imani da Tanasuk suna amfani da wani sashe daga aya ta 8 daga suratul Infiɗar da take cewa:

«فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ؛

Cikin kowacce sura idan ya so sai ya ginaka a kanta. [67] sun yi amfani da wannan aya kan tabbatar da Tansuk, [68] haka kuma Fakhrur Razi cikin tafsirinsa ya kawo ɗaya daga ayoyin da masu Imani da tanasuk suke jingina da ita domin tabbatar da tunaninsu ita ce aya ta 38 suratul An’am, [69] ya tafi kan cewa amfani da wannan aya kan tabbatar da tunaninsu wani gurbataccen abu ne da bai da inganci. [70] Wani lokacin zaka samu cikin bayanin darajoji da suke cuɗanye da guluwi kan wasu mutane, da kuma tawile-tawile na rashin kan gado daga Alkur’ani. [71] cikin naƙalin Abdul-Husaini Amini daga littafin Umdatul Al-Tahƙiƙ rubutun Ibrahim Bn Amir Ubaidi Malamin Fiƙihu a Mazhabar Malikiyya a ƙarni na goma sha ɗaya, cikin tafsirin Huruful Muƙaɗɗa’a (Alif Lamim) aya ta farko cikin Suratul Baƙara ya zo cewa abin da ake nufi da (Alif) shi ne Abubakar, abin nufi da (lamun) shi ne Allahu, sannan abin da ake nufi daga (mimun) Muhammad (S.A.W). [72] Allama Amini yana ganin wannan da’awa tana cikin jerin layin guluwi. [73] Isma’il Haƙƙi Bursawa ɗaya daga cikin Malaman tafsiri a mazhabar Hanafiyya wanda ya rasu a shekara ya 137 h ƙamari, a cikin tafsirinsa mai suna Ruhul Albayan, a gaɓar tafsirin ayar

«وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ؛

A wannan rana Mala’iku guda takwas za su ɗauki Al-Arshin Ubangijinka. [74] an naƙalto wata riwaya daga Annabi da ta zo da wannan bayani kamar haka a yanzu haka a duniya sun kasance mutane huɗu ranar alƙiyama Allah zai ƙarfafe su tare da sauran mutane huɗu. [75] bayan wannan wasu ba’ari sun yi naƙali suna cewa haƙiƙa waɗannan mutane huɗu sune Abu Hanifa, Malik Bn Anas, Muhammad Bn Idris da Ahmad Bn Hanbal sune waɗanda ake ƙirga su matsayin waɗanda suke ɗauke da shari’ar Allah, [76] masu bincike suna ganin wannan nau’in tawili daga jerin layin guluwi. [77]

Imani Da Cire Falalolin A’imma Daga Cikin Alkur’ani

Muhammad Jawad Mashkur wanda ya rasu a shekara ta 1374 h shamsi, Malamin Tarihi a Jami’ar Tehran, cikin littafin Shi’eh wa Firƙahaye Islami, ya ce ba’arin Gullatun Shi’a sun kasance suna Imani da jirkita Alkur’ani suna cewa an tattaro shi da rubuta shi a zamanin halifancin Usman Bn Affan, ayoyi masu tarin yawa daga Alkur’ani daga jumlar ayoyi da suke da alaƙa da falalolin Ali Bn Abi ɗalib (A.S) da iyalansa an jirkita su da kuma an cire su, [78] Malamin ya tabbatar da cewa wannan ra’ayi ne na tsantsar guluwi da gullanci. 79 Muhammad Ahmadi, Mai bincike a sashen ilimin hadisi da Alkur’ani, cikin maƙala mai taken (Galiyan wa Andishe Tahrif ƙur’an) ya yi bincke kan tabbatar guluwi da koruwarsa daga marawaitan da suka zo cikin sanadan riwayoyin tahrifin Alkur’ani a litattafan Shi’a, ya fitar da fihirisa kan jerin Marawaita goma sha uku da ya yi Imani da cewa za a iya samun kufaifayin gullanci daga gare su, [79] ya tafi kan cewa gungun riwayoyin da suka zo cikin babin jirkitar Alkur’ani adadi mai yawa daga cikinsu koma ace ɗaya bisa ukun riwayoyin an naƙalto su ne ta hanyar Gullatu. [80]

Da’awowi Da Suka Kasance Cuɗanye Da Guluwi Dangane Da Wasu Litattafai

Littafin Sahihu Bukhari ɗaya daga ingantattun Masadir ɗin Hadisi a wurin Ahlus-Sunna wanda aka bijirar da da’awowin guluwi dangane da shi. [81] cikin siffanta wannan littafi sun ce littafi ne da ya kasance tsaran Alkur’ani ne, idan aka karanta shi a cikin gida lokacin saukar Annoba mutanen gidan za su tserata daga kamuwa daga cututtukan Annoba, kuma duk wanda ya karanta Sahihu Bukhari daga farkonsa har zuwa ƙarshensa, Allah zai biya masa dukkanin buƙatunsa. [82] haka kuma duk gidan da aka ajiye wannan littafi zai zama sababin saukar rahamar Allah da tabbatuwar albarka, sannan Sahihu Bukhari ya kasance mafi ingancin littafi bayan Alkur’ani a doran ƙasa. [83] waɗannan maganganu na guluwi misalinsu sun zo dangane da littafin Muwaɗɗa Malik Bn Anas, suna cewa bayan Alkur’ani babu ingantaccen littafi fiye da Muwaɗɗa. [84] Haka kuma an samu irin waɗannan Maganganu dangane da littafin Alkafi ɗaya daga cikin Masadir ɗin Hadisi a wurin `Yan Shi’a, an yi da’awar cewa bakiɗayan riwayoyin da suke cikin littafin ingantattu ne, Malamai misalin Ni’imatullahi Salihi Najaf Abadi, suna ganin wannan da’awa ce wanda zahirinta guluwi ne. [85] Salihi Najaf Abadi yana ganin shahararriyar maganar nan ta cewa wai an kaiwa Imam Mahadi (A.S) littafin Alkafi sai Imam ya ce: (littafin Alkafi littafi ne da ya wadatar da `yan shi’armu) [86] tare da jingina da bayanin Allama Majlisi [87] da Muhaddis Nuri [88] kaɗai Magana ce ta guluwi sannan kuma bata da asali da tushe. [89]

