Rabe-Raben Sunnar Annabi (s.a.w.a)

Malamai suna raba Sunnar Annabi (s.a.w.a) zuwa gida uku:

1. Maganganu: Su ne dukkan abin da suka taho daga Manzon Allah (s.a.w.a.) na daga zantattuka, hudubobi, wasiyyoyi, wasiku da dai sauransu.

2. Ayyuka: Abin nufi shi ne duk wani aiki da Manzon Allah (s.a.w.a.) ya yi wajen mu'amalarsa da mutane, ko wajen yin ibadoji, ko wanin wannan daga abin da yake bayyana halalci. Duk aikin da Manzon Allah (s.a.w.a.) ya aikata to za mu gane halalcinsa a tushen al'amarin domin Ma'aiki (s.a.w.a.) abin tsarakake-wa ne daga aikata haramun.

Saboda haka muna iya cewa abin da ya fito daga Ma'aiki (s.a.w.a.) na aiki ya kasu kashi biyu:

· Wajibci: Sashin abin da ya fito daga Manzo (s.a.w.a) kamar salla, hajji, adalci tsakanin mutane da dai sauransu, yana bayyana wajibcin wannan aiki, da kuma cewa shi takalifi ne kuma farilla ne, wadda lizimtar su yana wajaba a kanmu, kuma dole ne mu gudanar da hukumce-hukumcensu.

· Akwai wasu ayyukan Manzon Allah (s.a.w.a.) wadanda ba su nuna wajibci, suna nuna halalci ne. Dukkan wannan yana karkashin halal, wanda aikatasu ja'izi (ya halalta) ne.

Don haka, aikin Manzo (s.a.w.a.) yana bukatar tafsiri domin mu gane wajibi da mustahabi da kuma ja'izi. Malamai wadanda suka kebanta da wannan fannin suna rarrabewa cikin fahimta da tafsirin 'aiki' a cikin Sunna, ta hanyar hujjoji da alamomi da tafarkin bincike na ilmin Usulu.

3. Yarda (Takriri): Shi ne yin shirun Manzo (s.a.w.a) kan wani aikin da sahabbansa suka aikata, ya gani kuma bai hana su ba, kamar mu'amalolin zamantakewa da aikin mutum shi kadansa. To hakan ikirari ne da kuma yarda daga wajen Manzon Allah (s.a.w.a.), yana kuma shiga karkashin Sunna.

To kamar haka ne mazhabar Ahlulbaiti (a.s) ta iyakance yadda ake mu'amala da Sunna mai tsarki da tafarkin tabbatar da ingancinta da tafsirinta.

Tafarkin Bincike da Tabbatarwa

Malaman mazhabar Ahlulbaiti (a.s) suna da hanyar bincike da tabbatar da Sunnar Annabi (s.a.w.a) wacce Imaman Ahlulbaiti (a.s) suka iyakance kuma suka bayyana tushenta da alamominta. Mun riga mun yi nuni ya zuwa ga ruwayoyin da suka zo kan hakan a baya.

Bisa wannan tushen malaman fikhun mazhabar Ahlulbaiti (a.s) suka kafa tafarkin gyara (nakdi) cikin aikin bincike na ilmi. Babu wata sunna da suke mika wuya wajen ingancinta tun farko, sai dai su dauki matakin shakka kan ingancin sunnar, sannan su ci gaba da kokkofi da binciken ruwayar da tabbatar da ingancinta, idan har ingancinta ya tabbata sai su yi riko da ita da kuma daukanta a matsayin hujja da kuma fitar da hukumce-hukumce daga cikinta. Idan kuwa rashin ingancinta ya tabbata musu, sai su yi jifa da ita, ba za su yi aiki da ita ba. To kamar haka ne tafarkin binciken ruwayoyi da tabbatar da ingancin Sunna yake.

Bisa ga wannan bayani, malaman mazhabar Ahlul-baiti (a.s) ba su yi ikrari da samuwar wasu littattafan hadisai masu inganci, sake ba tare da wani kaidi ba. Sai dai kowane littafi dole ya rusuna wa bincike da gwaji kafin a tabbatar da ingancinsa. Misalin littattafai mashahurai a ruwaya wadanda suka tattara abin da ya taho ta hanyar Ahlulbaiti (a.s) su ne:

1. Al-Kafi na Shaikh Kulayni.

2. Al-Istibsar na Shaikh Dusi.

3. Al-Tahzib na Shaikh Dusi.

4. Man la Yahdhuruhul Fakih na Shaikh Saduk.

5. Wasa'il al-Shi'a na Hur al-Amuli.

6. Biharul Anwar na Allama Majlisi.

Da dai sauran littattafan hadisi.

Babu shakka malaman Imamiyya wadanda kuma suke lizimtar tafarkin Ahlulbaiti (a.s) a fikihu da shar'antawa da ilmomin Musulunci sun sanya hadisan da suka zo cikin wadannan littattafa a bisa ma'aunin bincike wanda ya kubuta daga son rai, inda bayan binciken suka zubar da adadi mai yawa na hadisan saboda rashin ingancinsu.

Kamar yadda wadannan malumma suka binciki wadannan littattafa na hadisi, haka kuma suka gudanar da bincike kan wasu littattafan kuma, kamar su Sahih Bukhari, Sahih Muslim, Sunan Abi Dawud, Kanzul Ummal da dai makamantansu daga cikin littattafan hadisai da ruwayoyi, suka kuma auna su da wannan ma'auni na ilmi, kamar dai yadda suka gudanar akan wadancan, suka dauki na dauka da kuma zubar da ba zubarwa. Su wadannan malamai kuwa, su kan yi wannan bincike nasu ne a bisa wadannan asasai:

(A). Bincike Kan Isnadi: Abin nufi da isnadi kuwa shi ne silsilar maruwaita wadanda suke ruwaito hadisi. A nan malaman su kan tsaya tsayin daka wajen tabbatar da gaskiyar maruwaitan, suna masu dogaro da ilmul Rijal, wanda yake gabatar musu da sanarwar abin da ya jibinci mutanen da suke maruwaita ne, yana shaidar gaskiya ko rashin gaskiyarsu, ba tare da la'akari da mazhabar da maruwaicin ya fito ba. Idan ya zama abin dogaro kuma gaskiya, sai su karbi ruwayarsa, idan kuwa an yi suka cikin al'amarinsa sai su ture ruwayar tasa. Su ba sa duba kome sai gaskiyar mai ruwaya da kubutarsa a bisa ginshikai tabbatattu.

(B). Binciken Matani: Abin nufi da matani shi ne asalin nassi. A nan malamai suna bincike ne kan luggar matani da ma'anarta, kuma suna bincike domin su tabbatar da cewa abin da ya taho a hadisin bai sabawa Littafin Allah ko tabbatacciyar Sunna ko wata hakika tabbatacciya wacce Mai shar'antawa Matsarkaki (Allah) Ya tabbatar da ita a matsayin tabbatacciyar hakika a hankalce ba.

