Hadis Saƙlaini

Daga wikishia
(an turo daga Hadis sakalini)
Wannan wata ƙasida ce game da hadis saƙlaini. Domin sanin kalmar saƙlaini ku duba ƙasida mai ɗauke da taken: saƙlaini.

Hadis saƙlaini ko siƙlaini (larabci: حديث الثقلين) wani shahararren hadisi ne mutawatiri daga annabin muslunci (s.a.w) da yake bayanin matsayin shiryarwar kur'ani da Ahlul-Baiti (A.S) da kuma lazimcin biyayya gare su, bisa wannan hadisi, haƙiƙa kur'ani da ahlul-baiti sun kasance wasu abubuwa biyu masu matiƙar muhimmanci da tsada waɗanda ba zasu taɓa rabuwa da juna ba har sai sun riski Annabi (S.A.W) a ƙoramar kausara.

Hadis saƙlaini hadisi ne da malaman ilimin tauhidi na shi'a suke dogara da shi cikin tabbatar da wilaya da Imamancin Imaman shi'a (A.S). malaman shi'a tare da dogara da wannan hadisi suna cewa duk wata hususiya da siffa ta kamala da aka ambatawa kur'ani tana ɗabbakuwa kan ahlul-baiti, ba'arin amfana da malaman ilimin kalam suka yi daga wannan hadisi sune abubuwa kamar haka: tabbatar da Imamancin Imaman shi'a tare da ci gabansa har zuwa ranar alƙiyama, ismar ahlul-baiti, wajabcin yi musu ɗa'a da biyayya, marja'iyyar ilimi, jagorancinsu da wilayarsu, rashin samuwar saɓani tsakanin kur'ani da ahlul-baiti.

A ra'ayin wasu malaman ahlus-sunna suna ganin wannan hadisi yana shiryarwa tare da ƙarfafawa kan son ahlul-baiti, ihsani da girmama su, basu girma da kuma sauke haƙƙoƙinsu na wajibi da na mustahabbi. Ba'arin malaman ahlus-sunna sun yarda da cewa wannan hadisi yana ishara kan riƙo da ahlul-baiti, sai dai cewa suna ganin wannan hadisi bai yi bayani ƙarara ba kan Imamanci da halifancin ahlul-baiti ba. A cewar malaman shi'a da ahlus-sunna, hadis saƙlaini bawai kaɗai karo ɗaya ne, an naƙalto cewa a wurare daban-daban Annabi (S.A.W) da kansa ya yi bayanin wannan hadisi. Sannan yawan maimaita ambaton wannan hadisi dalili ne kan muhimmanci da matsayin da suke da shi.

Cikin madogaran hadisi masu tarin yawa na shi'a da ahlus-sunna an naƙalto wannan hadisi, sannan shi'a da ahlus-sunna sun yi ittifaƙi kana bin da ya tattara a kai da kuma ingancinsa. An naƙalto wannan hadisi cikin isnadai daban-daban, kuma fiye da sahabbai guda ashirin suka naƙalto shi daga Annabi (S.A.W), Sayyid Hashim bahrani cikin littafin gayatul al-maram, ya naƙalto haidisai 82 tare da mazmun (abin da ya ƙunsa) wannan hadisi daga mabambantan madogarai na his'a misAlin littafin alkafi, kamAlud-dini, uyun akhbarul rida (A.S), basa'irul darajat da kuma hadisai 39 daga madogaran hadisi na ahlus-sunna, misAlin sahihu muslim, sunanu tirmizi, sunanu nasa'i, sunanu darami da musnad ahmad ɗan hanbal.

Game da su waye itrat da ahlul-baiti da wannan hadisi yake Magana kansu, malaman shi'a sun yi bayani ƙarara kan cewa waɗanda ake nufi sune Imaman shi'a guda sha biyu. Cikin ba'arin riwayoyi nan an yi bayanin batun ƙarara; sai dai kuma malaman ahlus-sunna suna da saɓani cikin su wanene mutanen da wannan hadisi yake Magana kansu, wasu jama'a sun ganin cewa as'habul kisa'i sune dai ahlul-baiti tsatson Annabi (S.A.W), wasu kuma suna ganin Alu Ali, Alu Aƙilu, Alu Abbas, waɗanda aka haramtawa cin sadaƙa su ne ahlul-baitin annabi. An rubuta litattafai masu tarin yawa game da wannan hadisi, daga jumlarsu akwai littafin mausu'atu hadisi assaƙlaini cikin mujalladai guda huɗu.

Muhimmanci

Hadis saƙlaini shahararren hadisi ne[1] mutawatiri[2] daga Annabi (S.A.W) wanda ya samu karɓuwa wurin dukkanin musulmi,[3] maimaituwar wannan hadisi daga bakin Annabi (S.A.W) a wurare daban-daban dalili ne kan muhimmanci da matsayin da wannan hadisi yake da shi.[4] malaman kalam na shi'a sun yi amfani da wannan hadisi ckin tabbatar da wilaya da Imamancin Ahlul-baiti (A.S)[5] wannan hadisi ne da ya ja hankalin firƙoƙi da mazhabobin muslunci cikin bahasin kalam a cikin mas'alar Imamanci da halifancin Annabi (S.A.W), hadisi ne da babu hadisi irinsa da yake shiryarwa cikin bakiɗayan mas'aloli da bahasosin Imamanci.[6]

DOra wani sasheHadisin Thaqalayn a tsarin tambari. Majma Jahani Ahlibayt

Cikin littafin Akbatul Al-Anwar ya zo cewa wannan hadisi sakamakon tarin isnadai da yake da su inganci da kuma ƙarfafuwar matani, tun daɗaɗɗen zamani da ya wuce ya kasance hadisi da ya ɗauki hankula malaman hadisi, wasu jama'a daga cikinsu sun wallafa litattafai da risaloli game da wannan hadisi.[7] a ra'ayin masu dandaƙe bincike, an naƙalto wannan hadisi tun ƙarni na farko a muslunci cikin litattafan hadisi na shi'a da ahlus-sunna, bayan nan kuma madogaran tarihi, ilimin rijal, ilimin kalam, fiƙihu da usul duk sun kawo shi cikin bahasosinsu.[8]

A rahotan da marubucin ƙasidar "hadis saƙlaini" cikin Daneshnameh Jahan Islami, haƙiƙa malaman shi'a tun da daɗewa cikin rubuce-rubucen game da hadisai sun naƙalto wannan hadisi; sai dai cewa daɗaɗɗun litattafan kalam bas u jingina da wannan hadisi ba cikin bahasosinsu, tare da haka, wasu jama'a daga malaman shi'a an samu sun dogara da shi cikin bahasinsu na kalam, alal Misali Shaik Saduƙ cikin tabbatar da cewa duniya ba za ta taɓa zama ba tare da hujjar Allah ba, Shaik Ɗusi cikin bahasin larurar samuwar Imami dagaAhlul-baiti a kowanne zamani. Allama Hilli cikin littafin Nahajul Haƙƙi shi ma ya yi riƙo da wannan hadisi cikin tabbatar da halifanci ga Imam Ali (A.S) Faizul Kashani cikin bahasin matsayin kur'ani ya yi amfani da wannan hadisi.[9]

An ce Mir Hamid Husaini Hindi (Wafati:1306.h.ƙ) tare da keɓance fasali mai faɗin gaske ga isnadi da ma'anar hadis saƙlaini a cikin littafin Aƙbatul Al-Anwar, cikin bayyana shi yana da sanannen matsayi, bayansa wannan hadisi ya kasance fiye da yadda ake tsammani cikin ɗaukar hankulan malamai, ta kai ga daurar zamanin da muke ciki wannan hadisi ya kasance mafi muhimmancin hadisi da ake dogara da shi game da wajabci da lazimci kan larurar riƙo da Ahlul-baiti.[10]

Hadis saƙlaini cikin bahasosi Misalin matsayin kur'ani, hujjar hadisan Ahlul-baiti, hujjar zahirin kur'ani, dacewar kur'ani da hadisan Ahlul-baiti tare da gabatuwar kur'ani kan zantukan Ahlul-baiti, ya kasance hadisi da malaman kalamai suke dogara shi.[11]]

wannan hadisi bisa la'akari ƙarfafa kan matsayi da marja'iyyar ilimi ta Ahlul-baiti. Malamain na ɗaukar wannan hadisi matsayin buɗewar sababbin hanyoyi cikin bahasosi tsakankanin mazhabobin muslunci; Kamar yadda tattaunawar da Sayyid Abdul Husaini Sharafud-dini da ya yi Sheikh Salim Bushri ta kasance da irin wannan tsarin.[12]

Matanin Hadisi

An naƙalto hadisul saƙlaini cikin mabambantan madogaran hadisi na shi'a[13] da ahlus-sunna[14] tare da mabambantan lafuzza daga annabin muslunci (s.a.w).[15] wannan hadisi ya zo cikin littafin alkafi ɗaya daga kutubul arba'a kamar haka:

