Hadis Al-ulama’u Warasatul Al-anbiya

Daga wikishia

Hadis Al-ulama'u warasatul Al-anbiya (Larabci:الْعُلَمَاءَ وَرَثَةُ الْأَنْبِیَاء حديث) wata riwaya ce da aka rawaitota daga Imam Sadiƙ (A.S) daga Manzon Allah (S.A.W) cikin wannan hadisi an gabatar da malamai matsayin magadan Annabawa, shi wannan hadisi ya ƙunshi bayyana fifikon ilimi da malamai, abin nufi da ilimi cikin wannan riwaya shi ne ilimi da ya shafi lahira daga ilimin aƙida, akhlaƙ da ahkam, sannan abin nufi daga malamai sune malaman addini. Haka kuma sun ce abin nufi daga kalmar “warasatu” shi ne gadon ilimi na ilimi da ma'arifa sannan abin nufi daga “anbiya” sune Annabawa ma'abota shari'a da littafi mai cin gashin kai, a imanin muhammad taƙiyyu majlisi (Wafati:1071.h. ƙ) su malamai su ne magadan annabawa a sasannin annabta, sannan hakan ba ya cin karo da kasancewar annabawa sun bari gado daga tarkacen kayan duniya, wasu ba'arin malaman fiƙihu sun yi amfani da wannan riwaya cikin tabbatar da wilayatul faƙihi. Haka nan an naƙalto wannan hadisi cikin daɗaɗɗun madogari da masadir na shi'a da ahlus-sunna kamar misalin littafan basa'irul ad-darajat, Alkafi, sunanu ibn maja da sunanu abu dauda.

Matsayi da Isnadin Hadisin

Hadisin Al-ulama'u warasatul anbiya, wata riwaya ce daga Imam Sadiƙ (A.S) da aka yi naƙalinta daga Manzon Allah (S.A.W) ta a cikinta aka bayyana cewa malamai su magadan annabawa ne.[1] wasu ba'arin malaman fiƙihu misalin Imam Khomaini da Husaini Ali Muntazari sun yi amfani da wannan hadisi cikin tabbatar da wilayatul faƙihi.[2] suna ganin cewa jagorancin al'umma shi ma yana daga sha'anin annabawa da yake cirata daga wurinsu zuwa malamai.[3]

Wannan hadisi an naƙalto shi cikin madogaran hadisi na shi'a da ahlus-sunna.[4] daga malaman hadisi na shi'a da suka naƙalto wannan hadisi akwai Saffar ƙummi (Wafati:290. H. ƙ) cikin littafin basa'riul ad-darajat.[5] kulaini (Wafati:329. H. ƙ) cikin alkafi[6] da Shaik Saduƙ (Wafati:381. H. ƙ) cikin amali.[7] Daga malaman ahlus-sunna da suka naƙalto wannan hadisi a cikin litattafansu akwai Ibn Maja[8] (Wafati:273. h. ƙ), abu dauda.[9] (Wafati:273. H. ƙ), tirmizi.[10](Wafati:279, h. ƙ) da ibn hibban.[11] (Wafati:354, h. ƙ).

Matanin Hadisin

Hadisin Al-ulama'u warasatul anbiya ya zo da isnadi guda biyu littafin alkafi: ɗaya cikin riwayar ƙaddahu[12] da ake lissafa shi cikin muwassaƙai marawaitan hadisi,[13] ɗayan kuma cikin riwayar abu bukhtari[14] wanda tare da raunin riwayar wasu malamai sun karɓeta[15] saboda kyawun abin da ta tattaro.[16] matanin riwayar da ƙaddahu ya rawaito daga Imam Sadiƙ (A.S) wacce aka danganta ta ga Annabi (s.a.w) ya kasance kamar haka:[17]

مَنْ سَلَکَ طَرِیقاً یَطْلُبُ فِیهِ عِلْماً سَلَکَ اللَّهُ بِهِ طَرِیقاً إِلَی الْجَنَّةِ وَ إِنَّ الْمَلَائِکَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ رِضًا بِهِ وَ إِنَّهُ یَسْتَغْفِرُ لِطَالِبِ الْعِلْمِ مَنْ فِی السَّمَاءِ وَ مَنْ فِی الْأَرْضِ حَتَّی الْحُوتِ فِی الْبَحْرِ وَ فَضْلُ الْعَالِمِ عَلَی الْعَابِدِ کَفَضْلِ الْقَمَرِ عَلَی سَائِرِ النُّجُومِ لَیْلَةَ الْبَدْرِ وَ إِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِیَاءَِ إِنَّ الْأَنْبِیَاء لَمْ یُوَرِّثُوا دِینَاراً وَ لَا دِرْهَماً وَ لَکِنْ وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَ مِنْهُ أَخَذَ بِحَظٍّ وَافِر

