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Muna son sanin irin bala'o'i da musibobin da zasu iya aukuwa sakamakon karancin sanin waye Imam Mahadi (a.s)?, meye abin da zai zo ya aiwatar?, Da kuma mene ne hadafinsa?


Kamar yadda Duniya da kuma al'umma suke fuskantar matsalar rashin sanin addinan Allah madaukaki, haka nan akan samu matsalar rashin sanin mahadiyyanci, kuma wannan matsala ce mai girma da ya kamata mu yi bincikenta karshen wannan littafin.
Saudayawa wannan al'amari yakan sanya rauni game da sanin raunin imani musamman a tsakanin samari game da asalin samuwar Imam Mahadi (a.s) da kuma janibobi daban-daban da suka shafi wannan Imami (a.s) da zuwansa da ayyukansa. Don haka a nan zamu yi nuni da mafi girman matsaloli da ake fuskanta game da hakan:

Da yawan mutane sukan yi kuskuren fahimtar wasu daga ma'anoni da suka zo a ruwayoyi da kuma yi musu fassara ta kuskure da suka hada da:
1-kuskuren fahimtar ma'anar sauraro ya sanya wasu suna tsammanin cewa: tun da gyara da kawar da fasadi zai kasance a hannun Imam Mahadi (a.s) ne, to ba su da wani nauyi da ya hau kansu na gyara da kawar da fasadi a cikin al'ummarsu. Wasu ma suna ganin cewa dole ne su yada fasadi a bayan kasa domin Imam Mahadi (a.s) ya bayyana! Irin wadannan miyagun tunanuka sun saba wa koyarwar Kur'ani da Ahlul Baiti (a.s) na umarni da kyakkyawa da hani ga mummuna da suka dora su a wuyan dukkan musulmi gaba daya.
Jagoran juyin musuluncin Iran Imam Khomaini yana cewa: Idan dai hannunmu zai iya kaiwa to hukuncin shari'a ya hau kanmu na wajabcin mu tafi ko'ina mu kawar da dukkan zaluncin da yake Duniya, sai dai mu ba zamu iya ba. Amma kasancewar wannan aiki ne da Imam Mahadi (a.s) zai yi shi a duk fadin Duniya, ba yana nufin ku kawar da hannunku daga yakar zalunci ba na aikin da ya hau kanku na umarni da kyakkyawa da hani ga mummuna, wannan ba yana nufin ba ku da wani takalifi a kanku ba. [1] Ya ci gaba da cewa: shin mu zamu yi aiki ne sabanin Kur'ani ne mu bar hani ga mummuna da umarni da kyakkyawa domin kawai tunanin cewa Imam Mahadi (a.s) zai zo?! [2] Don haka ya zama dole mu yi bincike game da sahihiyar ma'anar sauraro.
2-Wasu ruwayoyi suna nuni da cewa duk wani motsi na gyara kafin bayyanar Imam Mahadi (a.s) to abin mayarwa ne, don haka motsi da samar da juyi domin yakar dagutu wani abu ne mummuna kamar wanda ya faru a juyin musuluncin Iran. Amma muna iya amsa wannan da cewa; gudanar da dokokin Allah wani abu ne wanda yake wajibi, kuma ba zai iya samuwa ba sai da tsayar da hukuma mai adalci da zata tsayar da hukuncin Allah.
Na biyu wadansu ruwayoyin sun yi nuni da cewa; abin nufi a nan su ne irin wadannan motsi da gwagwarmayoyin da babu hasken shari'a a cikinsu ko wadanda akan yi ba tare da sharudda sun cika ba, kuma ana iya fassara wannan da irin kiraye kiraye da masu yinsu suke da'awar mahadiyyanci. [3]
3-Nuna Imam Mahadi (a.s) kamar wani mutum mai yawan fushi da aiki da karfin tuwo yana daga mummunar fahimta game da shi; al'amarinsa ya saba da yadda mutane da yawa suka dauka na cewa zai zo da takobin adalci ne mai yawan zubar da jini kamar tafkuna, amma duba zuwa ga abin da ya zo a ruwayoyi yana nuna mana cewa shi ne hakikanin tausayi da rahamar Allah madaukaki, kuma shi ma kamar yadda Manzon rahama ya yi ne na kira da dalilai bayyanannu da kuma kiran mutane zuwa ga Kur'ani, don haka babu wani wanda zasu yi taho mu gama da shi sai masu gaba da Allah madaukaki.

