Imamanci a Shekarun Yarinta

Daga wikishia

Imamanci a shekarun yarinta, (Larabci:الإمامة في الصغر) yana da ma’anar imamancin wani mutum da bai kai shekarun balaga ta shari’a ba, a aƙidar ƴan shi’a, Imam Jawad (A.S) Imam Hadi (A.S) da Imam Mahadi (a.f) suna jerin imaman ƴan shi’a isna ashariyya da suka zama imamai tun daga shekaru 5 zuwa 8. Imamiyya suna ganin imamanci wani muƙami daga Allah wanda balaga bata kasance sharadi cikinsa ba. ƴan shi’a cikin bada amsa ga waɗanda suka saɓa da aƙidarsu sun jingina da aya daga kur’ani da take ishara da annabtar Annabi Yahaya (A.S) da Annabi Isa (A.S) tun suna ƙananar yara. Haka nan an yi rubuce-rubuce cikin bayanin aƙidar shi’a kan wannan batu da kuma amsa ga masu saɓanin ra’ayi da aƙidun shi’a.

Muhimmancin Mas’alar a Aƙidun Imamiyya

Imamanci a lokacin shekarun yarinta ɗaya ne daga bahasosi da suke da alaƙa da imamanci waɗanda a ke yin bahasinsu cikin litattafan kalam.[1] wannan bahasi galibi ana yinsa ne cikin bada amsa kan suka da ishkalolin da masu saɓawa da shi’a suke yi game da imamancin wasu adadin imaman shi'a (Imam Jawad(A.S) Imam hadi (A.S) da Imam Mahadi (A.F)) da suka fara Imamanci daga shekaru biyar ko takwas da haihuwa.[2] wannan mas’ala ta kasance sababin shakku hatta ga wasu ba’arin ƴan shi’a cikin yarda da imamancin Imam Jawad (A.S), saboda har zuwa wancan zamani lissafa balaga ta shari’a cikin sharuɗɗan imamanci wani abu da ya yaɗu cikin mutane.[3]

A ra’ayin malaman ahlus-sunna, balaga ɗaya ne daga sharuɗɗan imamanci.[4] amma malaman shi’a suna ganin imamanci wani muƙamin daga Allah da yake ajiye shi cikin mutum da yae sharuɗɗa.[5] shi’a sun yi Imani da kasancewa isma, fifiko da nassi cikin sharaɗin imami.[6] rashin Imani da kasancewar balaga sharaɗi cikin imamanci ya haifar da bijiro da ishkaloli daga masu saɓani da shi’a imamiyya da kuma amsar da malaman kalam na shi’a suka bayar.[7]

Ibn taimiyya (wafati:728. h. ƙ), Ibn hajar haitami (wafati:974 h. ƙ) da Ahmad Al-katib suna daga mutanen da suka wurgo ishkali game da imamanci a shekarun yarinta. ƙarƙashin kula da yaro maraya.[8] katange yaro ƙarami maraya daga tasarrufi da kansa,[9] rashin wilayar kansa,[10] rashin taklifin ƙaramin yaro,[11] rashin damar koyo,[12] suna daga jumlar dalilai da aka kawo kan rashin hankaltuwar imamancin ƙaramin yaro.

Imamai da Suka Fara Imamanci Tun suna ƙananan Yara

  • Imam Jawad (A.S): yana kusan ɗan shekara takwas ya fara imamanci.[13] a cikin rahotan Hassan ɗan Musa Naubekti (wafati:310. h. ƙ) ƙanƙantar shekarun Imam jawad (A.S) a lokacin shahadar Imam Rida (A.S) ya zama sababin samun ruɗu da ɗimauta tsakanin ƴan shi’a.[14] wasu adadin ƴan shi’a basu karɓi imamancinsa ba.[15]
  • Imam Hadi (A.S): yana ɗan shekara takwas ya samu muƙamin imamanci.[16] a cewar Jasim Husaini masanin tarihi ɗan ƙasar iraƙi, sakamakon warwarewar mas’alar imamancin Imam Jawad (A.S) yana shekarun yarinta ga ƴan shi’a, sai hakan ya taimaka cikin karɓuwar imamancin Imam Hadi (A.S) tun yana yaro ƙarami.[17]
  • Imam Mahadi (a.f) tun yana shekaru biyar ya zama Imami.[18] imamancin Imam Jawad (A.S) da Imam Hadi (A.S) a cikin shekarun yarinta za ta iya zama dalilin da ya samar da tanadi cikin yarda da imamancin Imam Mahadi (a.f) cikin shekarun yarinta.[19]

