Imamanci

Daga wikishia
wannan wani rubutu ne game da imamanci, domin bayani dangane da Imamanci Imaman shi'a goma sha biyu duba:Imamancin Imaman Shi'a
Wilayar Ali (A.S)

Imamanci, (Larabci: الإمامة)shi ne jagorancin al’ummar Musulmi bayan Annabi (S.A.W) cikin al’amuran addini da na duniya, imamanci, ɗaya ne daga asalan aƙidun mazhabar Shi’a, kuma yana cikin aƙida ta tushe da suka saɓa da Ahlus-sunna a cikinta, muhimmancin wannan mas’ala a wurin ƴan Shi’a shi ne ya zama sababin yi musu laƙabi da Imamiyya. Cikin laruran wajabcin Imamanci babu saɓanin ra’ayoyi tsakanin firƙoƙin Musulmai, amma cikin nau’inta akwai saɓanin ra’ayoyi, wasu ba’arin Asha’ira sun tafi kan cewa Imamanci wajibi ne na shari’a, sai dai kuma wasu ba’arin Mu’utazilawa suna ganinta matsayin wajibi na hankali kuma nauyin ayyana Imami yana wuyan mutane, Imamiyya sun tafi kan cewa shi imamanci wajabci ne na hankali kuma wajibi ne kan Allah ya ayyana Imami; da wannan ma’ana ta cewa abu ne mai kyau Allahi cikin hukuncin hikimarsa ya ayyana Imami kuma ƙin yin hakan abu ne mara kyau. A ra’ayin Imamiyya, imamanci wani alƙawari ne na Allah da yake ajiye shi a hannu zaɓaɓɓu daga bayinsa. Imamiyya suna ɗaukar imamanci a matsayin dalilin kammaluwar addini da dawwamar shiriya bayan Annabi (S.A.W) Imamiyya tare da ba’arin wasu firƙoƙin Musulmai sun yi Imani da cewa Imami yana tare da wasu hususiyoyi kamar misalin Isma da fifiko cikin bakiɗayan falalolin ɗan Adam, Imamiyya sun yi Imani kan cewa dole ne ya zama an yi ayyana Imami ta hanyar bayyanannen nassi daga Allah da Manzon Allah (S.A.W), sun yi Imani cewa Imam Ali (A.S) da sauran Imaman Shi’a (A.S) bayansa dukkaninsu Ma’asumai ne kuma sun fifici ɗaiɗaikun mutane cikin falala ta mutumtaka a zamaninsu, saboda haka ne suka kasance Jagororin al’umma. Jagorancin siyasa ga al’ummar Musulmi, tsayar da haddodin Allah da zartar da su, gadin addini da al’amura suna daga abubuwan da ake ƙidaya su daga hikima da falsafar imamanci, Imamiyya ƙari kan waɗannan al’amura suna ƙirga Marja’iyyar addini cikin haduffan imamanci.

Matsayi da Muhimmanci

Mas’alar imamanci tana cikin jerin mas’aloli masu matuƙar muhimmanci, mas’ala ce da aka faɗaɗa bahasi da saɓani a kanta tsakanin mazhabobin muslunci, [1] a ra’ayin Imamiyya imamanci cigaban Annabtar Annabin Muslunci (S.A.W) ce kuma sababi ce na wanzuwarsa da cigabansa, kuma Imami shi yana sauke waɗannan dai wazifofi da suka kasance kan Annabi, [2] imani da imamanci a ra’ayin Imamiyya yana daga asalan addini da wannan dalili ne ake ƙirga shi cikin mas’alolin ilimin Kalam, [3] daidai lokacin da Asha’ira da Mu’utazilawa [4] da kuma wasu ba’ari mazhabobin Ahlus-sunna suke ƙidaya shi daga rassan addini kuma suna la’akari da shi matsayin mas’ala ta fiƙihu. [5] Muhammad Husaini Khashiful Giɗa a cikin littafin Aslul Ash-Shi’ati wa Usuluha, yana ganin Imani da imamanci yana daga cikin asalai da yan Shi’a suka bambantu da sauran firƙoƙin muslunci a cikinsa, [6] da wannan dalili masu Imani da imamancin Imamai goma sha biyu suka shahara da suna Imamiyya [7] sannan waɗanda ba su yarda da imamancinsu ba sun fita daga da’irar Shi’anci. [8] Allama Hilli cikin muƙaddimar littafin Minhajul Al-Karama fi Ma’arifatil Al-Imamati, ya ƙirga mas’alar imamanci matsayin mafi girman mas’aloli kuma yana ganin tana cikin rukunan Imani wacce da sababin fahimtarta za a samu dawwama a cikin Aljanna da kuɓuta daga fushin Allah. [9] Kulaini cikin littafin Alkafi ya naƙalto wata riwaya daga Imam Sadiƙ (A.S) cikin bayanin muhimmancin imamanci. [10] cikin wannan riwaya an bayyana imamanci tare da hususiyoyi misalin muƙamin Annabawa, gadon Wasiyyai, halifancin Allah, halifancin Annabi, ragamar addini da tsarin Muslunci, gyaran duniya da samarwa Muminai izza, ɗaukakar asalin Muslunci da rassansa. [11]

Imamanci Alƙawari Ne Na Ubangiji

Asalin Maƙala: Ayar Ibtila Ibrahim

Daidai da aya ta 124 suratul Baƙara, bayan Hazrat Ibrahim ya riski muƙamin Annabta, sai ya roƙi Allah da ya ajiye muƙamin imamanci cikin zuriyarsa, cikin bashi amsa Allah ya ce:

«لاینالُ عَهدی الظّالِمینَ؛

Alƙawarina ba ya samun Azzalumai. [12] da yawa yawan Malaman tafsiri sun ce abin da ake nufi daga Kalmar (Ahad) a cikin wannan aya shi ne imamanci, [13] da wannan dalili ne Imamiyya suka yi Imani cewa shi imamanci wani muƙami ne daga Ubangiji da yake bada shi ga wasu zaɓaɓɓun bayinsa. [14]

Imamanci da Sababin Kammaluwar Addini

Asalin Maƙala: Ayar Ikmal da Ayar Tablig

Imamiyya tare da la’akari da ayar ikmal da ayar tablig da kuma wasu riwayoyi daga Imamai Ma’asumai (A.S) waɗanda aka naƙalto su dangane da ƙarshen wannan ayoyi, [15] suna ganin imamanci shi ne sababin kammaluwar addini, [16] a ra’ayinsu ayar ikmalud-dini ta sauka ne a ranar Idil Ghadir bayan Annabi (S.A.W) ya zaɓi Imam Ali (A.S) don imamanci da halifancinsa, da wannan aka bada labarin kammaluwar addini. [17] Haka tare da dogara da ayar tablig suna cewa imamanci yana da wani matsayi wanda da ace Annabi (S.A.W) bai isar da shi ba, daidai yake da rashin isar da saƙon manzancinsa baki ɗayansa. [18]

Imamanci Cigaban Shiriya

Asalin Maƙala: Ayar Hadi

Imamiyya tare da dogara da ayar hadi da riwayoyin da suka zo a kan bayaninta, [19] suna ganin imamanci matsayin cigaban shiriyar Annabi (S.A.W) bayansa. [20] Muhammad Bn Jarir ɗabari wanda ya rasu a shekarar 310 h ƙamari, daga Malaman tafsiri na Ahlus-sunna, a cikin littafin tafsirinsa ya naƙalto wata riwaya tare da wasiɗa daga Ibn Abbas da take bayyana cewa lokacin da ayar hadi ta sauka Annabi (S.A.W) ya ɗora hannunsa a kan ƙirjinsa ya ce: (Haƙiƙa ni ne mai gargaɗi) sai ya ishara zuwa ga Ali (A.S) da hannunsa ya ce: Kai Ali kai ne Hadi (Mai shiryarwa) bayana shiriya za ta koma wurinka. [21]

Sanin Mafhumi

Imamanci, bisa wani ta'arifi da Muhaƙƙiƙ Lahiji ya ce Malaman Kalam sun yi ittifaƙi a kansa, [22] jagorancin dukkanin al'umma cikin al'amarin addini da na duniya yana kasancewa ne cikin na'ibanci da halifancin Annabin Muslunci (S.A.W). [23] Akwai kuma wasu ta'arifin daban da aka yi kan imamanci, alal misali, Saifud-dini Amadi wanda ya rayu tsakanin shekaru 575-622 h ƙamari, daga Malaman Kalam na Ahlus-sunna, cikin ta'arifin Imamanci ya ce: shi ne halifancin Annabi (S.A.W) ta hannun wani mutum daga cikin mutane cikin zartar da dokokin shari'a da kare al'umma cikin yanayin da biyayya da ɗa'a a gare shi take zama wajibi kan bakiɗayan al'umma, [24] Mir Sayyid Sharif Jurjani wanda ya rayu tsakanin shekaru 740-816 h ƙamari, Malamin Kalam daga Asha'ira, a cikin littafinsa Sharh Mawaƙif da Taftazani wanda ya rayu tsakanin shekaru 722-792 h ƙamari, Malamin Kalam da fiƙihu kuma ba'ash'are, cikin littafinsa Sharh Maƙasid shima wannan ta'arifin ya karɓa kuma shi ya kawo a cikin littafinsa, [25] haka kuma sun ce imamanci, shi ne halifancin Annabi kan gadin adddini da jagorancin shugabancin al'umma. [26] Nasir Mukarim Shirazi yana cewa, wannan ta'arifofi da suka gabata kaɗai suna dacewa da wata mas'uliya ta zahiri cikin haddin jagorantar hukuma, daga rinin addini, kuma shi unwanin halifancin Annabi sun sallama shi ga kansu, kuma mutane da kansu za su iya zaɓawa kansu Imami, daidai lokacin da a ra'ayin Imamiyya yake ganin cewa shi muƙamin imamanci wani abu ne da yake hannun Allah shi ne yake zaɓar Imami da ayyana shi, bawai mutane ke zaɓarsa ba, [27] wasu ba'ari kamar misalin Khadi Nurullahi Tustari cikin ta'arifin imamanci sun ce: shi imamanci wani muƙami ne da Allah na yake bada shi wanda ya tattaro dukkanin darajoi da martabobi in banda Annabta. [28]