«...إِنِّی تَارِکٌ فِیکمْ أَمْرَینِ إِنْ أَخَذْتُمْ بِهِمَا لَنْ تَضِلُّوا: کِتَابَ اللَّهِ عَزَّ وَ جَلَّ وَ أَهْلَ بَیتِی عِتْرَتِی. أَیُّهَا النَّاسُ اسْمَعُوا وَ قَدْ بَلَّغْتُ إِنَّکُمْ سَتَرِدُونَ عَلَیَّ الْحَوْضَ فَأَسْأَلُکُمْ عَمَّا فَعَلْتُمْ فِی الثَّقَلَیْنِ وَ الثَّقَلَانِ کِتَابُ اللَّهِ جَلَّ ذِکْرُهُ وَ أَهْلُ بَیتِی فَلَا تَسْبِقُوهُمْ فَتَهْلِکُوا وَ لَاتُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْکُم‏‏؛

Lallai ni ina bar muku abubuwa guda biyu idan kuka yi riƙo da su ba zaku taɓa ɓata ba, littafin Allah azza wa jalla da ahlin gidanan tsatsona. Yaku mutane ku ji lallai na isar lallai ku za gangaro wurina a tafki zan tambayeku game da abin da kuka aikata cikin nauyaya guda biyu, ma'ana littafin Allah azza wa jalla kuma ambatonsa, da Ahlul-baitina, ka da ku gabace su zaku halaka, ka da ku koyar da su lallai sun fi ku ilimi.[16]

Matanin wannan hadisi kan asasin yadda ya zo a littafin Basa'irul Darajat ɗaya daga cikin madogaran hadisi na shi'a, an naƙalto daga Imam Baƙir (A.S) kamar haka:

يَا أَيُّهَا النَّاسُ إِنِّی تَارِکٌ فِيكُمُ الثَّقَلَيْنِ أَمَا إِنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا: كِتَابَ اللَّهِ وَ عِتْرَتِی أَهْلَ بَيْتِی فَإِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَیَّ الْحَوْض؛

Ya ku mutane lallai ni mai bar muku nauyaya guda biyu ne matuƙar kuka yi riƙo da su ba zaku taɓa ɓata ba: littafin Allah da tsatsona ahlin gidana, lallai su biyun ba za su taɓa rabuwa har sai sun zo wurina a tafki.[17] Hadisul saƙlaini a cikin Sahihu Muslim daga Zaidu ɗan Arƙam an naƙalto shi kamar haka:

وَأَنَا تَارِکٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللهِ فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللهِ، وَاسْتَمْسِكُوا بِهِ فَحَثَّ عَلَى كِتَابِ اللهِ وَرَغَّبَ فِيهِ، ثُمَّ قَالَ: «وَأَهْلُ بَيْتِی أُذَكِّرُكُمُ اللهَ فِی أَهْلِ بَيْتِی، أُذَكِّرُكُمُ اللهَ فِی أَهْلِ بَيْتِی، أُذَكِّرُكُمُ اللهَ فِی أَهْلِ بَيْتِی

Ni ina bar muku nauyaya biyu: na farkonsu littafin Allah cikinsa akwai shiriya da haske ku yi riƙo da littafin Allah, annabi ya kwaɗaitar da riƙo da littafin Allah da kwaɗaya cikinsa, sannan ya ce: "da ahlin gidana ina tunatar da ku Allah cikin ahAlina, ina tunatar da ku Allah cikin ahAlina, ina tunatar da ku Allah cikin ahAlina".[18] ya maimaita wannan jumla har karo uku domin gudun matanwa da ahAlinsa.[19]

Cikin ba'arin madogaran hadisi maimakon kalmar "Saƙlaini" sai aka yi amfani da kalmar "KhAlifataini" (hAlifofi biyu)[20] ko kuma "abubuwa guda biyu".[21] Cikin ba'arin madogarai maimakon kalmar "tsatsona" sai kalmar "sunnata" ta zo.[22] Nasir Makarim Shirazi, marja'in taƙlidi kuma marubucin Tafsirul Amsal, game da naƙAlin da ya zo da wasu lafuzza daban maimakon "tsatsona" sai ya zo da "sunnata" ba za a iya dogara da shi, idan mun ƙaddara ingancinsa to babu cin karo tsakaninsa da sauran naƙaloli, saboda a wuri guda ɗaya tak Annabi (S.A.W) ya yi wasicci da sunnarsa a sauran wuraren kuma ya zo ne da littafin Allah da tsatso.[23]

Ingancin Hadisi

Ayatullahi Jawadi Amoli
kamalallun mutane ma'asumai kadai sune itra tsarkakakken tsatso, tsaran kur'ani, kan asasin hadisi mutawatiri saklaini, ba zsu taba rabuwa ba ta kowacce fuska, shi kur'ani tajalli ne na rubutaccen littafin Allah, su kuma kammalallun mutane tajalli ne na halittar Allah. ruwayoyin ma'asumai (A.S) su ma suna bayyana mannewa kur'ani da itra da rashin rabuwarsu, hadisul saklaini bababr shaida ce da take tabbatar da rashin rabuwar itra da kur'ani, wadannan abubuwa guda biyu hukuncinsu yana tare da juna. ba zai taba yiwuwa a san daya ba tare da dayan ba.

[24]

Malaman shi'a suna lissafa hadisul saƙlaini matsayin hadisi mutawatiri[25] a ra'ayin sahibul hada'iƙ, malamin fiƙihu da hadisi a shi'a a ƙarni na goma sha biyu bayan hijira, wannan hadisi yana da tawatiri ma'anawi a wurin shi'a da ahlus-sunna.[26] a cewar manyan malamai Misalin Mulla Salihu Mazandarani, daga malaman shi'a a ƙarni na goma sha ɗaya bayan hijira, haƙiƙa malaman shi'a da ahlus-sunna sun ittifaƙi abin da wannan hadisi ya ƙunsa da kuma ingancinsa[27] Jafar Subhani, malamin kalam na shi'a ya ce babu mai shakku kan ingancin wannan hadisi sai jahili ko mutum mai ƙin gaskiya da gangan.[28]

ƙari kan naƙalto wannan hadisi cikin Sahihu Muslim[29] mafi muhimmancin littafi a wurin ahlus-sunna bayan Sahihu Bukhari, Hakim Naishaburi malamin hadisi ahlus-sunna shi ma cikin Almustadrak ya naƙalto wannan hadisi ta hanyar Zaidu ɗan Arƙam, ya yi bayani ƙarara kan ingancin wannan hadisi kan sharaɗin bukhari da muslim[30] Ibn Hajar Haitami, daga malaman mazhabar shafi'iyya shi ma ya tafi kan ingancin wannan hadisi.[31] abdul-ra'uf manawi cikin littafin faizul alƙadir ya naƙalto daga haitami cewa marawaitan wannan hadisi bakiɗayansu suƙat ne amintattu,[32] Ali ɗan Abdullahi Samhudi ɗaya daga cikin malaman shafi'iyya cikin littafin Jawahirul Al-Iƙdaini ya ce Ahmad ɗan Hanbal cikin musnad nasa tare da isnadi mai kyau da inganci, Sulaiman ɗan Ahmad ɗabarani cikin mu'ujamul alkabir, tare da isnadin marawaita suƙat amintattu, dukkansu sun naƙalto wannan riwaya.[33]

Ibn Jauzi ɗaya daga cikin malaman mazhabar hanbaliyya a ƙarni na shida bayan hijira, cikin littafin Al-IlAlul Almutanahiya ya naƙalto hadis saƙlaini cikin keɓantaccen isnadi ya lissafa shi cikin raunanan hadisai sakamakon raunin ba'arin marawaitansa,[34] malamai Misalin Samhudi da Ibn Hajar Haitami game da suna ganin rashin dacewa ibn jauzi cikin raunana sanadin wannan hadisi; saboda shi wannan hadisi ya zo da isnadai daban-daban cikin Sahihu Muslim da sauran litattafan hadisi.[35]

Madogarai Da Marawaita

A cewar Allama Sharfud-dini[36] da Jafar Subhani[37] daga malaman shi'a, da Samhudi[38] da ibn hajar haitami[39] daga malan ahlus-sunna an naƙalto hadis saƙlaini tare da isnadai daban-daban ta hanyar sahabbai guda ashirin daga Annabi (S.A.W). wasu ba'ari sun naƙalto shi ta hanyar sahabbai guda hamsin[40] Mir Hamid Husaini cikin littafin Aƙbatul Al-Anwar ya kawo ce fiye da mutum 30 daga sahabban Annabi (S.A.W) da kuma fiye da mutum ɗari biyu daga malaman ahlus-sunna suka naƙalto wannan hadisi cikin littafansu.[41] malamin ya kawo sunayen marawaitan wannan hadisi daga ahlus-sunna tun daga ƙarni na biyu har zuwa ƙarni na goma sha uku.[42] a ra'ayin ƙiwamud-dini muhammad washnawi hanyoyin da aka naƙalto wannan hadisi sun haura hanyoyi sittin.[43]

Cikin madogaran shi'a, an naƙalto wannan hadisi daga sahabbai masu tarin yawa Misalin Imam Ali (A.S),[44] Imam Hassan (A.S),[45] Jabir ɗan Abdullahi Ansari,[46] huzaifatu ɗan yaman,[47] Huzaifatu ɗan Usaidu,[48] Zaidu ɗan Arƙam.[49] Zaidu ɗan Sabit,[50] Umar ɗan Khaɗɗab,[51] Abu huraira.[52] Imam Baƙir (A.S),[53] Imam Sadiƙ (A.S),[54] da Imam Rida (A.S)[55] su ma sun naƙalto wannan hadisi daga Annabi (S.A.W).