Yayin da ingancin isnadi da na matani suka tabbata wajen malamai sai su karbi ruwayar, idan kuwa ba haka ba sai su ture ta, ba ruwansu da cewa a wani littafi daga cikin littattafan hadisi ta zo.

Saboda haka a tafarkin malaman fikihu da malaman mazhabar Ahlulbaiti (a.s) Imamiyya ba a samun:

1. Rikon wani littafi na hadisi a matsayin sahihi daga dayansa ko kuma kore shi gaba dayansa.

2. Su suna karbar ruwayar maruwaici ne bisa sharadin gaskiyarsa da amincinsa ba tare da lura da mazhabarsa ko bangaren da ya fito ba. Wanda duk yake bitar littattafan Usulu da fikihu da Ilmul Rijal , zai samu wannan hakikar a bayyane.

Da haka ne wannan hanyar bin diddigi ta ilmi ta kiyaye asalin shari'a da tsarkin ta, da kuma hadin kan musulmi da nisantar nuna bangaranci, jahilci da ganin girman wani tun da ba a ba da dama wa wadannan abubuwa a tafarkin bincike, don kuwa a yayin bincike kowa daya ne.

Kuma da wannan tafarkin bincike da ilmin bin diddigi, wanda ya kafu a bisa asasin neman gaskiya da bincike a aikace, da rashin mika wuya da yarda da ingancin kowace ruwaya ba tare da lura da kowane ne maruwaicin ta ba, ko littafin da aka ruwaito ta ba, ne ake gudanar da binciken hadisi.

Imaman Ahlulbaiti (a.s) Maruwaita Manzon Allah (s.a.w.a)

Imaman Ahlulbaiti (a.s) ba su kasance masu Ijtihadi ko fitar da hukumci ba, sai dai sun kasance masu ruwayar Sunna ne, don haka, duk abin da ya fito daga gare su Sunna ce. Su kan ruwaito Sunnar ce da daga mahaifinsa, daga kakansa….daga Manzon Allah (s.a.w.a.). A saboda haka ne Imam Sadik (a.s.) ya ke cewa: "Hadisina hadisin babana ne, hadisin babana hadisin kakana ne, hadisin kakana hadisin babansa ne, hadisin babansa kuwa hadisin Aliyu bn Abi Talib ne, hadisin Aliyu kuwa hadisin Manzon Allah (s.a.w.a.) ne, hadisin Manzon Allah (s.a.w.a.) kuwa fadar Allah ce Mai girma da Daukaka([131]) ".

Daga Kutaiba, ya ce: "Wani mutum ya tambayi Abu Abdullah al-Sadik (a.s.) wata mas'ala, sai ya ba shi amsarta, sai mutumin ya ce: mene ne ra'ayinka in ya kasance kaza da kaza, mene ne hukumcinsa? Sai Imam ya ce masa: "Saurara! Abin da na baka jawabinsa, to daga Manzon Allah (s.a.w.a.) ya ke, mu ba mu daga cikin wadanda a ke ce da su mene ne ra'ayinka a kowane abu([132]) ".

A saboda haka ne Shaikh al-Baha'i yake cewa: "Dukkan hadisanmu idan ba 'yan kadan ba suna komawa ga Imamanmu goma sha biyu (a.s.), daga nan kuma suna komawa zuwa ga Annabi (s.a.w.a). Domin ilminsu abin haskaka ne daga waccar fitilar([133]) ".

Da wannan ne Imaman Ahlulbaiti (a.s) suka zama mabubbugar hadisi da ruwaya da bayanin hukumce-hukumcen shari'a da kuma bude boyayyun al'amurranta.

Lalle rayuwarsu mai albarka, rayuwa ce da ke danfare da juna, babu rabewa a cikinta, babu wani bako wanda ba sananne ba da ya shamakance saduwarsu da Manzon Allah (s.a.w.a.), to wannan rayuwa tana zaman wata makaranta ce da kuma gwaji rayayye mai nuna Musulunci da tabbatar da hukumce-hukumcensa da kiyaye tushensa. Dukkan wannan yana karfafa mana amincewa da tsarkin mabubbugar da tsabtar baiwar da kuma cewa abin da ya taho daga gare su (a.s.) mai asali ne.

Yayin da muka san dukkan hakan, za mu iya gane yanayin da mazhabar ilmi wanda mabiyan Ahlulbaiti (a.s) suka taso daga ciki suka kuma dauki iliminsu, sannan za mu gane cewa mazhabarsu na hadisi da tafsiri da ilmin akida da tauhidi da dai sauransu suna da aminci kuma hanya ce tsabtacciya mai sadarwa zuwa ga masaniyar annabci da tsarkin shari'a da asalin tushen Musulunci.

Daga nan ya dace mu fito da daidaikun silsilar nan mai albarka ta Imaman Ahlulbaiti (a.s) maruwaita daga Manzon Allah (s.a.w.a.) sannan kuma mu sanar da al'ummarmu matsayinsu na ilmi a shariance. Su Ahlulbaiti (a.s) yayin da suke zancen silsilarsu ta maruwaita hadisin Manzon Allah (s.a.w.a.), suna zancen wannan silsilar ne, ga ta nan kuwa:

1. Aliyu bn Abi Talib (a.s.), an haife shi shekara ta 30 bayan Shekarar Giwaye, ya kuma yi shahada ne a shekara ta 40 bayan hijira.

2. Hasan bn Ali (a.s.), an haife shi shekara ta 3 bayan hijira, ya yi shahada kuma a shekara ta 50 bayan hijira.

3. Husaini bn Ali (a.s.), an haife shi a shekara ta 4 bayan hijira, ya yi kuma shahada ne a shekara ta 61 bayan hijira.

4. Imam Ali bn Husain (Zainul Abidin) (a.s.), an haife shi a shekara ta 38 bayan hijira, ya yi shahada a shekara ta 95 bayan hijira.

5. Imam Muhammad bn Ali al-Bakir (a.s.), an haife shi a shekara ta 57 bayan hijira, ya yi shahada a shekara ta 114 bayan hijira.

6. Imam Ja'afar bn Muhammad Sadik (a.s.), wanda ake danganta mazhabar Ja'afariyya Imamiyya gare shi, an haife shi a shekara ta 83 bayan hijira, ya yi shahada a shekara ta 148 bayan hijira.

7. Imam Musa bn Ja'afar al-Kazim (a.s.), an haife shi a shekara ta 128 bayan hijira, ya yi shahada a shekara ta 183 bayan hijira.

8. Imam Aliyu bn Musa al-Ridha (a.s.), an haife shi a shekara ta 148 bayan hijira, ya yi shahada a shekara ta 203 bayan hijira.