Wajabcin Imamanci Da Hanyar Ayyana Imami

Cikin kasancewar imamanci daga laruran addini babu saɓani tsakanin firƙoƙin muslunci, [29] sai dai cewa sun samu saɓani cikin nau’in wajabcin imamanci da hanyar da ake ayyana Imami, [30] na’am ance ba’arin Malaman Kalam na Mu’utazilawa da kuma wasu jama’a daga Kawarijawa sunƙ kan ra’ayin cewa imamanci a asali ma ba wajibi ba ne, [31] hatta sauran firƙoƙin da suke cewa wajibi ne sun samu saɓani cikin nau’in wajabcinsa shin wajabci ne na hankali ko na shari’a, [32] Jabba’iyawa (Mabiyan Abu Ali Jabba’i daga Mu’utazilawan Basara) As’hab Hadis da Asha’aira suna kan Imani da cewa imamanci wajibi ne na shari’a bawai na hankali ba, [33] saɓanin wasu jama’a daban daga Mu’utazilawa, Maturidiyya da Ibaziyya, da suke ganin imamanci matsayin wajibi na hankali sai dai kuma tare da haka suna ganin naɗa imami da ayyana shi yana hannun mutane,. [34] Imamiyya sun tafi kan cewa imamanci wajibi ne na hankali kuma suna cewa naɗa Imami da ayyana shi yana wurin Allah [35] abin nufi daga wajibi a wannan bahasi ba shi ne wajibi irin na fiƙihu ba, bari dai wajabci ne na ilimin Kalam wanda ya ɗoru kan bahasin (Husunu Wa ƙubuhu Aƙli) ma’ana abu ne mai kyau cewa Allah cikin hukuncin hikimarsa ya ayyana Imami ƙin yin hakan ya saɓawa hukuncin hikimarsa kuma hakan abu ne mai muni matuƙa. [36]

Luɗufin Allah

Ku duba: ƙa’idar Luɗufi Imamiyya domin tabbatar a wajabcin naɗa Imami da ayyana shi daga ɓangaren Ubangiji sun kafa hujja da ƙa’idar luɗufi, [37] ƙa’idar luɗufi na nufin duk wani abu da zai taimakawa bawa ya samu kusanci zuwa ga Ubangiji, da duk wani abu da zai taimaka masa ya nesanci aikata zunubi, to yin wannan abu lazimi ne a kan Allah, Allah zai yi wannan abu, [38] misalin shar’anta taklifin addini da aiko da Annabawa wanda ta wannan hanya ne mutum yake sanin taklifin da yake kansa, [39] kan wannan ƙa’ida ne samuwar Imami ta kasance luɗufi, saboda yana zama sababin mutane su samu kusanta zuwa ga ɗa’ar Allah da nesantar saɓonsa, [40] saboda haka naɗa Imami da ayyana shi wajibi a kan Allah. [41]

Siffofin Imami

Ma’ana Imami wani mutum ne da yake tare da muƙamin imamanci, [42] kuma dole ne ya kasance tare da wasu siffofi da bayaninsu zai zo a ƙasa: Isma

Asalin Maƙala: Isma

Imamiyya da Isma’iliyya sun yi Imani kan cewa dole ne Imami ya kasance Ma’asumi, [43] domin tabbatar da wannan da’awa sun kafa hujja da dalilai misalin Burhan Imtina Tasalsul, Burhan Hifzi wa tabyin Shari’a, (Dalilin bayanin shari’a ta hannun Imami) Burhan wujub iɗa’ati az Imam, (dalilin wajabcin ɗa’a ga Imami) Burhan Naƙdul Garad, Burhan Inhiɗaɗ wa suƙud (dalilin lalacewa da faɗowa) a lokacin aikata zunubi.[44] Haka kuma sun ce dole ne Imami ya kasance ya tsarkaka daga dukkanin aibobi na zahiri misalin cututtukan fata, tawaya da suke da alaƙa da asalin nasabarsa, da kuma shagaltuwa da abubuwan da ba su da ƙima da abubuwa masu nesantar da mutane daga gare shi, cikin wani nau’i tare da kasancewarsa luɗufi waɗaannan aibobi suna cin karo da samun kusancin bayin Allah zuwa ga Allah da nesantuwarsu da saɓo da zunubi.[45]

Fifita

Asalin Maƙala: Fifitar Imami A ra’ayin Imamiyya da kuma wasu jama’a daga Murji’a, Mu’utazila da Zaidiyya, dole Imami a cikin Ilimi, addini, karama, jarumta, da dukkanin falolin ruhi da gangar jiki ya zamana ya fifici baki ɗayan mutanen zamaninsa;[46]saboda da farko dai idan ya zamana ya zama daidai da sauran mutane a cikin falala, to zaɓarsa matsayin Imami zai zama rinjayarwa ba tare da mai rinjaye ba (zaɓar ɗaya cikin abubuwa da suke daidaita da juna ba tare da dalili kan rinjayar da ɗaya kan ɗaya ba) wanda hankali ya na ganin munin aikata haka, idan kuma Imami ya kasance ƙasa da sauran mutane, to lallai fifita mutumin da yake ƙasa kan wanda yake samansa (Tafzilul mafzul alal Fazil) a hankalce hakan ba daidai ba ne. [47] na biyu ayoyi misalin aya ta 35 suartul Yunus da aya ta 9 suratul Zumar suma ayoyi ne da suke bayanin wajabcin biyayya ga Fazil (Ma’abocin falala da fifiko) da fifita shi kan Mafzul (wanda aka fi so) . [48]