Cikin madogaran ahlus-sunna nan ma an naƙalto wannan hadisi ta hanyar sahabbai Misalin Imam Ali (A.S),[56] sayyada zahara (A.S),[57] Imam Hassan (A.S),[58] Zaidu ɗan Arƙam,[59] abu zar giffari,[60] salmanul farisi.[61] abu sa'id khuduri,[62] ummu salma,[63] jabir ɗan abdullahi ansari,[64] Zaidu ɗan sabit,[65] huzaifatu ɗan usaidu,[65] abu huraira,[66] jubairu ɗan muɗ'im,[67] abu rafi'u,[68] Zumaira ɗan Al-aslami,[69] Ummu Hani ɗiyar Abu ɗalib[70] da Amru ɗan Asi,[71] A cewar Allama Tahrani, haƙiƙa an naƙalto hadis saƙlaini cikin madogaran hadisi da wasu hanyoyin daban bayan hanyar Zaidu ɗan Arƙam, malaman ahlsu-sunna sun naƙalto wannan hadisi sosan gaske.[72]

Sayyid Hashim Bahrani cikin littafin Gayatul Al-maram, ya naƙalto mazmunin wannan hadisi har guda 82 daga madogaran shi'a Misalin alkafi, kamalud-dini, amali saduƙ, amali mufid, amali ɗusi, uyunul akhbarul rida (A.S), basa'irul darajat[73] da kuma hadisi 39 daga madogaran ahlus-sunna,[74] daga jumlarsu ingantattun litattafan ahlus-sunna da suka naƙalto hadis saƙlaini su ne: sahihu muslim,[75] sunanu tirmizi,[76] [77] musnad ahmad ɗan hanbal,[78] almustadrak alal as-sahihaini,[79] al-sunanul al-kubra,[80] manaƙib khawarzimi,[81] al-mujamul al-kabir,[82] kitabul as-sunna,[83] majma az-zwa'id wa manba'ul al-fawa'id,[84] fara'idul as-simɗaini,[85] jawahirul al-iƙdaini,[86] jami'ul al-usul fi ahadisil ar-rasaul (s.a.w),[87] kanzul al-ummal,[88] hiliyatul al-auliya wa ɗabaƙatul al-asfiya,[89] almu'utalaf wal mukhtalaf,[90] istijlabul irtiƙa'il al-guraf,[91] ihya'ul al-mayyiti bifada'ili ahlil-baiti (A.S)[92] da jami'ul al-masanid was as-sunan.[93]

Wuri Da Zamanin Fitowar Hadisin

A cewar malaman shi'a Misalin shaik mufid[94] da khazi nurullahi shushtari,[95] an naƙalto hadisin saƙlaini daga Annabi (S.A.W) a wurare masu yawan gaske.[96] a imanin Nasir Makarim Shirazi, bawai karo ɗaya Annabi (S.A.W) ya zantar da wannan hadisi su kuma marawaitan hadisin suka rawaito shi da lafuzza daban-daban ba, bari dai ita kanta riwayar ta kasance mai yawa da lafuzza daban-daban.[97] a ra'ayin khazi nurullahi shushtari cikin littafin ihƙaƙul al-haƙƙi, hadis saƙlaini an naƙalto a wurare huɗu daga Annabi (S.A.W): akwai ranar arafat yayin da yake kan raƙumi, masallacin khaifa, lokacin huɗubar ghadir a hajjin bankwana da lokacin huɗubarsa a kan maimbarin a ranar da zai yi wafati.[98] Sayyid abdul-Husaini sharfud-dini, ya kawo wurare biyar da Annabi (S.A.W) ya zantar da wannan hadisi: ranar arafat, ghadir khum, lokacin dawowa daga ɗa'if, a madina kan saman mimbari da kuma cikin ɗakinsa lokacin jinyar rashin lafiya.[99]

Ibn Hajar Haitami, daga malaman ahlus-sunna shi ma ya naƙalto wurare da lokuta da Annabi (S.A.W) ya zantar da wannan hadisi kamar haka: hajjin bankwana, madina lokacin rashin lafiyarsa, ghadir khum cikin huɗubar da ya yi bayan dawowa daga ɗa'i. A imanin malamin babu kowanne irin cin karo da juna tsakanin mabambantan sanadan hadisi wurare da lokutan da Annabi (S.A.W)m ya zantar da wannan hadisi.[100] Mabambantan wurare da lokuta da Annabi (S.A.W) ya zantar da wannan hadisi waɗanda aka ambace su cikin madogaran shi'a da ahlus-sunna su ne kamar haka:

  • Ghadir khum a kan raƙumi yayin dawowa daga hajjin bankwana.[101]
  • Ranar arafat kan raƙumi a lokacin hajjin bankwana.[102]
  • Lokaci huɗubarsa ta ƙarshe a ranar wafatinsa da ya karantawa mutane.[103]
  • Filin mina[106] ko masallacin khaifa ranar ƙarshe daga ranakun tashriƙ a hajji cikin hajjin bankwana.[104]
  • Cikin huɗuba bayan sallar jam'insa ta ƙarshe tare da mutane.[106]
  • Kan shimfiɗar jinyarsa, lokacin da sahabbai suka taru a wurinsa.[107]
  • Lokacin shirin mutuwa.[108]

Su Wanene Tsatson Annabi (S.A.W) Da Ahlul-baiti

Cikin gAlibin naƙalolin hadis saƙlaini,[109] kalmar ahllul-baiti ta zo tare da kalmar itra (tsatso),[110] amma a wasu naƙalolin kaɗai kalmar itra (tsatso),[111] ta zo, a wasu ba'arin kalmar Ahlul-baiti ce kaɗai ta zo cikin hadisin[112] cikin ba'arin naƙaloli maimakon kalmar "tsatsona"sai aka ambaci Alu abi ɗAlib Alu da tsatsonsa.[113] a wani yankin wurare an maimaita wasicci da Ahlul-baiti.[114]

Cikin ba'arin naƙaloli an ambaci kalmar itra ba tare da ambatar kalmar Ahlul-baiti ba, an yi tambaya su wanene itra, cikin amsar da aka bayar an gabatar da iyalan annabi matsayin su ne itra.[115] cikin wani ɓangare daga naƙalolin shi'a kan hadis saƙlaini, cikin bayanin game da Ahlul-baiti ƙarara an tabbatar Imaman shi'a guda goma sha biyu su ne itra.[116] daga jumlarsu riwaya daga Annabi (S.A.W) da aka tambaye shi su wane ne ahlin gidanka, sai ya bada amsa: su ne Ali (A.S) da jikokina biyu (Hassan da Husaini) da kuma mutane tara da za su fito daga tsatson Husaini (A.S) su ɗin Imamai ne amintattu sannan kuma ma'asumai, ku sani cewa su ɗin ahAlina na kuma tsatsona[117] Imam Ali (A.S) shi ma a wani hadisi cikin amsarsa game da su wane ne Ahlul-baiti da itra cikin hadisin saƙlaini, ya yi bayani ƙarara cewa su ne ni da Hassan da Husaini da kuma mutum tara Imamai daga tsatson Husaini mutum na ƙarshensu shi ne mahadi.[118]

Malaman shi'a Misalin shaik saduƙ[119] da shaik mufi[120] sun yi magana ƙarara cewa abin nufi daga itra daAhlul-baiti a cikin hadisin saƙlaini, su ne Imaman shi'a guda goma sha biyu[121] ayatullahi burujurdi cikin muƙaddimar littafin jami'ul ahadisil ash-shi'a ya kawo cewa malaman shi\a sun ittifaƙi kan cewa waɗanda ake nufi da itra daAhlul-baiti, su ne mutanen da suke tare da dukkanin ilimin shari'a da sirrikan addini cikin zantukansu da ayyukansu, shingaggu ma'asumai daga aikata kuskure da zunubi, su ne dai Imaman shi'a.[122]

Itra (Tsatso) A Cikin Madogaran Ahlus-sunna

Abdur-ra'uf manawi cikin littafin faizul alƙadir, yana ganin cewa Ahlul-baiti da itra su ne dai as'habul kisa'i da aka yi bayaninsu,[123] ibn abil al-hadid mu'utazili shi ma cikin sharhin nahjul balaga ya rubuta cewa Annabi (S.A.W) a cikin hadisul saƙlaini ya bayyana ahlun gidansa su ne itra da ake nufi, a wani wurin kuma ya ce as'habul kisa'i su ne ake nufi fa itra kuma ahlin gidansa, ya ce: «اللهم هؤلاءِ اهلُ بَیتی.» ya Allah waɗannan su ne iyalan gidana[124] hakim hasakani ya naƙalto daga barra'u ɗan azib ansari cewa Annabi (S.A.W) ya gabatar da Ali (A.S), Faɗima (A.S) Hassan (A.S) da Husaini (A.S) matsayin itrarsa tsatsonsa.[125] Samhudi shi ma ya ce cikin Ahlul-baiti haƙiƙa Ali ɗan abi ɗAlibi Imami malamin cikinsu ya kasance mutum mafi dacewa cikin riƙo da biyayya.[126] cikin ba'arin madogaran ahlus-sunna, an naƙalto daga Zaidu ɗan Arƙam cewa Ahlul-baiti su ne waɗannan mutane da aka haramtawa cin sadaƙa, su ne Alu Ali, Alu Aƙilu, Alu jafar da Alu Abbas.[127] Itra cikin litattafan lugga ta zo ma'anar tsatso dangi makusanta,[128] `ya`ya da zuriya[129] ko kuma keɓantattun dangi.[130]