9. Imam Muhammad bn Ali al-Jawad (a.s.), an haife shi a shekara ta 195 bayan hijira, ya yi shahada a shekara ta 220 bayan hijira.

10. Imam Aliyu bn Muhammad al-Hadi (a.s.), an haife shi a shekara ta 212 bayan hijira, ya yi shahada a shekara ta 254 bayan hijira.

11. Imam Hasan bn Ali al-Askari (a.s.), an haife shi a shekara ta 232 bayan hijira, ya yi shahada a shekara ta 260 bayan hijira.

12. Imam Muhammad bn Hasan al-Mahdi (a.s.), an haife shi a shekara ta 255 bayan hijira, yana kuma raye a boye gwargwadon abin da ruwayoyi suka kawo.

Mun riga da mun yi magana kan guda uku na farko (wato Aliyu, Hasan da Husaini), mun san matsayi da mukaminsu cikin Alkur'ani da Sunnar Annabi (s.a.w.a), wadanda suke nuni da wajibcin yin musu da'a da kuma karba daga gare su.

To yanzu kuma bari mu yi bibiyar zantuttukan malamai dangane da sauran da suka saura daga cikin wadannan taurari masu albarka na gidan Annabci.

4- Imam Aliyu bn Husain (Zainul Abidin) (a.s.):

Shaikh Mufid ya nakalto cikin littafinsa Al-Irshad daga Zuhri cewa: "Ban riski wani mutum daga mutanen wannan gida - wato gidan Annabi (s.a.w.a) - wanda ya fi Aliyu bn Husaini (a.s.) ba([134]) ".

An nakalto daga Sa'id bn Musayyab, dangane da Imam Aliyu bn Husain (a.s.) yana cewa: "Wannan Shugaban masu ibada, Aliyu dan Husain dan Aliyu dan Abi Talib (a.s.) ne([135]) ".

Ibn Hajar cikin littafinsa Sawa'ikul Muhrika ya siffanta Imam Aliyu bn Husain (a.s.) da cewa: "Zainul Abidin shi ne halifan babansa (Imam Husain) wajen ilimi da zuhudu da ibada([136]) ".

An samu daga Abi Hazim da Sufyan bn Uyaina, ko wani dayansu yana cewa: "Ban taba ganin wani Bahashime wanda ya fi Aliyu bn Husain daraja ko ilmi ba([137]) ".

Hakika irin wadannan mutane daidaiku masu daraja wadanda suke kan mukamin Imamanci su ne malaman al'umma kuma su ne mafifita wajen ilmi, to lallai sun cancanca da malamai su siffantasu da irin wadannan siffofi, kuma sun cancanci karkatowar musulmi zuwa gare su wajen karbar hadisi da fikihu da tafsiri da akida da dai sauran ilmomin shari'a matsarkaki.

Hakika Imam Husaini bn Ali (a.s.) ya yi wa dansa Imam Ali Zainul Abidin alamar imamanci, ya kuma bayyanar da Imamanci da shugabancin addini ga dan nasa. Akwai dalili mafi bayyana, cikin yin hakan, dalilin da ya nuna mukamin wannan Imamin (Zainul Abidin) da karbar abin da ya fito daga gare shi na ilmomi da masaniyya da ruwayoyi da sauransu.

An ruwaito hadisi daga Imam Ja'afar Sadik (a.s.) cewa: "Lallai yayin da Husaini (a.s.) ya yi tafiya zuwa Iraki ya yi ajiyar littattafai da wasiyya wajen Ummu Salama (r.a.). Da Aliyu bn Husaini ya dawo (daga Iraki bayan shahadar babansa) sai Ummu Salama ta mayar da ajiyar zuwa gare shi([138]) ".

5- Imam Muhammad bn Aliyu al-Bakir (a.s.):

Amma dansa, Muhammad bn Ali, wanda ake masa lakabi da al-Bakir saboda fadadawarsa cikin ilmomi da masaniyya, to shi kamar mahaifinsa yake, shi ne mafi shahara da musulmi suka sani da tsantsaini da zuhudu da ilmi da masaniyya, malamai da maruwaita da malaman hadisi sun shaida hakan. Sahabin nan mai daraja Jabir bn Abdullah al-Ansari ya ruwaito cewa Manzon Allah (s.a.w.a.) ya ba da labarin cewa shi (Jabir) zai riski dansa Muhammad al-Bakir ya kuma umurce shi da ya isar masa da gaisuwarsa.

Wannan sahabin ya ruwaito cewa: Manzon Allah (s.a.w.a.) ya ce da shi: "Za ka rayu har ka hadu da wani da nawa daga Husaini, ana ce da shi Muhammadu, yana tsaga ilimi tsagawa. To idan ka hadu da shi ka isar masa da gaisuwa daga gare ni([139]) ".

Wannan sahabi kuwa ya riski Imam Bakir (a.s.) alhali yana yaro, sannan kuma ya isar da wannan gaisuwa ta Manzon Allah (s.a.w.a.) gare shi.

Lallai a cikin wannan shaida ta annabta da wannan sanarwa, akwai wadatarwa wajen bayyanar da mukamin wannan Imami da dogaro da shi da komawa zuwa gare shi da karbar hukumce-hukumce daga gare shi. Lokacin rayuwarsa, Imam Bakir (a.s.) da dansa Imam Sadik (a.s.) su ne yanki mafi wadata daga dukkan tarihin Musulunci wajen hadisi da ruwaya da kuma sanar da ilmummukan Musulunci.

Hakika malamai da maruwaita da malaman tafsiri da masu neman ilmummukan Musulunci daban-daban a wancan yanki zamanin suna yi wa Imam Bakir kallon kololuwar da tafi kowacce, kuma ilmin da ba wani ilmin da daukakarsa ta kusaci nasa.

Ibn Ahmad al-Hanbali ya siffanta shi da cewa: "Abu Ja'afar, Muhammadu al-Bakir ya kasance daga malaman Madina kuma ana ce da shi bakir ne domin ya tsaga ilmi wato ya tsaga shi ya sanar da asalinsa ya kuma fadada cikinsa([140]) ".

Ibn Jawzi ya nakalto daga wani shugaban Tabi'ai, Ada, wata maganar da ya yi kan Imam Muhammad al-Bakir (a.s.) cewa: "Ban taba ganin malamai suna kaskantar da kai cikin ilminsu kamar yadda na gani a gaban Abu Ja'afar al-Bakir ba([141]) ".