Da’awar Guluwi Dangane da Malamai

Dangane da Malamai ma an samu da’awowin Karamomi na guluwi daga ba’arin wasu mutane. [90] alal misali an ce Hazrat Khidir tsawon shekaru biyar a kowacce Asubahi yana zuwa wurin Abu Hanifa yana koyar da shi hukunce-hukuncen muslunci, [91] haka zalika sun yi da’awar cewa wai Annabi (S.A.W) ya ce: bakiɗayan Annabawa suna alfahari dani ni kuma ina alfahari da Abu Hanifa, [92] a cewar Abu Zahra, malamin tarihi da fiƙhu mutumin ƙasar Misra a ƙarni na goma sha huɗu h ƙamari, ta’assubanci kan girmama Abu Hanifa ya kasance ya kai haddin da wasu Mabiyansa suna ganin matsayinsa daidai da matsayin Annabi suna raya cewa At-taura ta yi masa Bushara kuma Annabi ya ambaci sunansa ya ɗauke shi matsayin mai shiryar da al’umma. [93] an naƙalto misalin waɗannan maganganu kan sauran Shugabannin Mazhabobi huɗu na Ahlus-sunna, [94] Abdul-Husaini Amini cikin littafin Alghadir ya tattaro ba’arin waɗannan maganganu, [95] kuma ya tafi kan cewa Maganganu ne da suke cuɗanye da guluwi.[96]

Danganta Guluwi Ga `Yan Shi’a

Wasu adadin Malamai sun jinginawa `Yan Shi’a guluwi, ba’arin waɗannan gullanci sun kasance cikin sharhin da zai zo a ƙasa: [97] Abu Umar Muhammad Bn Abdi Rabbihi, ɗaya daga cikin Malaman Ahlus-sunna a ƙarni na huɗu h ƙamari, cikin littafin Iƙdul Al-Farid, ya kamanta `yan shi’a da Yahudawa yana cewa haƙiƙa `Yan Shi’a kamar misalin Yahudawa ne, suna raya Jibrilu matsayin Maƙiyinsu suna Imani da cewa ya kai wahayi wurin Annabi Muhammad maimakon Imam Ali, ya yi kuskure cikin sauka wurin Annabi Muhammad (S.A.W) [98] cikin amsar da Masana Firƙoƙi suka bayar kan maganarsa sun ce wannan Magana ana dangantata ga Firƙoƙin Zubabiyya, Gurabiyya da Mukɗi’atu. [99] Sayyid Muhsin Amin ya bayyana cewa hatta danganta waɗannan Firƙoƙi zuwa ga Shi’anci kaɗai da’awa ce mara dalili, sannan malamain ya bayyana cewa babu inda zaka samu sunayen waɗannan Firƙoƙi daga litattafan `Yan Shi’a da aka wallafa kan sanin Firƙoƙi. [100] Malamin ya tafi kan cewa sunayen waɗannan firƙoƙi guda uku an ƙirƙiresu ne domin ɓata suna da fuskar shi’anci.

