FASALI NA UKU

	ALAMUN TAMBAYA KAN
	MAHDI (A.S.)
	FAKEWA DA CEWA BABU HADISAN MAHDI A SAHIHAIN:
	HADISAN SAHIHAIN DA AKA FASSARA SU DA IMAM MAHDI:
	FAKEWA DA RAUNANA HADISAN LMAM MAHDI DA IBNU KHALDUN YA YI:
	HAKIKANIN RAUNANA HADISAN IBNU KHALDUN:
	RAUNANA HADISAI DA IBNU KHALDUN YAYI A FANNIN LISSAFI DA KIRGE:
	CEWA DA AKA YI MAHDI BA WANI BANE FACE ISA DAN MARYAMA:
	FAKEWA DA DA’AWAR MAHDI DA AKA YI TA YI A BAYA:
	FASALI NA HUDU
	MAHDI A HANKALI DA ILIMI
	TAMBAYA TA UKU:
	TAMBAYA TA HUDU:

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ALAMUN TAMBAYA KAN

 

MAHDI (A.S.)

 Idan akwai wasu lamura da ba a warware su ba a binciken da ya gabata, kuma yana da alaka da lamarin akidar Imam Mahdi (A.S.) to ba komai bane face neman kawo shakku da wasu masu neman a sani, suke maimaita shi a harcensu, kuma zaka yi mamaki idan aka ce maka basu san komai ba daga ilimin hadisi da lafuzzan fanninsa, to saboda haka ne suka fada a tarkon wadannan alamun tambaya, kuma suka fake da wasu hujjoji masu rauni, wanda rauninsu ya fi gidan gizo-gizo, kamar yadda haka zai bayyana a binciken da za muyi da amsar da za mu bayar a kansu a cikin wannan babi, kamar haka:

 

FAKEWA DA CEWA BABU HADISAN MAHDI A SAHIHAIN:

Yana daga cikin ababen da aka fake da su masu rauni, cewa Bukhari da Muslim wai basu ruwaito wani hadisi ba kan Imam Mahdi (A.S.) [1]

Amma kafin mu amsa wannan magana tasu, muna son mu yi takidi kan wasu lamura.

NA FARKO: A  cikin magana ingantacce daga Bukhari dangane da littafinsa sahihul Bukhari, ga abinda ya ce: Na ciro wannan littafi ne daga hadisai ingantattu dubu dari, a wani lafazin kuma ya ce: daga hadisai ingantattu dubu dari biyu, kuma abinda na bari daga hadisai  ingantattu ya fi yawa, wato kenan Bukhari bai ce matsawar shi bai ruwaito hadisi ba, to hadisin mai rauni ne, a’a, bil hasali ma dai abinda Bukhari ya bari bai ruwaito ba daga hadisai ingatattu, sun fi ingantattun hadisai da ya ruwaito yawa, sau da yawa, kamar yadda shi Bukhari ya fada.

NA BIYU: Ba a samu malami guda ba daga Ahlus sunna da ya ce duk abinda Bukhari da Muslim basu ruwaito ba, to hadisi ne mai rauni!  a a, bil hasali ma dai hanyar da malaman Ahlus sunna suka dauka ya saba ma haka gaba daya, domin kuwa sun rubuta littafa da suka kira su Mustadrak alas sahihain, wanda a cikinsu sun kawo hadisai sahihai masu yawa, Wato sahihain sun bar hadisai ingantattu shine su kuma wadannan malamai suka yi talifin mustadrak domin su riski ingatattun hadisan da sahihai suka barsu.

NA UKU:  ldan ka koma ga yadda malaman Ahlus sunna suka fadi ma’anar hadisi sahihi, to basu ce tilas ne sai hadisin da ya zo cikin sahihain,  shine kawai za a kira shi hadisi ingantacce ba! Haka kuma ma’nanar hadisi mutawatir da suka fada, shima basu ce sharadinsa shine a same shi a cikin sahihaini ba. To daga nan ne zamu san cewa sharadin kasancewar hadisi ingantacce ba shi bane wanda ya ruwaito shi ya zama Bukhari da Muslim ne kawai, hakana kasancewar hadisi mutawatir ba shi bane ace Bukhari da Muslim ne kawai suka ruwaito shi, a’a koda ya faru cewa Bukhari da Muslim basu ruwaito hadisi mutawatiri ba, to wannan ba zai hana ruwayar ta zama haka ba, a wajen Ahlus sunna. Babban misali akan haka shine hadisin Asharal Mubasshara bil Janna, wato hadisin mutum goma wanda aka yi masu bushara da aljanna! Kamar yadda yake sananne a wajen Ahlus-sunna, wadanda suka ce wannan hadisin mutawatiri ne, amma kuma Bukhari da Muslim dukkaninsu basu ruwaito shi ba, wato babu daya daga cikinsu da ya ruwaito wannan hadisin.

NA HUDU: Hakika wanda ya kore lamarin bayyanar Imam Mahdi (A.S.) saboda fakewa da cewa hadisan Imam Mahdi basu zo ba a sahihain, to bai san hakikanin sahihaini ba, kamar yadda za mu bayyana maka yanzu domin ka gani, to ga bayanin kamar haka:

Abu ne da bai buya ga wani ba cewa hadisan da suka zo kan Imam Mahdi, sun yi bayanin lamura ne daban-daban akansa, kamar abinda ya shafi sunansa, da wasu sifofinsa da alamomin bayyanarsa, da kuma yanda zai yi hukunci a tsakanin mutane da kuma sauransu daga lamura da yawa kuma babu shakka cewa ba wajibi bane a fadi sunan Mahdi karara a cikin kowane hadisi daga dukkan wadannan hadisai, domin kuwa manufar hadisin ta riga ta bayyana ba tare da hakan ba. Misali idan yanzu haka mun sami ruwaya da take bayyana sifa daga sifofin Mahdi wanda aka yi alkawarin, zuwansa a karshen zamani, sannan ta fadi sunansa a fili wato cewa Mahdi shine yake da wannan sifa.

To bayan haka sai muka samu a cikin Bukhari an ambaci wani mutum da wannan sifar, amma ba’a kira shi da sunan Mahdi ba, sai aka kira shi da cewa “wani mutum”. To shin wani mai hankali zai yi kokwanto kan cewa Mahdi ne mutumin da ake nufi? Idan kuwa ba haka ba, to ta yaya ake gane ma’anar wasu hadisai da suka yi bayani a dunkule? Shin akwai wata hanya ne, a wajen malaman musulmi baki daya (a gabas da yamma) idan ba dai mayar da hadisin da ya zo a dunkule, zuwa ga hadisin da ya zo dalladalla ba, domin a gane ma’anarsa? Koda kuwa hadisan biyu sun zo ne a littafa biyu ballantana idan suka zo a cikin littafi daya.

To idan muka koma ga sahihain za mu tarar cewa Bukhari da Muslim sun ruwaito hadisai da yawa kan Mahdi (A.S.) amma a dunkule. Kuma malaman Ahlus – sunna sun komar da wadannan hadisan zuwa ga Imam Mahdi domin ganin cewa sun sami abinda ke bayyana wannan abinda ya zo a dunkule, cikin hadisai ingantattu wadanda aka ruwaito su a cikin sauran littafan sihah ko Masanid ko kuma Mustadrakai.

Bama haka ba, zamu ma tarar da abinda ya kusata ya zama ambato ne ga Imam Mahdi a fili a cikin sahih Bukhari da sahih Muslim. Amma kafin mu yi bayanin haka, anan muna so mu ce hadisin da ke cewa: “Mahdi gaskiya ne, kuma daga ’ya’yan fatima yake”, to wannan hadisin, malaman Ahlus –sunna guda hudu sun ciro shi daga sahih Muslim a sarari kuma su wadannan malamai, malamai ne da aka aminta da wannan cirowa da suka yi, amma kash, idan ka koma ga littafan sahih muslim wanda zaka iya samu yanzu sai ka tarar cewa babu wannan hadisin!

Saidai kuma wadanda suka fada a sarari cewa akwai wannan hadisin a sahih Muslim kuma daga can suka ciro shi, su ne:

1- lbnu Hajar Al-Haisami (wanda ya rasu a shekara ta 974 hijiriyya) a cikin sawa’ikul Muhrika a babi na goma sha daya fasali na farko, shafi na 163.

2- Al Muttakil Hindi Al hanafi (wanda ya rasu a shekara ta 975 hijiriyya) a cikin kanzul ummal juzu;i na 14 shafi na 264 hadisi na 38662.

3- Sheikh Muhammad Ali As-Sabban (wanda ya rasu a shekara ta 1206 hijiriyya) a cikin ls’afur-ragibina shafi na 145.

4- Sheikh Hasan Al Adwi Alhamzawi bamalike wanda ya rasu a shekara ta 1303 hijiriyya a cikin Masharikul Anwar shafi na 112.

To bisa kowane hali dai, hakika akwai wani sashe na hadisan sahihain, wanda basu da wata fassara face kan Imam Mahdi (A.S.). Wannan magana da muka fada ba wai ijtihadinmu bane muka fada, a’a wannan shine abinda mutum biyar cikin wadanda suka yi sharhin Bukhari, suka yi ilttifaki akai, kamar yadda za mu yi bayaninsa a gurbinsa.

 

HADISAN SAHIHAIN DA AKA FASSARA SU DA IMAM MAHDI:

1- Ruwayoyin fitar Dujal a sahihain: Bukhari ya kawo ruwaya a cikin sahihinsa dangane da Dujal da fitinarsa kadai,[2]  alhali a sahih Muslim hadisai masu yawa sun zo dangane da fitar Dujal da hanyar rayuwarsa da sifofinsa da barnarsa da rundunarsa da kuma karshensa.[3]

Hakika Nawawi ya fada a bayyane cikin sharhin sahih Muslim, cewa wadannan hadisai da suka zo kan kissar Dujal, to wadannan hadisai hujja ce ga mazhaba ta gaskiya dangane da ingancin kasantuwarsa, kuma cewa Dujal mutum ne wanda Allah ya jarabci bayinsa da shi-har zuwa inda ya ce: wannan ita ce mazhabar Ahlus –sunna da dukkan maruwaita da malamai da masu nazari.”[4]

To mai karatu zai ce shin menene ya hada wadannan hadisai da bayyanar Imam Mahdi? Amsa kuwa ita ce: malaman Ahlus sunna sun yi shaida akan samun hadisai mutawatirai kan Mahdi da bayyanarsa a karshen zamani, da kuma cewa Annabi lsa zai fito tare da Imam Mahdi sai ya taimaki Imam Mahdi domin su kashe Dujal, kuma maganganunsu sun gabata akan tabbatan tawaturin wadannan hadisai.

2- Hadisan saukowan Annabi lsa a cikin sahihain: Bukhari da Muslim sun fitar, kowannensu da tafarkinsa daga Abu Huraira cewa ya ce: “Manzon Allah (S.A.W.A.) ya ce: yaya kuke idan lbnu Maryam ya sauka cikinku da lmaminku daga cikinku”[5].

Kuma a cikin sahih Muslim tare da tafarkinsa daga Jabir bin Abdullah, ya ce: “Na ji Annabi (S.A.W.A) (na cewa): wata jama’a daga al’ummana ba zasu gushe ba suna yaki kan gaskiya a fili har zuwa ranar lahira, sa’annan Annabi ya ce: sai lsa dan Maryam (A.S.) ya sauko, sai shugabansu ya ce masa: zo ka yi mana salla, sai lsa (A.S.) ya ce: a’a sashenku shugabanni ne akan sashe, domin girmama wannan al’umma.”[6]

To anan ne za mu gane cewa lmamin musulmai wanda zai zan yana nan yayin saukowan Annabi lsa bin Maryam (A.S.) kamar yadda ya zo a sahihain, shine shugaban wannan jama’a wanda ba zata gushe ba tana yaki akan gaskiya har zuwa ranar lahira kamar yadda yake a sahih Muslim, ta yanda Annabi lsa zai ki limanci wa wannan jama’a da shugabanta a salla, saboda girmamawa garesu, kuma wannan shine daidai hadisin Muslim a sarari ba tare da tawili ba.

Ldan  kuma muka koma ga sauran littafan sihah da kuma Masanid da sauransu zamu tarar da ruwayoyi masu yawa sosai wadanda suka bayyana a sarari cewa shi wannan lmami wato shugaban jama’ar da ke yaki akan gaskiya har zuwa ranar lahira, ba wani bane face Imam Mahdi (A.S.).