Fuskar Sanya Sunan Saƙlaini

Hadis saƙlaini sakamakon amfani da kalmar saƙlaini cikinsa ya samu shahara da wannan suna.[131] kalmar saƙlaini ana karantata da sura biyu "saƙlaini" da "Siƙlaini"ta farko tana da ma'anar abu mai tsada da daraja da ƙima, ta biyu kuma abu mai nauyi.[132] game da dalilin sanyawa kur'ani da hadisi wannan suna na saƙlaini akwai ra'ayoyi daban-daban, cikin muƙaddimar littafin jami'ul ahadis ash-shi'a an kawo fuskoki guda tara[133] ba'arinsu sune:

  • Abu Abbas sa'alab, fitaccen masanin adabi da fasahar harshen larabcia ƙarni na uku bayan hijira, cikin tambaya kan fuskar sanya sunan saƙlaini yana cewa sakamakon riƙo tare da biyayya ga kur'ani lamari ne mai nauyi da kuma wahala, shi ne dalilin sanyu musu wannan suna,[134] saboda su waɗannan abubuwa guda biyu suna umarni ne da bautawa Allah, iklasi, adalci da kuma kyautata aiki kuma suna hani daga alfasha da munkari da bin son zuciya da shaiɗan.[135]
  • a ra'ayin wasu ba'ari malamai sanyawa kur'ani da Ahlul-baiti sunan saƙlaini hakan ta fau ne sakamakon yin aiki da haƙƙoƙin kur'ani da Ahlul-baiti da kuma kiyaye alfarmarsu lamari ne mai nauyi da wahalar gaske.[136]
  • a imanin wasu jama'a daga malaman ahlus-sunna an sanya musu wannan suna ne sakamakon girmama matsayi da muƙamin kur'ani da Ahlul-baiti.[137] saboda duk wani abu mai tsada da ƙima ana kiransa da suna abu mai nauyi.[138]
  • a ra'ayin wasu malamai Misalin Samhudi, Annabi (S.A.W) ya kira yi kur'ani da Ahlul-baiti da wannan suna sakamakon kasancewa kur'ani da Ahlul-baiti su ne ma'adanan ilimin addini da sirrikan hukunce-hukuncen shari'a, da wannan dalili ne ya kwaɗaitar yin riƙo da su tare da biyayya a gare su.[139]

Siƙlul Akbar Da Siƙlul Asgar

Tushen ƙasida: Siƙlul Akbar Da Siƙlul Asgar

Cikin ba'arin naƙalolin hadis saƙlaini, an kira kur'ani da siƙlul akbar, su kuma Ahlul-baiti da siƙlul asgar.[140] Game da me ya sanya aka siffanta su da siƙlul akbar da asgar, an kawo ra'ayoyi daban-daban: ibn maisam bahrani ya ce sakamakon kasancewar kur'ani shi ne asAli kuma wajibi a yi biyayya da ɗa'a a gare shi, shi ne dalilin kiransa da siƙlul akbar[141] a ra'ayin mirza habibullahi khuyi,Ahlul-baiti su ma Misalin kur'ani ne wajibi ne a yi musu biyayya, malamin ya yi amanna akwai tsammanin tunda shi kur'ani mu'ujizar saƙon annabi ne kuma asasin addini, shi ne dalilin lissafa shi da siƙlul akbar, haka nan kuma z ata iya yiwuwa sakamakon kasancewar kur'ani hujja kan dukkanin mutane daga Annabi (S.A.W) da Imamai (A.S) su kuma Ahlul-baiti hujja ne iya kan al'umma, sji ne dalilin kiran kur'ani da siƙlul akbar, su kuma Ahlul-baiti siƙlul asgar[142] a ra'ayin abdullahi jawadi amoli, malamin tafsirin kur'ani,Ahlul-baiti a mahangar duniya ta zahiri kuma cikin gudanarwa koyarwa da fahimtar da ilimin addini ne suka kasance siƙlul asgar, amma idan aka yi la'akari da muƙaman ma'anawiyya a duniya baɗini, haƙiƙaAhlul-baiti ba su kasance ƙasa da muƙamin kur'ani ba.[143] Imam khomaini cikin takardar wasiyya ta siyasar addini da ya yi, ya ambaci Ahlul-baiti da take siƙlul akbar da suke gaban kowanne irin abu, in banda siƙlul akbar da ya kasance muɗlaƙion akbar.[144]

Dogara Da Hadisul Saƙlaini Cikin Tabbatar Da Aƙidun Shi'a A Babin Imamanci

Za mu iya cewa duk wata siffa hususiyya da kamala da aka ambatawa kur'ani, tare da dogara da hadisul saƙlaini su ma Ahlul-baiti sun tabbatu a gare su, ba'arin waɗannan siffofi da hususiyoyi sun kasance kamar haka: mabayyani, furƙan mai bambancewa, igiyar Allah da hanya miƙaƙƙa.[145] malaman shi'a a ƙoƙarinsu na tabbatar da aƙidun shi'a sun jingina da hadisul saƙlaini, ba'arin waɗannan aƙidu sun kasance kamar haka:

Imamancin Imaman Shi'a

Hadisul saƙlaini suna ganinsa matsayin ɗaya daga dalilan Imamancin Imaman shi'a.[146] daga jumlar dAlilai da aka ambace su ka shiryarwa da hadisin saƙalaini yake yi kan Imamancin Imam Ali (A.S) da sauran Imamai sune kamar haka:

  • Bayani ƙarara kan rashin rabuwar kur'ani da Ahlul-baiti, hadisul saƙlaini yana ishara kan haka da cewa Ahlul-baiti suna da ilimin kur'ani kuma aikinsu da zantukansu ba sa saɓawa kur'ani, wannan dalili ne kan fifiko da falalar Ahlul-baiti, kuma su mafifitan mutane su ne mafi dacewa da Imamanci da jagoranci.
  • Cikin hadisul saƙlaini, an bayyana Ahlul-baiti matsayin tsara da kufu'in kur'ani, da wannan dalili ne riƙo da su da yi musu biyayya kamar dai kur'ani abu ne da yake wajibi kan wuyan al'umma, yin biyayya ga wani mutum saki babu ƙaidi da sharaɗi ba wajibi bane in banda biyayya ga Annabi (S.A.W) da Imami (A.S).
  • A wasu wurare maimakon kalmar saƙliani sai aka yi amfani da kalmar "khAlifataini" (hAlifofi biyu) A fili yake cewa halifancin mutum shi ne Imamancinsa da yin duk abin da al'umma ke bukata.
  • Ya zo cikin hadisi cewa duk wanda yake biyayya ga saƙlaini, ba zai taɓa ɓata ba, Annabi (S.A.W) ya lamitar da rashin ɓatan al'umma har abada ya sanya shi ya gina shi ƙarƙashin biyayya ga saƙlaini.[147]

Wasu ba'ari sun ce da ace shi'a ba su da wani hadisi kan tabbatar da halifanci da Imamancin Imam Ali (A.S) sai hadisul saƙlaini, lallai wannan hadisi kaɗai a gaban masu saɓanin aƙida da su to da lallai wannan hadisi ya ishe su da wadatar da su a matsayin da dalili da jujja.[148]

Cigaban Imamanci

A aƙidar muhammad Hassan muzaffar, wasu layuka daga wannan hadisi suna ishara kan cewa har zuwa tashin ƙiyama kodayaushe wajibi ne samun wani mutumi ya wanzu daga tsatson Annabi (S.A.W) wannan layi su ne:

  • Lafazin gaɓar«اِن تَمَسَّکْتُم بِهِما لَن تَضِّلّوا» (Matuƙara dai koka yi riƙo da su ba za ku taɓa ɓata ba) rashin ɓata daga kan hanyar har abada ya ginu ne da abin da aka yi riƙo da shi.
  • Kan asasin gaɓar «لَن یَفتَرِقا» (Ba za su taɓa rabuwa da juna ba) duk sanda ya zamana wani mutum da ita bai rage ba, to lallai an samu rabuwa tsakanin kur'ani da itra tsatson Annabi (S.A.W).[149]

A ra'ayin makarim shirazi jumlar "waɗannan abubuwa biyu kodayaushe wajibi ne su kasance tare da juna har zuwa lokacin da za su zo su same a ƙoramar kausara" jumla ce take nuni tare da ƙarfafa cewa a tsawon tarihi, wajibi ne wani mutum ya kasance daga Ahlul-baiti (A.S) matsayin jagora ma'asumi, kamar dai yadda kur'ani ya kasance fitilar shiriya a kodayaushe, su ma Ahlul-baiti a kowanne zamani da lokaci su ne fitilar shiriya.[150]

Wajabcin Biyayya GaAhlul-baiti (A.S)

Malaman shi'a suna cewa cikin hadisul saƙlaini an ajiyeAhlul-baiti tare da kur'ani a wuri guda tare da juna, kuma ba zasu taɓa rabuwa da juna ba har abada, saboda haka kamar yadda biyayyar ga kur'ani ta zama wajibi ga musulmi haka biyayya gaAhlul-baiti (A.S) take wajibi, haka nan kuma sakamakon rashin sanya sharaɗi da ƙaidi cikin biyayya gare su, to wajabcinsu ɗa'a gare su cikin zantukansu da ayyukansu za ta zamanto saki babu ƙaidi ko sharaɗi.[151]