Abu Muhammad Bn Abdullah Iraƙi, ɗaya daga cikin Malaman mazhabar Hannafiyya a ƙasar Iraƙ a ƙarni na biyar h ƙamari, cikin littafinsa mai suna Al-firaƙul Al-Mutafarriƙa, ya raya cewa ɗaya daga cikin Imamiyya ko dai Zaidiyya yana cewa sun kasance wasu gungun jama’a daga Gullatu da wani lokaci suke Allantar da Ali wani lokacin kuma su Allantar da Annabi wani karon kuma sun sanyawa Annabi abokin tarraya cikin Annabta, [101] haka kuma Ibn Taimiyya cikin tuhumar `Yan Shi’a da guluwi yana cewa wasu jama’a daga yan Shi’a suna jingina Uluhiyya zuwa ga Imam Ali, wasu ba’rinsu kuma suna jingina masa Annabta, [102] cikin amsar da aka bashi kan wannan tuhuma an ce waɗannan wasu tsirarun mutane ne kuma Gullatu da Imamai suka kore su tare da tsine musu, saboda haka ba daidai bane ka ɗauko Aƙidar wasu tsirrarun ɓatattun mutane ka jinginawa bakiɗayan `Yan Shi’a musammam ma Shi’a Imamiyya, [103] cikin fiƙhun Imamiyya Imani da Allantakar Imam Ali ko Annabtarsa wanda ƙarara ana ƙidaya hakan cikin hukuncin inkarin Allah da inkarin Annabtar Annabi Muhammad (A.S) kuma duk wanda yake da irin wannan Aƙidu ana ƙirga shi Kafiri. [104] Abdullah ƙumaisi, Marubuci Bawahabiye kuma mai dandaƙe bincike, a cikin littafinsa mai suna (Al-Sira’u bainal Al-Islam wal Al-Wasniyya) ya ce: wasu gungun jama’a daga `Yan Shi’a suna raya cewa Wajibai da Haramun kinaya ce daga wasu mutane wajibi ka so su ko ka ƙi su, kan kufan wannan aƙida ne suka haramta halal suka bar wajibai. [105] Masana Firƙoƙi sun danganta wannan Aƙida ga wata firƙa da ake kira da sunan (Mansuriyya) Mabiyan Abu Mansur Ijili, [106] Abu Mansur cikin wata riwaya aka naƙaltota daga Rijalul Kashshi, karo uku Imam Sadiƙ (A.S) yana tsine masa sababin tunaninsa na guluwi. [107] Wasu Gungun jama’a daga Malaman Ahlus-sunna, suna ƙidaya aƙidun Shi’a misalin Bada’u, Raja’a, Isma da Imani da sanin gaibun Annabi da Imamai Ma’asumai cikin jerin layin aƙidun guluwi, [108] Malaman Shi’a ba sa ganin waɗannan Akidu matsayin guluwi, sun kafa hujja da dalilai daga Alkur’ani da sunna da hankali kan tabbatatar da su. [109] Wasu adadi sun tafi kan cewa siffofi misalin Isma, sanin Ilimin gaibu, tasarrufi cikin halittu da wasu ba’arin siffofin da suka shallake muƙamin Mutum da ake danganta su zuwa ga Imamai suma duka gullanci ne, sun yi Imani kan cewa Imamai kaɗai sun kasance fitattun Malamai masana ma’abota tsantseni kuma waɗanda suka kewaya da shari’ar Allah, [110] wannan mahanga ce da ta fito daga shahararren ra’ayin nan na Ulama’ul Abrar (Rabautattun Malamai), [111] tushen wannan mahanga shi ne Abdullah Bn Abi Ya’afur wanda ya kasance yana amfani da kalmomin Ulama’ul Abrar da Atƙiya’ul Ausiya da Mutane Masu tsantseni [112] a kan Imamai (A.S) [113] haka kuma sun ce wasu ba’arin Malaman Shi’a musammam ma Malaman Makarantar ƙum a ƙarni na uku da na huɗu h ƙamari, sun kasance suna saɓawa da duk wani nau’in dangantawa Imamai matsayi da ya wuce muƙamin ɗan Adam, kaɗai dai suna ganin Imamai Matsayin rabautattun Malamai ma’abota tsantseni da tsoran Allah, [114] sun yi suƙa kan waɗannan nazariyoyi na danganta manyan siffofi da suka shallake muƙamin mutum ga Imamai, cikin sukan da suka yi akwai cewa wannan da’awa da nazariya bata da madogara daga tarihi, [115] haka kuma wasu ba’ari sun ce Kalmar Alim (Malami) ta kasance cikin ba’arin Adabin Sahabban A’imma (A.S) da ma’anar ilimin Ilhama na Imamai, sannan Kalmar Abrar da Atƙiya’u daidai take da ma’anar Isma. [116]

Danganta Guluwi Ga Marawaitan Hadisi

Guluwi tare da Imani da karkatattun Aƙidu yana daga cikin jumlar wurare da ilimin Rijal yake bahasi kuma kan asasinsu ake hukunta Marawaici da raunana ko kuma wasaƙa (Aminci) [117] a cewar Sayyid Husaini Mudarrasi ɗabaɗaba’i, Mai bincike cikin Ilimin Muslunci, galibi cikin litattafan Ilimin Rijal na Shi’a mutanen da suke ganin A’imma (A.S) matsayin Allah ana kiransu da sunayen misalin Gullatu, Mufawwiza, Ahlul Irtifa’u ko kuma Murtafi’ul ƙauli (masu ƙetare iyaka), Masu guɓatacciyar mazhaba ko kuma masu guɓatacciyar Aƙida, ko kuma ace cikin hadisin akwai Irtifa (ƙetare iyaka) duka anyi amfani da waɗannan sunaye domin banbanta su daga mutanen kirki. [118] An ce a wasu lokutan akan samu saɓani a tsakanin Malaman ilimin Rijal cikin danganta guluwi kan Marawaici, cikin rashin samun tantance ingancin Aƙidar Marawaici suna barin riwayar da ya naƙalto ba tare da bayyana matsayarsu kanta ba, sai dai idan sun samu wani dalili daga wata hanyar daban da take ƙarfafar riwayarsa, [119] Wasu suna ganin tushen wannan sabanin ra’ayi wajen jingina guluwi ga marawaita a wurin malaman Ilimin Rijal ya bubbugo ne daga Mafhumin Guluwi a tsakaninsu. [120] alal misali cikin littafin Rijalul Kashshi, dangane wani mutum da ake kira da Husaini Bn Ubaidullahi Sa’adi Muharrar, ɗaya daga Malaman hadisin Shi’a a zamanin Imam Hadi (A.S) ya naƙalto kamar haka an kore shi daga garin ƙum saboda tuhumarsa da guluwi, [121] Najjashi ya ce: sun tuhume shi da gullanci, sai dai cewa mutum ne ma’abocin ingantattun litattafai ababen la’akari, [122] Malamai kamar misalin Abu Ali Ha’iri da Mamaƙani sun yi watsi da wannan tuhuma da aka yi a kansa, sun yi Imani kan cewa tuhumomin da Makarantar ƙum take yi a ƙarni na uku da na huɗu wanda ya ginu kan gullancin Marawaitan hadisi tare da korarsu daga garin tuhuma ce da ba za a iya dogara da ita ba kuma wannan tuhuma bata iya raunana waɗannan marawaita; saboda wasu ba’arin aƙidu da a daurar zamanin da ya zo a baya ana ma ƙirga su cikin larurar mazhabar shi’anci kamar kamar misalin (kore rafkanar Annabi) su a wancan daura a makarantar ƙum suna ƙirga wannan aƙida a layin guluwi. [123] Sayyid Abu ƙasim Kuyi shima yana ganin guluwi ya kasance cikin rabe-rabe da mabambantan Martabobi, ya ce wani lokacin za ka samu shi kansa Gullat ɗin da ya kasance a martabar can ƙasa ta guluwi yana tsinewa wanda suke kan babbar martabar guluwi sama da wanda yake ciki. [124] Ni’imatullahi Safari Furushani, Mai bincke kuma memba a Hai’ar gudanarwa ta Masu bincike na Hauza Ilimiyya ƙum, tare da bincike cikin littafin Mujam Rijalul Alhadis, talifin Abu ƙasim Kuyi, ya yi bayyana Marawaita har guda 120 da aka tuhume su da guluwi cikin litattafan Rijal na Shi’a, [125] Malamin yana ganin cewa tsurar tuhumar Marawaicin hadisi da guluwi baya nufin tabbatuwar guluwi a kansa. [126]