duk wanda ya bi wata hanya yana mai neman ilimi Allah zai shigar da shi hanya zuwa aljanna, lallai mala'iku suna shimfiɗa fukafukansu ga mai neman ilimi saboda yarda da shi, lallai yadda lamarin yake haƙiƙa halittun da suke sama da waɗanda suke ƙasa kai hatta kifin da yake cikin ruwa suna nemawa mai neman ilimi gafarar Allah, haƙiƙa fifiƙon mai neman ilimi kan mai ibada kamar misalin fifikon wata ne kan sauran taurari a daren 14 ga wata, su malamai su ne magada annabawa, lallai su annabawa basu gadar da dinare ko dirhami ba, sai dai cewa sun bar gadon ilimi, duk wanda ya amfana da iliminsu haƙiƙa ya amfani da rabo mai tarin yawa.

Bahasi Kan Ba'arin Kalmomin da Suka Zo a Hadisin

Cikin hadisin Al-ulama'u warasatul anbiya, an gabatar da malamai matsayin magadan annabawa.[18] mirza na'ini (Wafati”1315.h. shamsi) ya kawo tsammani cewa abin nufi daga malamai sune Imamai Ma'asumai (A.S).[19] sai dai kuma ba'arin malamai suna ganin tsammanin abin nufi fa ulama'u sune malaman addini.[20] Sayyid Sadiƙ Ruhani (Wafati:1401. H. shamsi) tare da da dogara da shaidar abin da hadisin ya ƙunsa cikin magana game da ladan ilmantarwa, zai wahala ya zama Imamai ma'asumai kaɗai ake nufi daga kalmar ulama'u.[21]

Abin nufi daga anbiya cikin wannan hadisi, su ne annabawa da suke da shari'a da littafi mai cin gashin kai.[22] waɗanda su ne Annabi Adam (A.S), Annabi Nuhu (A.S), Annabi Ibrahim (A.S), Annabi Musa (A.S) Annabi Isa (A.S) da Annabi Muhammad (S.A.W).[23]faizul kashani (Wafati:1091. H. ƙ) malamin fiƙihu da hadisi na shi'a, yana ganin cewa su malamai ƴaƴan annabawa na ruhi waɗanda cikin abin cin ruhi suke gado daga annabawa.[24]

Shin Annabwa Basa Barin Gadon Dukiya?

Cikin cigaban magana kan hadisin Al-ulama'u warasatul anbiya, ya zo cewa annabawa ba su bar gadon dinare ko dirhami ba, bari dai gadonsu shi ne ilimi da ma'arifa, saboda haka ne ya zama malamai ne magadansu.[25] a wurin mulla sadra (Wafati:1050.h.ƙ) sufi arifi kuma masanin falsafa na shi'a, abin da ake nufi shi ne cewa su annabawa ta fuskacin annabta ba su da gado na dukiya, bawai ba su da kowanne irin gadon dukiya ba daga wasu fuskokin.[26]

Muhammad taƙi majlisi (Wafati:1071.h.ƙ) ɗaya daga cikin malaman hadisi na shi'a, ya yi amanna galibin abin da su annabawa suka haƙƙaƙar a gidan duniya shi ne ilimi da hikima, da haka ne ya zama sun barshi a gadonsu kuma malamai suka kasance magadansu.[27] a cewarsa hakan baya cin karo da kasancewar sun bar gadon abin duniya ta fuskanin kasancewarsu gangar jiki kamar kowa, da haka ne Ahlul-baiti suka kasance magadan Manzon Allah (s.a.w) ta fuskanin ruhi da ganganr jiki.[28]