Daga ciki akwai abinda lbnu Abi shaiba ya fitar daga lbnu sirin: “Mahdi daga wannan al’umma shine wanda zai yi limanci wa lsa bin Maryam”[7]

Daga ciki akwai abinda Abu Na’im ya fitar daga Abu Amr Addani a cikin sunan nasa da tafarkinsa daga Huzaifa cewa ya ce: “Manzon Allah (S.A.W.A.) ya ce: Mahdi zai juya a yayin nan kuma lsa bin Maryam ya sauka  kai ka ce ruwa ne ke diga daga gashinsa, sai Mahdi ya ce: shiga gaba ka yi salla wa mutane (wato limanci), sai lsa ya ce: ai an tada ikama ne saboda kai, to sai yayi salla a bayan wani mutum daga ’ya’ya na.”.[8]

To bayan wannan babu bukatar tsawaita zance wajen kawo sauran hadisai masu yawa wanda suke bayyana cewa abinda ake nufi da Imam a ruwayar sahihain shine Imam Mahdi A.S. [9]

Hakika suyuti ya taro mafi yawan wadannan hadisai a cikin risalarsa mai suna Al’urful Wardi fi Akhbari Mahdi, wanda aka buga a cikin littafinsa: Al Hawi lil fatawa, ya fito da su ne daga littafin:

Al Arba’in na Hafiz Abu Na’im, kuma ya kara akanta abinda ya tsere wa Abu Na’im, kamar hadisan da Na’im bin Hammad ya ambata, wanda suyuti ya sifanta shi kamar haka: shi Na’im bin Hammad yana daya daga cikin lmamai mahaddata, kuma yana daya daga cikin shaihunnan Bukhari”.[10]

Hakika wanda ya duba sharhohin sahih Bukhari zai san cewa sun yi ittifaki akan fassara lafazin “Imam” da ya zo cikin sahih Bukhari da cewa shine Imam Mahdi.

Ya zo cikin fathul Bari, sharhin sahih Bukhari bayani a sarari dangane da tawaturin hadisan Mahdi, a yayin da yake sharhin hadisin Bukhari da ya gabata, har ya ce: cewa da aka yi lsa (A.S.) zai yi salla a bayan wani mutum daga wannan al’umma, alhali za’a yi hakan ne a karshen zamani kuma kusa da tashin kiyama, to lallai cikin wannan akwai abinda ke nuni ga ingantaccen maganar da ke cewa: hakika kasa bata wofinta daga tsayayye ga Allah da hujja.”[11]

A lrshadus sari, sharhin sahihul Bukhari shima ya fassara shi da Mahdi, yana mai bayyana cewa lsa zai bi Imam Mahdi (A.S.) salla.[12]

Hakana cikin umdatul kari,[13] sharhin sahihul Bukhari haka ya zo. A cikin faidul Bari kuwa ya kawo hadisi daga lbnu Majah Al kazwini, wanda ke fassara hadisin Bukhari, sa’annan ya ce: “to wannan ya fitar a fili cewa abin nufi da Imam a hadisai shine Imam Mahdi, har zuwa inda ya ce: to da wani zance ne bayansa za su yi imani?”[14]

   A karin bayani da ya zo cikin Badrus sari ila  faidul Bari yayi magana mai tsawo a sharhin wannan hadisi da aka ambata, yana mai bayanin cewa lallai ne ga wanda zai yi sharhin hadisai ya koma ga hadisan sahabbai a cikin littafan hadisai wanda suka shafi hadisin da ake neman ayi sharhinsa, kuma ya taro irin wadannan hadisai wadanda suke bayanin hadisin da ya zo cikin Bukhari, wanda daga karshe ya ce hakika abinda ake nufi da Imam shine Imam Mahdi (A.S.) ya ce: “kuma hadisin lbnu Majah ya bayyana wannan ma’ana dalla-dalla, tafarkinsa kuma mai karfi ne”.[15]

3- Hadisan wanda ke kamfatan dukiya a sahih Muslim: Muslim ya fitar a sahih nasa da tafarkinsa daga Jabir bin Abdullah cewa ya ce: “Manzon Allah (S.A.W.A) ya ce: wani khalifa zai kasance a karshen al’ummata wanda ke kamfatar dukiya kamfatowo, baya kirga shi”[16].

Kuma ya ruwaito shi daga wasu tafarkuna daga Jabir da Abu sa’id Al-khudriy daga Manzon Allah (S.A.W.A.) [17] , kuma cewa da aka yi yana kamfatar dukiya mubalaga ce wato ana nufin yawa ne, kuma babu wani mutum da aka sifanta shi da wannan sifar face Imam Mahdi (A.S.) a cikin littafin Ahlus –sunna da ruwayoyinsu.

Daga ciki akwai abinda Tirmizi ya fitar ya kuma ce hadisi ne mai kyau, da tafarkinsa daga Abu sa’id Al khudri, daga Annabi (S.A.W.A) ya ce: “Hakika Mahdi yana cikin al’ummata –har zuwa inda ya ce: sai mutum ya zo gurinsa ya ce: ya Mahdi, ka bani, ka bani,sai ya kamfata masa dukiya cikin rigarsa iya yanda zai iya dauka”.[18]

Kuma wannan shine aka ruwaito daga Abu Huraira da Abu sa’id Al khudri shima, daga tafarkuna da yawa.[19]

 4- Hadisan kifewar hamada  a sahih Muslim:

Muslim ya fitar a sahih dinsa da tafarki daga ubaidullah bin kibtiyya cewa ya ce: “Haris bin Abi Rabiah da Abdullah bin safwan sun shiga wajen Ummu salama, nima ina tare da su, sai suka tambaye ta dangane da rundunar da kasa za ta kife da su, kuma haka ya zamanto mun shiga wajenta ne a lokacin lbnu zubair, sai ta ce: Manzon Allah (S.A.W.A.) ya ce: mai neman tsari zai nemi tsari a Dakin ka’aba, sai a aiko masa da aike, to idan suka isa hamada a cikin kasa sai a kifar da su.”[20]

Ta yiwu wasu su yi zaton cewa wannan hadisin magoya bayan zubair ne suka kaga shi a yayin da rikici ya barke tsakanin Abdullah bin zubair da Banu umayya, rikicin da a sanadiyyarsa aka kashe shi Saidai kuma gaskiyan lamari shine cewa ba haka bane, domin kuwa an ruwaito wannan hadisin daga tafarkuna daban daga lbn Abbas da lbnu Mas’ud da Huzaifa da Abu Huraira da kakan Amr bin shuaib da Ummu salma da safiyya da A’isha da Hafsa da Nafira matar ka’aka da wasunsu daga manyan sahabbai, sannan Hakim ya inganta wasu tafarkunan hadisin akan sharadin Bukhari da Muslim.[21] A takaice dai kifewar da hamada za ta yi zai zama  ta kife ne da rundunar dake yaki da Imam Mahdi, kamar yadda ya zo a dukkan ruwayoyin da suka shafi wannan lamari kuma wannan ya isa ya bayyana abinda ake nufi da hadisin Muslim .Ma’abucin Gayatul Ma’mul ya ce: “kuma har yanzu ba mu ji wata runduna da kasa ta kife da ita ba da hakan ya faru to da ya shahara, kamar lamarin Ashabul fil wato ma’abuta giwaye”.[22]

To don haka ba makawa kasa sai ta kife da makiyan Imam Mahdi, ko nan kusa ko kuma da dadewa, to a yayin nan ne masu mummunan aiki zasu yi asara.

 

FAKEWA DA RAUNANA HADISAN LMAM MAHDI DA IBNU KHALDUN YA YI:

Wadanda suke musun akidar bayyanar Imam Mahdi (A.S.) sun fake da cewa lbnu khaldun ya ce wasu ruwayoyin da suka zo kan Imam Mahdi, ruwayoyi ne masu rauni, saidai abin bakin ciki shine cewa su wadannan mutane basu lura da amsar da masana hadisai na Ahlus sunna suka bawa lbnu khaldun ba, sa’annan kuma suka so su mance da abinda shi kansa lbnu khaldun ya fada a sarari a daidai lokacin da ya ce wasu hadisan da suka zo kan Imam Mahdi A.S. masu rauni ne, domin kuwa shi da kansa ya yarda da ingancin wasu daga cikin hadisan Imam Mahdi (A.S.).

Ustaz Al Azhari saad Muhammad Hasan almajirin ustaz Ahmad Amin, dangane da hadisan Imam Mahdi yana cewa:

“Hakika Masana hadisai da masu nazarinsu, sun yi bincike sosai kan wadannan ruwayoyi da lbnu khaldun ya ce masu rauni ne, daga bisani suma sun fadi irin maganar da ya fada dangane da su”[23].

Kuma irin wannan da’awar zaka samu a wajen malaminsa Ahmad Amin.[24] da kuma wajen Abu zuhra.[25]  da Mohammad farid Wajdi.[26]  da kuma wasu kamar Jabhan,[27]  da kuma sa’ih na libiya wanda ya ce:

“Hakika lbnu khaldun ya bi diddigin wadannan ruwayoyi, ya kuma raunana su daya bayan daya”.[28]

 

HAKIKANIN RAUNANA HADISAN IBNU KHALDUN:

Abu ne wanda babu shakka a ciki cewa lbnu khaldun da kansa yana daga cikin mutanen da suka yarda da ingancin wasu daga cikin hadisan Imam Mahdi sannan ya ce wasu suna da rauni, wannan kuwa ba mu bane muka yi ijtihadi akan fassara maganarsa, a’a shi lbnu khaldun ne ya fadi haka a fili a cikin tarihinsa kamar yadda zamu kawo maka a cikin zancensa nan gaba. Watakila ustaz Ahmad Amin bai ga wannan maganar lbnu khaldun ba dangane da ingancin wasu daga cikin hadisan Imam Mahdi, don haka sai yayi ishara ga inda lbnu khaldun ya ce wasu daga cikin ruwayoyin masu rauni ne kadai, sannan wadannan kuma suka ciro wannan magana daga shi Ahmad Amin ba tare da sun  koma ga tarihin lbnu khaldun ba. Abinda dai suka yi shine gyaran fuska wa maganar shi Ahmad Amin.

To idan muka dauka cewa lbnu khaldun bai ambaci ingancin wasu ruwayoyin Imam Mahdi a sarari ba, to shin bai ishe mu bane ambaton da sauran malamai masana hadisi suka yi dangane da ingancin ruwayoyin Imam Mahdi da tawaturancinsa? Alhali ma fannin lbnu khaldun (ba hadisi bane) fanninsa shine tarihi da ilimin zamantakewa! Bama haka ba, wai shin hadisai nawa ne, shi lbnu khaldun ya ce masu rauni ne, har ake kururuta aikinsa haka?

Hakika shi lbnu khaldun hadisai 19 kawai ya raunana daga tarin hadisai 23 kadai, kuma wadannan sune kawai ruwayoyin da lbnu khaldun yayi bincike akansu ba tare da sun fi wannan adadi ba, shi kuma bai ambaci wadanda suka fitar da hadisan Imam Mahdi ba, face mutum bakwai kawai, sune:

“Tirmizi da Abu Dawud da Bazzar da lbnu Majah da Hakim da Tabarani da Abu yu’la Musili”[29] , alhali ya bar malamai guda arba’in da takwas (48) daga cikin wadanda suka fitar da ruwayoyin Imam Mahdi, na farkonsu shine lbnu sa’ad marubucin Tabakat wanda ya rasu a shekara ta 230 hijiriyya, kuma na karshensu shine Nurud Deen Al Haisami wanda ya rasu a shekara ta 807 hijiriyya.

Haka kuma daga cikin sahabbai wanda aka jingina masu hadisan Imam Mahdi, mutum 14 kawai ya ambata.[30]  alhali ya bar sahabbai 39 kamar yadda muka yi bayani a fasali na farko.

Bugu da kari kuma, su wadannan sahabbai 14 da ya ambata, bai fadi dukan ruwayoyinsu ba face ’yan kadan kawai, domin kuwa mun bi diddigin ruwayoyin Abu sa’id Al khudriy shi kadansa (wanda shima yana daya daga cikin wadannan mutum 14) sai muka tarar cewa hadisansa shi kadai sun zarce adadin hadisan da lbnu khaldun yayi bincike akansu. Bil hasali ma, su wadannan ruwayoyi da ya zaba daga hadisan Abu sa’id Alkhudri, bai ambaci sauran tafarkunan ba, ya dai ambaci kadan ne daga ciki, domin bai san tafarkunan sauran hadisan ba, duk wanda ya duba abinda muka ambata na tafarkunan hadisan Imam Mahdi ya kwatanta shi da abinda ke cikin tarihin lbnu khaldun a fasali na 52 daga juzu’I na farko, zai sakankance da ingancin abinda muka fada.