Saɓawar Shi’a Daga Batun Guluwi

Imaman Shi’a a wurare daban-daban sun ƙalubalanci aƙidar guluwi da kowanne irin nau’in tunani na gullanci. [127] cikin maƙala mai taken (bincike kan ƙaƙa A’imma suka ƙalubalanci aƙidun guluwi) an ce ƙalubalantarsu ta kasance a bayyane kan asasin hadisai da aka naƙalto daga gare su, [128] ƙalubalantar wannan muguwar aƙida ta guluwi ta kasance cikin hanyoyi bayyana menene shi kansa guluwin da kuma barranta daga Gullatu da jan kunnen mutane daga Mabiyansu da kuma tunani da yake cuɗanye da gullanci, [129] a zamanin Imam Baƙir (A.S) da Imam Sadiƙ (A.S) kai hatta bayansu ya yin da guluwi ya yaɗu kuma firƙoƙin gullatu suka yawaita, haƙiƙa uslubin ƙalubalantar wannan muguwar Aƙida bai taƙaitu cikin bayaninsu da siffanta su ba, bari dai Imamai suna zaƙulo su daga cikin mutane tare da umartar `Yan Shi’a su kore su daga cikinsu. [130] Alal misali a wata riwaya da aka naƙaltota daga Imam Sadiƙ cikin tafsirin ayoyi na 22 da 232 Suratul Shu’ara [yadash 2] Imam ya zaƙulo sunayen mutane bakwai ya bayyana su Gullatu tare da cewa Shaiɗanu suna sauka wurinsu, [131] haka kuma a cikin wata riwayar daban da aka naƙaltota daga gare shi ƙarara a fili ya tsinewa Mugira Bn Sa’id wanda ya kafa Firƙar Mugiriyya, ya la’ance shi sakamakon yana ƙirƙirar hadisai ya sanya su cikin litattafan Sahabban Imam Baƙir (A.S) [132] a wata riwaya da aka naƙaltota cikin littafin Rijalul Kashshi, Imam Rida (A.S) ya gabatar da sunayen Gullatu da suka kasance suna ƙirƙirar hadisan ƙarya tare da danganta su ga Imam Baƙir, Imam Sadiƙ, Imam Kazim da shi kansa Imam Rida. [133] Cikin wasu riwayoyi Imamai sun kasance suna ambatar Gullatu da sunaye misalin Mafi munin halittun Allah, [134] a ba’arin wasu riwayoyin kuma zaka samu suna kiransu da Mushrikai, [135] a wasu hadisan Imamai sun hana zama da su tare da siffanta Mu’amala tare da Gullatu daidai yake da fita daga Imani. [136] Bisa koyi da Imamai, haƙiƙa Malaman Shi’a suma sun miƙe tsaye kan ƙalubalantar Gullatu tare da raddi da watsi da miyagun aƙidunsu, [137] daga cikin misali akwai masu bincike da Masana da kuma Marawaitan Hadisi na makarantar ƙum a ƙarni na uku, haƙiƙa ƙum ta kasance wata cibiya ta yaƙi da aƙidun guluwi a ƙarni na uku zuwa na huɗu, sun tashi tsaye kan yaƙar Mufawwiza, sun kasance suna korar duk wanda yake dangantawa Imamai muƙaman da suka ƙetare haddin mutum daga garin ƙum, [138] misali Shaik Saduƙ ɗaya daga Malaman Shi’a a Makarantar ƙum ya kasance yana kafirta Gullatu da Mufawwiza ya bayyana cewa cutarwarsu ta wuce cutarwar Yahudawa da Kiristoci, yana ganinsu matsayin `Yan Bidi’a, [139] tare da la’antarsu. [140] Makarantar ƙum ta fitar da rubuce-rubuce kan guluwi da Mufawwiza ɗayan daga samfurinsu ya kasance littafin (Ar-Raddu Alal Al-Guluwwi) talifin Saffar ƙummi haka Yunus Bn Abdur-Rahman ƙummi shima ya rubuta littafi da irin wanann suna, Husaini Bn Sa’id Ahwazi, Muhammad Bn Uruma ƙummi sun kasance daga Marawaita kuma Sahabban Imam Rida (A.S) da suka yi rubuce-rubuce kan ƙalubalantar Guluwi da tafwizi. [141] Mahangar Malaman Fiƙhun Shi’a Malaman fiƙihu ba su ware bahasi mai zaman kansa ba dangane da hukunce-hukunce guluwi ba, kaɗai sun bijira cikin hukunce-hukunce guluwi ƙarƙashin bahasinsu dangane da hukuncin Kafirci da Kafiri, [142] guluwi yana nufin danganta uluhiyya da rububiya ga Imam Ali ko kuma ɗaya daga cikin Imamai, sakamakon wannan aƙida kai tsaye tana haifar da inkarin Ubangiji [143] bisa Ijma’in Malaman Shi’a sun ƙidayata cikin layin kafirci, [144] kuma duk wanda yake Imani da misalin wannan aƙida kai tsaye ya zama kafiri kuma ana masa hukunci da Najasa. [145] Malaman fiƙihu kamar misalin Sayyid Muhammad Baƙir Sadar da Sayyid Abdul-A’ala Sabzawari, sun fassara guluwi da Imani da tafwizi (fawwala halitta zuwa ga Imamai) sakamakon hakan yana cin karo da tauhidi, da kuma Imani da Hulul Ubangiji ya shiga cikin wani bawansa, wanda hakan yana cin karo da tauhidi, da kuma da’awowin uluhiyya da rububiyya ga wanin Allah da kuma Imani da jikkanta Allah, dukkaninsu Misdaƙai ne daga tsantsar kafirci, [146] a cewar Sayyid Muhammad Baƙir Sadar guluwi shi ne yin Imani da Annabtar wani mutum saɓanin Annabi (S.A.W) da kuma fifita wannan mutumin kan Annabi (S.A.W), kasancewa wannan aƙida tana cin karo da Kalmar shahada ta biyu itama ana ƙidaya ta daga kafirci. [147] Malaman fiƙihu misalin Shaik Ansari da Sayyid Muhsin Hakim, suna ganin ma’auni da sikelin kafirta Gullatu shi ne inkarin laruran addini. [148] kan wannan asasi ne Imani da Hulul da wuce gona da iri cikin danganta siffofi ga Annabawa da Imamai misalin Imani da cewa suna halitta da azurtawa da kwatankwacin waɗanann siffofi sakamakon suna haifar da inkarin laruran addini kai tsaye ana sanya su layin kafirci. [149]