Hujjojin ƴan Shi’a Dangane da Imamanci a Shekarun Yarinta

Malaman kalam na shi’a imamiyya sun yi bayani kan cewa kamalar hankali bai dogara da balagar gangar jiki ba, idan imamancin wani mutum ya tabbata tare da yankakken dalili, isma da ilimin Allah da yake da shi suma za su samu tabbata, sannan shekarun imami cikin wannan mas’ala basu da wani tasiri. Haka nan Hukunce-hukuncen da Sharia ta sanya a cikin lamurra daban-daban na yara suna da alaƙa ne da gamagarin mutane waɗanda suke samun haɓɓaƙar gangar jiki da hankali ƙarƙashin jujjuyawar shekaru, bawai imami ma’asumi ba wanda yake da ilimi ladunni (ilimi daga Allah).[20]

Tanadi na Ilimi da Imamai Suke da shi Tun Suna ƙananan Yara

Bisa dogara da riwayar da shaik mufid ya naƙalto, a lokacin da Imam Jawad yake munazara da Yahaya Aksam ya bada amsa ga tambayar da Yahaya ya yi masa cikin wani yanayi da sai da ya gigita waɗanda suke wajen.[21] Mamun ya kafa hujja ga ƴan fadarsa cewa yarintar Imam Jawad (A.S) ba dalili bace kan iliminsa da hankalinsa.[22] A cewar shaik mufid (wafati:413. h. ƙ) halartar Imam Hasanaini (A.S) cikin mubahalar Annabi (s.a.w) tare da kiristocin najaran wata alama ce da take nuna cewa mutum tun yana yaro ƙarami zai iya kasancewa tare da wata babbar wazifa daga ubangiji.[23] haka nan imanin sayyidina Ali (A.S) yana yaro ƙarami.[24] wata alama ce da take nuna cewa ƙaramin yaro zai iya kasancewa tare da ƙololuwar kaifin basira da fahimta.[25]

Kafa Hujja da Annabtar Sulaiman, Yahaya da Isa Suna ƙananan Yara

Domin tabbatar da imamanci a shekarun yarinta an kafa hujja da annabtar wasu ba’arin annabawa da suka yi annabta tun suna ƙananan yara.[26] a cewar Fakhrur Razi a aya ta 12 suratul Maryam abin da ake nufi da hukmu shi ne annabta wacce Allah ya baiwa annabi Yahaya (A.S) da annabi Isa (A.S) suna ƙananan yara.[27] haka nan a cewar Jafar subhani masanin ilimin kalam a shi’a, haƙiƙa aya ta 30 suratul maryam da take tattare da bayanin maganar da annabi Isa (A.S) yana jinjiri kwance a zani, yana nuna cewa idan Allah ya yi nufi zai iya sanya ilimi da hankali da fahimta cikin imamancin ƙaramin yaro.[28]

Kamar yadda aka naƙalto Imam Rida (A.S) a lokacin ɗansa Jawad ya cika shekaru uku da haihuwa, sai ya gabatar da shi a matsayin imami tare da ambatar misali daga annabi Isa (A.S) ya nuna cewa imamanci cikin yarinta abu ne mai yiwuwa.[29] ko kuma Imam Jawad (A.S) cikin wata riwaya tare da kafa hujja da cewa Sulaiman (A.S) tun yana ƙaramin yaro ya zama magaji halifan annabi Dauda (A.S) ya nuna cewa wannan abu ne mai yiwuwa.[30]

Kafa Hujja da Aikin Annabi (S.A.W) a Yaumi Dar

A cewar shaik mufid malamin kalam na shi’a, aikin Annabi (s.a.w) a cikin hadis yaumi dar wata alama ce da take nuna cewa idan Allah ya so zai iya sanya ƙaramin a matsayin hujjarsa.[31] kan asasin ittifaƙin ra’ayin shi’a da ahlus-sunna Annabi (s.a.w) a ranar yaumi dar ya ayyana sayyidina Ali (A.S) matsayin wasiyyinsa kuma halifansa, wanda a wannan zamani ko balaga bai yi ba.[32]

Nazari

Littafin Imamat dar kodaki wanda Ali Asghar Rizvani ya rubuta

Cikin mas’alar imamanci a shekarun yarinta an yi wallafe-wallafe:

  • littafin “Imamat dar Sinin Kodaki” na Ali Asgar Ridwani wand ayake da shafi 48 cibiyar Intisharat masijid muƙaddas jamkaran ta buga shi a shekarar 1385 shamsi.[33]
  • Littafin “Setarigane Hidayat: Imamat dar Kodaki” na Muhammad bamiri ya ƙunshi shafuka 176, cibiyar Intisharat A’imme suka buga shi a shekarar 1391 shamsi.[34]
  • Littafin Imamat dar Kodaki: “Dar amadi tahlili bar imamat dar kodaki” na Hadi turkumani, shafuka 166, muɗabba’ar Intisharatu Da’iya ta buga shi a shekarar 1402.[35]