Ismar Ahlul-baiti (A.S)

A ra'ayin malaman shi'a, sakamakon bayani ƙarara kan rashin rabuwar kur'ani tare da Ahlul-baiti (A.S) zai zamana hadisul saƙlaini yana ishara kan ismar Ahlul-baiti, saboda aikata duk wani nau'in zunubi ko kuskure zai haifar da rabuwa tsakanin Ahlul-baiti da kur'ani.[152] haka nan kuma Annabi (S.A.W) cikin wannan hadisi ya yi magana ƙarara cewa duk wanda ya yi riƙo da kur'ani da Ahlul-baiti ba zai taɓa ɓata ba har abada. Idan Ahlul-baiti ba su kasance ma'asumai ba, lallai biyayya gare su saki babu ƙaidi ko sharaɗi za ta kasance sababin ɓata.[153] a aƙidar abu salah halabi, malamin fiƙihu da kalam a shi'a Imamiyya a ƙarni na huɗu zuwa biyar, bayanin wajabcin ɗa'a da biyayya gare su saki babu ƙaidi ko sharaɗi dalili ne kan kasancewarsu ma'asumai,[154] an tabbatar da isma Ahlul-baiti (A.S) daga hadisul saƙlaini cikin zirin Misalin wannan hujja kamar haka:

  • Idan wani mutum ya kasance tare da kur'ani a kodayaushe, haƙiƙa wannan mutumi zan kasance katangagge daga zunubi; saboda kur'ani shingagge ne kuma katangagge daga duk wani nau'in kuskure da rafkana.
  • Kan asasin hadisul saƙlaini Ahlul-baiti a kodayaushe suna tare da kur'ani kuma har zuwa tashin alƙiyama ba za su rabu ba.
  • Saboda haka Ahlul-baiti ma'asumai ne kamar dai yadda kur'ani yake ma'asumi.[155]

A rahotan Sayyid Ali Husaini milani, ba'arin masu dandaƙe bincike daga ahlus-sunna Misalin ibn hajar haitami suma sun yarda shiryarwar da hadisul saƙlaini yake yi kan isma da ɗaharar Ahlul-baiti (A.S).[156]

Marja'iyyar Ilimi Ta Ahlul-baiti (A.S)

Malaman shi'a suna ɗaukar hadisul saƙlaini matsayin wanda yake bayanin marja'iyyar ilimi ga Ahlul-baiti[157] saboda kiran da Annabi (S.A.W) ya yi da riƙo da littafin Allah da Ahlul-baiti, wannan ƙarara yana nuni kan kaɗaituwar marja'iyyar ilimi cikin Ahlul-baiti, kuma musulmai wajibi su koma wurinsu cikin abubuwa masu farruwa da suka shafi addini,[158] saboda haka bayanai da nazariyyoyin Ahlul-baiti daidai suke da kur'ani hujja ne kan bakiɗayan musulmi.[159] Haka nan an ce wannan hadisi yana shiryarwa kan kasancewar kur'ani daAhlul-baiti kowanne ɗayansu hujja ne kuma dalili ne ingantacce mai cin gashin kansa, da wannan ne cikin kowanne fage ne suka kasance to su hujja ne da sanadin, kamar Misalin fage aƙidu, hukunce-hukuncen fiƙihu da akhlaƙ.[160] Cikin ba'arin naƙalan hadisul saƙlaini, a ƙarshensa ya zo da:

«فَلَا تَسْبِقُوهُمْ فَتَهْلِكُوا وَ لَا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُم

Ka da ku gabace su za ku halaka kuma ka da ku sake ku ce zaku koyar da su lallai sun fi ku ilimi.[161] cikin muƙaddimar littafin jami'ul ahadis ash-shi'a tare da jingina da wannan naƙAlin, an fitar da gaɓoɓi da nuƙɗiɗi guda bakwai daga wannan hadisi dangane da marja'iyya da ilimin Ahlul-baiti (A.S) su ne kamar haka: 1. Wajabcin koyon ilimi daga tsatson Annabi (S.A.W) domin samun aminci daga ɓata.

2. Kewaya tsatson Annabi (S.A.W) da ilimin hukunce-hukunce Allah sakamakon umarnin da manzon Allah ya bayar kan koyan ilimi daga wurinsu.

3. Rashin tsinkaye wanda ba Ahlul-baiti ba kan bakiɗayan taklifin shari'a da samuwar tsammanin ɓata cikin hAlin rashin yin tambaya daga Ahlul-baiti.

4. Rashin kewaya da samun iko kan kur'ani daga waɗanda ba Ahlul-baiti ba, da keɓance su da istinbaɗi da fito da hukunce-hukunce Allah.

5. Rashin cancantuwar waɗanda ba tsatson Annabi (S.A.W) ba da koyar hukunce-hukuncen Allah.

6. Haramcin yin watsi da maganarsu sakamakon su ne suka fi kowa ilimi da sani.

7. Kasancewarsu mafi sani da ilimi cikin bakiɗayan ilimin addini da ma wanda ba na addini ba.[162] Sayyid kamal haidari masanin tauhidi na shi'a, tare da dogara da hadisul saƙlaini ya yi bayanin rashin iyakantuwar ilimin Imaman shi'a.[163]

Fifitar Ahlul-baiti

Tushen ƙasida: Fifitar Ahlul-baiti (A.S)

Wasu malamai suna ganin hadisul saƙalini yana ishara a file ƙarara kan fifitar Ahlul-baiti kan sauran mutane; saboda iaya kaɗai su ne Annabi (S.A.W) ya ajiye jikin kur'ani, da wannan ne, kamar dai yadda kur'ani yake da fifiko kan musulmai haka su ma Ahlul-baiti suke da fifiko kan waɗanda ba su ba.[164]

Wilaya Da Jagoranci

Jafar Subhani, kiran da Annabi (S.A.W) ya yi da yin riƙo da kur'ani da ahlil-baiti cikin hadisul saƙlaini, yana shiryarwa kan kaɗaituwar jagorancin siyasa ga Ahlul-baiti.[165] cikin ba'arin naƙalan hadisul saƙlaini, maimakon kalmar saƙlaini kan kur'ani da Ahlul-baiti sai aka yi amfani da kalmar "KhAlifataini" (HAlifofi biyu).[166] bisa wannan naƙAli, Ahlul-baiti su ne hAlifofi magadan annabi, sun tattaro kowanne ɓangare nasa daga lamurran siyasa da jagoranci.[167] haka kuma saki babu ƙaidi da sharaɗi cikin wajabcin biyayya a gare su ana ganin hakan dalili kan jagorancinsu a fagen siyasa, Domin kuwa wajibcin biyayyarsu ya haɗa da dukkan abin da ya shafi rayuwar musulmi, wanda ya haɗa da al'amurran addini, tattAlin arziki, siyasa da al'adu. Don haka wajibi ne a bi su a cikin lamurran siyasa da suka shafi al'umma da gwamnati.[168]

Rashin Saɓani Tsakanin Kur'ani Da Ahlul-baiti

Daga cikin sauran abubuwa da aka ciro daga na ilimin tauhidi daga hadisul saƙlaini kan asasin jumlar:

لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَیَّ الْحَوْض»

(Ba za su taɓa rabuwa ba har sai sun zo tafki) babu saɓani tsakanin kur'ani da Ahlul-baiti.[169] a ra'ayin muhammad wa'iz zade khurasani, haɗuwar kai da dacewar kur'ani da Ahlul-baiti yana tabbatar da cewa shi iliminsu ya jingina da ilimin Annabi (S.A.W) daga ƙarshe dai yana ƙarƙarewa da wahayi daga Allah, da wannan dalili ne ba za a taɓa samun saɓani tsakanin abubuwa guda biyun ba, kodayaushe z su cigaba da kasancewa kafaɗa da kafaɗa da juna.[170]

Shiryarwar Hadisin Kan Rashin Jirkituwar Kur'ani

An ce hadisul saƙlaini yana shiryarwa kan katanguwar kur'ani da rashin jirkituwarsa, saboda Annabi (S.A.W) cikin wannan hadisi ya yi bayani ƙarara cewa kur'ani da Ahlul-baiti za su cigaba da wanzu har zuwa tashin alƙiyama kuma duk wanda ya yi riƙo da su ba zai taɓa ɓata ba. Idan har kur'ani bai kasance katangagge daga jirkita ba, riƙo da shi tare da biyayya zai kasance sababin ɓata.[171]

Mahangar Ahlus-sunna

Malaman ahlus-sunna su ma sun ciro wasu abubuwa daga wannan hadisi, ba'arin waɗannan abubuwa su ne kamar haka: a fahimtar ibn hajar haitami da shamsud-dini sakhawi, malamin tafsiri a mazhabar shafi'iyya a ƙarni na tara bayan hijira, cikin hadisin saƙlaini an ƙarfafa soyayyar Ahlul-baiti, ihsani, girmama su, basu girma tare da sauke haƙƙoƙinsu na wajibi da na mustahabbi, saboda Ahlul-baiti ta fuskar alfahari da matsayi da nasaba, su ne mafi daraja da ɗaukakar mutane a doran ƙasa.[172]