6- Imam Ja'afar bn Muhammad al-Sadik (a.s.):

To batun dansa, Ja'afar al-Sadik (a.s.) kuwa, hakika malamai sun yawaita yabo gare shi da kuma mahaifansa da kuma girmama matsayinsu. Za mu ambaci kadan daga cikin wadannan maganganu, kamar haka:

Allama Muhakkik Sayyid Muhsin Amin ya nakalto cewa: "Lallai Hafiz bn Akd al-Zaidi a cikin littafinsa na Rijalu, ya kawo mutum dubu arba'in daga magaskatan da suka ruwaito daga Ja'afar bn Muhammad (a.s.), ban da kuma wadanda ba a tabbatar da gaskiyarsu ba. Ya kuma ambaci rubuce-rubucensu([142]) ". Ibn Shahr Ashub ya kawo a cikin littafinsa, Manakib Aali Abi Dalib daga littafin Hilyatul Awliya' na Abu Nu'aim cewa: "Hakika manyan malamai da shuwagabanni sun karbi hadisi daga Ja'afar al-Sadik, cikinsu har da: Malik bn Anas, Shu'ba bn Hajjaj, Sufyan al-Thawri, Ibn Jarih, Abdullah bn Amru, Ruh bn Kasim, Sufyan bn Uyaina, Sulaiman bn Bilal, Isma'il bn Ja'afar, Hatim bn Isma'il, AbdulAziz bn Mukhtar, Wahb bn Khalid, Ibrahim bn Dahhan da dai sauransu. Ya ce: Muslim ya fitar da hadisi cikin Sahihinsa yana mai kafa hujja da hadisinsa (Imam Sadik). Wasu kuma suka ce: Wadanda suka ruwaito daga gare shi sun hada da Malik, Shafi'i, Hasan bn Salih, Abu Ayyub al-Sajistani, Umar bn Dinar da Ahmad bn Hambal. Malik bn Anas ya ce: Ido bai ga ba, kunne bai jiba, kuma bai fado wa zuciyar wani mutum wanda ya fi Ja'afar Sadik a falala da ilmi da ibada da tsantsaini([143]) ".

Uztaz Shaikh Mahmud Abu Zuhra, shaihin malami a Jami'ar Azhar ta kasar Masar ya yi magana kan Imam Sadik (a.s.) a cikin gabatarwar littafinsa mai suna Imam Sadik, ya ce:

"Bayan haka; hakika mun yi niyyar mu yi rubutu kan Imam Ja'afar Sadik, da taimakon Allah da gamo da katar daga gare Shi. Hakika mun yi rubutu kan bakwai daga shuwagabanni masu daraja, ba mu jinkirta rubutu kansa domin ya kasa wani daga garesu ba, a'a, shi yana da fifikon gabatuwa bisa mafiya yawansu. Yana kuma da fifiko makebanci bisa manya-manya daga cikinsu domin Abu Hanifa ya kasance yana ruwaitowa daga gare shi yana kuma daukarsa a matsayin mafi sanin abin da mutane suka sassaba a kansa, kuma mafi kewayewa da ilmi cikin dukkan fukaha'u. Imam Malik ya kasance mai halartarsa domin karatu da ruwaya. Imam Ja'afar Sadik yana da falalar malanta kan Abu Hanifa da Malik, wannan kuwa ya isa daraja. Saboda wannan, jinkirtawa ba ta yiyuwa domin nakasinsa kuma ba a gabatar da waninsa domin fifiko. Kuma bayan haka ma shi jikan Aliyu Zainul Abidin ne, wanda ya kasance shugaban mutanen Madina a zamaninsa wajen falala da daraja da addini da ilmi, kuma mutane kamarsu Ibn Shihab al-Zuhri da kuma da dama daga cikin tabi'ai sun yi dalibta a hannunsa. Shi ne dan Muhammad Bakir wanda ya tsaga ilmi ya kai ga ainihinsa. Shi yana daga wadanda Allah Ya tattara musu daraja a zatinsu da daraja ta girman asalinsu na dangin Hashimi da kusanci da Annabi (s.a.w.a)([144]) ".

Amru bn Mukdam ya kasance yana cewa: "Idan na dubi Ja'afar bn Muhammad na kan gane cewa shi daga tsatson Annabawa ya fito".

Shahararren malamin tarihin nan Ya'akubi ya siffanta Imam Sadik (a.s.) da cewa: "Ya kasance mafificin mutane, mafi ilmin addinin Allah. Mazowa ilmi wadanda suka ji daga gare shi sun kasance idan za su ruwaici wani abu daga gare shi su kance; 'Malam ya ba mu labari([145]) '.

Wannan dan haske ne kadan daga sanarwar malamai da maruwaita da masu hadisi da kuma shaidarsu mai bayyana matsayin Ahlulbaiti (a.s) da bigirensun nan na ilmi da imani madaukaki.

7- Imam Musa bn Ja'afar al-Kazim (a.s.):

Batun kuma Imam Musa bn Ja'afar (a.s.) kuwa, shi ne dan Imam Ja'afar Sadik (a.s.). Ya sami tarbiyya cikin kulawan babansa wanda daga gare shi ne Imam Musa Kazim ya dibi ilmi da tsantsaini da kyawawan dabi'u. Saboda haka ne ma babansa ya masa shaida da cewa mai girman alkadari da madaukakin matsayi, da kuma cewa dansa Musa shi ne shugaban Ahlulbaiti (a.s), shi ne Imami wanda za a koma gare shi domin karbar ilmomi da masaniya.

Hadisi ya zo daga gare Imam Sadik din yana fadawa wani sahabinsa cewa: "Lallai wannan da nawa da ka gani, da za ka tambaye shi abin da yake tsakanin bangwayen Littafi guda biyu (Alkur'ani) da ya ba ka amsa da ilmi cikakke([146]) .

Malaman Ilmul Rijal da na tarihi sun siffanta shi da cewa shi malami ne mai gaskiya kuma mai ibada ne wanda ya shahara da tsantsaini da takawa da girman al'amari da madaukakin halin kwarai. Za mu ambaci abin da Hafiz al-Razi ya fadi cikin littafinsa na Ilmul Rijal kan irin wannan shaidar, inda yake cewa:

"Musa dan Ja'afar dan Muhammad dan Ali dan Husain dan Ali dan Abu Dalib ya yi ruwaya ne daga babansa, shi kuma dansa Ali bn Musa da dan'uwansa Ali bn Ja'afar sun ruwaito daga gare shi, ya ce; Na ji babana yana fadawa Abdurrahman cewa: An tambayi babana game da shi sai ya ce: Mai gaskiya ne, mai yawan gaskiya, shugaba daga shuwagabannin musulmi([147]) ".

Muhammad bn Ahmad al-Zahabi ya fadi game da shi cewa: "Musa ya kasance daga masu (gwanayen) hikima kuma daga bayin Allah masu tsoron Allah Ta'ala([148]) ".