Ayyana Imami Kan Asasin Nassi

Imamiyya sun yi Imani cewa dole ayyana Imami ya kasance ta hanyar bayyanannen bayani ƙarara abin da a cikin isɗilahi ake kira da (Nassi Jaliyyi) daga wurin Allah da Annabi ko Imamin da ya gabace shi. [49] kan wannan Imani na su sun dogara da dalilin da bayaninsu zai zo a ƙasa: Cikin hususiyoyin Imami dole ne ya kasance Ma’asumi kuma ita Isma wani al’amari ne da babu wanda zai iya fahimtarta sai Allah ko wanda Allah ya tsinkayar da shi, saboda haka dole ta hanyar nassi kaɗai za a bayyana wanene Imami zuwa ga mutane. [50] Annabi (S.A.W) wanda ya kasance yana jagorantar al’umma cikin mafi ƙanƙantar hukunce-hukunce kuma duk sanda zai fita daga Madina ya tafi wani ba zai dawo ba sai bayan kwana ɗaya ko biyu baya fita sai ya ayyana wanda al’umma za su koma wurinsa domin warware matsalolinsu, ta ƙaƙa ne zai bar duniya tare da nuna ko in kula cikin abu mafi muhimmanci misalin halifanci, kawai sai ya tafi ba tare da ya ayyana wanene Halifansa cikin al’ummarsa da za a dawo wurinsa bayansa ba?! Saboda haka cikin al’adarsa da tsarin rayuwarsa za a iya cewa lallai bai tafi ya bar duniya ba sai bayan da ya ayyana halifansa magajinsa tare da bayyana shi ga mutane. [51] Akwai riwayoyi daga Imamai Ma’asumai da suke shiryarwa kan wajabcin ayyana Imami ta hanyar Nassi. [52] Bani Abbas da magoya bayansu sun ce yana tabbata ne ta hanyar ingantaccen nassi ko kuma ta hanyar naɗa shi ta hannun Annabi (S.A.W), [53] Zaidiyya sun tafi kan cewa idan wani mutum daga zuriyar Fatima (S) ya yi da’awa zuwa gare shi kuma ya miƙe da amru bil ma’aruf da hani da mummuna da kuma zartar da hukuncin muslunci, imamancinsa ya inganta, sauran firƙoƙin muslunci kuma suna kan mahangar da take cewa ana ayyana Imami ta hanyar nassi ko ta hanyar ayyanawa daga Ahlul Hilli wal Aƙdi (Malamai da Shugabanni da mutane masu tasirin cikin al’umma). [54]

Falsafar Imamanci

Dangane da falsafar imamanci da kuma hadafinsa akwai mabambantan nazariyoyi, [55] Mu’utazilawa, suna ganin falsafa da hadafin imamanci shi ne tabbatuwar al’amura na shari’a misalin tsayar da haddodin Allah, da zartar da hukunce-hukunce. [56] Maturidiyya da Asha’ira ƙari kan wannan wurare suna ganin daga cikin falsafar imamanci akwai tabbatuwar abubuwa misalin kwamandanci da daidaita Sojoji, gadin iyakoki, shirya Dakaru, fito na fito da masu karya doka, kariya ga waɗanda aka zalunta da kawar da Azzalumai, raba rigima da jayayya, raba ganima da abubuwa misalinsu da basa wuyan ɗaiɗaikun al’umma suma suna ganinsu cikin jumlar haduffan Imamanci. [57] Imamiyya ƙari kan waɗannan al’amura [58] saɓanin sauran firƙoƙin Muslumai, suna ƙirga bayyana shari’a da marja’iyyar addini bayan Annabi (S.A.W) suma suna cikin jumlar muhimman haduffa masu hatsari na imamanci, [59] Kashiful Giɗa domin tabbatar da lazimci bayanna shari’a ta hanyar Imami da marja’iyyar addini Malamai sun kafa dalili da cewa kamar yanda samuwar ya mai assasa hukunce-hukunce da kawo su ya zama wajibi, lallai domin sanin hukunce-hukuncen Allah dole ne a samu mai bayaninsu, kuma waɗannan hukunce-hukunce dole ya kasance akwai su rasa kowanne ɗaya daga cikinsu zai haifar da jahiltar hukunce-hukuncen Ubangiji. [60] haka kuma adadi mai yawa daga ayoyi da riwayoyin Annabi sun kasance Mujmal (A dunƙule babu bayani) da Mutashabihi (masu kamanceceniya da juna) akwai buƙatar samuwar wani mutum da yake da ilimi da tsinkaya kansu wanda zai dinga bayaninsu ɗaya bayan ɗaya daga Mujmal da Mutashabihi ɗin Alkur’ani da Sunnar Annabi. [61] Daga cikin sauran al’amura da suke tabbatar da larurar samuwar Imami kuma ake ƙidaya su daga jumlar falsafar imamanci akwai gadin shari’a. [62] kan wannan asasi samuwar imami yana zama sababin katanguwar addini daga jirkita da canjawa, saboda cikin shuɗewar zamani, samuwar Maƙiya, gurguwar fahimtar ilimin addini da sauran dalilai da sabubba za su iya yin tasiri cikin karkacewar mutane daga barin asalin koyarwar addini, Domin aƙalla, akwai yuwuwar yin kuskure a fahimtar wasu mutane game da Kur’ani, akwai buƙatar wani mutum da babu kuskure cikin fahimtarsa kan Alkur’ani kuma fahimtarsa itace ma’aunin ayyana kuskuren fahimtar sauran mutane, ba kowa bane wannan mutumin sai Imami Halifan Annabi wanda dole ne ya kasance Ma’asumi. [63]

Imamancin Imam Ali (A.S)

Asalin Maƙala: Imamancin Imam Ali (A.S)