Ali ɗan abdullahi Samhudi daga wannan hadisi mun fahimci cewa har zuwa tashin alƙiyama za a cigaba da samun wani mutum daga tsatson Annabi (S.A.W) da yake da cancantuwar a yi riƙo da shi domin kwaɗaitarwa da ta zo cikin wannan hadisi ta zamana ta ɗabbaku kansa, haka kuma kamar kur'ani su tsatson Annabi (S.A.W) su ne amincin mutanen ƙasa idan har suka zama babu to mutane za su halaka.[173]

A ra'ayin abdur-ra'uf manawi daga malaman shafi'iyya a ƙarni na goma sha ɗaya bayan hijira, haƙiƙa hadisul saƙlaini yana bayani ƙarara cewa Annabi (S.A.W) ya yi wasiyya ga al'ummarsa da su kyawunta mu'amala da kur'ani da kuma ahAlin gidansa, su gabatar da su a kan kawukansu cikin al'amuran addini su yi riƙo da su, a cewar malamin, wannan hadisi yana shiryarwa cewa har zuwa tashin alƙiyama a cikin kowanne zamani wajibi ne a samu mutum daga Ahlul-baiti wanda yake da cancantuwa yin riƙo da shi tare da yi masa ɗa'a da biyayya.[174]

Sa'adud-dini taftazani, malamin kalam ɗan ash'ariyya a ƙarni na takwas bayan hijira, ya yi amanna cewa hadisul saƙlaini yana ishara kan fifitar Ahlul-baiti kan sauran mutane, sannan ma'aunin fifitarsu ya kasance ilimi da taƙawa da kuma ɗaukakar nasabarsu, hakan ya faru ne sakamakon ajiye su jikin kur'ani da kuma wajabcin ɗa'a da biyayya gare su, saboda riƙo da kur'ani bashi da wata ma'ana face aiki da ilimi da shiriyar kur'ani da Ahlul-baiti.[175]

Fazlu ɗan ruzbahan, daga malaman ahlus-sunna a ƙarni na tara bayan hijira, ya tafi kan cewa shi hadisul saƙlaini yana shiryarwa kan wajabcin riƙo tare da biyayya ga Ahlul-baiti cikin zantuka da ayyukansu, ba su girma da mutunta su da nuna musu saoyayya da ƙauna; amma kwata-kwata hadisin baya shiryarwa kan Imamanci da halifanci.[176]

Fihirisar Littafi

Malaman shi'a ƙari kan naƙAlin hadisul saƙlaini sun wallafa litattafai masu cin gashin kansu game da wannan hadisi. Ba'arin waɗannan litattafai su ne kamar haka:

  • Hadisul As-saƙlaini, na ƙiwamdud-dini muhammad shanawi ƙummi, cikin wannan littafi an yi bincike game da isnadai daban-daban na wannan hadisi, sannan an yi duba na musammam kan saɓanin lafuzza tsakanin naƙalai mabambanta na wannan hadisi..[177]
  • Hadisul As-saƙlaini, na najmud-dini askari: littafi ne cikin mujalladi biyu da aka rubuta shi cikin harshen larabci, an kammala rubuta shi a shekarar 1365 bayan hijira.
  • Hadisul As-saƙlaini, na Sayyid Ali Milani: ya rubuta wannan littafi cikin harshen larabci kan bada amsa shubuhohi da Ali ahmad al-sAlus ya yi kan hadisul saƙlaini.[178]
  • Hadisul As-saƙlani wa maƙamat Ahlul-baiti (A.S): wasu adadin ɗaliban ƙasar bahraini ne da suke karatu a makarantar ahlul-zikiri suka wallafa wannan littafi, sun tattaro bayanai daga laccoci daban-daban da ahmad almahuzi ya yi game da hadisul saƙalini, malamin shi'a ɗan ƙasar bahraini.[179]
  • Hadisul As-saƙlaini; sanadan wa dalalatan: wasu adadin laccocin Sayyid kamal haidari, waɗanda Husaini Ali shimri cikin fasAli uku ya tattaro su da suka ƙunshi bincike kan isnadin hadisin da ma'anarsa da kuma amsa ga shubuhohin da aka yi kan hadisin. Maɗabba'ar mu'assasatul alhuda suka ɗauki nauyi bugawa.[180]
  • Mausu'atu hadisil as-saƙlaini: mujalladi huɗu da ya ƙunshi bahasosin aƙida, mujalladai biyu na farko, ya tattaro rubuce-rubucen `yan shi'a Imamiyya tun daga ƙarni na farko zuwa na goma, mujalladi na uku da na huɗu kuma rubuce-rubucen `yan shi'a zaidiyya da isma'iliyya zuwa ƙarni na goma an yi bincike game da hadisul saƙlaini.