Kamaluddin Muhammad bn Dalha al-Shafi'i ya ce: "Shi ne shugaba mai girman alkadari, mai madauka-kin al'amari, babban mujtahidi mai kyautata ijtihadi, wanda ya shahara da ibada, mai dogewa bisa biyayyar Allah, wanda ya shahara da karamomi. Yana kwana yana sujjada da tsayuwa, cikin yini kuwa yana mai sadaka da azumi. Saboda tsananin afuwarsa da kauda kai ga barin masu zaluntarsa aka yi masa lakabi da Kazimu (mai hadiye fushi)([149]) ".

Mu'umin Shabalanji ya ce: "Musa al-Kazim (r.a.) ya kasance mafi yawan ibada a zamaninsa kuma mafi ilmi([150]) ".

8- Imam Aliyu bn Musa al-Ridha (a.s.):

Amma batun dansa wato Aliyu bn Musa al-Ridha (a.s.) kuwa, to hakika ya kasance tamkar mahaifinsa wajen ilmi da tsantsaini da cikar kyawawan halaye. Ya karbi ragamar shugabancin addini da nauyin Imamanci a bayan babansa. Ya kai matsayi mai daukaka da daraja wanda ya tilastawa halifan Abbasiyawa Ma'amun ya nada shi magajinsa a bayansa, duk da gaba da fito-na-fito da ke tsakanin Alawiyyawa da Abbasiyawa.

Hakika malamai sun ba da shaida a majalisun ilmi da muhawara, kan matsayin Imam Ali Ridha wajen ilmi da karimci da siffantuwarsa da tsantsaini da takawa.

Ga wasu daga cikin wadannan maganganu:

Al-Wakidi ya ce: "Ya kasance mai gaskiya, yana ba da fatawa a masallacin Manzon Allah (s.a.w.a.) alhali yana dan shekara ashirin da 'yan kai. Yana daga dabaka ta takwas ta tabi'ai na mutanen Madina([151]) ".

Amma babansa Musa bn Ja'afar (a.s.) wanda muka riga da muka san matsayinsa na ilmi da tsantsaini da tsoron Allah, shi ma ya ba da shaidar ilmin Aliyu bn Musa al-Ridha da kuma shiryarwa zuwa ga karbar addini da shiriya daga gare shi, inda yake cewa:

"Wannan dan'uwannaku Ali bn Musa, shi ne mafi sani a duk mutanen gidan Muhammadu, don haka ku tambaye shi batun addininku, kuma ku kiyaye abin da yake fada muku([152]) ".

9- Imam Muhammad bn Aliyu al-Jawad (a.s.):

Amma Imam Jawad (a.s.), shi ma tamkar mahaifa da magabatansa tsarkaka yake wajen ilmi da zuhudu da kuma tsoron Allah.

Sibd bn Al-Jawzi yana cewa: "Muhammad al-Jawad shi ne Muhammad bn Ali bn Musa bn Ja'afar bn Muhammad bn Ali bn Husain bn Ali bn Abi Dalib. Sunan kunyarsa shi ne Abu Abdullah, wasu kuma su kan ce masa Abu Ja'afar. An haife shi ne a shekara ta 165 bayan hijira, ya yi shahada kuma a shekara ta 220, ya kasance bisa tafarkin babansa wajen ilmi da takawa da zuhudu da kyauta([153]) ".

Muhammad bn Ammar ya ruwaito cewa: "Na kasance wajen Ali bn Ja'afar (*) bn Muhammad a Madina, na kasance a wajensa har na tsawon shekara biyu ina rubuta abin da na ji daga wajen dan'uwansa (Imam Musa bn Ja'afar Kazim) sai Abu Ja'afar Muhammad bn Ali Ridha ya shiga masallacin Manzon Allah (s.a.w.a.), sai Ali bn Ja'afar ya yunkura ya mike ba takalmi ba abaya, sai ya sumbanci hannunsa ya girmama shi.

Sai Abu Ja'afar ya ce da shi: "Ya baffana, zauna mana, Allah Ya yi maka rahama".

Sai ya ce: "Ya shugabana, ya ya zan zauna alhalin kana tsaye?! Yayin da Ali bn Ja'afar ya dawo gurin zamansa sai abokansa suka dora sukarsa, suna cewa: 'Kai baffan babansa ne kuma ka ke yi masa haka!!

Sai ya ce: "Ku saurara - sai ya kama gemunsa - idan Allah Mai girma da Daukaka bai nufi wannan furfurar da cancantar shugabanci ba amma Ya nufi wannan saurayin, Ya kuma ajiye shi inda Ya ajiye shi, shin zan yi inkarin falalarsa ne? Muna neman tsarin Allah daga abin da kuke fadi, kai bari dai ni bawansa ne ma([154]) !".

Mahmud bn Wuhaib al-Bagdadi al-Hanafi ya ce: "Muhammad al-Jawad bn Ali al-Ridha, sunan kunyarsa shi ne Abu Ja'afar", daga nan sai ya ce: "shi ne magajin babansa wajen ilmi da fifiko, ya fi duk 'yan'uwansa daraja da kamala([155]) ".

10- Imam Aliyu bn Muhammad al-Hadi (a.s.):

Amma Imam Ali al-Hadi (a.s.) dan Imam Muhammad al-Jawad (a.s.) lallai yana da falala mai girma da daukakar al'amari wajen ilmi da tsantsaini, tamkar abin da Mahaifansa masu kyauta suke da shi. Ana masa alkunya da Abul Hasan.

Mu'min al-Shabalanji ya ce: "Ya kasance mai yawan munajati (addu'a), an fadi cikin al-Sawa'ik cewa: Abul Hasan ya kasance magajin babansa wajen ilmi da kyautattaki([156]) ".

Abdulhayy bn al-Ammad al-Hambali ya ce: "Abul Hasan, Ali bn Muhammad bn Ali al-Ridha bn al-Kazim, Musa bn Ja'afar al-Sadik, ba'alawiyye, bahusainiyye, wanda aka fi sani al-Hadi, ya kasance fakihi ne kuma shugaba mai yawan ibada([157]) ".

Alhafiz Imaduddin Abul Fida, Isma'il bn Umar bn Kathir yana cewa: "Shi Abul Hasan, Ali al-Hadi, shi ne dan Muhammadal-Jawad dan Ali al-Ridha dan Musa al-Kazim dan Ja'afar al-Sadik dan Muhammad al-Bakir dan Ali Zainul Abidin dan Husain al-Shahid dan Ali dan Abi Dalib, daya daga Imamai goma sha biyu. Shi ne baban Hasan bn Ali al-Askari. Ya kasance mai yawan ibada mai zuhudu. Mutawakkil al-Abbasi ya mai da shi garin Samarra, inda ya zauna a can sama da shekaru ashirin da watanni, ya kuma yi shahada ne a can a shekara ta 254 bayan hijira([158]) ".