Gabatuwa Da Tushe

Guluwi wani tunani ne na karkacewa madaidaiciyar hanya, kamar yanda masu bincike suke cewa haƙiƙa tsahon tarihin samuwar ɗan Adam ya kasance tare da wuce gona da iri, [150] an ce a cikin addinai da suka gabaci muslunci bisa dogara da rahotannin da Alkur’ani ya zo da su, an samu wurare da kufaifayin guluwi cikin halittun Allah daga mutane, Annabawa da Mala’iku, [151] wasu ba’arin Masu bincike suna ganin farkon guluwi a cikin muslunci ya fara ne a zamanin Abdullahi Bn Saba’i. [152] wasu ba’ari kuma suna ganin litattafan Sira da tarihi ba su naƙalto batun guluwi ba a zamanin rayuwar imamai uku na farko-farko sai ɗan abin da ba a rasa ba, sai bayan shahadar Imam Husaini (A.S) ne da miƙewar Tawwabin da baƙin zaluncin da aka yi kan Ahlul-Baiti (A.S) da miƙewar Zaidiyya da Kisaniyya da Kawarij da kuma samuwar yanayi na Al’adu da zamantakewa, aka fara samun bayyana fikrar guluwi sosai, da take danganta uluhiyya ga Imam Ali (A.S) ko Imani da Hulul ɗin juz’in Allah cikin bayinsa. [153] Ibn Abil Al-Hadid cikin sharhin Nahjul Balaga ya tafi kan cewa Kufa ta ƙasar Irak ita ake ƙirgawa maɓuɓɓugar fikrar Guluwi a muslunci, saɓanin ƙasar Hijaz, hakan ya faru sakamakon samuwar ma’abota tunani da ra’ayoyi da bahasi da jidali cikin mabambantan maudu’ai, mabiya mabambanta addinai masu ban mamaki, misalin dokokin addinin Manawi da Mazdak da ma’abota Aƙidu daban-daban sun kasance suna samun haɓɓaka a Iraƙ a wancan lokaci wannan ya zama sababi da dalilin tasirantuwar mutanen ƙasar da waɗannan addinai da kuma kamuwa da kansar guluwi, [154] Kamil Mustapa Shabib, Marubuci mutumin ƙasar Iraƙ Malamin Falsafa a Jami’ar Bagdad shima cikin littafinsa mai suna (As-Silatu baina At-Tasawwuf wal At-Tashayyu) ya na ganin cewa garin Kufa shi ne cibiya kuma tushen guluwin Shi’a, [155] ya yi Imani cewa mutanen garin Kufa a cikin yunƙurinsu na gyara kuskuren da suka aikata cikin gazawa a sauke haƙƙin Imam Ali (A.S) sai ya zamana suna wuce gona da iri cikin nuna masa soyayya da ƙiyayyarsu kan Maƙiyansa wanda hakan ya kai su da faɗawa cikin guluwi. [156] Na’am Rasul Jafariyan tare da inkari da ƙaryata samuwar fikrorin guluwi a zamanin Imam Ali, ya tafi kan cewa abin da gaske Malamai suka kasance suna ƙirga shi cikin guluwi ya kasance bayan shekaru 66 da hijira ma’ana dai bayan miƙewar Muktar, [157] wasu ba’arin Masu bincike suna ganin farkon guluwi ya fara ne tun lokacin rayuwar Annabi bayan rasuwar ɗansa Ibrahim Mu’azzam. [158] bisa rahotannin Malaman tarihi, daidai lokacin da Ibrahim ya rasu Rana ta yi Husufi sai mutane suka fara raya cewa ta yi husufi ne sakamakon mutuwar ɗan Manzon Allah (S.A.W), [159] take Annabi (S.A.W) ya taka musu birki ya tsawatar musu. [160] Shaik Mufid, tare da dogara da wata riwaya wacce kan asasinta ne Umar Bn Khaɗɗab ya yi inkarin wafatin Annabi bayan wafatinsa, ya ce shi Annabi ya kasance kamar misalin Hazrat Musa kaɗai ya ɓuya ne da fakuwa daga barin mutanensa zai dawo bayan shuɗewar kwanaki Arba’in, [161] Malamin yana ganin Umar Bn Khaɗɗab shi ne Gullat na farko a muslunci. [162]