Bayanin kula

  1. ↑ Misali, duba Sheikh Mofid, Al-Fusul al-Mukhtarah, 1413 AH, shafi na 149-153.
  2. ↑ Duba Sheikh Mufid, al-Fusul al-Mukhtarah, 1413 AH, shafi na 149-153; Sobhani, “Imamat dar kodaki?”, shafi na 46.
  3. ↑ Nobakhti, Feraqu al-Shia, 1404H, shafi na 88.
  4. ↑ Azdaluddin Eiji, Sharh al-mawaqif. bugun Al-Sharif al-Razi, juzu'i na 8, shafi na 350; Taftazani, Sharh al-Maqasid, 1412 AH, juzu'i na 5, shafi na 244.
  5. ↑ Motahari, Imamat wa rahbari, 1390, shafi na 131.
  6. ↑ Allameh Hali, Kashf al-Morad, 1437 AH, shafi na 492-495.
  7. ↑ Misali, duba Sheikh Mofid, Al-Fusul al-Mukhtarah, 1413 AH, shafi na 149-153.
  8. ↑ Ibn Taimiyyah Harrani, Minhaj Sunnah al-Nabawiyah, 1406 AH, juzu'i na 4, shafi na 89.
  9. ↑ Ibn Taimiyyah Harrani, Minhaj Sunnah al-Nabawiyah, 1406 AH, juzu'i na 4, shafi na 89; Al-Kateb, tadawwur Al-Fakr Al-Siyasi Al-Shi'i, 1998, shafi na 103.
  10. ↑ Ibn Hajar Hitmi, Al-Sawa’iq al-Muhriqa, 1417 AH, juzu’i na 2, shafi na 483.
  11. ↑ Al-Kateb, taadawwur Al-Fakr Al-Siyasi Al-Shi'i, 1998, shafi na 103.
  12. ↑ Al-Kateb, taadawwur Al-Fakr Al-Siyasi Al-Shi'i, 1998, shafi na 103.
  13. ↑ Nobakhti, Feraqu al-Shia, 1404H, shafi na 88.
  14. ↑ Nobakhti, Feraqu al-Shia, 1404H, shafi na 88.
  15. ↑ Nobakhti, Feraqu al-Shia, 1404H, shafi na 87-88.
  16. ↑ Qomi, Mantehi al-Amal, 1379, juzu'i na 3, shafi na 1878.
  17. ↑ Hossein, Tarikh Siyasi gaibat Imam dawazdahom, 2005, shafi na 81.
  18. ↑ Sheikh Mufid, Al-Irshad, 1413H, juzu'i na 2, shafi na 339.
  19. ↑ Salimian, “ Hazrat Mahdi (A.S)Khirde Saletarin pishwaye masum”, shafi na 44.
  20. ↑ Sheikh Mufid, Al-Fusul Al-Mukhtarah, 1413 AH, shafi na 149-153; Bahrani, Al-Najat fi Al-Qiyamah, 1417 AH, shafi na 200.
  21. ↑ Sheikh Mufid, Al-Irshad, 1413H, juzu'i na 2, shafi na 281-286.
  22. ↑ Sheikh Mufid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 287.
  23. ↑ Sheikh Mufid, Al-Fusul Al-Mukhtarah, 1413 AH, shafi na 316.
  24. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 1, shafi na 384.
  25. ↑ Majlisi, Mir'ah al-Aqool, 1404 AH, juzu'i na 4, shafi na 252.
  26. ↑ Rizvani, Imamat dar kodaki, 2006, shafi na 11.
  27. ↑ Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 21, shafi na 516.
  28. ↑ Sobhani, “Imamat dar kodaki?”, shafi na 46.
  29. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 1, shafi na 383.
  30. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 1, shafi na 383.
  31. ↑ Sheikh Mufid, Al-Fusul Al-Mukhtarah, 1413 AH, shafi na 316.
  32. ↑ Misali, duba Tabari, Tarikh al-Umam al-Maluk, 1387 AH, juzu'i na 2, shafi na 320; Sayyid Ibn Tavus, al-Taraif, 1400 AH, juzu'i na 1, shafi na 21; Haskani, shawaheed Al-Tanzil, 1411 AH, Juzu'i na 1, shafi na 543.
  33. ↑ Rizvani, Imamat dar kodaki, 2006, littafin ID.
  34. ↑ Bamri, Setaregane Hedayat: Imamat dar kodaki, 2013, ID na littafin.
  35. ↑ Turkmeni,Dar amadi bar Imamat dar kodaki, 1402, ID na littafi.

Nassoshi

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