An ruwaito daga Yahya bn Harthama wanda Mutawakkil, sarkin Abbasiyawa, ya aika domin taho da Imam Hadi (a.s.) daga Madina zuwa Samarra, ya ce:

"Sai na tafi Madina, da na shiga garin sai mutanenta suka yi kuwwa mai tsanani wanda ba a taba jin irin ta ba, su na masu tsoron wani abu zai faru da Ali. Suna nuna wannan damuwa ce saboda ya kasance mai kyautata musu, mai lizimtar masallaci, ba ya wata karkata zuwa ga duniya. Sai na fara kwantar musu da hankali, ina rantse musu cewa ba a umurce ni da munana masa ba kuma na zo cutar da shi ba ne. Daga nan sai na binciki gidansa, ban sami kome bai sai Kur'ani da addu'oi da littattafan ilmi, a saboda haka sai na ga girmansa ya daukaka a idanuwana([159]) ".

11- Imam Hasan bn Aliyu al-Askari (a.s.):

Imam Hasan al-Askari kuwa shi ne dan Imam Ali al-Hadi (a.s.), shi ma tamkar mahaifansa masu kyautatawa yake wajen ilmi, masaniya, tsantsaini da jihadi. Malamai da ma'abuta tarihi sun ba da shaidar hakan. Za mu ambaci kadan daga cikin wadannan maganganu na masana, kamar haka:

Shamsuddin Abu Muzaffar, Yusuf bn Faragili, jikan bn Al-Jawziyya, yace: "Ya kasance malami mai gaskiya, ya ruwaito hadisi daga babansa da kakansa([160]) ".

1. Ali bn Sabbag al-Maliki ya ce:

"Darajojin shugabanmu Abu Muhammad Hasan al-Askari suna nuni da cewa shi mai daraja ne dan mai daraja, babu wanda ke shakka ko kokwanton imaman-cinsa. Kuma na san cewa da ana sayar da karimci da waninsa ne mai saye shi kuwa mai sayarwa. Shi tilo ne a zamaninsa ba shi da na biyu, ba a kwatanta shi da kowa, ba shi da kishiya. Shi ne shugaban mutanen lokacinsa, shi ne kuma Imaminsu. Zantuttukansa daidaitattu ne, ayyukansa kuwa abin yabo([161]) ".

12- Imam Muhammad bn Hasan al-Mahdi (a.s.):

Manzon Allah (s.a.w.a.) ya ce: "Ranaku da darare ba za su kare ba har sai Allah Ya tasar da wani mutum cikin Ahlulbaitina sunansa kamar sunana, zai cika kasa da adalci kamar yadda aka cika ta da zalunci da danniya([162]) ".

An karbo daga Ali bn Abi Dalib (a.s.) daga Annabi (s.a.w.a) cewa ya ce: "Da a ce babu abin da ya saura na lokaci face yini guda, to da Allah Ya tasar da wani mutum daga cikin Ahlulbaitina ya cika kasa da adalci bayan an cika ta da zalunci".

Haka Abu Dawud ya kawo hadisin cikin Musnad dinsa. Kuma Abu Dawud din da Tirmizi sun ruwaito shi cikin Sunan dinsu, kowannensu daga Abu Sa'id Khudri (r.a.) ya ce: "Na ji Ma'aiki (s.a.w.a.) yana cewa: "Mahdi daga gare ni yake, goshinsa mai fadi, mai dogon hanci, zai cika kasa da adalci kamar yadda aka cika ta da zalunci".

Abu Dawud ya kara da cewa: "Zai yi mulkin shekaru bakwai, ya kara da cewa hadisi ne tabbatacce mai inganci([163]) .

Hadisan da suka zo ta hanyoyin malaman hadisi da ruwaya daga mazhabobin musulmi daban-daban, suna da yawa ainun, dukkansu sun tafi a kan cewa sunan Mahdi shi ne Muhammadu, kuma shi cikin Ahlulbaitin Annabi (s.a.w.a) yake. Sai dai sun saba kan ko waye shi. Abin da ya tabbata wajen mabiya Ahlulbaiti (a.s) da ma wasu ban da su shi ne; shi Mahdi shi ne Imam Muhammad bn Hasan al-Askari bn Ali Hadi bn Muhammad al-Jawad bn Ali Ridha bn Musa al-Kazim bn Ja'afar Sadik bn Muhammad Bakir bn Ali Zainul Abidin bn Husain bn Ali bn Abi Dalib (a.s.). Kuma an haife shi a tsakiyar watan Sha'aban shekara ta 255 bayan hijira, a garin Samarra. Kuma da ikon Allah, bai gushe ba yana nan a fake, zai bayyana a wani lokaci da kasa za ta cika da zalunci da danniya domin ya cika ta da adalci, kamar yadda hadisai suka nuna. Da kuma cewa Annabi Isa (a.s.) zai yi salla a bayansa. Wannan shi ne takaitaccen bayani kan Imaman Ahlulbaiti (a.s) da mukaminsu da kuma matsayinsu.

Daga gare su ne aka karbi ilmi fikihu da hadisi da tafsiri da ilmummukan akida da shari'a da dai sauransu.

Tauhidi A Tafarkin Ahlulbaiti (a.s)

"Farkon addini sanin Allah, cikar saninSa kuwa kadaita Shi, cikar kadaita Shi kuwa tsarkake niyya gare Shi([164]) ".

"Allah ba Ya karbar aiki ba tare da an sanShi ba, babu kuma yadda za a sanShi sai da aiki. To wanda ya sani sanin zai shiryar da shi zuwa aiki, wanda kuwa bai yi aiki ba, to ba sani a gare shi. Ku saurara! Lallai shi imani sashinsa daga sashe yake([165]) ".

Tauhidi ka'ida ce ta Musulunci, shi ne kuma ginshikin fahimta da tunani, kuma shi ne matattarar ilmi da aiki. Shi ne matakin farko da kuma ka'idar sauya shari'a da ka'idoji da halaye kwarai da kuma tafarkin tunani.

Manufar Tauhidi tana matsayin ginshiki wajen gina wayewa ta Musulunci wacce ta kebanta da rininta na tauhidi; Allah Madaukakin Sarki Yana cewa: "Rinin Allah! Kuma wane ne mafi kyau ga rini daga Allah? Kuma mu, a gare Shi, masu bautawa ne". (Surar Bakara, 2: 138)

Rinin nan na tauhidi wanda ya banbanta wayewa irin ta Musulunci daga wata wacce ba ita ba, kuma wanda shi ya ba ta siffofi iyakantattu na aike (daga Allah) shi ya sanya wa rayuwar musulmi da tunaninsa wani zubi kebantacce.