Don haka ne lbnu khaldun ya gamu da soke-soke masu tsanani da kuma raddi da aka ta yi masa, takaitattu da masu tsawo, dangane da wannan ne Abu faid Bashafi’e a cikin littafin “lbrazul Wahmi” inda yayi raddi akan wanda suka fake da raunana hadisan da lbnu khaldun ya yi yake cewa: “Akwai daga cikin mutane a yau wadanda wannan tawaturi ya buya a gare su kuma suka jahilce shi, jahilcinsu kuma yake nesatar da su daga tafarkin ilimi, wanda suka yi musun bayyanar Imam Mahdi kuma suke toshe musu hanya, har ma akwai wadanda suke yanke cewa hadisan Imam Mahdi masu rauni ne, alhali su basu san sababin da kan sa hadisi ya zamanto mai rauni ba, kuma basu san ma’anar raunin ruwaya ba, basu ma san wani abu dangane da ilimin hadisi ba, basu da wani sani dangane da hadisan Imam Mahdi wanda tawaturinsu ya isa bayani kan halinsu da lamarinsu abinda suka yi dogaro da shi kadai shine maganar lbnu khaldun da yayi a dangane da wasu hadisan inda ya kawo wasu dalilai kagaggu kuma na karya, ya kuma baci amintattun maruwaita da suka zo a tafarkunan hadisan da abinda bai zama daidai ba, alhali shi lbnu khaldun bai da gurbi a cikin wannan fanni mai yawa, bayi da wani rabo ko kaso a cikin lamarin hadisai, fanni ne wanda bai da masaniya akai, to ta yaya za a yi dogaro kan maganarsa a cikin wannan lamari, kuma ta yaya za a koma gare shi wajen bincike kan lamurranta?

Abinda ya zan wajibi shine shiga gida daga ta kofarsa, kuma gaskiya shine komawa ga ma’abuta fanni a fannin da ake magana akai, to don haka ba za a yarda da ingancin ruwaya ko rauninta ba face daga mahaddata hadisai da masu  nazarinsu.”[31]

Daga nan sai ya ciro maganganu daga wasu mahaddata hadisai da masu nazarinsu dangane da ingancin hadisan Imam Mahdi da tawaturancinsa.

Sheikh Ahmad shakir kuwa ga abinda yace:

“lbnu khaldun ya bi abinda bai da ilimi akai, kuma ya shiga mashigin da ba nasa ba, hakika yayi tuka da warwara matuka a fasalin da ya rubuta a Mukaddamar sa, kuma ya yi kura-kurai a bayyane, hakika lbnu khaldun bai fahimci maganar maruwaita da kyau ba, domin kuwa da yana da masaniya kan maganganunsu da iliminsu, to da bai fadi koda magana guda ba daga maganganun da ya fada.”[32]

 Shekh Abbad kuma ya ce:

“lbnu khaldun marubucin tarihi ne amma shi ba masanin hadisai bane saboda haka ba a dogaro kan maganarsa a ingancin ruwaya ko raunin hadisi wadanda ake dogaro kan maganaarsu a hadisi sune irinsu Baihaki da Akili da khatabi da zahabi da ibnu Taimiyya da lbnul kayyim da sauransu daga ma’abuta hadisai da tafarkin su, wadanda suka ce yawancin hadisan Imam Mahdi ingantattu ne.”[33]

To ko ta kaka dai hujjar wadanda suka kama maganar lbnu khaldun kan raunin hadisan Imam Mahdi, hujjarsu mai rauni ce bisa ga abinda shi kansa lbnu khaldun yayi ikrari domin kuwa ya yarda da ingancin hadisai hudu daga tarin abinda ya ambata, to ga wadannan hadisan za mu kawo su:

1- Abinda Hakim ya ruwaito daga tafarkin Aun Al A’arabi daga Abu siddik An –Naji daga Abu sa’id Al khudri, hakika lbnu khaldun yayi shiru kan wannan hadisin bai soke shi da komai ba, saboda ganin dukan mutanen tafarkinsa amintattu ne a wajen dukkan Ahlus –sunna, to koda yake lbnu khaldun bai fadi ingancinsa a fili ba, saidai kuma yin shiru da yayi dalili ne akan yardan da yayi da ingancin ruwayar.[34]

2- Abinda Hakim ya ruwaito daga tafarkin sulaiman bin ubaid daga Abu siddik An-Naji daga Abu sa’id Al-khidri .Dangane da wannan hadisin sai lbnu khaldun ya ce:

“tafarkinsa ingantacce ne”.[35]

3- Abinda Hakim ya ruwaito daga Ali (A.S.) game da bayyanar Mahdi, kuma Hakim ya inganta shi a bisa sharadin shaihunnai biyu lbnu khaldun sai ya ce: “kuma wannan tafarki ne ingantacce kamar yadda ya fada”.[36]

4- Abinda Abu Dawud sajistani ya ruwaito a sunan nasa daga hadisan salih bin khalil  daga umm salama. Dangane da tafarkinsa sai lbnu khaldun ya ce:

“kuma maruwaitansa mutane ne amintattu babu zargi a kansu ko suka”.[37]

 

RAUNANA HADISAI DA IBNU KHALDUN YAYI A FANNIN LISSAFI DA KIRGE:

 Hakika yanayin lissafi, abu ne wanda babu jayayya ko kace-nace a ciki, kuma da sannu za mu kawo maganar lbnu khaldun na raunin hadisan Imam Mahdi, karkarshin fannin lissafi domin mu ga darajar da maganarsa ke da ita a ilmance ko ta yaya kuwa aka suranta maganarsa. To wannan kuwa za mu yi shi ne bayan mun karkasa hadisan Imam Mahdi (A.S.), hakana bayan mun bi diddiginsu dukka daga littafa dubu kamar yadda yake a “Mujamu Ahadisul Mahdi” shi kuwa mu’ujam ya kunshi juzu’I biyar kamar haka:

1- Juzu’I Biyu (na farko da na biyu) sun kunshi ruwayoyi guda 560 daga hadisan da aka ruwaito da tafarkuna daga sunna da shi’a, kuma wadanda tafarkinsu ya kai har zuwa wajen Manzo (S.A.W.A.).

2- Juzu’I biyu kuma (wato na uku da na hudu) sun kunshi hadisai 876 wanda tafarkinsu ya kai wajen lmaman Ahlul Bait (A.S.) wanda Alhlus sunna suka yi tarayya da shi’a wajen ruwaito da yawa daga cikinsu.

3- Juzu’I na Biyar wanda ya kunshi hadisai 505 kuma dukansu hadisai ne da suke fassara ayoyin al-kurani,)a cikin wannan juzu’I akwai bayani mai gamsarwa kan dukkan abinda masu tafsirai suka kawo daga malaman sunna da shi’a dangane da hadisai a tafsiransu kan Imam Mahdi (A.S.).

   Wato kenan jimillar hadisan da basu fassara ayoyi sun kai (1436) idan kuwa muka hada da hadisai masu fassara ayoyi to jimillar hadisan sun kai hadisai       (1941).

   Dangane da tafarkunan kuwa sun kai tafarki dubu hudu (4,000). To idan ka san wannan ya kai dan’uwana musulmi, to ka sani cewa:

    1- Na daya: Dukan hadisan Imam Mahdi (A.S.) wanda lbnu khaldun yayi bincike a kansu, hadisai (23) ne kawai.

   2- Na biyu: Tafarkunan wadannan hadisai tafarki (28) ne kawai .

  3- Na uku: ingantattu daga cikinsu kamar yadda shi kansa lbnu khaldun ya yarda, kamar yadda ya gabata guda hudu ne.

   4- Na hudu: Masu rauni daga cikinsu hadisai (19) ne kawai.

   Saboda haka hadisan da lbnu khaldun bai bincika su ba sun kai (1918) daga cikinsu akwai hadisai (537) wanda tafarkinsu sun kai har wajen Annabi (S.A.W.A.) sannan hadisai (876) daga ciki kuma, tafarkinsu sun kai wajen Ahlul Bait (A.S.) ga kuma sauran hadisai (505) wadanda suke fassara ga ayoyin Alkur’ani dangane da Imam Mahdi (A.S.).

   Da wannan ne za mu gane cewa hadisai 23 basu da komai face:

   1- Kashi 4 .104 daga cikin dari na daga dukkan hadisan da tafarkinsu suka kai zuwa wajen Annabi (S.A.W.A.).

    2 -Kashi 1.601 daga cikin dari na daga dukkan hadisai da tafarkinsu suka kai zuwa wajen Annabi (S.A.W.A) da Ahlul Bait (A.S.).

    3-Kashi 1.184 daga cikin dari na daga sauran hadisan.

   Amma da ace lbnu khaldun ya yi bincike kan dukan hadisan Imam Mahdi (A.S.), to da yawan hadisai da suka inganta ya tashi daga kan hudu (4) kamar yadda yake a wajen shi daga 23, to da ya tashi zuwa ga wadannan adadi da za mu ambata domin su zama sun daidaita:

  1- Hadisai 98 ingantattu, idan da ya bincika dukkan hadisai da suka kai ga wajen Annabi (S.A.W.A.) a tafarkinsu.

  2- Hadisai 250 ingantattu idan da ya bincika dukan hadisan da tafarkinsu ya kai wajen Annabi (S.A.W.A.) da Ahlu Baitinsa (A.S.).

  3- Hadisai 338 ingantattu idan da ya bincika sauran hadisai.

   Sannan ba abu bane da ya buya ga wani cewa adadi na farko daga wadannan ruwayoyi ya isa a yi hukunci kan zamansu mutawatir, wato zaman hadisan Imam Mahdi A.S. mutawatiri!

  Amma dangane da hadisan da lbnu khaldun ya yi watsi da su, idan aka kwatanta su da wadanda bai yi bincike a kansu ba, to da ldan mun kwatanta su da dukanin hadisan zasu zama suna da kashi:

  1- 3.392 daga cikin dari daga dukan hadisan da tafarkinsu ya kai wajen Annabi (S.A.W.A.).

  2- 1.320 daga cikin dari daga dukan hadisan da tafarkinsu ya kai wajen Annabi (S.A.W.A.) da Ahul Baitinsa (A.S.).

  3-. 978 daga cikin dari daga dukan sauran hadisan.

   To bayan wannan, yaya kuma za a ce lbnu khaldun ya ce dukkan hadisan Imam Mahdi (A.S.) masu rauni ne? Alhali ga abinda ya gabata daga gare shi shi kansa inda ya fada a sarari cewa wasu hadisan ingantattu ne duk kuwa da cewa ruwayoyin da ya yi bincike a kansu 'yan kadan ne.

 

  CEWA DA AKA YI MAHDI BA WANI BANE FACE ISA DAN MARYAMA:

Wata kila wasu masu musun bayyanar Imam Mahdi daga mutanen yamma da wasunsu, su fake da hadisin Mohd bin khalid Aljundi wanda ya takaita Mahdi a kan lsa dan Maryam (A.S.) kawai, amma bamu samu mutum guda ba daga malaman musulmai wanda ya ga wannan hadisin face ya yi dariya ya kuma yi sukan sa domin kuwa hadisi ne wanda aka yi ittifaki wajen kin daukansa, to don kada karyarsa ya lullube wani zamu yi bayanin hakikanin sa kamar haka:

Wannan hadisin lbnu Majah ne ya fitar da shi daga yunus bin Abdul A’ala daga shafi’I daga Mohd bin khalid Aljundi daga Aban bin salih daga Hasanul Basari daga Anas bin Malik daga Annabi (S.A.W.A.) cewa yace:

“lamari baya kara wani abu face tsananta, duniya kuwa bata kara wani abu face bada baya, mutane basu kara wani abu face rowa, kuma tashin kiyama ba zai zo ba face akan mafi sharrin mutane, kuma babu Mahdi face lsa bin Maryam”[38]

To wannan hadisin baya bukatar wata wahala wajen raddinsa da kuma rashin ingancinsa, domin kuwa ya saba ma dukan hadisai ingantattu da mutawaturai da suka gabata wanda suka tabbatar da zuwan Imam Mahdi (A.S.). Da dai ana karban kowane irin hadisi da aka ruwaito ba tare da bincike ba, to da ilimin hadisi da sanin tafarkinsa ya zama abin wasa kenan, wanda malamai ba zasu yi shi ba domin kuwa da kenan amfaninsa shine inganta dukan abinda aka ruwaito, da kuma hukunta makaryata da cewa su amintattu ne na koli, da kuma hukunta majhuli a hadisi da cewa mutum ne shahararre da hukunta makiya da cewa su shugabanni ne?! Da dai lamari ya zama haka ashe kenan da ba a samu hadisi mutawatir ba a musulunci, tun da aka cudanya mutane amintattu tare da makaryata wanda ake zarginsu, aka kuma hada na gari da bara gurbi, aka cudanya lafiyayye da maras lafiya.