Kan mahangar Shi’a, Imam Ali (A.S) kai tsaye shi ne Halifan Annabi (A.S) kuma Imami a bayansa, [64] domin tabbatar da wannan mahanga sun kafa hujja da ayoyi misalin ayar tablig, ayar wilaya, ayar mawadda,ud ayar ikmal, ayar taɗhir da ayar sadiƙin. [65] Allama Hilli cikin littafan Minhajul Karama da Kashful As-Sidƙi ya jingina da adadin ayoyi guda 84 domin tabbatar da imamancin Imam Ali (A.S) da kasancewarsa Halifa bayan Annabi (S.A.W) [66] ƴan Shi’a sun yi Imani kan cewa akwai bayyanannen nassi daga Annabi (S.A.W) da aka ayyana imamanci da halifancin Imam Ali (A.S) kai tsaye bayansa, kuma suna riƙo da mutawatiran riwayoyinsu daga litattafansu da litattafan Ahlus-sunna misalin hadisin Ghadir, hadisin manzila da hadisin Saƙlaini. [67] Imamiyya tare da jingina da ba’arin riwayoyi da tarihi sun yi Imani kan cewa bayan Annabi (S.A.W) mutum mafi fifiko cikin ilimi, jarumta, adalci da sauran falaloli ya kasance Imam Ali (A.S) saboda haka cikin Sahabbai shi kaɗai ne yake da cancantar zama Halifan Annabi (S.A.W). [68]

Imamancin Sauran Imamai (A.S)

Asalin Maƙala: Imamancin Sauran Imaman Shi’a

A aƙidar Imamiyya, muƙamin imamanci bayan Imam Ali (A.S) ya cirata zuwa Imam Hassan (A.S), bayan shi zuwa Imam Husaini (A.S) bayansa mutane tara daga zuriyar Imam Husaini (A.S) ma’ana Imam Sajjad (A.S), Imam Baƙir (A.S), Imam Sadiƙ (A.S), Imam Kazim (A.S), Imam Rida (A.S), Imam Jawad (A.S), Imam Hadi (A.S), Imam Hassan Askari (A.S) da Hazrat Mahadi (A.S). [69] Malaman Kalam na Imamiyya domin tabbatar da imamancin ragowar Imamai (A.S) sun riƙo da hadisin halifofin sha biyu, [70] da kuma mutawatiran hadisai da aka yi Magana ƙarara cikinsu kan imamanci kowanne ɗaya daga cikin Imamai (A.S), [71] haka kuma a mahangar Imamiyya, Isma da fifita suna daga cikin sharuɗɗa da siffofin Imami, tare da la’akari da ba’arin nassoshi, haƙiƙa ragowar Imamai bayan Imam Ali (A.S) suma sun kasance Ma’asumai kuma suna da fifita cikin ilimi da darajojin ƴan Adamtaka kan sauran mutane. [72]

Sanin Littafi

Ba’arin rubuce-rubuce da aka yi dangane da imamanci sun kasance cikin bayanin da zai zo a ƙasa:

  • Al’Ifsahu fil Al-Imamati, talifin Shaik Mufid: marubucin wannan littafi ya yi bahasi kan mas’aloli misalin ta’arifin imamanci da larurar sanin Imami, tabbatar da imamancin Imam Ali da fifitarsa a wurin Allah da Annabi (S.A.W) ruguje da’awar imamancin Abubakar da raddi kan fifita shi, rashin samuwar ijma’in al’umma kan imamancin Abubakar da mas’aloli kwatankwacinsu. [73]
  • Ash-Shafi fil Al’Imamati, rubutun Sayyid Murtada: wannan littafi nasa ya rubuta shi ne martani kan shubuhohin da suka zo a cikin littafin Almugni minal Al-Hujaji fil Imamati, kan imamanci, wanda Alkhadi Abdul-Jabbar Mu’utazili, [74] wannan littafi tun zamanin da aka wallafa ya samu jan hankali da karɓuwa daga Malaman Ahlus-sunna da Shi’a, an rubuta kulasa kansa daga ciki akwai wanda Shaik ɗusi ya rubuta. [75]
  • Minhajul Al-Karama fi Ma’arifati Al-Imamati, rubutun Allama Hill: Allama Hilli da farko a cikin wannan littafi ya yi bayanin gamammun mas’oli dangane da imamanci misalin larurar imamanci, daga baya kuma ya karkata cikin tabbatar da imamanci da halifancin Imam Ali (A.S) kai tsaye ba tare da yankewa ba da kuma imamanci ragowar Imamai (A.S) [76] an ce Ibn Taimiyya ya rubuta littafin Minhajus As-sunna An-Nabawiyya ne don raddi kan littafin Minhajul Al-Karama, [77] Sayyid Ali Husaini Milani Masanin ilimin Kalam kuma Malamin a Hauzar Ilmia garin ƙum ya rubuta sharhi kan littafin Minhajul Al-Karama, cikin wannan sharhi ya yi raddi kan ra’ayoyin Ibn Taimiyya, an buga wannan sharhi ɗauke da unwanin Sharh Minhajul Al-Karama, cikin mujalladi biyar. [78]
  • Imamat wa Rahbari, rubutun Murtada Muɗahhari: wasu adadin muhadarori ne da Malamin ya yi su dangane da imamanci a shekara ta 1349 h shamsi a taron ƙungiyar likitocin Muslunci. [79]
  • Al-Imamatul AL-Uzma inda Ahlul-Sunna wal Jama’a, rubutun Abdullahi Damiji daga Malaman Ahlus-sunna: marubucin bayan ta’arifin imamanci da bahasi kan wajabcin da larurarta, sai ya karkata kan bayanin mahangar Ahlus-sunna dangane da imamanci. [80]