Lallai Alkur'ani mai girma da Sunna mai tsarki su ne tushen tunani na matsalolin akida. Hakika sun ba mu bayani cikakke kan akidar tauhidi, sun bayyana mana samuwar Allah Mahalicci, Mai Girma da Daukaka, sun kebance mana bayanin siffofinSa na kamala tare da tabbatar masa da cikakkiyar tsarkaka daga dukkanin nakasa. Ginshikan wannan akidar ta tauhidi sun cika, musulmin farko kuwa sun yi imani da su, kamar yadda suka ji su daga Manzon Allah (s.a.w.a.) suka kuma karanta su cikin Littafin Allah Mai Daukaka.

Addinin Musulunci ya watsu yayin da aka ci kasashe da yaki, al'ummai masu wayewa da falsafar jahiliyya kamar su Farisa da Hindu da Sin, sun shigo Musulunci. Haka nan mutane mabiya karkatattun addinan Kiristanci da Yahudanci wadanda kuma sun sami tasirin falsafa da akidojin Kiristanci da Yahudanci su ma sun shigo Musulunci. A hada da abin da aka debo daga tunani da falsafar Yunaniyawa da masu kama da su. Duk wannan ya tsirar da jayayya da shakku, sannan karairayi da bakin manufofi suka shigo akidar tauhidi, yayin da wannan wayewar mai rusawa ta kutsa kai, sai aka samu cewa akidar tauhidi ta kada ta yi rauni a wajen wadanda suka shagalta da bahasi kan akida da ilmin falsafa. Matsaloli da suka shafi rawar da dan'Adam yake takawa a ayyukansa kamar su Jabr (watau tilastawa) da tafwidh (ba da ikon zabi) da kuma Guluwi (masu wuce gona da iri) da tajsim (kudurta cewa Allah jiki ne) da bayani kan Isra'i da Mi'iraji, duk irin wadannan suka taso, da rudani cikin tunanin mutane. Sakamakon haka sai aka sami mazhabobi da kungiyoyi daban-daban suka tsiro tare da akidoji karkatattu, manisanta daga akidar asali ta tauhidi. Wannan ya sa Imaman Ahlulbaiti (a.s) da malamai masu tunani irin na Musulunci sun shiga fagen fama da masu wadannan karkatattun akidu. Jayayyar da har a wannan zamanin gurbinta bai gushe ba, duk da cewa sashin karkatattun kungiyoyin ya bace. Wannan fama da jayay-ya tsakanin wasu kungiyoyi daban-daban ya wanzar da gurabansa masu kyau da kuma munana, ana iya ganinsu cikin tunanin musulmi na akida da mafuskantar bayanin matsalolin akida.

Saboda abin da Allah (S.W.T.) Ya yi baiwa da shi ga Ahlulbaiti (a.s) na tsarkakar fahimta da kewayewa ga dukkan ilmomin shari'a da sanin Allah da kiyayewarsu da ilmin Littafin Allah da na Sunnar Annabi (s.a.w.a), lallai su da mazhabarsu sun taka rawar gani wajen warware rikice-rikice da rusa karkatattun ra'ayuyyuka da kuma kare manufar tauhidi da tsare tsarkinta. Muna da muhawarorin Imaman Ahlulbaiti (a.s) da hadisansu da tafsiran ayoyin tauhidi da bayanansu masu gusar da rudani domin fahimtar Musulunci ta gudana bisa tafarkinta na asali ba tare da karkata ba ko mummunan fahimta wa ayoyin da yi musu tafsiri na son zuciya ko bin wata batacciyar falsafa, karkatacciya. Wannan bayani na Imamai kan fahimtar Littafin Allah da saninsu da Allah (S.W.T.) ya haifar da wani tunani hadadde mai riko da akidar tauhidi.

Idan mutum ya yi nazarin al'amarin akidar tauhidi da rassanta da matsalolinta bisa tafarkin Ahlulbaiti (a.s) zai riski tsarkaka da zurfin sha'anin tauhidi, kuma zai gane cewa ginshikin akida da duk wata wayewa shi ne kadaita Allah (S.W.T.). Daga nan za a gane cewa akidar tauhidi ta ginu ne bisa tushen; "Tabbatar da cikakken kamala ga Allah (S.W.T.) da tsarkake Shi daga dukkan tawaya da kuma kore duk wani abokin tarayya ko makamanci ko tamka ko kuma kishiya".

Imam Ali (a.s.) ya kafa tushen wannan mahanga ta tauhidi da cewa: "Tauhidi shi ne kada ka takaita Allah cikin rayawarka takaitacciya, adalci kuwa shi ne kada ka dora wa Allah tuhuma([166]) ". A cikin hadisai da muhawarori masu yawa, Imaman Ahlulbaiti (a.s) sun tabbatar da akidar tauhidi tare da raddi kan rudanin da mabarnata da zindikai kamar su Aldaisani da Ibn Abi Al-Awja'a da ibn Almukaffa da mulhidai da 'yan gullatu da 'yan jabru da tafwid da makamantarsu, suka shigar.

A nan za mu kawo wani sashe na wadannan asasai na tauhidi wadanda suke nuna akidar Alkur'ani da kuma ayyana tushen ilmi, tunani na tauhidi, tsabtansa da kuma asalinsa.

Imam Sadik (a.s.) ya ruwaito Amirul Muminina (a.s) yana cewa: "Ku nemi sanin Allah ta hanyar Allah, Manzon Allah kuma ta hanyar sakon (Musulunci), wadanda aka ba su shugabanci (Ulul Amri) kuwa ta wajen umurninsu da kyakkyawa da haninsu ga mummunan aiki da adalci da kyautatawa([167]) ".

Alfath bn Yazid ya ruwaito daga Imam Ali bn Musa Ridha (a.s.) cewa: "Na tambaye shi kan mafi kankantar sanin Allah, sai ya amsa min da cewa:"shi ne yarda da kuma furuci da cewa babu abin bauta koma bayan Allah, babu makamancinSa, babu tamkarSa kuma Shi Dawwamam-me ne ba mai gushewa ba, da kuma cewa babu wani abu tamkarSa([168]) ".

Nafi'u bn Al-Azrak ya tambayi Imam Abu Ja'afar, Muhammad Bakir (a.s.) cewa: "Ka ba ni labari yaushe ne Allah Ya kasance?, sai ya ce: "Yaushe ne bai kasance ba har zan ba ka labarin lokacin da Ya kasance? Tsarki ya tabbata wa Wanda bai gushe kuma ba zai gushe ba, Makadaici, Wanda ake nufinSa da bukata, bai riki abokiyar zama ba ko kuma da([169]) ".