Shin akwai wani mai hankali da zai gaskata wani dujal daga dujalan hadisi wai shi sunansa Mohd bin khalid Aljundi? Shine kuma wanda ya kirkiro hadisin “jund” wanda kirkiro shi ya shahara, har ya jingina shi ma “Jund” wanda tsakaninsa da yaman (wato san’a’a) ya kai tafiyan kwana biyu, to ga hadisin da ya kago: “Ana yin tafiya zuwa ga masallatai hudu Masjidul Haram da Masallacina da Masjidul Aksa da Masallacin Jund”[39] 

Ka dubi yanda ya nemi ya karkata zukatan mutane domin su. ziyarci sansanin sojoji bayan yayi shimfida da farko da kai ziyara zuwa ga masallatai uku masu  daraja a wajen musulmai dukaninsu!

Amma abin da taajjubi yanda Hafiz Ibnu Majah bai gano wannan kari da Mohd bin k halid Aljundi yayi ba a wannan ruwayar wato inda ya ce “kuma babu Mahdi face lsa bin Maryam” alhali shi wannan hadisin yana da tafarkuna ingantattu wanda babu waccan karin a cikinsu, kamar wanda Tabrani da Hakim suka fitar tare da tafarkinsa daga Abu umama, shima wannan hadisin ya zo da daidai lafazin da hadisin lbnu Majah ya zo da shi amma ba tare da wannan lafazi ba, “kuma babu Mahdi face lsa bin Maryam”, :kuma Hakim ya inganta shi sai ya ce: "Wannan hadisi ne mai  ingantaccen tafarki amma shaihunnai biyu basu fitar da shi ba”.[40]

Koda yake Hakim ya fitar da hadisin lbnu Majah shima, to saidai ya bayyana a fili cewa dalilin da ya sa ya fito da shi, shine domin mamaki, amma ba wai don ya kafa hujja da shi akan shaihunnai biyu ba, wato Bukhari da Muslim.[41]

Hakika lbnul kayyim ya kawo hadisin “Babu Mahdi face lsa” a littafin “Almanarul Munif” sannan sai ya kawo maganganun malaman Ahlus –Sunna dangane da shi, cewa hadisi ne wanda Mohd bin khalid Aljundi shi kadai ya ruwaito shi sa’annan ya kawo maganar Abiri wanda ya rasu a shekara ta 363 hijiriyya inda yake cewa: “Mohd bin khalid-wannan ba sananne bane a wajen malamai ma’abuta wannan fanni” Baihaki kuma ya ce: “Mohd bin khalid shi kadai ya ruwaito wannan hadisi, kuma Hakim Abu Abdullah dangane da Mohd bin khalid yace shi majhuli ne, kuma an sami sabani akansa wajen tafarkin ruwayar, a wani tafarkin, an ruwaito daga gare shi daga Aban bin Abu Ayyash daga Hasan ba tare da cikon tafarkin ba, daga Annabi (S.A.W.A.). ya ce, hadisin ya koma zuwa ga ruwayar Mohd bin khalid, kuma shi majhuli ne, daga Aban bin Abu Ayyash, shi kuma ba a karban hadisinsa, daga Hasan daga Annabi (S.A.W.A.) wannan tafarkin ya yanke bai cika ba, kuma hadisan bayyanar Mahdi sun fi ingancin tafarki”.[42]

Ibnu Hajar ya kawo zargin da Abu Amr da Abul fatah Al azdi suka yi wa Mohd bin khalid.[43]

Zahabi kuma ya ce: “Azdi ya ce shi Mohd bin khalid ba a karban ruwayarsa, Abu Abdullah Al Hakim shi kuma ya ce: Mohd bin Abdullah majhuli ne, ni kuma na ce: hadisin (babu Mahdi face lsa bin Maryam), hadisi ne ba karbabbe ba, lbnu Majah ne ya fitar da shi.”[44]

Kurtubi kuma ya ce “fade da yayi cewa kuma babu Mahdi face lsa, ya saba ma ruwayoyin wannan babin,sannan sai ya kawo maganganun wadanda suka zargi Mohd bin khalid kuma suka ki karban ruwayoyinsa, har zuwa inda ya ce: “kuma hadisai da aka ruwaito daga Annabi (S.A.W.A.) wanda ke ambaton bayyanar Mahdi daga itrarsa (Alu baitinsa) da kuma cewa shi daga ’ya’yan fatima yake, wadannan hadisai tabbatattu ne, kuma su sun fi wannan hadisin inganci saboda haka su za a yi hukunci da su ba wannan hadisin ba.”[45]

Sannan lbnu Hajar ya ce: “Nisa’I ya fada a sarari cewa shi ba’a karban ruwayarsa, sannan sauran mahaddata sun tabbatar da cewa ruwayoyin da suka gabaci wannan – wato wadanda suka ce Mahdi daga ’ya’yan fatima yake-sun fi ingancin tafarki”.[46]

Abu Na’im a cikin Hilya ya sifanta hadisin da cewa bakon hadisi ne sannan ya ce: “Bamu rubuta shi ba face daga hadisin shafi’i.”[47]

Ibnu Taimiyya kuma ya ce: “Hadisin da ke cewa: Babu Mahdi face lsa bin Maryam, wanda lbnu Majah ya ruwaito, hadisi ne mai rauni, ya ruwaito shi daga yunus daga shafi ’I daga wani mutum majhuli daga cikin mutan yaman, babu hujja akan wannan tafarkin kuma shi baya cikin tafarkin, a’a abin dogaro shine yunus bin Abdul A’ala, kuma an ruwaito daga gareshi cewa yace, an bani labari daga shafi’i, sannan a cikin khala’iyyat da wasunsu ya zo kamar haka: yunus ya bamu labari daga shafi'i .Amma bai ce shafi'i ya bamu  labari ba, sannan dangane da hadisin Mohd bin khalid sai ya ce: wannan aibi ne wanda ke nuna rauninsa, sannan daga cikin mutane akwai masu cewa shafi’i bai ruwaito shi ba”.[48]

To saboda irin yawan zargin da aka yi wa mohd bin khalid Aljundi, sai wasu mataimakan shafi’i suka yi kokarin dauke wa shafi’I wannan ruwayar, suka tuhumci almajirin shafi’I da cewa ya shara karya ce wa shafi'i    da ya ruwaito wannan hadisin daga gare shi daga Mohd  bin khalid Aljundi cewa an ga shafi’I a mafarki yana cewa: yunus bin Abdul A’ala ya shara mani karya wannan baya daga cikin hadisi na.”[49]

Hakika Abul faid Al Gimari ya karyata hadisin “Babu Mahdi face lsa bin Maryam” ta fuskoki takwas a wani kyakyawan rubutu da yayi na koli.[50]

 

FAKEWA DA DA’AWAR MAHDI DA AKA YI TA YI A BAYA:

Wadanda ke musun zuwan Mahdi sun fake da da’awar Mahdi da aka yi ta yi a zamanin baya, domin su musanta zuwan Mahdi a karshen zamani, wato kamar da’awar da Hasaniyyun suka yi ta cewa Muhammad bin Abdullah bin Hasan  mahdi ne, da kuma da’awar da Banu Abbas suka yi ta cewa Mahdi Al Abbasi shine Mahdi, da kuma ire-irensu kamar da’awar cewa lbnu Tumart shine Mahdi ko kuma Mahdi na sudan, ko kuma Muhammad bin Hanafiyya (R.A.).

Wannan magana tasu sun gina ta ne akan kwatanta bayyanar Imam Mahdi da suka yi da ire –iren wadancan da’awa na karya, domin kuwa babu wani kokwanto cewa wannan abu da aka yi kwatanta gaskiya ne aka nemi yi da bata sannan aka cudanya su .Don kuwa:

Na farko: Babu wata alama daga alamomin bayyanar Imam Mahdi da aka ga ta bulla a zamanin daya daga cikin wadannan mutane da aka yi da’awar cewa su Mahdi ne, kuma wasu daga cikin wadannan alamomi sun gabata daga hadisan sahihaini.

Na Biyu: Domin ya tabbata cewa dukansu sun mace, kuma babu mutum guda daga cikin musulmai dake da akidar cewa suna da rai .

Na Uku: Su wadannan basu zama a karshen zamani ba, kuma wannan shine sharadin bayyanar Mahdi (A.S.), kuma babu wani daga cikinsu da aka sani cewa ya cika duniya da adalci da daidaito kamar yadda aka cika ta da zalunci da ja’irci .

Na hudu: Wanda shi yafi muhimmanci shine cewa da wannan magana tasu ta zamo gaskiya to da adalci ya baci domin kuwa azzaluman doron kasa sun yi da’awarsa dukaninsu tun daga kan fir’auna na Masar har zuwa kan fir’aunonin  zamaninmu, kuma da sai mu yi hukunci kan malamai da cewa su jahilai ne, ba don komai ba sai domin masu da’awar ilimi daga cikin jahilai suna nan duk tsawon tarihin bil Adama, kuma da jarumi ya zamanto matsoraci a idanunmu, mai hakuri ya zama wawa, don kuwa babu wata sifa ta daukaka face wasu sun yi da’awar cewa suna da ita alhali karya suke yi basu da ita.

ldan muka koma ga lamarin “Mahdi” zamu tarar cewa yana daga cikin muhimman lamura da ta dami masu kwadayin mukami na siyasa, to ashe kenan ba mamaki wasu su yi da awarsa akan su, ko kuma mabiyansu su lika masu shi domin su cimma manufarsu.

To kamar yadda ya zamanto mai hankali baya musun gaskiya wai don maras ita yayi da’awarta to haka ya kamata a ce ba zai musanta  bayyanar Mahdi da aka yi busharar zuwansa a karshen zamani ba, busharar da ta zo a harcen mafificin halittar Allah wato Annabinmu mai girma (S.A.W.A.), don kawai wasu sun yi da’awar karya dangane da Imam Mahdi, alhali malaman musulmi sun bayyana ingancin da yawa daga cikin ruwayoyin Imam Mahdi wanda aka ruwaito su daga hanyoyi daban daban, abinda ya nuna tawaturin hadisin idan muka yi la’akari da dukansa, bil hasali ma wasu sun riga sun ce wannan hadisin mutawatir ne kamar yadda ya gabata a cikin wannan littafi.

To bayan rashin gaskiyar wannan magana ya bayyana, kuma gininsa ya zama rusasshe, akwai wata shubha guda daya da ta rage, wannan kuwa ita ce wanda ta shafi tsawon ran Imam Mahdi, wai cewa wannan tsawon rai ya saba ma hankali da ilimi.

Wannan shubha tana daga cikin muhimman abubuwan da aka fake da su wajen musanta bayyanar Imam Mahdi . To da sannu za mu yi magana a kanta daidai gwargwadon yanda binciken zai dauka a fasalinsa na karshe, domin ya bayyana karara cewa ita wannan shubha ta saba ma hankali da ilimi kuma mu nanata cewa hankali yana da haddi, wanda ya sha bambam da son zuciyan mutum guda, da kuma ra’ayoyinsa da jihar da ya sa gaba, kuma har wa yau hankali yana da hukunce-hukunce wanda dukan masu hankali ke karbansa, ba wai hankalin Bala ko Mantau kawai ke karbansu ba, a’a, hankalin dukan mutum mai hankali.

Sannan mu yi takidi akan cewa akwai bambanci sosai tsakanin abinda yake shi akan kansa ba mai yiwuwa bane ko ta halin kaka koda kuwa a hanun Annabawa ne da wasiyyai (A.S.) abin ba mai yiwuwa bane, kamar haduwar nakilaini (wato haduwar abu biyu a guri daya a lokaci guda daga jiha daya kuma dayansu akasin daya) to akwai bambanci tsakanin irin wannan, da kuma abinda yake akan kansa mai aukuwa ne, saidai al’ada dai bai saba ganinsa ba, sannan mu kuma maimaita cewa abinda hankali ya tabbatar cewa ba mai yiwuwa bane, ya sha bambam da abinda al’ada ya nuna cewa ba mai aukuwa bane, domin kuwa wannan wanda al’ada ya kore aukuwarsa, abu ne wanda ka iya aukuwa, to gaza rarrabewa tsakanin wadannan abu biyu shine ya jawo har wadannan ke cewa, abinda al’ada bai saba ganin aukuwarsa ba to a hankalce ma ba zai taba aukuwa ba, alhali akwai bambanci a tsakaninsu.

To a fasali na gaba za mu kawo dalili kwakwara kan cewa abinda suka fake da shi, ba hujja bane a ilmance da kuma a hankalce baki daya.    

 

FASALI NA HUDU

MAHDI A HANKALI DA ILIMI

Hakika masu musun Imam Mahdi da wadannan sifofi da muka sifanta shi da su-wato cewa sunansa Muhammad kuma shi dan Imam Hasan Al-Askari ne-to masu musunsa mutane ne wadanda suka yi nesa daga tafarkin musulunci wajen kira zuwa ga imani da akida, domin kuwa tafarkin musulunci kamar yadda ya ginu akan ilimi da hankali, to yana kuma dogaro akan fidira da gaibi.