Wannan lamari na gaggauta bayyanar jagora yana daga cikin matsaloli masu girma da suka babaye sha'anin mahadiyyanci; Domin gaggautawa tana nufin neman abu da sauri kafin lokacinsa ba tare da kammalar dukkan sharuddansa ba. Mutum yana da gaggawa bisa dabi'arsa saboda rauninsa da karancin juriyarsa, saudayawa yakan rasa nutsuwar ransa, da neman gaggauta faruwar abu ba tare da cikar sharuddansa ba.
A bisa koyarwar mahadiyyanci al'amarin da ya shafi Imami boyayye da mutum yake sauraronsa, al'amari ne da aka yi umarni da addu'a gaggauta bayyanarsa, amma kuma ba a yi umarni da gaggawa ba, kuma duk tsawaitar boyuwarsa da nisantar bayyanarsa an yi umarni da aka sake cigaba da hakuri ne duk da kuwa akwai bege mai tsanani na neman bayyanar tasa. Kuma dole a mika wuya ga nufin Allah da sonsa, a yi kokarin ganin tabbatar sharuddan da suke wajibi kafin bayyanarsa.
Abdurrahaman bn Kasir yana cewa: Na je wajen Imam Ja'afar Sadik (a.s) ina zaune sai Mahram ya shigo ya ce: ina mika gaisuwa! Labari ya zo mini cewa wannan al'amari da muke sauraro yaushe ne zai kasance? Sai Imam (a.s) ya ce: Kai Mahram! Masu sanya lokaci sun yi karya, kuma masu gaggautawa sun halaka, masu mika wuya sun rabauta. [4]
An hana gagautawa ne ta fuskacin cewa gaggawa takan sanya yanke kauna daga zuciyar mai sauraro, kuma ya rasa juriya da hakurin da yake da shi, kuma ya sanya kokwanto kan halin da yake ciki na mika wuya, kuma ya rasa nutsuwa sakamakon jinkirin sauraro, kuma wannan cutar tana iya smaun wasu mutane, kuma yakan iya kaiwa wani lokaci ga musun samuwar Imam (a.s).
Mu sani cewa asalin gaggautawa yana faruwa ne sakamakon jahiltar bayyanar sunnonin Allah da cewa kamar sauran sunnoni ne da suke faruwa su tabbata a lokutan da sharuddansu suka kammala.

Ayyana lokacin bayyanar Jagora (a.s) yana daga manyan matsalolin da ake fuskanta game da lamarin mahadiyyanci, a cikin ruwayoyi masu yawa an yi hani mai tsanani game da ayyana lokaci, kuma masu sanya lokaci sun yi karya.
Daga Imam Muhammad Bakir (a.s) cewa an tambaye shi game da ayyana lokacin bayyana yaushe ne? Sai ya ce: masu ayyana lokacin bayyana karya suke [5] (ya maimaita hakan sau uku).
Saudayawa wannan lamarin yakan sanya yanke kauna ga wadanda suka yarda da maganar makaryata kuma daga baya ta bayyana ba haka ba ne. Don haka masu sauraro su nisanci maganar masu karya da shaci fadi, su sanya wa nufin Allah da iradar ido game da lokacin bayyana.

An yi magana kan alamomin bayyana a ruwayoyi masu yawa amma yadda zasu faru da kuma hakikaninsu wani abu ne ba bayyananne ba, don haka masu bayani da fassara kan wannan suna yi ne bisa tsammani.
Saudayawa masu ayyana irin wadannan alamomin sukan sanya kusancin lokacin bayyana game da hakan, wannan ma yana daga cikin matsaloli masu girma da suke fuskantar mahadiyyanci da suke sanya yanke kauna a zukatan mutane. Misali idan wasu suka nuna wani mutum da yake wani yanki a matsayin Sufyani, haka ma aka yi ta bayanai marasa dalili game da Dujal, sai kuma a nemi bayyanar Imam Mahadi (a.s) a kusa, bayan an dade Imam Mahadi (a.s) bai bayyana ba sai masu gaskatawa da wannan bayanai suka fada cikin karkata da bata, kuma suka samu shakku a imaninsu sahihi.