Fifikon Ilimi da Malami

A cewar Imam khomaini, babban abin da wannan hadisi ya tattaro shi ne magana kan fifikon ilimi da malami.[29] kulaini shima cikin littafin alkafi ya kawo wannan hadisi a ɓangaren da ya yiwa take da ladan malami da ɗalibi.[30] Imam khomaini, cikin littafin cehel hadis (arba'una hadisan) tare da la'akari da hadafin neman ilimi ya raba ilimi gida biyu, ilimin duniya da ilimin lahira, ya ce tare da cewa dukkanin ilimi yana samar da kamala da ɗaukaka,[31] amma abin da ake nufi da ilimi a wannan hadisi shi ne ilimi na lahira,[32] abin nufi daga ilimi na lahira shi ne ilimin sanin Allah (Aƙida), tsarkake zuciya (Akhlaƙ) da ladubba da sunnoni (Ahkam) waɗannan ilimummuka suna sanya farin ciki a lahira.[33]

Bayanin kula

  1. ↑ Montazeri, Mabani Hukumate islami, 1409 AH, Juzu'i na 2, shafi na 257-258.
  2. ↑ Khomeini, Velayat Faqih, 1423 AH, shafi na 96 da 98; Montazeri, Nizam al-Hakim Fi Islam, 1417 AH, shafi 157; Makarem Shirazi, Anwar al-Faqaheh, 1425H, shafi na 466
  3. ↑ Khumaini, Velayat Faqih, 1423 AH, shafi na 101 da 102.
  4. ↑ Misali, duba: Kulaini, Al-Kafi, 1407 AH, Juzu'i na 1, shafi na 32 da 34; Ibn Majah, Sunan Ibn Majah, Dar Ihya Al-Katb al-Arabiya, juzu'i na 1, shafi na 81.
  5. ↑ Saffar, Basaer al-Darajat, 1404 BC, juzu'i na 1, shafi na 10 da 11.
  6. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 32 da 34.
  7. ↑ Sheikh Saduq, Al-Amali, 1376H, shafi na 60. ↑
  8. ↑ Ibn Majah, Sunan Ibn Majah, Gidan Rayar da Littafan Larabci, juzu'i na 1, shafi na 81.
  9. ↑ Abu Dawud, Sunan Abi Dawud, Al-Maktabah Al-Asriyah, juzu'i na 3, shafi na 317. ↑
  10. ↑ Tirmizi, Sunan Tirmidhi, 1998, juzu'i na 4, shafi na 346.
  11. ↑ Ibn Hibban, Sahih Ibn Hibban, 1414 BC, juzu'i na 1, shafi na 289.
  12. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 34.
  13. ↑ Makarem Shirazi, Anwar al-Faqaha, 1425H, shafi na 466.
  14. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 32.
  15. ↑ Majlisi, Mir'atul al-uqool, 1404 BC, juzu'i na 1, shafi na 103
  16. ↑ Mazandarani, Sharh Al-Kafi, 1382 AH, juzu'i na 2, shafi na 29.
  17. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 34.
  18. ↑ Montazeri, Mabani Fiqihi hukumat Islami, 1409 AH, juzu'i na 2, shafi na 257-258.
  19. ↑ Naini, Munyatul al-Talib, 1373 BC, juzu'i na 1, shafi na 326.
  20. ↑ Qazwini, Al-Shafi, 1429 AH, juzu'i na 1, shafi na 293; Khumaini, Velayat Faqih, 1423 AH, shafi na 98.
  21. ↑ Ruhani, Fiqh Al-Sadik (A.S), 1412 BC, juzu'i na 16, shafi na 176.
  22. ↑ Qazwini, Al-Shafi, 1429 AH, juzu'i na 1, shafi na 293.
  23. ↑ Qazwini, Al-Shafi, 1429 AH, juzu'i na 1, shafi na 293.
  24. ↑ Fayd Kashani, Al-Wafi, 1406 AH, juzu'i na 1, shafi 142.
  25. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 32 da 34.
  26. ↑ Mulla sadra, Sharh Usul al-Kafi, 1383 BC, juzu'i na 2, shafi na 41.
  27. ↑ Majlisi, Mir'atul al-uqool, 1404 BC, juzu'i na 1, shafi na 103.
  28. ↑ Majlisi, Mir'atul al-uqool, 1404 BC, juzu'i na 1, shafi na 103.
  29. ↑ Imam Khumaini, Sharh cehel Hadith, 1380H, shafi na 412.
  30. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 34
  31. ↑ Mazandarani, Sharh Al-Kafi, 1382 AH, juzu'i na 2, shafi na 54.
  32. ↑ Imam Khumaini, SharhCehel Hadith, 1380H, shafi na 412.
  33. ↑ Imam Khumaini, SharhCehel Hadith, 1380H, shafi na 412.

Nassoshi

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