Imani da gaibi kuwa abu ne wanda yake sashe ne na akidar mutum musulmi domin kuwa ya zo sau da yawa a cikin kurani da sunna inda aka kira musulmi zuwa ga haka. Allah ta’ala ya ce:

(الم ذلك الكتاب لا ريب فيه هدى للمتقين الذين يؤمنون بالغيب)

“A.L.M”. “Wancan littafi, babu shakka a cikinsa, shiriya ne ga masu takawa, wadanda suke yin imani da gaibi…” Suratul Bakara ayata 1-3 kuma Allah Ta’ala ya ce:

(تلك من أنباء الغيب نوحيها اليك)

“Wadannan daga labaran gaibi ne da muke wahayinsu zuwa gareka”suratu Hud aya ta 49 sannan a cikin sunna akwai daruruwan ruwayoyi wanda ke takidi kan imani da gaibi da kuma gaskata abinda manzanni da Annabawa suka bada labarinsa. Kuma shi yin imani da gaibi idan musulmi ya karyata shi, to imaninsa bai inganta ba, shin hankalinsa ya gane abin dalla –dalla ya kuma san sirrinsa, koko a’a, misalinsa shine imani da mala’iku da aljannu da azabar kabari da tambayar mala’iku biyu a kabari, da dai ire –irensu daga abubuwan gaibi wadanda kur’ani ya ambace su, ko kuma Annabinmu Annabi Muhammad (S.A.W.A.) ya bada labarinsu, sannan maruwaita amintattu wadanda aka yarda da su suka ruwaito mana.

To daya daga cikin irin wadannan labarai, bil hasali ma daya daga cikin muhimmansu shine lamarin Imam Mahdi, wanda zai bayyana a karshen zamani domin ya cika kasa da adalci da daidaito, bayan an  riga an cika ta da zalunci da ja’irci.

Hakika Mahdi dai littafan sihah da Musnad sun ambace shi, don haka ba dama musulmi dai yayi musunsa, saboda yawan tafarkunan hadisan da amincin maruwaitansu da dalilai da alamomi da tarihi ya nuna dangane da Mahdi kansa, kamar yadda muka tabbatar a cikin wannan littafi .

A dalilin haka ne zaka ga cewa masu musun Imam Mahdi, shin koda wadanda maganganun mutan yamma da kuma kafirai mazowa Gabashi yayi tasiri akansu, ko kuma wadanda suka gaji kiyayya da wannan lamari daga magabatansu, to zaka ga cewa tun da suka ga cewa sun rasa hila da dabara sun kuma rasa abinda zasu yi dangane da wadannan dalilai  masu yawa da hujjoji bayyanannu da kuma ikrari masu yawa kan Imam Mahdi –sai suka koma ga kirkiro wasu shubuhohi marasa kan gado, suka kuma koma ga yin wasu tambayoyi na batarwa, ba don komai ba sai domin su ga sun hana al’ummar musulmi aiwatar da wajibinta dangane da abinda ya rataya a wuyanta lokacin sauraron bayyanar Imam Mahdi cewa suka yi wai tsawon shekarun Imam Mahdi ya saba ma hankali da ilimi. Mu kuwa zamu bayyana wa mai karatu a fili cewa wannan magana tasu yasassha ce, ba karbabba bace a ilmance da kuma a hankalce da kuma mizani na gaskiya.

Watakila muhimman tambayoyin da suke ambato sune, abinda ya shafi karancin shekarun Imam da dogon zamaninsa da amfanin buyarsa a gare shi da kuma yadda a’lumma zata amfana da shi alhali yana boye.

TAMBAYA TA FARKO: yaya aka yi ya zama lmami alhali yana da shekara biyar da haihuwa? AMSA: Hakika Imam Mahdi A.S. shine khalifar babansa kan Imamancin al’umma, wannan yana nufin kenan, shima Imami ne cikakke, ciki da waje yana kuma da dukan abinda lmamanci ya kunsa na tunani da tsarkakan zuci, tun yana dan kankani sosai a ruyuwarsa mai albarka.

Shi kuwa yin Imamanci tun yana yaro abu ne wanda wasu daga cikin iyayensa suka riga shi yi, domin kuwa Imam Jawad, Muhammad bin Ali (A.S.). ya zama lmami tun yana da shekara takwas da haihuwa, sannan kuma Imam Ali bin Muhammad Al Hadi (A.S.) shi kuma ya zama Imami yayin nan yana da shekara tara da haihuwa, Imam Abu Muhammad Al-Askari (A.S.) wato mahaifin Imam Mahdi, shi kuma ya zama lmami a yayin nan yano da shekara ashirin da biyu da haihuwa. To idan aka duba za a ga cewa lmamanci tun ana yaro abu ne da ya kai tsororuwarsa a lokacin Imam Mahdi da Imam Jawad. Wannan kuwa abu ne wanda wasu iyayen Imam Mahdi suma suka yi shi, kuma musulmai suka gani da idonsu suka kuma fahimce shi tare da lmamai, to wani dalili ne ya fi wannan karfi, ace abu ya faru kuma al’umma ta gani, to ga bayaninsa:

1- Shugabancin Imami daga Ahlul Bait (A.S.) ba irin na sauran masu mulki bane wanda ke zama a fadar mulki sannan sarautarsa ke isa ga ’ya’yansu ta hanyar gado, hukumar zamani kuma ta kare su, kamar shigen hukumar Banu umayya da Banu Abbas da fatimiyyun, a’a, su Ahlul Bait lmamancinsu kan sami karbuwa wajen mutane ne, ta hanyar tasirin da sukan yi a ruhi da zuciyan mutane, da kuma hanyar ilimi da tunani, wanda ta wadannan hanyoyi ne mutane da kansu sukan gane cewa lallai wadannan su suka cancanci lmamanci da shugabancin al’umma.

2- Wannan alaka tsakanin lmamai da al’umma, ta kafu ne tun a farkon musulunci sannan ta bunkasa a zamanin lmamai biyu wato Imam Bakir da Imam sadik (A.S.), har ya zamanto cewa makarantar da wadannan lmamai suka kafa a cikin al’umma ta zama aiki na ilimi wanda ya watsu sosai a duniyar musulmi, abinda ta kunshi daruruwan malaman fikihu da na akida da masu tafisiri da kuma fannoni dabam –dabam na ilimi a musulunci da zamani a waccan lokaci. Dangane da wannan makaranta Hasan bin Ali Alwassha yake cewa:

Hakika na tarar cikin wannan masallaci wato masallacin kufa da shaihunnai dari tara, kowannensu yana cewa Ja’afar bin Muhammad ya bani labari (wato na ruwaito daga gare shi).[51]

3- Sharuddan da wannan makaranta da kuma mabiyanta suka yi imani da su dangane da lmami, wanda kuma dole ne a same su tare da Imam daga bisani a san cancantarsa ga wannan lmamanci, to hakika wadannan sharudda da aka gindaya su a wannan makaranta sharudda ne masu tsanani, domin kuwa ta yi imani da cewa mutum baya zama lmami har sai ya zamanto ma’asumi wato wanda baya laifi, kuma sai ya zamanto shine yafi dukkan malaman zamaninsa ilimi.

4- Wannan makaranta ta kasance tana sadaukar da ababe masu yawa da ita da mabiyanta domin ta ga cewa ta tsaya kyam akan wannan akida nata kan Imam, domin ita wannan makaranta a idon masu sarauta na zamanin, ta zama a matsayin abokiyar gaba ce a garesu, koda kuwa ta hanyar tunani don haka su masu mulki na lokacin suka yi ta kai masu hare-hare, suna kuma azabta su, aka kashe wadanda aka kashe aka kuma daure wadanda  aka daure a gidan yari, daruruwan mutane suka mace a karkashin duhun dauri da azaba.Wannan yana nufin cewa yin imani da lmamai abu ne wanda ke jawo musu sadaukarwa mai yawa sannan babu wani abin kwadaitarwa a jiki face abinda wanda yayi imani da su ke nema na kusaci zuwa ga Allah da samun yardan  Allah.

5- Su wadannan lmamai da mabiyansu wato yan shi’a suka yi imani da su, suna tare da mutane a kullum, basu zama irin masu kebe kansu daga talakawa ba, su zauna cikin benaye kamar yadda masu mulki ke yi da talakawansu, don haka su wadannan lmamai basu boye kansu daga jama’a, saidai shugabanni masu mulki, su boye su a fursuna ko kuma su tura su hijira na tilas, wannan kuwa abu ne da za mu san shi ta hanyar maruwaita masu yawa da masu hadisi daga abinda suka ruwaito kan kowane lmami daga lmamai goma sha daya iyayen Mahdi (A.S.) da kuma ta hanyar rubututtukan da aka samu na tsakanin lmamai da mutanen zamaninsu da kuma tafiye-tafiye da lmamai suke yi da watsa wakilansu da sukan yi a wurare dabam-dabam cikin duniyar musulmi, har ila yau da irin ziyarce-ziyarce da ’yan shi’a suka saba yi ga lmamansu a garin Madina-tul Munauwara yayin da suka je aikin haji a wuraren nan masu tsarki, to irin wadannan abubuwa sun haifar da dangantaka  yau da kullum tsakanin lmamai da mabiyansu a dukan sassan duniyar musulmi baki daya, malamai da wadanda ba malamai ba.

6- Hakika masu shugabancin da suka yi zamani da lmamai, sun zamanto suna kallon lmamai da irin shugabancinsu na ilimi da ruhi, a matsayin wani hadari babba ga mulkinsu da shirye –shiryensu, don haka ne suka yi iya kokarinsu domin su ga sun kawar da wannan shugabanci na lmamai koda yake ita kanta hukuma ta sha zargi akan irin wannan aiki nata Wani lokaci zaka ga hukuma ta nuna rashin tausayin ta ta kuma hada da hanyoyi na zalunci da kekasan zuciya domin neman ta ci gaba da mulkinta, da haka hukuma ta ci gaba da kame lmamai tana daure su duk da cewa yin haka yana jawo mata kiyayya da rashin yarda a wurin musulmai musamman wadanda ke nuna biyayyarsu ga lmamai, koda kuwa malamai ne ko jahilai.

To idan muka yi la’akari da wadannan abubuwa shida da muka ambata wanda suka zama gaskiya ce da ta auku a tarihi babu shakku akansu, zamu iya kaiwa ga sakamako kamar haka:

Hakika yin lmamanci tun Imam yana yaro, abu ne wanda aka yi shi kuma ba demuwa bane, domin kuwa duk Imam da ya fito yana yaro kuma ya ambaci kansa shugaba ga musulmi na ilimi da tunani da abinda ya shafi ruhinsu, kuma a samu cewa mutane su yi masa biyayya a kan lmamancinsa, mutane masu dumbin yawa, to hakika ba makawa a samu cewa shi wannan Imam yana da martaba da daraja na koli a ilimi da sani, sannan yana da masaniya mai yelwa da kuma kudura a kan ilimin fikihu da Tafsiri da ilimin akida da tauhidi, saboda idan da bai zama haka ba, to baya yiwuwa irin wadannan jama’a su yi imani da lmamancinsa. Ga kuma abinda ya gabata na cewa su jama’a suna da dangantaka da alaka da shi Imam a kulli yaumin, kuma jama a sun san irin rayuwar da suka yi kuma sun san su a kurkusa yanzu shin kana ganin yaro zai yi kira ga cewa shi lmami ne kuma ya kafa irin wannan alama ta musulunci akansa, mutane suna ji suna gani, sannan su yi imani da shi, kuma su sadaukar da abubuwa muhimmai da suka mallaka na daga ransu da amincinsu domin sa, ba tare da sun binciki lamarinsa ba, kuma ba tare da cewa lmamncinsa alhali yana yaro ya motsa su ba, domin su nemi hakikanin lamari dangane da wannan yaro wanda ya ce shi Imam ne?

To mu dauka cewa mutane basu motsa ba domin su nemi sanin hakikanin alamarinsa amma kuwa wannan abu zai yiwu ace kwanaki ko watanni ko kuma shekaru su wuce, ba tare da al’amarinsa ya bayyana ba alhali ga irin hulda na yau da kullum dake gudana tsakanin jama'a  da wannan yaro da ya ce shi lmami ne? Anya haka na yiwuwa?!

Wai shin hankali zai yadda da wannan abu, ace gaskiyan lamari shine cewa shi wannan Imam yaro ne, a iliminsa da tunaninsa hakkan, amma haka ba zai bayyana ba a tsawon wannan zamani da ake hulda da shi?