Bayanin kula

  1. ↑ Shahrashtani, Al-Milal wan Al-Nihal, 1364, juzu'i na 1, shafi na 24; Milani, “mukaddime”, dar Kitabe Dala'ilul Al-Sidki, Mohammad Hasan Mozafar ya rubuta, 1422 AH, shafi na 26.
  2. ↑ Sobhani, Koda Wa Imamat, 1362, shafi na 9; Taherzadeh, Mabani Nazari Nubuwwat wa Imamat, 1392, shafi na 75.
  3. ↑ Milani, Al-Imamati fi Ahammi Al-Kutbil Al-KAlamiyya wa Akayid Al-Shi'a Al-Imamiyya, Shi'a, 1413H, shafi na 22.
  4. ↑ Misali, duba Taftazani, Sharh Al-Makasid, 1409 AH, juzu'i na 5, shafi na 232; Jurjani, Sharh al-Mawakif, 1325 Hijira, juzu'i na 8, shafi na 344.
  5. ↑ Sobhani, Buhus fil Al-Milal Wan Al-Nihal, Est. Al-Nashar al-Islami, Mujalladi na 1, shafi na 295-296.
  6. ↑ Kashif al-Ghata, Aslul Al-Shia wa Usuluha, Mu’assasa Imam Ali (a.s.), shafi na 221.
  7. ↑ Kashif al-Ghata, Aslul Al-Shia wa Usuluha, Mu’assasa Imam Ali (a.s.), shafi na 221.
  8. ↑ Kashif al-Ghata, Aslul Al-Shia wa Usuluha, Mu’assasa Imam Ali (a.s.), shafi na 221.
  9. ↑ Allameh Hilli, Minhaj Al-Karamah fi Marifah Al-Imamah, 1379, shafi na 27.
  10. ↑ Kulaini, Al-Kafi, 1387, juzu'i na 1, shafi na 491-492.
  11. ↑ Kulaini, Al-Kafi, 1387, juzu'i na 1, shafi na 491-492.
  12. ↑ Suratul Baqarah, aya ta:124.
  13. ↑ Misali, duba Tafsir Al-Tabari, Al-Tabari, 1415 AH, juzu'i na 2, shafi na 511; Fakhr Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 4, shafi:43; Ɗabarasi, Majma Al-Bayan, 1415 AH, juzu'i na 1, shafi na 377.
  14. ↑ Motahari, Imamt wa rahbari, 1390, shafi na 131.
  15. ↑ Misali, duba Kulaini, Al-Kafi, 2007, juzu’i na 1, shafi na 289 da juzu’i na 15, shafi na 80.
  16. ↑ Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 3, shafi na 274; Tabataba'i, Al-Mizan, 1418 AH, juzu'i na 5, shafi 174; Motahari, Imamat wa Rahbari, 1390, shafi na 121-125.
  17. ↑ Ɗabarasi, Majma al-Bayan, 1415 AH, juzu'i na 3, shafi na 274; Tabataba'i, Al-Mizan, 1418 AH, juzu'i na 5, shafi na 174.
  18. ↑ Ɗabarasi, Majma Al-Bayan, 1415 AH, juzu'i na 3, shafi.382; Allameh Hilli, Minhaj Al-Karamah fi Marifah Al-Imamah, 1379, shafi na 117; Muzaffar, Dalai al-Saddeq, 1422 AH, juzu'i na 4, shafi na 314-316.
  19. ↑ Misali, duba Kulaini, Al-Kafi, 2007, juzu’i na 1, shafi na 471-473.
  20. ↑ Misali, duba Ɗabarasi, Majma Al-Bayan, 1415 AH, juzu'i na 6, shafi na 15; Tabataba'i, Al-Mizan, 1418 Hijira, juzu'i na 11, shafi na 305 da shafi na 327-328.
  21. ↑ Tabari, Tafsirul Tabari, 1415 Hijira, juzu'i na 16, shafi na 357.
  22. ↑ Mohagheq Lahiji, Gohar Murad, 2003, shafi na 462.
  23. ↑ Misali, dubi Bahrani, al-Qawa'id Al-Maram, 1406H, shafi na 174; Fazel Miqdad, Sharhin Babul Hadi Ashar, 1427 AH, shafi na 40; Allama Majlisi, Haq al-yaqin, Islamic Publications, juzu'i na 1, shafi na 36.
  24. ↑ Amadi, Abkar Al-Afkar fi Usulul-Din, 1423 AH, juzu'i na 5, shafi na 121.
  25. ↑ Jurjani, Sharh Al-Mawakif, 1325 H., juzu'i na 8, shafi na 345; Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi na 232.
  26. ↑ Damiji, Al-Imamatul Al-Uzma inda Ahlus-sunna wal Jama'a, Dar Tayyaba, shafi na 28.
  27. ↑ Makarem Shirazi, Payam Qur'an, 2006, juzu'i na 9, shafi na 20.
  28. ↑ Testri, Ihqaq al-Haq wa Izhaq al-Batil, 1409 AH, Mujalladi na 2, shafi na 300.
  29. ↑ Damiji, Al-Imamatul Al-Uzma inda Ahlus-sunna wal-Jama'a, Dar Tayyaba, shafi na 45-46; Rabbani Golpayegani, Dar Amadi bar Shi'eh shinasi, 2005, shafi na 217.
  30. ↑ Misali, duba Allama Hilli, Kashf Al-Morad, 1437 AH, shafi na 490; Allama Majlisi, Kashf Al-Yekin, Islamic Publications, juzu'i na 1, shafi na 36