Bayanin kula

  1. ↑ Nafisi, “Thaqalayn, Hadisi,” shafi na 103.
  2. ↑ Misali, duba: Bahrani, Manar al-Hadi, 1405 AH, shafi 670; Muzaffar, Dalai al-Sidqi, 1422 AH, juzu'i na 6, shafi na 240; Mir Hamed Hossein, Abqat al-Anwar, 1366, juzu'i na 18, shafi na 7.
  3. ↑ Duba Mazandarani, Sharh al-Kafi, 1382 AH, juzu'i na 6, shafi na 124, juzu'i na 10, shafi na 118; Mir Hamed Hossein, Abqat al-Anwar, 1366, juzu'i na 18, shafi na 7; Kharazi, Badayat al-Maarif, 1417 AH, juzu'i na 2, shafi na 19.
  4. ↑ Vaezzadeh Khorasani, “mukaddima” dar Hadis Saqlain, shafi na 17 da 18.
  5. ↑ Nafisi, "Saqlain, Hadis", shafi na 102.
  6. ↑ Nafisi, "Saqlain, Hadisi", shafi na 102.
  7. ↑ Mir Hamed Hossein, Abqat al-Anwar, 1366, juzu'i na 23, shafi na 1245.
  8. ↑ Haj Manouchehri, "Saqlain, Hadith", shafi na 73 da 74.
  9. ↑ Nafisi, "Saqlain, Hadisi", shafi na 102 da 103.
  10. ↑ Nafisi, “Saqlain, Hadisi”, shafi na 103.
  11. ↑ Nafisi, "Saqlain, Hadisi", shafi na 105.
  12. ↑ Nafisi, “Saqlain, Hadisi”, shafi na 103.
  13. ↑ Misali, duba Kulaini, Al-Kafi, 1407 AH, juzu’i na 1, shafi na 294, juzu’i na 2, shafi:415; Saffar, Basaer al-Deraj, 1404 AH, shafi 413; Khazaz Razi, Kefaiya al-Athar, 1401 AH, shafi na 87, 137, 163, 265; Qomi, Tafsir al-Qummi, 1404 AH, juzu'i na 172, 173, juzu'i na 2, shafi na 345, 447; Sadouq, Ayoun Akhbar al-Reza (AS), 1378 AH, Juzu'i na 2, shafi na 30, 31, 62.
  14. ↑ Misali, duba Muslim Nishabouri, Sahih Muslim, Dar Ihya al-Trath al-Arabi, juzu'i na 4, shafi na 1873; Nasa’i, Al-Sunan Al-Kubra, 1421 Hijira, Juzu’i na 7, shafi na 310 da 437; Tirmezi, Sunan al-Zamzi, 1395 AH, juzu'i na 5, shafi na 662, 663; Ibn Hanbal, Musnad al-Imam Ahmad bin Hanbal, 1421, juzu'i na 17, shafi na 169, 170, 211, 308, 309, juzu'i na 18, shafi na 114, Hakim Nishaburi, al-Mustadrak Ali al-Sahi1, 141. AH, juzu'i na 3, shafi na 118, 160.
  15. ↑ Don neman bayani kan takardu daban-daban da maganganun hadisin Saqlain, duba Bahrani, Ghaya al-Maram, 1422 AH, juzu'i na 2, shafi na 304-367; Shushtri, Ahqaq al-Haq, 1409 AH, juzu'i na 9, shafi 309-375, juzu'i na 18, shafi.261-289; Mir Hamed Hossein, Abqat al-Anwar, 1366, duka juzu'i na 18 da 19.
  16. ↑ Kulayni, Al-Kafi, 1407H, juzu'i na 1, shafi na 294.
  17. ↑ Saffar, Basa’ir al-Darajat, 1404 BC, shafi na 413, hadisi na 3.
  18. ↑ Muslim Nishaburi, Sahih Muslim, Dar Ihya’ al-Turath al-Arabi, juzu'i na 4, shafi na 1873, hadisi na 36.
  19. ↑ Makarem Shirazi, Payam Qur'an, 2006, juzu'i na 9, shafi na 63.
  20. ↑ Saduq, Kamal al-Din wa Tamam al-Ni`ma, 1395 AH, juzu'i na 1, shafi na 240; Ibn Hanbal, Musnad Ahmad Ibn Hanbal, 1416 BC, juzu'i na 35, shafi na 456, 512; Haithami, Majma’ al-Zawa’id, Dar al-Kitab al-Arabi, juzu’i na 9, shafi na 163; Muttaqi Hindi, Kanz al-Ummal, 1401 BC, juzu'i na 1, shafi 186; Shushtari, Ihqaq al-Haqq, 1409 BC, juzu'i na 9, shafi na 375, juzu'i na 18, shafi na 279-281.
  21. ↑ Kulayni, Al-Kafi, 1407H, juzu'i na 1, shafi na 294.
  22. ↑ Sāduq, Kamal al-Dīn wa Tammam al-NImamah, 1395 Q, juzu'i na 1, shafi 235; Muttaqi Hindi, Kanz al-Ummal, 1401 BC, juzu'i na 1, shafi na 173, 187.
  23. ↑ Makarem Shirazi, Payam al-Qur’an, 1386 Hijira, juzu’i na 9, shafi na 76, 77.
  24. ↑ «فضیلت نیمه شعبان و همتایی آن با شب قدر از منظر آیت‌الله جوادی آملی»، وبگاه دفتر مرجعیت.
  25. ↑ Misali, duba Ibn Atiyah, Abhi al-Madad, 1423 AH, juzu'i na 1, shafi:130; Bahrani, Manar al-Huda, 1405 AH, shafi 670; Muzaffar, Dalai al-Sidqi, 1422 AH, juzu'i na 6, shafi na 240; Mir Hamed Hossein, Abqat al-Anwar, 1366, juzu'i na 18, shafi na 7; Sobhani, Ilahiyyat ala hudal kitab wa Sunnah wa Al-Aql, 1412 AH, juzu'i na 4, shafi na 106; Sharaf al-Din, al-Ravidar, 1426 AH, shafi na 70.
  26. ↑ Bahrani, al-Hadaiq al-Nazrah, Al-Nashar al-Islami Publishing House, juzu'i na 9, shafi na 360.
  27. ↑ Mazandarani, Sharh al-Kafi, 1382 AH, juzu'i na 6, shafi na 124, juzu'i na 10, shafi na 118; Mir Hamed Hossein, Abqat al-Anwar, 1366, juzu'i na 18, shafi na 7; Kharazi, Badayat al-Maarif, 1417 AH, juzu'i na 2, shafi
  28. ↑ Sobhani, Ilahiyyat ala Hudal alkitab wa Sunnah wa Al-Aql, 1412 AH, juzu'i na 4, shafi na 105; Sobhani, Simai Aqeed Shia, 2006, shafi na 232.
  29. ↑ Muslim Neishabouri, Sahih Muslim, juzu'i na 4, shafi na 1873, hadisi na 36.
  30. ↑ Hakim Neishaburi, al-Mustadrak Ali al-Sahiheen, 1411 AH, juzu'i na 3, shafi na 160.f
  31. ↑ Ibn Hajar Hitmi, Al-Sawa'iq al-Muharqa, 1417 Hijira, juzu'i na 2, shafi na 439 da 653.
  32. ↑ Manavi, Faiz al-Qadir, 1391 AH, juzu'i na 3, shafi na 15.
  33. ↑ Samhoudi, Javaher al-Aqdeen, 1405 AH, juzu'i na 2, shafi na 82.
  34. ↑ Ibn Jozi, Al-Illal al-Mutanahiyyah, 1401 AH, juzu'i na 1, shafi na 268.
  35. ↑ Samhoudi, Javaher al-Aqdeen, 1405 AH, juzu'i na 2, kashi na farko, shafi na 73; Ibn Hajar Hitmi, Al-Sawa’iq al-Muhriqa, 1417 AH, juzu’i na 2, shafi na 652.
  36. ↑ Sharaf al-Din, Al-Muraja'at, 1426 BC, shafi na 70.
  37. ↑ Subhani, Ilahiyyat ala hudal kitab wa Sunna waa Aql, 1412q, juzu'i na 4, shafi na 105; Subhani, Simay Aqaid Shi'a, 2007, shafi.
  38. ↑ Duba Manavi, Faiz al-Qadir, 1391 AH, juzu'i na 3, shafi na 14.
  39. ↑ Ibn Hajar Haitami, Al-Sawa’iq Al-Muhriqah, 1417 BC, juzu’i na 2, shafi na 440 da 653.
  40. ↑ Jam'i az tullab, Hadis al-Thaqalayn wa Makamat Ahlul-baiti (A.S), Maktab al-Thaqalayn, shafi na 5.
  41. ↑ Mir Hamid Hussein, Abaqat Al-Anwar, 1366H, juzu'i na 18, gabatarwa, shafi na 2.
  42. ↑ Duba: Mir Hamed Hossein, Abqat al-Anwar, 1366, juzu'i na 18, shafi 9-15.
  43. ↑ Vishnavi, Hadith al-Saqlain, 1428 AH, shafi na 41
  44. ↑ Duba: Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi.415; Sadouq, Kamal al-Din da Tamam Al-Neema, 1395 AH, Juzu'i na 1, shafi na 236, 237, 239.
  45. ↑ Khazaz Razi, Kefaiya al-Athar, 1401 AH, shafi na 163.
  46. ↑ Saffar, Basa’ir al-Darajat, 1404 BC, shafi na 414.
  47. ↑ Khazzaz Razi, Kifayat al-Athar, 1401 AH, shafi 136, 137.
  48. ↑ Khazzaz Razi, Kifayat al-Athar, 1401 AH, shafi na 128.
  49. ↑ Saduq, Kamal al-Din wa Tamam al-Ni`ma, 1395 AH, juzu'i na 1, shafi na 234, 237.
  50. ↑ Saduq, Al-AmAli, 1376 AH, shafi 415; Saduq, Kamal al-Din wa Tamam al-Nim`ah, 1395 AH, juzu'i na 1, shafi na 236.
  51. ↑ Khazzaz Razi, Kifayat al-Athar, 1401 AH, shafi na 91, 92.
  52. ↑ Khazzaz Razi, Kifayat al-Athar, 1401 AH, shafi na 87.
  53. ↑ Saffar, Basa’ir al-Darajat, 1404 BC, shafi na 413.
  54. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 294; Ayyashi, Tafsir al-Ayyashi, 1380 AH, juzu'i na 1, shafi na 5.
  55. ↑ Saduq, Uyun Akhbar al-Rida (amincin Allah ya tabbata a gare shi), 1378 AH, juzu'i na 1, shafi na 229.
  56. ↑ Muttaqi Hindi, Kanz al-Ummal, 1401 BC, juzu’i na 1, shafi na 379, hadisi na 1650; Samhudi, Jawaher al-Aqdain, 1405 BC, juzu'i na 2, Bakhsh Awal, shafi na 81, 85, 86; Hamwi Juwayni, Faraid Al-Samatin, Mahmoudi Foundation, juzu'i na 2, shafi na 147; Haithami, Majma’ al-Zawa’id da Manba’ al-Fawa’id, 1414 AH, juzu’i na 9, shafi na 163; Suyuti, Rayar da matattu da falalar Ahlul Baiti (A.S), 1421 AH, shafi na 23, Hadisi na 23.
  57. ↑ Qanduzi, Yanabi’ al-Mawaddah li Dhuw al-Qirbi, 1422 AH, juzu’i na 1, shafi na 124.
  58. ↑ Qanduzi, Yanabi’ al-Mawaddah li Dhu’l-Kirbi, 1422 AH, juzu’i na 1, shafi na 73 da na 74.