To idan mun aza cewa mabiya Ahlul Bait wato shi’ah su basu binciki hakikanin wannan lamari ba, to amma me zai sa hukuma ta yi shiru ba tare da ta nemi ta san hakikanin lamarin ba, idan abin zai amfane ta? Ai wannan kuwa da shine ya fi sauki wa hukuma idan da dai shi wannan yaro da ya zama lmami, yaro ne a tunaninsa da lamurransa kamar yadda yara suka saba? Me yafi wannan nasara a wajen hukuma ace nan take ta kaddamar da wannan yaro a wajen mabiyansa da sauran musulmai a hakikanin sa, ta kuma kafa hujja a kan cewa tun da shi yaro ne to bai cancanci wannan shugabanci na ruhi da tunani ga al’umma ba, Idan akwai wahala a nuna rashin cancantar wanda ya shekara arba’in ko hamsin ga imamanci, to amma babu wata wahala a tabbatar da cewa yaro bai cancanci imamanci ba, komai fahimtarsa da hazakarsa wato irin imamanci wanda shi’a suka yi imani da shi, kuma da wannan hanya shi yafi sauki matuka ga hukuma a maimakon wasu hanyoyi masu wahala da ta bi su, da irin wasu hanyoyi na tursasawa da gallazawa da ta yi ta amfani da su a waccan lokaci.

Fassara daya tak wanda za a iya yi ga shiru da hukuma ta yi dangane da lamarin lmamanci tun ana yaro, shine cewa hukumar lokancin da kanta ta gane cewa shi irin wannan Imamanci tun ana yaro, abu na gaskiya  ne hakkan babu rashin gaskiya cikinsa don haka ta yi tsit kan wannan  lamari.

Kuma hakikanin lamari shine cewa hukuma ta gano gaskiyar wannan lamari ne a aikace bayan ta nemi ta yi wasa da wannan lamari wato ta jaraba imam, amma sai ta kasa tabbatar da rashin gaskiyar lamarin, tarihi ya nuna mana ire-iren wadannan kokari da hukuma ta yi domin ta tabbatar da rashin gaskiyar wannan lamari amma abin ya ci tura. Amma bamu samu ba koda sau guda a tarihi cewa shi wannan Imam wanda yake yaro ya taba gaza cin jarabawarsu ko kuma sun sa shi cikin halin kaka nikai da irin tambayoyi da suka yi masa, ko kuma sun sa mutuncinsa ya zube a idon mutane!

To wannan shine abinda muke nufi da cewa yin lmamanci tun ana yaro, abu ne wanda ya auku ba sau daya ba a rayuwar Ahlul Bait (A.S.), kuma wannan ba abu bane da bai auku ba. Sannan shi wannan lamari yana da tushensa a da kuma makamancinsa a tarihin addini wanda ya zo a shari’o in sammai da kuma shugabanni da Allah ya zabe su. To ya ishe mu misali kan lmamanci a yaro a shari’ar Allah mu ambaci Annabi yahya (A.S.) inda Allah madaukaki ke cewa”

(يا يحيى خذ الكتاب بقوة وآتيناه الحكم صبياً…)

 “ya yahya ka riki littafi da karfi, kuma mun bashi hukunci yana yaro”[52]

To idan ya bayyana cewa yin imamanci tun ana yaro ba bakon abu bane a rayuwar Ahlul Bait (A.S.) a,a abu ne wanda yayi ta aukuwa, ashe kenan wannan abu bai zan ya jawo alamar tambaya ba dangane da abinda ya shafi rayuwar Mahdi (A.S.) da halifancinsa ga al’umma bayan mahaifinsa yayin da yake yaro.

TAMBAYA TA BIYU: Tsawon rai: Hakika muhimmin abinda suke ta maganarsa a kullum tun a zamanin baya har ya zuwa yanzu shine cewa da suke yi : ldan Mahdi yana nufin mutum ne wanda yake raye kuma yayi zamani da mutanen da suka gabata tun fiye da karni goma sha daya, to ta yaya aka yi ya samu irin wannan tsawon rai? Kuma ta yaya ya tsira daga dokokin da suka shafi dukan halittu, wanda ya shafi kamar tsufa, ta yaya ya tsira ma wannan?![53]

Muna kuma iya yin wannan tambaya ta wata fuska kamar haka: shin abu ne mai yiwuwa ace mutum ya rayu na tsawon karnoni?

To domin amsa wannan tambaya babu makawa mu yi shimfida domin mu yi magana kan “yiwuwa” wato kalmar “lmkan” domin kuwa akwai fassarori uku ko kuma nau’I guda uku ga   wannan kalma ta “imkan” wato “yiwuwa” .

NA FARKO: Abinda ake kira lmkanul amali, abin nufi shine abinda ke yiwuwa a aikace kuma an ga yiwuwarsa tabbas a fili, wato ya faru ya kuma yiwu kuma ana ganinsa a sarari.

NA BIYU: Abinda ake kira imkanul ilmi, abin nufi shine abinda ilimi bai kore yiwuwarsa ba, wato ilimi bai hana aukuwarsa ba, a’a shi abu ne mai yiwuwa a ilmance. Kuma ilimi yana ganin cewa abu ne da zai yiwu.

NA UKU: Abinda ake kire imkanul mantiki, abin nufi shine abinda hankali bai kore aukuwarsa ba, wanda hankalin dan Adam bai hana yiwuwarsa ba, a’a a hankalce abu ne mai yiwuwa kuma zai iya faruwa.

To bisa kan wannan yanzu zamu ci gaba kamar haka, zamu fara da yiwuwar abu a hankalce muna masu cewa: shin tsawon ran mutum daruruwan shekaru abu ne mai yiwuwa a hankalce? Wato abu ne wanda hankali ya yarda da shi?

AMSA: E hakika mai yiwuwa ne! lamarin tsawon rai fiye da  shekarun da aka saba, har ma da abinda ya ninka shi, bai zama yana cikin abubuwan da basu yiwuwa ba, kuma wannan abu a fili yake idan aka yi tunani kalilan. Abinda yake akwai za a iya cewa wannan abu ne wanda ba a saba da shi ba, kuma ba a gan shi ba. saidai akwai wasu misalai wanda masu tarihi suka ambata kuma wasu rubututtuka  suka yada su, wanda idan mutum yayi la’akari da su to ba zai yi musu ba, kuma ba zai yi mamaki ba. To koda an yi mamaki zaka samu cewa da zarar musulmi ya ji muryar wahayi da abinda kur’ani ya fada kan Annabi Nuhu (A.S.) sai mamakinsa ya kau.

(ولقد ارسلنا نوحاً الى قومه فلبث فيهم ألف سنة إلا خمسين عاماً)

“kuma hakika mun aika Nuhu zuwa ga mutanensa, sai ya zauna a cikinsu shekaru dubu babu hamsin…” suratu Ankabut aya ta 14. Saboda mu dada yin bayani sosai kan irin wannan yiwuwar, zamu kawo misali kamar haka: ldan da wani ya ce wa wata jama’a cewa ni zan iya haye kogi ina tafiya a kafa ba tare da na yi iyo ba, ko kuma ya ce ni zan iya shiga cikin wuta in fito ba tare da wani abu ya same ni ba, to anan lalle ne mutane su yi mamaki kuma su musanta haka, amma idan ya tabbatar da abinda ya fada a aikace, aka ga ya tsallake kogi yana tafiya a kafa, kuma ya shiga wuta ya fito ba tare da wani abu ya same shi ba, to mamakinsu ko kuma musun da suka yi zai kau. To a wannan hali idan wani ya zo shima ya fadi daidai irin maganar da na farko ya fada, to mamakin mutane ba zai kai na farko yawa ba, haka ma da mutum na uku zai zo ko na hudu ko mutum na biyar, to hakika mamakin da suka yi a karo na farko ba zai zama haka ba a karo na biyar, wato zai ragu sosai, to da haka har ya zama ya gushe gaba daya.

To muma a nan haka zamu ce domin Alkur’ani ya bada labarin cewa:

Annabi Nuhu (A.S.) ya zauna a cikin mutanensa shekaru dubu babu hamsin, kuma wannan bai shafi shekarunsa da suka gabaci annabci ba! kuma Alkur’ani ya nuna cewa Annabi lsa (A.S.) bai mutu ba, saidai gaskiyar zance shine Allah ya daukaka shi zuwa gare shi, kamar yadda ya zo a inda Allah Ta’ala ya ce:

(وقولهم إنا قتلنا المسيح عيسى بن مريم رسول الله وما قتلوه وما صلبوه ولكن شبّه لهم وان الذين اختلفوا فيه لفي شك منه ما لهم به من علم إلاّ إتباع الظنّ وما قتلوه يقيناً بل رفعه الله إليه وكان الله غزيزاً حكيماً)

 “Da fadar da suke: hakika mun kashe Masihu lsa dan Maryam Manzon Allah, alhali basu kashe shi ba, kuma basu kafe shi ba (kere), saidai an kamanta shi ne a gare su, kuma hakika wadanda suka yi sabani a cikin lamarinsa, suna cikin shakku ne game da haka, basu da wani ilimi dangane da shi face bin zato, kuma tabbas ba kashe shi suka yi ba, a’a Allah dai ya dauke shi ne zuwa gare shi, kuma Allah ya kasance mabuwayi ne, mai hikima” Suratu nisa aya ta 157-158.

Har wa yau ya zo cikin sahihaini (Bukhari da Muslim) cewa Annabi lsa zai sauko zuwa kasa, kuma ya zo cikin ruwayoyin Bukhari da Muslim cewa Dujal yana nan da rai.

To don haka yayin da ruwayoyi ingantattu suka yi magana kan cewa Mahdi yana nan, kuma masu shaida suka yi shaida aka kuma sami masu ikrari akan haka, cewa Mahdi daga zuri’ar Manzon Allah (S.A.W.A.)  yake kuma daga ’ya’yan fatima yake kuma shi dan Hasan Al-Askari ne an kuma haife shi a shekara ta 255 hijiriyya to don haka babu wani ma’ana ayi musun haka ko ayi mamakinsa, saidai don girman kai da taurin kai.

Ya zo cikin tafisirin Razi cewa: “Wasu likitoci sun ce shekarun dan Adam ba su wuce dari da ashirin, amma wannan aya na kur’ani ta nuna sabanin maganarsu, kuma hankali ya zo daidai da abinda aya ta ce domin kuwa wanzuwar halittar dake jikin mutum abu ne mai yiwuwa akan kansa, idan kuwa ba haka ba, da dan Adam bai kai tsawon shekaru ba. Sannan yana yiwuwa mahaliccin dan Adam ya ci gaba da kare halittarsa har zuwa zamani mai tsawo, domin kuwa shi wanda ke kare halittar dan Adam, idan shine Allah Ta’ala, to Allah Ta’ala madauwami ne –zai kuma iya kare halittar mutum idan  kuma mai  kare dan Adam wani ne ba Allah ba, to shi ma waccan dole ne tushensa daga Allah yake, to tunda shima tushensa daga Allah ne, to yana iya yiwuwa shima kariyarsa ya zama mai tsawo, a sabili da haka, wanzuwa abu ne mai aukuwa (yiwuwa) akan kansa, idan kuma bai faru ba to saboda wani sababi ne dabam daga waje amma ba daga kansa ba, shi kuwa wannan sababi da ya hana wanzuwa, shi ma abu ne da za a iya rasa shi, don haka ne ma wadannan tsawon shekarun suka yiwu ga Annabawa, domin rasa wannan sababi da aka yi daga waje: da wannan bayani, ya fito fili cewa maganar wadannan likitoci ya saba ma hankali da kuma Alkur’ani da sunna”[54]

Da haka ne Imam Razi ya kafa hujja akan yiwuwar tsawon rai ga mutum fiye da abinda al’ada ta saba gani, kamar yadda ya tabbata a tsawon ran Annabi lsa (A.S.). Kuma daidai wannan dalili ya inganta a kafa hujja da shi akan tsawon ran Mahdi (A.S.). Wani abu da ke karfafa wannan dalili shine ittifakin da littafan sihah da wasunsu suka yi akan saukowan lsa (A.S.) a karshen zamani domin ya taimaki Imam Mahdi (A.S.) kashe Dujal, kuma ka riga ka san amsar tambayar da ke cewa: wanene Imam Mahdi?dalla –dalla.

Yanzu kuma zamu yi zance a kan imkanul Amali-wato yiwuwa a aikace. To ga tambayar da za mu yi, shin irin  wannan yiwuwa wato a aikace abu ne da jinsin dan Adan, wato idan aka duba bil Adam baki dayansa, shin irin wannan abu yana iya faruwa a garesu?   Amsa: an jaraba irinsa akan zamanin da muke ciki da irin kayayyakin aiki da suke hanun dan adam, da kuma ci gaban ilimi da ake da shi, ya zuwa yanzu, baa ci nasara kan wannan lamari ba, wato ya kara tsawon shekara wa mutane har ya zama ninkin abinda aka saba, sau daya ko sau biyu, wannan abu ne da kowa zai iya gani da kansa, ba sai mun kawo wani dalili a kai ba.