  31. ↑ Damiji, Al-Imamatul Al-Uzma inda Ahlul-Sunnah wa Al-Jama'ah, Dar Tayyaba, shafi na 45-46; Allameh Hilli, Kashf Al-Morad, 1437 AH, shafi na 490.
  32. ↑ Allameh Hilli, Kashf Al-Morad, 1437 AH, shafi na 490; Bahrani, Qawa'id Al-Maram fi ilmil Al-kalam, 1406 AH, shafi na 175.
  33. ↑ Allameh Hilli, Kashf Al-Morad, 1437 AH, shafi na 490.
  34. ↑ Tusi, Al-Qawa'id al-Aqa'ed, 1413 AH, shafi na 110; Taftazani, Shahr al-Maqasid, 1409 AH, juzu'i na 5, shafi na 235; Tusi, Talkhis Al-Mahassal, 1405 AH, shafi na 406; Jurjani, Sharh al-Mashiqi, 1325 Hijira, juzu'i na 8, shafi na 345.
  35. ↑ Allama Hilli, Kashf Al-Morad, shafi na 490; Bahrani, Qaqa'idul Al-Maram's fi 'ilmil Al-kalam, 1406 AH, shafi na 175; Allameh Majlisi, Kashf Al-Yekin, Islamic Publications, juzu'i na 1, shafi na 36.
  36. ↑ Motahhari,majmu'eh Asar, 1390, juzu'i na 4, shafi na 311.
  37. ↑ Misali, duba Tusi, Talkhis Al-Mahassal, 1405H, shafi na 426; Bahrani, Qawa'idul Al-Maram fi' ilmil Al-kalam, 1406 AH, shafi na 175; Muzaffar, Dala'il Al-Sadqi, 1422 AH, juzu'i na 4, shafi na 253
  38. ↑ Rabbani Golpayegani, Al-Qawa'idul Al-Kalamia, 1392/1435 AH, shafi na 106; Fakhr al-Din Razi, Al-Mahsul, 1411 AH, shafi na 481-482.
  39. ↑ Rabbani Golpayegani, Al-Qawa'id Al-Kalamia, 1392/1435 AH, shafi na 114-116.
  40. ↑ Tusi, Talkhis al-Mahsul, 1405 AH, shafi na 426.
  41. ↑ Tusi, Talkhis al-Mahsul, 1405 AH, shafi na 426; Bahrani, Kawa'idul Al-Maram fi ilmil al-kalam, 1406 AH, shafi na 175.
  42. ↑ Bahrani, Kawa'id al-Maram fi ilmil al-kalam, 1406 AH, shafi na 174.
  43. ↑ Sheikh Mofid, Awa'ilul Al-Makalat, Press University Tehran, shafi na 39; Allameh Hilli, Kashf al-Morad, 1437 AH, shafi na 492.
  44. ↑ Misali, duba Allameh Hilli, Kashf al-Morad, 1437 AH, shafi na 492-494; Shearani, Sharh Tajrid al-Itaqad, 1376, shafi na 511-510.
  45. ↑ Bahrani, Qawa'id al-Maram fi' ilmil al-kalam, 1406 AH, shafi na 180.
  46. ↑ Sheikh Mofid, Awa'el Al-Makalat, Press University Tehran, shafi na 39-40; Allameh Hilli, Kashf Al-Morad, 1437 AH, shafi na 495; Fazel Moqdad, Irshad al-Talebin, 1405H, shafi na 336.
  47. ↑ Allama Hilli, Kashf al-Morad, 1437 AH, shafi na 495; Bahrani, Qawa'idul Al-Maram fi' ilmil al-kalam, 1406 AH, shafi na 180.
  48. ↑ Misali, duba Allameh Hilli, Kashf al-Morad, 1437 AH, shafi na 495; Fazel Moqdad, Irshad al-Talebin, 1405 AH, shafi na 336; Muzaffar, Dalail al-Sidqi, 1422 AH, juzu'i na 4, shafi na 234.
  49. ↑ Allameh Hilli, Kashf al-Morad, 1437 AH, shafi na 495; Bahrani, Al- Qawa'ed al-Maram fi 'Ilimil al-Kalam, 1406 AH, shafi na 181; Muzaffar, Dalail al-Sidqi, 1422 AH, juzu'i na 4, shafi na 234.
  50. ↑ Allameh Hilli, Kashf al-Morad, 1437 AH, shafi na 496; Shearani, sharh Farsi Tajrid al-Itqad, 1376, shafi na 513.
  51. ↑ Allameh Hilli, Kashf al-Morad, 1437 AH, shafi na 496; Shearani, sharh Farsi Tajrid al-Itqad, 1376, shafi na 513.
  52. ↑ Allama Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 23, shafi na 68-69; Haeri, Imamat wa Rahbari, 1416H, shafi na 64-65.
  53. ↑ Allameh Hilli, Kashf al-Morad, 1437 AH, shafi na 496; Shearani, sharh Farsi Tajrid al-Itqad, 1376, shafi na 513
  54. ↑ Allameh Hilli, Kashf al-Morad, 1437 AH, shafi na 496; Shearani, sharh Farsi Tajrid al-Itqad, 1376, shafi na 513-514
  55. ↑ Misali, duba Kazi Abdul Jabbar, al-Mughani, 1962, juzu’i na 1, shafi.39; Taftazani, Sharh al-Aqa'ed al-Nasafiyyah, 1407 AH, shafi na 97; Allameh Hilli, Alfaini, 1405 AH, shafi na 26-29.