Dalilai Da Sabubban Samuwar Guluwi

Masu zurfafa bincike kan tarihi da nazari cikin Masadir sun kawo wasu dalili da sabubba da suke ganisu tushen samuwar guluwi musammam cikin duniyar muslunci da Shi’anci, [163] ba’arin waɗannan sabubba da dalilai sun kasance cikin bayanin da zai zo a ƙasa: Hadafofin siyasa: ɗaya daga cikin dalilai na jigo kan samuwar guluwi, musammam ma dangane da Imaman Shi’a, akwai haduffa da manufofin siyasa domin nesantar da Imamai da tuhumarsu da niyyar rusa ƙima da matsayinsu da kuma korar mutane daga koyarwarsu. [164] Sarakuna sun kasance masu goyan bayan fikrorin guluwi, ta hanyar shigo da Gullatu da saukake musu samun wuri cikin sahun Musulmai sun yaɗa guluwi tsakanin musulmi, [165] Cibayan tunani: al’amuran misalin rashin wayewa da kuma Jahilci cikin fahimtar haƙiƙanin Bauta, ɗimaucewa cikin Karamomin Annabawa da Imamai da rashin tanadi cikin bincike da gano hadisan ƙarya da aka ƙirƙira, duka suna cikin dalilai da sabubba da suka taimakawa samuwar guluwi, Ahmad Bn Ali ɗabarasi cikin littafin Al-ihtjaju ya naƙalto wata riwaya daga Imam Rida (A.S) da take bayyana cewa Imani da aƙidun guluwi ya faru sakamakon jahilci, [166] Wuce gona da iri cikin nuna soyayya: haƙiƙa wuce gona da iri cikin soyayya yana daga dalilan karkata zuwa ga fikrorin guluwi da aƙidunsa. [167] cikin wata riwaya daga Imam Sajjad (A.S) ya zo cewa Yahudawa sun dangata Uzairu zuwa ga ɗan Allah sakamakon tsananin soyayyar da suke masa, haka suma Kiristoci suka aikata kan Isa Almasihu (A.S) haƙiƙa wannan sunna muma ta gudana a kanmu, wasu ba’ari mutane an kora su zuwa ga wuce gona da iri dangane da mu, [168] Haduffa na duniya: ƙarƙashin naƙalin Hassan Bn Musa Naubekti cikin littafin Firaƙul Al-Shi’a, an samu wani mutum da ake kira da suna Muhammad Bn Zainab wanda aka fi sani da Abu Khaɗib a zamanin Imam Sadiƙ (A.S) wannan mutumi ya yi da’awar cewa Imam Sadiƙ (A.S) Allah ne kuma ya zaɓe shi Annabinsa, ya samu Mabiya cikin wannan ƙazamin tunani nasa [169] An ce sun nemi samar da hanyar da za su dinga halasta zunubai da barin wajibai a cikin muhallin Musulunci, suna masu kafa hujja da Shari’a, domin samarwa jin dadinsu hujja a Shari’ance,. [170] sauran samfura daga wannan nau’in karkata an yi bayaninsa cikin riwayar Imam Hassan Askari (A.S) ya zo cewa mutane biyu da Gullatu a zamanin Imam Hassan Askari (A.S) da sunan Muhammad Bn Nusairi Fihri da Hassan Bn Muhammad ƙummi Imam Ya tona musu asiri tare da bayyana su matsayin Mayaudaran Mutane da suka kasance suna kwace dukiyar mutane ta hanyar amfani da dabara da yaudara ta gullanci. [171] Dalilai na Neman Kutsawa da Samun wuri: a cewar Salihi Najaf Abadi, ba’arin Gullatu sun kasance suna cusa fikrori da aƙidun guluwinsu cikin zirin hadisai tare da jingina su zuwa ga A’imma, sun kuma umarci wasu gungun jama’a na su da yin kutse da neman wurin zama a wurin Sahabban A’imma (A.S) bayan samun yardar Sahabban A’imma, sai su nemi su ba su aron litattafansu domin suma su kwafa, bayan sun ba su litattafansu amana sai su cusa ƙirƙirarrun hadisai cikin litattafan da suka kwafa sannan su dawo musu da su, sannan su yawaita litattafan da suka kwafa, ta wannan hanay hadisan guluwi suka yaɗu. [172] Wasu ba’ari suma sun tafi kan cewa kutsen wasu ɗaiɗaikun mutane daga Yahudawa da Kiristoci cikin Musulmai domin cusa karkata shi kansa ya bada gudummawa wajen samuwar fikrorin guluwi a cikin muslunci. [173] Son ƙirƙirar tatsuniyoyi: Tatsuniyoyi da bauta gwaraza na daga cikin abubuwan da suka haifar da ƙirƙirar ƙarin labarai da kissoshin guluwi game da wasu Gwarazan addini da Gwarazan ƙasa. [174] Makauniyar ta’assubanci: wannan nau’in ta’assubanci shima ya kasance daga sabubban samuwar guluwi cikin al’ummomi daban-daban musammam ma tsakanin al’ummar Musulmi. [175]