  59. ↑ Misali, duba Muslim Neishabouri, Sahih Muslim, Dar Ihya al-Trath al-Arabi, 1873; Tirmidhi, Sunan al-Tirmidhi, 1419, juzu'i na 5, shafi na 478, 479; Nasa’i, Al-Sunan al-Kubari, 1421 AH, juzu’i na 7, shafi na 310, 437; Darmi, Sunan al-Darmi, 1421 AH, juzu'i na 4, shafi na 2090; Ibn Hanbal, Musnad al-Imam Ahmad bin Hanbal, 1421, juzu'i na 32, shafi na 10, 11; Hakim Neishaburi, al-Mustadrak Ali al-Sahiheen, 1411 AH, juzu'i na 3, shafi na 118, 160; Baihaqi, Sunan al-Kubari, 1424 AH, juzu'i na 2, shafi na 212, hadisi na 2857.
  60. ↑ Duba Tirmizi, Sunan al-Tirmizi, 1419, juzu'i na 5, shafi na 478; Darqutani, Al-Mu’tAlif da Al-MakhtAli, 1406 Hijira, Juzu’i na 2, shafi 1046; Samhudi, Javaher al-Aqdeen fi Fazl al-Shorfin, 1405 AH, juzu'i na 2, kashi na farko, shafi na 86; Sakhavi, Istijlab Ertiqa al-Alguraf, Beirut, juzu'i na 1, shafi na 359.
  61. ↑ Qanduzi, Yanabi’ al-Mawaddah li Dhuw al-Qirbi, 1422 AH, juzu’i na 1, shafi na 114.
  62. ↑ Misali, duba Ibn Hanbal, Musnad al-Imam Ahmad bin Hanbal, 1421 AH, juzu'i na 17, shafi na 211, 309, juzu'i na 18, shafi na 114; Ibn Abi Asim, Kitab al-Sunnah, 1413 AH, shafi na 629, 630; Haythami, Majma al-Zawa'ed da kuma tushen Al-Fawid, 1414 AH, Juzu'i na 9, shafi na 163; Hamvi Jovini, Faraed al-Samatin, Mahmoudi Institute, juzu'i na 2, shafi na 146.
  63. ↑ Sakhavi, Istijalab Irtiqa Al-guraf, Beirut, juzu'i na 1, shafi na 363; Samhoudi, Jawaharlal-e-Aqdeen fi Fazl al-Shorfin, 1405 AH, juzu'i na 2, kashi na farko, shafi na 88; Kundoozi, Yanabie al-Mouda, 1422 AH, juzu'i na 1, shafi na 123, 124.
  64. ↑ Ibn Hanbal, Musnad al-Imam Ahmad bin Hanbal, 1421 AH, juzu'i na 35, shafi na 456; Ibn Abi Asim, Kitab al-Sunnah, 1413 AH, shafi na 629; Tabarani, Al-Mu'jam al-Kabir, 1405 AH, juzu'i na 5, shafi 154; Motaghi Handi, Kanzal-Amal, 1401 AH, Juzu'i na 1, shafi na 172, hadisi na 872, shafi na 186, hadisi na 945 da 946; Siyuti, Ihyaa amwat bi fada'il Ahlul Baiti (AS), 1421 AH, shafi na 9, 10, hadisi na 7, shafi na 42, hadisi na 56; Ibn Kathir, Jami al-Masanid da al-Sunan, 1419 AH, juzu'i na 3, shafi na 156.
  65. ↑ Tirmizi, Sunan al-Tirmidhi, 1419, juzu'i na 5, shafi na 478; Abu Naim Esfahani, HAliya al-AwAliya da Tabaqat al-Asfiya, 1407 AH, juzu'i na 1, shafi na 355; Tabarani, Al-Mu'jam al-Kabir, 1405 AH, juzu'i na 3, shafi na 67, 180; Samhoudi, Javaher al-Aqdeen, 1405 AH, juzu'i na 2, kashi na farko, shafi na 78, 79, 83.
  66. ↑ Haithami, Majma’ al-Zawa’id wa Manba’ al-Fawa’id, 1414 AH, juzu’i na 9, shafi na 163; Sakhawi, Ijtijlab Irtiqa’ al-Khuruf, Beirut, juzu’i na 1, shafi na 362; Samhudi, Jawaher al-Aqdain, 1405 BC, juzu'i na 2, Bakhsh Awal, shafi na 87.
  67. ↑ Qanduzi, Yanabi’ al-Mawaddah li Dhu’l-Kirbi, 1422 AH, juzu’i na 1, shafi na 102. ↑
  68. ↑ Samhudi, Jawaher al-Aqdain, 1405 BC, juzu'i na 2, Bakhsh Awal, shafi na 87; Sakhawi, Ijtilab Irtiqa al-Ghuruf, Beirut, juzu'i na 1, shafi na 360, 361.
  69. ↑ Sakhawi, Ijtijlab Irtiqa’ al-Khuruf, Beirut, juzu’i na 1, shafi na 351, 352.
  70. ↑ Samhudi, Jawaher al-Aqdain, 1405 BC, juzu'i na 2, Bakhsh Awal, shafi na 88; Sakhawi, Ijtijlab Irtiqa’ al-Khuruf, Beirut, juzu’i na 1, shafi na 363 da 344; Qanduzi, Yanabi’ al-Mawaddah li’a kin, 1422 AH, juzu’i na 1, shafi na 123; Shushtari, Ihqaq al-Haqq, 1409 BC, juzu'i na 9, shafi na 309-367.
  71. ↑ Duba Shushtri, Ahqaq al-Haq, 1409 AH, juzu'i na 5, shafi na 51.
  72. ↑ Hosseini Tehrani, Imam Shanasi, 1426, juzu'i na 13, shafi na 266.
  73. ↑ Bahrani, Ghayat al-Maram wa Hujjat al-Khisam, 1422 AH, juzu'i na 2, shafi na 320-347.
  74. ↑ Bahrani, Ghayat al-Maram wa Hujjat al-Khisam, 1422 AH, juzu'i na 2, shafi na 304-320.
  75. ↑ Muslim Neyshabouri, Sahih Muslim, Dar Ihya’ al-Tarath al-Arabi, shafi na 1873.
  76. ↑ Tirmizi, Sunan al-Tirmizi, 1419, juzu'i na 5, shafi na 478, 479.
  77. ↑ An-Nasa’i, Al-Sunan Al-Kubra, 1421 BC, juzu’i na 7, shafi na 310,
  78. ↑ Ibn Hanbal, Musnad na Imam Ahmad bn Hanbal, 17, shafi na 211, 309, shafi na 114, juzu'i na 32, shafi na 35, shafi na 456.
  79. ↑ Hakim Neyshaburi, Al-Mustadrak Ali Al-Sahihayn, 1411H, juzu'i na 3, shafi na 118, 160.
  80. ↑ Bayhaqi, Al-Sunan Al-Kubra, 1424H, juzu’i na 2, shafi na 212, hadisi na 2857.
  81. ↑ Al-Khwarazmi, Al-Manaqib, 1411 Hijira, shafi na 155, hadisi na 182
  82. ↑ Tabarani, Al-Mu’jam Al-Kabir, 1405 BC, juzu’i na 3, shafi na 66, 67, 180, juzu’i na 5, shafi na 154, 166, 169, 170, 182, 186.
  83. ↑ Ibn Abi Asim, Kitabul Sunnah, 1413 AH, shafi na 629, 630.
  84. ↑ ↑ Hamwi Juwayni, Fara’id al-Samtain, Mahmoudi Foundation, juzu’i na 2, shafi na 146.
  85. ↑ Hamwi Juwayni, Faraid Al-Samatin, Mahmoudi Foundation, juzu'i na 2, shafi na 146.
  86. ↑ Samhudi, Jawahir al-Aqdain fi Fadl al-Sharafayn, 1405 BC, juzu'i na 2, Bakhsh Awal, shafi na 78, 79, 83, 86-88.
  87. ↑ Ibn Atheer, Jami’ul-Usul fi AHadis Rasul (S.A.W), 1420 AH, juzu’i na 1, shafi na 277, hadisi na 65.
  88. ↑ Mutqi Hindi, Kanz al-Ummal, 1401 BC, juzu'i na 1, shafi na 172, hadisi na 870, shafi na 186, hadisi na 945, 946.
  89. ↑ Abu Naim Isfahani, The Hilyat Auliya wa tabakat asfiya, 1407 BC, juzu'i na 1, shafi na 355.
  90. ↑ Daraqutni, Al-MutAlif wa Al-MukhtAlif, 1406H, juzu’i na 2, shafi na 1046.
  91. ↑ Sakhawi, Ijtijlab Irtiqa al-Khuruf, Beirut, juzu'i na 1, shafi na 351, 352, 359, 342, 363.
  92. ↑ Siyuti, Ihay'ul almayyit bi fadael Ahlul Baiti (A.S), 1421 AH, shafi na 9, 10, 23, 42.
  93. ↑ Ibn Kathir, Jami al-Masanid wa al-Sunan, 1419 AH, juzu'i na 3, shafi na 98, 156.
  94. ↑ Mufid, Al-Irshad, 1413 BC, juzu'i na 1, shafi na 179-180.
  95. ↑ Shushtari, Ihqaq al-Haqq, 1409 BC, juzu'i na 9, shafi na 309.
  96. ↑ Subhani, Simai Aqeed Shi’a, 1386 AH, shafi 232; Makarem Shirazi, Payam Al-Qur’an, 1386 AH, juzu’i na 9, shafi na 62, 77; Sharaf al-Din, Al-Murja'at, 1426 BC, shafi na 70.
  97. ↑ Makarem Shirazi, Payam Al-Qur’an, 1386H, juzu’i na 9, shafi na 62.
  98. ↑ Shushtari, Ihqaq al-Haqq, 1409 BC, juzu'i na 9, shafi na 309.
  99. ↑ Sharaf al-Din, Al-Murja'at, 1426 BC, shafi na 70.
  100. ↑ Ibn Hajar Haitami, Al-Sawa’iq Al-Muhraiah, 1417 BC, juzu’i na 2, shafi na 440.
  101. ↑ Saduq, Kamal al-Din wa Tamam al-NImamah, 1395, juzu'i na 1, shafi na 234, h. Ibn Abi Asim, Kitab al-Sunnah, 1413 AH, shafi 630; Hakim Neyshaburi, Al-Mustadrak Ali Al-Sahihayn, 1411 AH, juzu'i na 3, shafi na 118; Tabarani, Al-Mu’jam Al-Kabir, 1405 BC, juzu’i na 5, shafi 186; Samhudi, Jawahir al-Aqdain fi Fadl al-Sharafayn, 1405 BC, juzu'i na 2, Bakhsh Awal, shafi na 86.
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  130. ↑ Ibn Atheer, An-Nihayah, 1367H, juzu'i na 3, shafi na 177.
  131. ↑ Nafisi, "Thaqalayn, Hadith," shafi 100.
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  133. ↑ Moezi Malairi, Jame Hadith al-Shi'a, 1373, juzu'i na 1, shafi na 41-36;
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  142. ↑ Khoi, Menhaj al-Baraa', 1400 AH, juzu'i na 6, shafi na 215, 216.
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  155. ↑ Faryab, Ismat Imam dar Tarikh Tafakkur Imamiyya, shafi na 303.
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Haidari, Sayyed Kamal, ilimin Imam; Buhus fi hakika wa maratib ilmi al-a'imma al-masumin, wanda Ali Hamoud Al-Abadi, Qum, Darfarqad, 1429H ya rubuta. Ibn Hayon, Nu'man bn Muhammad Maghrib, Da'a'imul Islam, Asif Faizi, Qum, Cibiyar Al-Bait (A.S.), bugu na biyu, 1385H. «حدیث الثقلین و پژوهش قوام الدین محمد وشنوی درباره آن»، مجله پژوهش‌نامه علوی، شماره دوم،‌ پاییز و زمستان ۱۳۹۰ش. {{end}]

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