  56. ↑ Misali, duba Qazi Abdul Jabbar, al-Mughani, 1962, juzu’i na 1, shafi.39; Qazi Abdul Jabbar, Sharh al-Usul Al-Khamsa, 1422 AH, shafi na 509.
  57. ↑ Misali, duba Taftazani, Sharh al-Aqa'ed Al-Nasafiyyah, 1407 AH, shafi na 97; Baghlani, Tamhid al-Awael da Talkhis al-Dala'el, 1407 AH, shafi na 477-478.
  58. ↑ Misali, duba Allama Hilli, Alfaini, 1405 AH, shafi na 26-29.
  59. ↑ Bahrani, Qawa'id Al-Maram's fi 'Ilim al-Kalam, 1406 AH, shafi na 178; Motahari, Imamat wa rahbari, 1390, shafi na 29-32.
  60. ↑ Kashf al-Ghitah, Kashf al-Ghitah, 1420 AH, juzu'i na 1, shafi na 64.
  61. ↑ Kashf al-Ghitah, Kashf al-Ghitah, 1420 AH, juzu'i na 1, shafi na 64.
  62. ↑ Allama Hilli, Kashf Al-Morad; Muzaffar, Dala'il al-Sidki, 1422 AH, juzu'i na 4, shafi na 217.
  63. ↑ Allama Hilli, Kashf Al-Morad; Muzaffar, Dala'il al-Sidki, 1422 AH, juzu'i na 4, shafi na 217.
  64. ↑ Misali, duba Sheikh Mofid, Awa'el Al-Maqalat, Press University Tehran, shafi na 39-40; Sayyid Morteza, Al-Shafi fi al-Imamah, 1410 AH, juzu'i na 4, shafi na 311.
  65. ↑ Misali, duba Allameh Hilli, Nahj al-Haq wa Kashf al-Sidqi, 1982, shafi na 172-175; Fazel Moqdad, Irshad al-Talebin, 1405H, shafi na 341.
  66. ↑ Misali, duba Allama Hilli, Nahj al-Haq wa Kashf al-Sidqi, 1982, shafi na 172-211.
  67. ↑ Misali, duba Amini, Al-Ghadir, 1416 AH, Mujalladi na 1, shafi na 152-184 da Mujalladi na 3, shafi na 200-201 da Mujalladi na 7, shafi na 125 da Mujalladi na 10, shafi na 259.
  68. ↑ Misali, duba Allameh Hilli, Kashf al-Morad; Bahrani, Qawa'dul Al-Maram's fi 'Ilimi al-Kalam, 1406 AH, shafi 183-186; Fazel Moqdad, Irshad al-Talebin, 1405 AH, shafi na 352-374.
  69. ↑ Sheikh Sadouq, Al-Ithiqadat, 1414H, shafi na 93; Allameh Hilli, Kashf Al-Morad, 1437 AH, shafi na 397; Tabataba'i, Shi'a a Musulunci, 1379, shafi na 198-199.
  70. ↑ Misali, duba Sheikh Sadouq, Kamal Al-Din wa Tamam Al-Naimah, 1413 AH, Mujalladi na 4, shafi na 180; Bahrani, Kawa'idul Al-Maram fi ilmi al-kalam, 1406 AH, shafi na 190.
  71. ↑ Misali, duba Sheikh Sadouq, Kamal al-Din wa Tamam Al-Naimah, 1413 AH, Mujalladi na 1, shafi na 253; Allameh Hilli, Kashf al-Morad, shafi na 539; Bahrani, QAwa'idul Al-Maram's fi' ilmi al-kalam, 1406 AH, shafi na 190; Fazel Moqdad, Irshad al-Talbin, 1405H, shafi na 375.
  72. ↑ Allameh Hilli, Kashf Al-Morad, 1437 AH, shafi na 539-540; Fazel Moqdad, Irshad al-Talebin, 1405 AH, shafi na 374-375.
  73. ↑ Misali, duba Shaykh Mufid, Al-Ifsah fi al-Imamah, 1413 AH, shafi na 79, shafi na 90, shafi na 131, shafi na 139, shafi na 229, da shafi na 231.
  74. ↑ Said Morteza, Al-Shafi fi Al-Imamah, 1410 AH, juzu'i na 1, shafi na 33.
  75. ↑ Agha Bozur Tehrani, Al-Dhari'ah, 1408H, juzu'i na 13, shafi na 8
  76. ↑ Hossein Mubarak, “Mukaddimah”, dar Kitabe Minhaj Al-Karamah fi Marifati Al-Imamati, wanda Allameh Hilli ya rubuta, shafi na 24-25.
  77. ↑ Hosseini Milani, Sharh Minhaj al-Karamah fi Marifah Al-Imamah, 1428 AH, juzu'i na 1, shafi na 113.
  78. ↑ Hosseini Milani, Sharh Minhaj al-Karamah fi Marifah Al-Imamah, 1428 AH, juzu'i na 1, shafi na 113.
  79. ↑ Intisharat Sadra, “Mukaddiamh”, dar Kitabe Imamat wa Rahbari, wanda Morteza Motahhari ya rubuta, shafi na 7.
  80. ↑ Damiji, Al-Imamatul Al-Uzma Ahlus Sunna wa Al-Jama'ah, Dar Tayyaba, shafi na 13-14.

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