Amma wannan ba abu ne da zai nuna cewa ba zai yiwu dan Adam ya zan yana da tsawon rai ba, domin kuwa duk wadannan kokari da aka yi amma suka ci tura, abu ne da dan Adam wato mutum da kansa ya nemi ya tsawaita ran mutum dan uwansa, saidai kuma ai dama rai yana hanun Allah madaukaki ne. To don haka idan dan Adam ya nemi yayi katsalandan wajen ganin ya tsawaita ran mutum, ba tare da abinda kadara ta ginu akai ba, to wannan ba mai yiwuwa bane.

Saidai kuma shi Allah Ta’ala shine yake samar da sabubba wadanda ke  jawo tsawon ran mutane har ya zuwa ajalinsu, kuma abinda ilimi zai iya yi anan shine neman gano wadannan sabubba domin kuwa ba sha’anin ilimi bane ya halicci wadannan sabubba –wadanda suka kebantu da Allah Ta’ala babu jayayya-to akan wannan ne za a fassara yiwuwa ta bangaren ilimi, wato al imkanul ilmi wanda zamu yi tambaya kamar haka:

Wai shin karin tsawon rayuwa ga mutum fiye da yanda aka saba, abu ne mai yiwuwa a ilmance ko kuwa a’a?

AMSA ta farko: E abu ne mai yiwuwa a ilmance, kuma muna da shaida akan haka da kuma dalilai wanda suke karfafa cewa ilimi bai kore yiwuwar haka ba.

1- Hakika gwaje gwaje na ilimi sai dada karuwa suke domin a ga an tsawaita ran dan adam fiye da yadda aka saba, kuma wadannan gwaje-gwaje sai dagewa ake akansu saboda a ga cewa an kawar da tsufa. Yya zo a cikin mujallar Muktataf ta Masar juzu’I na 2 daga lamba ta 59 wanda ta fito a watan August 1921 miladiyya wanda yayi daidai da 26 ga zil kida shekara ta 1339 hijiriyya a shafi na 206 a karkashin babin “Dauwamar mutum a doron kasa”, to ga abinda suka ce: Masani “Raymond paul” daya daga malaman jami’ar JONES HIPKINS a Amirka ya ce: “hakika ya bayyana daga wasu gwaje-gwaje da aka yi cewa gabobin jikin mutum suna iya rayuwa zuwa duk lokacin da aka nema, saboda haka zai yiwu ran dan Adam yayi tsawo zuwa shekara dari (100), kuma watakila babu wani abu da zai hana shi kaiwa tsawon shekaru dubu (1000).”

Kuma wannan mujallar ta ambata a adadinta na 3 na shekara ta 1959 shafi na 239 cewa: “Hakika yana yiwuwa mutum ya rayu na tsawon shekaru dubbai, idan dai wani abu da zai yanke igiyar rayuwarsa bai zo masa ba, kuma wannan fade ta su ba wai zato ne kawai aka fade shi ba, a’a wannan sakamakon bincike ne da jarabce-jarabce suka karfafa shi.

Kuma zamu wadatu da magana kan imkanul ilmi da wannan maganan da muka yi kan  yiwuwa ta fuskar ilimi, wanda masana suke aiki tukuru domin su ga sun zamar da shi imkanul amali, wato sun dawo da shi abu wanda ya zama tabbatacce ya faru, kuma a ga faruwarsa a fili.

2- Ya zo kuma cikin wani littafi da aka buga shi baya-bayan nan da sunan “Haka’iku Agrab minal khayal” Wato gaskiya da ta fi zato bada mamaki, a juzu’I na farko shafi na 24 bugun muassasar lman a Beirut da Daru Rashid a Dimashk to ga abinda ya zo ciki: “BIRIRA ya mutu a shekara ta 1955 miladiyya a kasar sa ta asali Montrea yana da shekara 166 da haihuwa, kuma abokansa sun bada shaida akan shekarunsa da kuma masu rubuta suna a rajista a garin da yake. Shima kansa yayi shaida akan shekarunsa, yayin da ya tuna yakin da aka yi a karayina a shekara ta 1815! Sannan kuma a karshen rayuwarsa an kai shi New york inda wasu kwararrun likitoci suka duba lafiyarsa, to baicin sun samu cewa bugun jininsa tankar na saurayi yake da kuma lafiyan jijiyoyi, da zuciya mai kyau da kwakwalwa tankar na saurayi, su likitocin sun tabbatar da cewa shi mutum ne wanda ya tsufa sosai sama da shekara 150.

Ya zo kuma a shafi na 23 cewa Thomas Ber ya rayu shekara 152.

Haka kuma sajistani mai sunan, ya rubuta littafi da sunan “Masu tsawon rai” ya ambaci mutane da yawa masu tsawon rai a ciki, kuma a cikinsu akwai wanda suka zarce shekara 500 da haihuwa.

3- Hakika shi kansa wannan gwaje-gwaje da likitoci ke yi domin su san ciwon tsufa da sabubban mutuwa, da kokarin da suke yi na yau da kullum da kuma samun nasara da suka yi domin su tsawaita ran mutum, koda kuwa dan kadan ne, to wannan kansa, shima wani dalili ne akan yiwuwar wannan abu, idan kuwa ba haka ba, to da aikinsu ya zama wasa, sabanin hankali.

To idan muka yi la’akari da wadannan ababe dukaninsu, babu kuma  kofa da zata saura a hankalce na mamakin lamarin Imam Mahdi saidai idan kuma shi Imam Mahdi ya riga ilimi, a yayin nan sai yiwuwa ta fuskar ilimi ya dawo yiwuwa a aikace a kan shi Imam Mahdi, tun kafin ci-gaban ilimi ya kai ga wannan a aikace kuma wannan shima babu wani dalili na hankali da zai kore shi, ko yayi musun sa, domin misalinsa shine kamar wanda ya riga ilimi wajen gano maganin cutar kansa. Kuma irin wannan rige, yana da yawa a tarihin musulunci, Alkur’ani mai girma yayi ishara ga irinsu da dama, a inda ya yi nuni ga wasu lamura na ilimi a sama ko kasa da kuma wanda ya shafi dan Adam da sauran halittu, sannan daga bisani gwaje-gwaje na ilimi suka zo domin su dada bayyana haka ga mutane a baya bayan nan. Kuma don menene ma zamu tafi da nisa alhali ga Alkur’ani gaba garemu yana fadin yiwuwar wannan abu a aikace, karara, a dangane da rayuwar Annabi Nuhu (A.S.)?[55]

Ga shi kuma ya zo a hadisan Annabi (S.A.W.A.) inda yayi magana a fili dangane da wasu mutane da suka rayu na tsawon karnoni har ya zuwa yanzu, kamar su Halliru, da Annabi lsa (A.S.) da Dujal bisa abinda Muslim ya ruwaito a sahihinsa a hadisin Jassasa. To menene ya sa muka yi imani da wadannan da muka ambata alhali basu da wani gagarumin aiki ko tasiri sosai game da ci-gaban musulunci face Annabi lsa wanda zai zama mataimaki ga Mahdi, kuma zai zama shugaban rundunarsa kamar yadda ya zo a da yawa daga cikin ruwayoyin bayyanar Mahdi.

Amma kuma menene zai sa wasu su yi musu da ray uwar Mahdi wanda yake da gagarumin aiki irin wannan “zai cika kasa da adalci da daidaito” kuma Annabi lsa zai sauko yayi salla a bayansa[56]

Amsa ta biyu: idan mun aza cewa lamarin tsufa abu ne wanda babu makawa daga gare shi, kuma muka aza cewa tsawaita shekarun mutum fiye da yanda aka saba abu ne da ya saba ma dokokin da suka shafi halittar jikin dan Adam, kamar yadda aka samu, to a yayin nan lamarin tsawon ran Imam Mahdi (A.S.) sai ya zamanto cikin sha’anin mu’ujiza kuma ita mu’ujiza ba sabuwar aba bace a tarihi.

Kuma wannan lamari a wajen mutum musulmi wanda yake daukar akidarsa daga Alkur’ani da sunna, ba abin mamaki ko kuma abin musu bane, domin kuwa zai ga cewa akwai wasu dokokin halitta da suka fi wannan tabbatuwa amma aka dakatar da su, kamar wanda ya faru ga Annabi lbrahim (A.S.)  yayin da aka jefa shi cikin wuta mai girma sai Allah ya tserar da shi ta hanyar mu’ujiza, kamar yadda Alkur’ani ya bayyana:

)قلنا يا نار كوني برداً وسلاماً على ابراهيم)

“Muka ce ya wuta: ki zama sanyi da aminci ga lbrahim”

Kuma wannan mu’ujiza da ire-irenta daga mu’ujizojin Annabawa da karamomi wadanda  Allah ya kebe waliyyansa da su, mun wayi gari yanzu a zamanin da muke ciki, fahimtarsu ya zama abu mai sauki a addini, a sanadiyyar irin ci gaba da aka samu na ilimi wanda malamai suka gano da kayan bincikensu.

Domin kuwa a yanzu mun soma ganin kere-kere da kirkire-kirkire wanda da an bamu labarinsu a zamanin baya sai mu yi musunsu mu ki yarda da su, amma sai ga mu a yau muna amfani da su, muna kuma wasa da su a wani sa’i, kamar telebijin, don kuwa da muna karatawa a cikin ruwayoyi a babin “malahim” cewa “a karshen zamani zai zamanto cewa mutum da ke gabas zai ji ya kuma ga wanda ke yamma…” kuma watakil da wasu sun lissafta shi cikin abinda hankali ba zai yarda da shi ba, sannan ga mu nan muna ganinsa muna taba shi. To bisa ga wannan sai mu ce: musun abu da kin sa wai domin kawai ba a taba ganin irinsa ba ko abinda yayi kusa da shi, to yin haka ba abu ne na hankali ba, kuma ilimi bai yarda da shi ba, matsawar wannan abu a ilmance da hankalce abu ne mai yiwuwa, kuma aka tsai da dalilai da misalai akan haka.

To kamar yadda muka ambata cewa akwai a tarihin musulunci, inda aka yi ishara kan abubuwa na ilimi dangane da sama da kasa, da  dan Adam da sauran halitta, to shigen wannan, shine irin hadisai da suka bamu labarin bayyanar Imam Mahdi, wanda kuma wannan abu yayi daidai da irin ababen da wannan zamani namu ya kirkiro.

Hakika ya zo daga Imam sadik (A.S.) cewa ya ce: Hakika mai yunkuri a cikinmu (wato Imam Mahdi), idan ya tashi, sai Allah madaukaki ya karfafa idanu da kunnuwan jama’ar shi’armu, har sai ya zamanto babu gidan waya tsakaninsu da ka’im (wato Mahdi), zai yi magana da su, suna kallonsa, suna jinsa a inda yake”[57]

 

TAMBAYA TA UKU:

Me zai sa buyan ya yi tsawo haka?

Wani abinda ake cewa kuma har wa yau shine, wai shin menene zai sa ace sai an tsawaita rayuwar Mahdi (A.S.) ya zuwa wannan haddi har a dakatar da  dokokin halitta dominsa ko kuma a bukaci mu’ujiza? Kuma don menene ba za mu yarda da ra’ayin dake cewa: hakika shugabancin bil Adama a lokacin da  aka yi alkawari ta yiwu a bar wannan shugabanci ga wani mutum dabam wanda za a haife shi a waccan zamanin, kuma ya rayu da mutan zamaninsa daga bisani ya aiwatar da sakonsa na kawo gyara ba?!

Amsar wannan tambaya idan muka yi la’akari da ababen da muka ambata a baya abu ne bayyananne sosai, domin kuwa Allah madaukaki ya rayar da wasu mutane a nan duniyarmu ko kuma a wani wuri, ya rayar da su rayuwa mai tsawo, wanda ta zarce shekarun da yanzu suka gudana a kan Imam Mahdi Allah Ta’ala kuwa ya yi haka ne saboda wani hikima ko sirri wanda mu bamu san shi ba, ko kuma mun dan san kadan daga ciki, amma ko ta kaka dai mun yi imani, kyakkyawan imani game da haka, to lamarin Mahdi ya zama ka mar wadancan, domin kuwa mu tunda mu musulmai ne, to mun yi imani da cewa Allah Ta’ala baya yin abinda babu hikima a cikinsa, dada mun kuma yi imani da abubuwa na gaibi wadanda aka kafa hujjoji da dalilai akansu, to don haka babu wani cutarwa idan bamu san hikimar dake cikin wata akida ba, daga akidoji, kuma kamar haka ne hukunce-hukuncen shari’a da ayyukan ibada suke, ba lallai bane ace mun san sirrin wasu hukunce hukuncen, da sirrin wasu dokokin ubangiji amma ga shi muna ibada akan haka, haka kuma yake a sauran addinai na Allah da wadanda ba na Allah ba, bil hasali ma haka yake dangane da wasu dokokin yan Adam da suke ma’amala akansu.