Sanin Littafi

Ba’arin rubuce-rubuce dangane da guluwi sun kasance cikin bayanin da zai zo a ƙasa: Guluwi; Dar Amadi bar Afkar wa Aƙa’id Galiyan dar Dini, talfin Ni’imatullahi Salihi Najaf Abadi: wannan littafi ya ƙunshi muƙaddima guda ɗaya tare da fasali biyu, a cikin Fasali na farko marubucin ya gabatar da menene guluwi tare da bayanin illolin samuwar guluwi a duniyar Musulmi da kuma kawo misalsalai da samfura daga fikrorin guluwi da aƙidunsa, [176] a fasali na biyu, Makiya Ahlil-Baiti (AS) da masu wuce gona da iri cikin soyayyarsu, da kuma wasu gungun jama'a da suke fakewa da Guluwi da manufar samun damar yin fasikanci da biyewa sha'awa a matsayin bangarori uku cikin gullanci. [177] Guluwi, Haƙiƙat wa Aƙsam An, talifin Sayyid Kamal Haidari: bahasi ne dangane da haƙiƙanin guluwi, samuwarsa, tarihinsa, maganganun Gullatu dangane da Ahlil-baiti (A.S) Gullatu a mahangar Ahlil-baiti (A.S) suna cikin Jumlar bahasosin da wannan littafin ya tattaro. [178] Galiyan, Kabeshi dar Jaryanha wa bar Ayandeha, rubutun Nimtullahi Safari Farushani: wannan littafin ya ƙunshi Fasalai guda huɗu, fasali na farko ya tattaro kulliyat ɗin mas’aloli dangane ta’arifin menene guluwi, tarihinsa da illolin samuwarsa, fasali na biyu ya ƙunshi bincike kan Gullatu da firƙoƙinsu daban-daban a tarihi, Fasalai na uku: Gullatu a cikin koyarwar Aƙidu da aiki tare da bincike kan keɓantattun aƙidunsu da kuma waɗanda suka yi tarayya da yan shi'a a cikinsu, Fasali na hudu ya kunshi magana kan tasirinsu a tarihin shi'anci. [179]