Imam Sadik (a.s.) ya ruwaito cewa wani malamin yahudawa ya taho ma Imam Ali (a.s.) yana tambayarsa cewa: "Ya Amirul Muminina! Yaushe Ubangijinka Ya kasance? Sai ya ce masa:"Tir da kai, ana 'yaushe ya kasance' ga Wanda ba samamme ba ne? Amma wanda samamme ne ba da wani ba, ba a ce wa 'yaushe ya samu'. Shi Allah samamme ne gaban gabani ba tare da wani 'gabani' ba kuma samamme ne bayan 'baya' ba tare da wani 'baya' ba, kuma babu wai iyakar karshe da za a ce karshenSa ya kai iyaka". Sai malamin ya ce da Imam: "Kai Annabi ne?", Sai Imam (a.s.) ya amsa da cewa: "Kaitonka, ni ba kowa ba ne face bawa cikin bayin Manzon Allah (s.a.w.a.)([170]) ".

Imam Bakir (a.s.) ya ce: "Na hane ku yin tunani kan Allah, sai dai duk yayin da kuke nufin duban buwayar Allah to ku dubi girman halittun Allah Ta'ala([171]) ".

Imam Sadik (a.s.) ya yi wasiyya ga wani sahabbinsa (Muhammad bn Muslim) da cewa: "Ya Muhammad! Su mutane, magana ba za ta gushe gare su ba har sai sun yi magana kan (zatin) Allah. To idan kun ji ana hakan ku ce: 'Babu abin bauta face Allah Makadaici, Wanda babu wani abu tamkarsa([172]) '".

Imam Bakir (a.s.) yana cewa: "Ku yi magana kan kome, kada ku yi magana kan batun zatin Allah Ta'ala([173]) ".

Yayin da wani ya tambayi Imam Ali (a.s.) cewa: 'Ina Allah Yake gabannin Ya halicci halitta', sai Imam ya yi masa bayani cewa Allah ba Shi da bukatar bigire, Ya karfafa tsarkakar Mahalicci Madaukaki ga barin wannan, haka nan tsarkakke Ya ke ga barin bukatuwa ya zuwa ga zamani. Wani mai tambayan kuma ya tambaye shi cewa: 'Ina Ubangijinmu Yake kafin Ya halicci sama da kasa?, Sai Imam (a.s.) ya amsa da cewa: "Ina tambaya ce kan bijire, Allah kuwa Samamme ne yayin da ba a samar da bigire ba([174]) ".

Yayin da kuma aka tambaye shi kan ganin Allah (S.W.T.) sai ya tsarkake Allah ga barin ganuwa. Ga tambayar: "Ya Amirul Muminina! Shin ka ga Ubangijinka lokacin da kake bauta masa? Sai ya ce: "Kaitonka! Bana bautar Ubangijin da ban ganshi ba", sai ya ce masa to yaya ka gan shi?, sai Imam (a.s.) ya amsa masa da cewa: "Tir da kai, idanu ba sa riskar Allah da gani irin na ido, sai dai zukata sun gan Shi da matabbatan imani([175]) ".

Muhammad bn Hakim ya ce: "Abul Hasan Musa bn Ja'afar (a.s.) ya yi rubutu ya aike wa babana cewa: "Allah (S.W.T.) Ya daukaka, girmanSa ya buwaya ga barin riskar ainihin siffarsa. Ku siffanta Shi da abin da Ya siffanta kanSa da shi, ku kuma kame ga barin koma-ba-yanSa([176]) ".

Al-Mufaddal ya ce: 'Na tambayi Abul Hasan wani abu kan sifa, sai ya ce: "Kada ku ketare abin da ya ke cikin Alkur'ani([177]) ".

Abdur Rahman bn Atik Alkasir ya ce: 'Na rubuta tambaya zuwa Abu Abdullah al-Sadik (a.s.) ta hannun Abdul Malik bn A'yun cewa: "Wasu mutane a Iraki suna siffanta Allah da wani yanayi da kuma kama, to idan ka yarda, Allah Ya sanya ni fansarka, ina so ka rubuto min da bayani kan ingantac-cen matsayi kan tauhidi. Sai ya rubuto mini da cewa: "Ka yi tambaya - Allah Ya jikanka - kan tauhidi da kuma abin da wadannan mutane suke fadi. Daukaka ta tabbata ga Allah Wanda babu wani abu tamkarSa, Shi ne Mai ji, Mai gani. Allah Ya daukaka ga barin siffantawar masu siffantawa, wadanda suke kamata Allah da halittarSa, masu kage wa Allah. To ka sani -Allah Ya rahamshe ka- cewa ingantacce tafarki wajen tauhidi shi ne abin da Alkur'ani ya saukar da shi na siffofin Allah Mai Girma da Daukaka. To ka kore ga barin Allah (S.W.T.) dukkan korewa da kamantawa, domin babu korewa ba kuma kamantawa. Shi ne Allah Tabbatacce Ya daukaka ga barin siffantarwar masu siffantawa. Kada ku ketare Alkur'ani ku bata bayan (cikakken) bayani([178]) ".

Batun dayantuwar zatin da tsarkake shi ga barin kama da halitta kuwa, Hamza bn Muhammad ya ce: 'Na rubuta tambaya ga Abul Hasan Al-Kazim (a.s.) kan jiki da kama (da ake danganawa ga Allah), sai ya rubuto min cewa: "Tsarki ya tabbata ga Wanda babu wani abu tamkarSa, ba jiki babu kama([179]) ".

Haka nan muke karanta tauhidi tsarkakakke, kubutacce na Allah (S.W.T.) a mazhabar Ahlulbaiti (a.s) da karantarwarsu da ke nuna ainihin ruhin Alkur'ani da abubuwan da yake tattare da su, da abin da ayoyinsa suka kunsa. Da wannan ne suka tabbatar da akidar tauhidi, suka kore barnace-barnace da shubuhohi da bata wadanda aka jarrabi tunanin Musulunci a wancan lokacin. Haka kuma wannan bayani yake raddi kan batattu da karkatattun 'yan gulatu (*) (masu wuce gona da iri wajen soyayya), 'yan Mufawwida (masu cewa an bar dan'Adam haka kawai a sake komai yayi daga gare shi ne), 'yan Mujassima (masu siffanta Allah da jiki), 'yan Hululi (masu akidar cewa Allah Yana shiga wasu halittu) da kuma masu akidar haduwa, wato Allah Ya hadu da halittanSa suka zama abu guda.

Haka kuma bayanan Ahlulbaiti (a.s) sun fayyace al'amurra wa wadanda suka shiga rudani suka cudanya tafarkin Ahlulbaiti (a.s), tsarkakakke na gaskiya, wanda bai yarda da karairakin 'yan gulatu da 'yan mufawwida da 'yan hululi ba wadanda suka yi da'awar suna bin Ahlulbaiti (a.s), da wadancan kungiyoyi na bata.

Sau da yawa masu neman raba kan musulmi suna cudanya gaskiya da karairayi, suna karkatar da gaskiya, suna kage da kuma gafalantar da jahilai domin shuka gaba da raba kan al'umma da taimaka wa abokan gaba.