To bisa haka, idan muka duba irin dalilai da hujjoji da muka ambata a fasalin da suka gabata kan gaskiyar imani da Mahdi, wanda muka ambaci sifofinsa cewa shine Hujja bin Hasan Al Askari, kuma cewa an haife shi, kuma ya zama lmami bayan mahaifinsa a shekaru biyar da haihuwarsa, kuma cewa yana nan a raye duk da tsawon ransa to idan mun duba wadannan abubuwa duka, zamu tarar cewa sakamako guda wanda dole ne mu isa gareshi shine mu yarda da wannan buyansa mai tsawo, shin mun san sirrin wannan buya ko bamu sani ba, koda yake yana iya yiwuwa mu ambaci wasu hikimomi na wannan buya gwargwadon fahimtar dan Adam wanda take fahimta ce gajeruwa, ko kuma gwargwadon kwakwalen bil Adam, wanda suma kwakwale ne takaitattu. Amma idan akwai wani mutum daga cikin musulmai wanda ba zai iya yarda da mu’ujizar Imam Mahdi dangane da tsawon zamaninsa ba kuma bai san fa’idojin dake tare da samuwar Mahdi ba alhali yana boye, to irin wannan musulmi ya wajaba a gareshi ya gyara akidarsa tun daga farkonta bisa yadda kur’ani da sunna suka ambata da kuma dalili na  hankali.

Saboda haka bisa wannan, babu dama mu yarda da daya ra ayin domin dalilai sun nuna mana cewa: “babu yadda za a yi kasa ta wofinta daga Hujja na Allah, koda kuwa na dan lokaci kankane”. To bayan mun yi imani da wannan, shin koda mun san wata hikima daga wannan hukuncin kamar (hikimomi da aka fade su dalla-dalla cikin littafa dangane da wannan) ko kuma bamu sani ba, babu makawa mu yarda da cewa Imam yana nan a raye tun daga haihuwarsa, kuma babu wata kofa da za’a yarda da daya ra’ayin.

 

TAMBAYA TA HUDU:

Ta yaya ne za a amfana da Imam dake boye?

Sannan daga karshe akwai wata tambaya, wanda watakila tana cikin tunani, tambayar kuwa ita ce, idan Imam Mahdi ya zama haka, to menene amfanin da al’umma zasu iya samu daga Imam wanda yake boye, mutane basu isa gareshi su ganshi?!

AMSA: Hakika mutumin dake lura kuma yake bincike kan wannan lamari ya wajaba tun farko ya lura da hadisai ingantattu wanda ke magana kan bayyanarsa wanda zata zama fuju’an kuma cikin gaggawa ko kuwa yadda wasu ruwayoyi suka ce bagtatan, wato ba tare da an fadi wani zamani ko lokaci ayyananne ba, wannan yana nuna kenan lallai ne kowace jama’a daga jama’ar musulmi kuma a kowane zamani suke su rika sauraron bayyanarsa. Wanda yayi tunani kan wannan lamari, ba zai masa wuya ba ya gano fa’idoji da ababe masu yawa wanda suka shafi wannan al’umma. Daga ciki akwai:

1- Hakika wannan abu ne da zai sa kowane musulmi mumini ya zan yana tsaye akan tafarki na shari’a, kuma ya bi dokokinta ya kuma hanu daga hane-hanenta, ya nesaci zaluntar sauran mutane ko kwace dukiyarsu da hakkokinsu, domin cewa bayyanar Mahdi wanda zai zama fuju’an, ana nufin a yayin nan zai kafa daularsa wato zai yi shugabanci, kuma mulkinsa shine ake yin adalci a cikinsa a karbi hakkin wanda aka zalunta daga azzalumi, kuma adalci zai yadu sosai a lokacin har a shafe zalunci baka ganinsa. Kada wani ya ce to ai shari’ar musulunci da dokarta a cikin Alkur’ani, ya hana zalunci, kuma wannan ya isa.

Domin amsarsa ita ce: Idan mutum ya ji cewa akwai hukuma mai karfi wanda zata hana abu, to wannan yana da tasiri mafi karfi wajen hana aikata laifi, kuma ya zo cikin hadisi ingantacce: “hakika Allah na hana  abu ta hanyar shugabanci wanda Allah bai hana aukuwarsa  ta hanyar kur’ani ba.”

2- Wannan abu ne dake kira ga kowane musulmi mumini da ya zama a shirye a kullum domin ya sa kansa cikin rundunar Imam Mahdi, kuma yayi shirin sadaukarwa na koli domin mulkin Imam ya zama ya samu gindin zama sosai, ya kuma yadu a doron kasa, domin a tsayar da hukuncin Allah. To irin wannan abu yakan haifar wa mumini da yanayi na hadin gwiwa da taimakekeniya da hado kai tare da sauran ’yan uwa musulmai domin zasu zama sojoji ga Imam (A.S.).

3- Hakika wannan buya, abu ne da zai iza wanda yayi imani da shi, zuwa ga aikata wajibinsa na yin umurni da kyakkyawa da yin hani kan mummuna to da wannan sai al’umma ta zama ta sami kariya kuma ta himmatu. Domin mataimakan Imam Mahdi (A.S.) ba wai zasu yi sauraro ne kawai su zuba ido ba, ba tare da sun yi umarni da kyakkyawa, kuma sun yi hani kan mummuna ba, domin yin shimfida ga gina babbar daula ta musulunci da shirya mutanenta ya zuwa lokacin bayyanar Imam Mahdi (A.S.).

4- Hakika al’ummar da ta yi imani da Mahdi rayayye wanda ke boye, al’umma ce wadda a kullum tana cikin jin daukaka da girmamawa, ba zata sunkuyar da kai ga abokan gabar Allah ba, ba kuma zata karbi kaskanci ba don dagawarsu da tursa-sawarsu, domin ita a koda yaushe tana sa ran bayyanarsa mai cike da nasara, saboda haka take kin kaskanci da wulakanci kuma take raina dukkan runduna masu girman kai da abinda suka mallaka na tattali da shiri da kuma yawa.

Hakika irin wannan hali zai haifar da lamari mai karfi dangane da yunkuri da kuma dauriya da sadaukarwa, kuma wannan shine abinda ke tsoratar da makiya Allah, da makiya addinin musulunci, bil hasali ma wannan shine dalilin tsoronsu da fargabarsu, don haka ne suka yi kokari tun da dadewa domin su raunana akidar yin imani da Mahdi, kuma suka juya alkaluman ’yan haya domin su sanya shakku cikinta, kamar yadda dama can suka dade suna kago kungiyoyi da jam’iyyu na bata domin su ga sun ruguza addinin musulunci kuma su ga sun hana musulmai sakewa dada kuma su samu su hana musulmai yin riko ga ingantattun akidojinsu, suka kuma ci gaba da kiran jama’a zuwa ga akidoji na bata, kamar yanda suka yi dangane da akidar Babiyya, da Bahaiyya, da kadiyaniyya da wahabiyya.

Wannan kenan, kuma tana yiwuwa mu kara wasu fa’idojin kan wadannan da muka ambata, wato fa’idojin da mutum musulmi zai samu idan yayi imani da Imam Mahdi (A.S.) zai same su dangane da lahira. Na farko daga cikin fa’idojin shine inganta imanin mutum musulmi dangane da adalcin Allah Ta’ala da tausayinsa ga wannan ai’umma, wato Allah bai barta kara zube ba ta yanda debe kauna da fitar da tsammani zai mamaye su domin yanda suke ganin irin nesata da ake yi daga addini, ba tare da ace Allah ya kawo mata wata kafa ta sa rai da fata ba, kan samun cin nasarar addini a doron kasa baki daya a karkashin shugabancin Imam Mahdi (A.S.).

Daga ciki kuma akwai samun sakamako mai kyau da kuma lada akan wannan sauraro da ake yi, domin kuwa ya zo cikin hadisi ingantacce daga Imam Sadik (A.S.): “Mai sauraron lamarinmu tankar wanda ya sadaukar da jininsa a tafarkin Allah ne”.

Daga ciki akwai bin maganar Allah Ta’ala inda yake zancen wasiyyar Annabi Ibrahim (A.S.) ga ’ya ’yansa:

(يا بني إن الله اصطفى لكم الدين فلا تموتن إلا وأنتم مسلمون)

“Ya ’ya’yana, hakika Allah ya zaba maku addini, don haka kada ku mutu lalle, face kuna musulmai.”[58]

Kuma ta gabata ruwayar dake cewa: “wanda ya mutu alhali bai san lmamin zamaninsa ba -kuma lmamin zamaninmu shine Mahdi (A.S.)- to yayi mutuwar jahiliyya.” Kuma daga dukan abinda muka ambata, zamu ga ma’anar maganar nan ta fito fili wato maganar dake cewa: “Hakika kasa bata wofinta daga hujja ga Allah”.

To daga karshe hakika yana daga cikin abinda kafofin watsa labarai na munafukai makiya musulmi suke aiki tukuru su ga sun yi, shine bincike da suke yi daga cikin sahun musulmai ko zasu samu wanda zasu dauke shi su zagaye shi, su ba shi lakabobin ilimi na karya wanda yake matukar nema, ba don komai zasu yi masa haka ba, sai domin su zamar da shi tamkar tsani domin su cimma manufofinsu, kuma su sanya shi ya zama muryarsu a ta hanyar mujalloli ko kuma a wajen tarurruka da ake sukan musulunci da akidojinsa madaukaka. Kuma abokan gaba, basu samun biyan bukatarsu face a jikin mutumin da ya fandare daga kan hanya madaidaiciya, ya zamar da kansa tamkar yaro da ya kai kansa gurin mai raino jahila, wanda zata yi amfani dashi a cikin kowane irin mummunan wasa da ta ga dama, kamar yadda muka gani a yau dangane da kusatar da salman Rushdie da aka yi da kuma makamantansa, domin a kullum sai nema suke su ga gubarsu ta sami hanyar isa ga dukan wani mutum musulmi mai rauni.

Saboda haka ya zama wajibin addini a yi fadakarwa akan irin wadannan miyagun hanyoyi, kuma a wayar da kan musulmi domin su san manufofinsu, su kuma san hadarurruka dake tattare da su, daga bisani kuma a yi rigakafi wa musulunci  da imani ingantacce wanda tushen musulunci mai tsarki yayi umarni da shi, wato Alkur’ani mai girma da sunnar Manzo, da kuma makarantar Ahlul Bait, wato zuriyar Manzo (S.A.W.A.).

To don amsa wannan kira da ya zama wajibci na addini, shi ya sa muka rubuta wannan littafi akan Imam Mahdi, wanda ya zama lamari ne na addinin musulunci tsintsa, kuma ya bayyana dalla-dalla cewa yin imani da bayyanar Imam Mahdi a karshen zamani, abu ne wanda yake tattare da gaskata sakon musulunci madauwami, kuma cewa karyata yin imani da Imam Mahdi, yana nufin karyata sakon musulunci ne wanda ya bada labarin bayyanarsa.

Kuma muna ganin cewa a cikin fasali-fasali na wannan littafi, da ya bi hanyar yin bayani a saukake sannan ya ginu akan kwararan dalillai, wato muna ganin a cikinsa akwai abinda ya raba shi da sauran littafai, domin a cikinsa akwai amsoshi ga bukatun kowane mutum musulmi masani, a kowace daraja yake, domin sanin hakikanin lamarin Mahdi wanda ake sauraro, a ra’ayin addinin musulunci da tunanin sa.

Godiya ta tabbata ga Allah bisa shiryarwarsa, tsira da aminci su tabbata ga fiyayyen Annabawa da Manzanni Muhammad, da kuma alayensa tsarkakku, da sahabbansa masu tsarkin niyya da wanda ya bi tafarkinsu zuwa ranar sakamako.

 

Watan Muharram

Mai daraja

1417 hijiriyya.

 

  

Saboda Muhimmancin littafan addinin musulunci ne Ma’assasar Imam Ali (a.s) da ke nan birnin Kum-Iran ta dauki nauyi fassara littafan zuwa harsuna dabam-daban da kuma bugawa da yadawa domin wadanda ba sa jin harshen larabci su fahinci abinda suka kunsa kana su ji irin dadin da ke cikin fahintar ma’anarsu; daga bisani kuma su amfane su wajen kyautata dabi’arsu da fatan za su zama hanyar fa’idantuwa da su a duniya da kuma lahira.

 

Mu’assasar Imam Ali