Akwai abubuwa masu yawa da suke na tilas a bahasin mahadiyyanci wadanda bincikensu ya kasance wani abu na dole a matsayinsu na asasi game da lamarin da ya shafi mahadiyyanci. Wani lokaci wasu mutane a tarurruka da jaridu da makaloli a mujallu sukan shiga bayani da bincike game da abubuwan da babu wata bukata game da su, wani lokaci ma sukan kawo shubuha da matsaloli ne kan al'amarin da ya shafi mahadiyyanci.
Irin wannan bahasin ya hada da bahasi game da haduwar Imam Mahadi (a.s) da wasu mutane da sanya wa mutane shaukin neman haduwa da shi da wuce gona da iri kan hakan, kuma saudayawa wannan al'amari ya kai wasu mutane zuwa ga shisshigi da yanke kauna daga karshe kuma musanta al'amarin mahadiyyanci alhalin abin da aka karfafa a ruwayoyi shi ne kokarin aiki domin samun yarda Allah da yin aikin da Ahlul Baiti (a.s) suka yarda da shi. Don haka muhimmi shi ne bayanin abubuwan da suka hau kanmu, a lokacin boyuwar Imam (a.s) ko ma samu kanmu cikin wadanda Imam (a.s) zai yarda da ayyukansu idan mun samu gamuwa da shi (a.s).
Wasu sukan shiga bincike game da auren Imam, da 'ya'yansa, da inda yake rayuwa, da sauran bahasosi da ba su da wani muhimmanci ko amfani ga masu sauraro, wasu kuma da sun ga wasu ruwayoyi ba tare da ganin wasu ruwayoyin da suke fassara su ba, sai su shiga bayanai da ra'ayoyinsu.
Irin wadannan mutane da sun ga ruwayoyi game da tsawon yakin Imam Mahadi (a.s) sai su rika bayanin Imam (a.s) kamar wani mai yawan zubar da jini ko mai kaushin hali da rashin tausayi alhalin a ruwayoyi masu yawa an yi magana game da tsananin tausayinsa da tausasawarsa ga bayi da kuma dabi'arsa ta afuwa irin ta Manzon Allah (s.a.w).
Mu sani cewa Imam Mahadi (a.s) mai tausasawa ne ga dukkan masoyansa ko su waye, kuma mai tsananta wa kan azzalumai masu take hakkin Allah da na bayinsa.

Samuwar masu da'awar karya tana daga bala'o'in da suka mamaye mahadiyyanci; a tsawon tarihi an samu mutane daban-daban da suka yi da'awar mahadiyyanci bisa karya ko kuma suka yi da'awar suna da alaka da shi, kuma shi ne ya umarce su da yin wasu ayyuka da makamantan wannan.
A wasikar karshe da Jagoran zamani (a.s) ya aika wa wakilinsa na hudu ya bayyana cewa: Kai mai mutuwa ne nan da kwana shida, ka shirya al'amuranka, kuma kada ka yi wa kowa wasiyya game da mai maye gurbinka, lokacin boyuwa cikakkiya ya yi… kuma a nan gaba wasu daga shi'a na zasu yi da'awar ganina, Ku sani duk wanda ya yi da'awar ganina daga shi'ata kafin bayyanar Sufyani da tsawa to makaryaci ne! [6] Da wannan bayani ya bayyana a fili cewa duk wani Shi'a ya san aikinsa, masu da'awar alaka da Imam Mahadi (a.s) da da'awar wakilci na musamman daga Imam Mahadi (a.s) to sun zama makaryata.
Wasu ma suna wuce gona da iri ne; bayan sun yi da'awar wakilci daga nan kuma sai su yi da'awar su ne Imam Mahadi (a.s), daga nan sai su kafa mazhabobin bata da barna da karkatar da akidun mutane daga imani na gaskiya zuwa ga bata, [7] wadannan irin kungiyoyi idan mai bincike ya koma tarihi zai gan su, kuma yawancinsu sun samu goyon baya daga 'yan mulkin mallaka ne.
A zahiri yake cewa wadannan kugiyoyin bata da mutane masu da'awar mahadiyyanci ko kuma wakilcin Imam Mahadi (a.s) tun farko al'amarinsu yana da nasaba da jahilcinsu. Wasu kuma tsananin son su hadu da Imam (a.s) da karancin saninsu da shi, da gafala daga samuwar makaryata, sai ya sanya su fadawa irin wadannan tarkuna na makaryatan mutane.
Don haka dole ne dan shi'a mai biyayya ga Ahulu Bait (a.s) ya kasance yana da ilimi isasshe game da sanin Imam Mahadi (a.s) domin kada su fada tarkon mayaudara da makaryata masu batarwa, kuma su lizimci biyayya ga malamansu a kan tafarkin tsira da hasken shiriya.


1. Sahifeye nur, j 20, shafi: 196.
2. Sahifeye nur, j 20, shafi: 196.
3. Dod gustare jehan, shafi: 254 – 300.
4. Kafi, j 2, shafi: 191.
5. Gaiba, Dusi, j 411, shafi: 426.
6. Kamaluddin, j 2, babi 45, h 45, shafi: 294.
7. Kamar: "Babiyya" ta "Ali Muhammad Bab" da ya yi da'awar wakilcin Imam Mahadi (a.s), sannan sai kuma ya yi da'awar shi ne Mahadi, sannan kuma ya yi da'awar annabta, ya kafa kungiya mai batar da mutane ta Baha'iyya.



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