Bayanin kula

  1. ↑ Ibn Ashur, Tahrir wa al-Tanweer, 1420H, juzu'i na 4, shafi na 330.
  2. ↑ Shaykh Mufid, Tashihu Al-Itiƙadat, 1414H, shafi na 109.
  3. ↑ Tarehi, Majma'ul Al-Bahrain, a ƙarƙashin labarin "Grain".
  4. ↑ Suratul Nisa’i, aya ta 171; Suratul Ma'idah, aya ta:77.
  5. ↑ Ahmad bin Hanbal, Musnad Ahmad, 1416 AH, juzu’i na 2, shafi na 427; Nahj al-Balagha, Tashihu Sobhi Saleh, Hikmat 469, shafi na 558; Tabarsi, al-Ihtjaj, 1403 AH, juzu'i na 2, 438.
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  7. ↑ Safari Forushani, "JuryanShinasi Guluwu", shafi na 114.
  8. ↑ Rezaei, “Ta'ammuli dar Guluwi”, shafi na 106.
  9. ↑ Rezaei, “Ta'ammuli dar Guluwi”, shafi na 106.
  10. ↑ Misali, duba Shahrashtani, Al-Milal wa Al-Nehal, 1364, juzu’i na 1, shafi na 203 da 220.
  11. ↑ Misali, duba Najafi, Jawahirul Al-Kalam, 1362, juzu'i na 4, shafi na 80 da juzu'i na 30, shafi na 102.
  12. ↑ Misali, duba Allameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 346; Sadr, Buhusi fi Sharh Al-Urwa Al-Waghta, 1408 AH, juzu'i na 3, shafi na 306.
  13. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 346.
  14. ↑ Ɗabaɗaba'i, Al-Mizan fi Tafsirul ƙur’an, 1393 AH, juzu’i na 5, shafi na 149 da juzu’i na 6, shafi na 69.
  15. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 286; Dhahabi, Mizan Al-Etidal, 1382 AH, juzu'i na 2, shafi na 426.
  16. ↑ Shahrashtani, Al-Milal wa Al-Nehal, 1364, juzu'i na 1, shafi na 210.
  17. ↑ Misali, duba Safari Forushani, Ghalian Kabeshi dar Juryanha wa bar ayandeha), 1378, shafi na 143.
  18. ↑ Misali, duba Safari Forushani, Ghalian Kabeshi dar Juryanha wa bar ayandeha), 1378, shafi na 143.
  19. ↑ Allama Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 346.
  20. ↑ Misali, duba Shaykh Sadouƙ, Al-Itiƙadat, 1414H, shafi na 100-100; Sadr, buhus fi Sharh Al-Urwa Al-Wugtha, 1408 AH, juzu'i na 3, shafi na 306-307.
  21. ↑ Sheikh Sadouƙ, Al-Ithiƙadat, 1414H, shafi na 100-100.
  22. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 346; Sadr,buhus fi Sharh Al-Urwa Al-Wagtha, 1408 AH, juzu'i na 3, shafi na 306.
  23. ↑ Ghaffar, Shubha Al-Ghulu da Shi'a, 1415 AH, shafi na 129.
  24. ↑ Baghdadi, al-Farƙu beina Al-Farƙ, 1977, shafi na 255.
  25. ↑ Esfraini, Al-Tabasir Fi Al-Din, Al-Maktab Al-Azhari Laltrath, shafi na 32.
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  27. ↑ Ghaffar, Shubha Al-Ghulu da Shi'a, 1415 AH, shafi na 129.
  28. ↑ Heydari, Ghulu Hakikat wa Aksam An, , 1391, shafi na 13.
  29. ↑ Tabarsi, Majma Al-Bayan, 1415 AH, juzu'i na 6, shafi na 453.
  30. ↑ Ɗabarasi, Majma Al-Bayan, 1415 AH, juzu'i na 6, shafi na 453.
  31. ↑ Ɗabarasi, Majma Al-Bayan, 1415 AH, juzu'i na 6, shafi na 453; Ɗabaɗaba'i, Al-Mizan fi Tafsirul ƙur'an, 1393 AH, juzu'i na 12, shafi na 275.
  32. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 346.
  33. ↑ Misali, duba Ta'aima , al-Ghulu wa Al-Feraƙ Al-Ghaliyah, Bainal Al-Islamiyin, 2009, shafi na 241; Safari Forushani, Ghalian (gudu da sakamako), 1378, shafi 143.
  34. ↑ Muƙrizi, Al-Mawa'iz wa Al-ƙatari fi zikr al-Shataar ɓa al-Akhtar, 1418 AH, juzu'i na 4, shafi na 184.
  35. ↑ Muƙrizi, Al-Mawa'iz wa Al-ƙatari fi zikr al-Shataar ɓa al-Akhtar, 1418 AH, juzu'i na 4, shafi na 184
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  37. ↑ Safari Forushani, Ghalian (Juryan wa bar Ayandeha), 1378, p.101.
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  42. ↑ Nobakhti, Feraƙ Al-Shia, Dar al-Azwa Publications, shafi na 62.
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  44. ↑ Sadr,Buhus fi Sharh Al-Urwa al-Wugtha, 1408 AH, juzu'i na 3, shafi na 306
  45. ↑ Sheikh Saduƙ, Man la Yahzara Al-Faƙih, 1413 AH, Mujalladi na 1, shafi na 360.
  46. ↑ Safari Forushani, "Juryanshinasi Ghulu", shafi na 122.
  47. ↑ Sheikh Saduƙ, Man la Yahzara Al-Faƙih, 1413 AH, Mujalladi na 1, shafi na 360.
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  54. ↑ Heydari, Ghulu, Haƙiƙt wa Aksam An, 1391, shafi na 37.
  55. ↑ Shaykh Mufid, Tashihu Al-Itiƙadat, 1414 AH, shafi na 131-134.
  56. ↑ Nobakhti, Feraƙ Al-Shia, Dar al-Azwa Publications, shafi na 83.
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  63. ↑ Misali, duba Shafi'i Shahroudi, guzideh Jami az Al-ghadir , 1430H, shafi na 733; Safari Forushani, Ghalian (Chaɓoshi Juryanha wa bar Ayandeha), 1378, shafi 40-39.
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  87. ↑ Alameh Majlisi, Mir'atul Al-Uƙool, 2009, juzu'i na 1, shafi na 22.
  88. ↑ Nuri, Mustadrak Al-Wasa'il, 1408H, juzu'i na 3, shafi na 533.
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  92. ↑ Amini, Al-Ghadir, 1416 Hijira, Mujalladi na 11, shafi na 128.
  93. ↑ Abu Zahra, Abu Hanifah, Hayatuhu wa Asrihi Ara'ehi wa Fiƙhuhu, Darul Fikr al-Arabi, shafi na 7.
  94. ↑ Misali, duba Amini, Al-Ghadir, 1416 AH, Juzu'i na 11, shafi na 127, 137, 170, da 195.
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  114. ↑ Misali, duba Kadiɓar, "Kira't Faramush Shode," shafi na 576-578.
  115. ↑ <a class="eɗternal teɗt" href="https://ansari.kateban.com/post/3254">«علمای ابرار؛ دیدگاهی که هیچ مستندی تاریخی ندارد»</a>
  116. ↑ Misali, duba Reza'ei, Safari Forushani, “tabyini Ma'ani Isdilah Umala Abrar ba takid bar Jurynat fikir As'hab A'immeh”, shafi na 77.
  117. ↑ Misali, duba Najashi, Rizal Al-Najashi, 1407 AH, shafi na 156; Khoei, Majma'ul Rijal Al-Hadith, 1409 AH, juzu'i na 20, shafi na 149-150.
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  167. ↑ Razaɓi, "Barasi Piramun Ghulu wa juryane Ghaligeri dar Shi'eh", shafi na 47.
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  172. ↑ Salehi Najaf Abadb, Ghulu; dar Amade bar Afkare Ghaliyan dar din, 2004, shafi 11-12.
  173. ↑ <a class="eɗternal teɗt" href="https://ensani.ir/fa/article/66246/غلات-از-دیدگاه-شیخ-مفید">«غلات از دیدگاه شیخ مفید»، سایت پرتال جامع علوم انسانی.</a>
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Kira'atu Faramush Shode, Fasnameh Madrashe N0: 3, Urdibesht 1385 h shamsi.

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