MAHADI SHA SAURARO

- Ya bayyana Daga bayanan da suka gabata haduwar musulmi da imanin su game da bayyanar Mahadi a hadisai mutawa-tirai daga Annabi (S.A.W.A.) kuma a nan babu makawa ga musulmi ya tambayi kansa ya ce:

ldan dai har hadisan Mahadi da suke bushara da bayyanarsa a karshen zamani sun kai haka a matsayi da bayyana a sarari a gurin malaman musulunci har ma kuma sun tabbatar da ingancinsu kuma suka bayyana a sarari cewa mutawatirai ne to don me wasu ruwayoyin suka sassaba dangane da nasabar Mahadi (A.S.) kuma mai yi wuwa ne ma wasu daga cikinsu sun kai ga matsayin warware juna da zama kishiyoyin juna? To wane ne shi Imam mahadi din shin yana yiwuwa a cikin irin wannan sabanin a bambance shi ta yadda ba zai zamanto akwai koda shakku dan kadan wajen juyar da lakabin (Mahadi) daga aihihin wanda aka sanya wa sunan alal hakika? Domin amsa wannan babu makawa a yi bayanin irin nau’in abinda ke tarnake da ke aukuwa wajen ayyana nasabar Imam Mahdi (A.S.) duk kuma da cewa ya yi imani game da bayyanarsa a karshen Zamani, amma wajibi ne kafin bayanin haka a yi takidin cewa wanda yayi imani da bayyanar mahdi amma bai ayyana gare shi wane ne shi mahadin ba to misalinsa kamar wanda ya san tabbacin wajibcin salla ne amma ya jahilci ruku-nan duk wanda ya zama haka kuwa to ba za a ce shi mai salla ne ba to haka halin wanda ke jiran bayyanar mahadi yake alhali bai san shi ba,kamar yadda za mu tabbatar da shi ko ta halin kaka dai warkar da duk wata matsala game da nasabar Imam mahadi wannan fasalin ya dauki nauyinsa idan kuwa har mai karatu ya biyo mu tiryan-tiryan to zai sami yanki cikakke na amsar tambayar: Wane ne mahadi da aka yi alkawari kuma ake jiran bayyanarsa? Kuma muna masu yi masa alkawari cewa za mu raba kanmu da duk wani abinda zuciyarmu ta sakankance da shi tun tuni. Domin kada ya zamanto shi ne mai ja-garantar dalilin ma-tukar kaiwa ga gaskiya ita ce manufa sawa’un gaskiyar ga ribar mu ne ko kuma riba a kanmu mai hankali kuwa shi ne wanda tsakaninsa da gaskiya babu ada-wa, tunani a kan maganarmu zai shaide mu da gaskiya a kan abinda muke fada wajen magance sarkiyar ayyanawa a bayanin da ke biye:-

Abin da muke nufi da sarkiyar ayyana-war hadisai wato hadisan da daga nesa za a ga kamar cikinsu akwai sabanin juna da junansu wanda zai yi waha-la ga mutane musamman ma wadannan da ba su da sadarwa da ilimin hadisai da warware su, abinda ke saukakewa kwarai- da auku-war mai raunin lmani daga cikinsu wajen hada kai da wadanda ba su yarda da mahadi ba sawa’un suna daga cikin wadanda ake yi wa suna da musulmi ne ko kuma wadanda ke bayyana kiyayyarsu a sarari ne ga wannan addinin.

Hadisai Game da Nasabar Imam Mahadi (A.S)

Mahadi daga kinana, Bakuraishe kuma daga Bani Hashim yake. Makdisi As-shafi’iy ya kawo hadisi a littafin Akdud Durar, da kuma makamancinsa da Hakim ya kawo a mustadrak wanda yake danganta Imam mahadi (A.S.) ga kinana sa’annan kuma ga kuraish, sa’an nan kuma zuwa ga Bani Hashim kuma shi yana daga cikin ruwayoyin katadata daga Saiid Bin Musayyib, ya ce: na ce wa Sa’id Binul musayyib: “shin mahadi gaskiya ne” ya ce: gaskiya ne Na ce daga wa yake? Ya ce daga kinana. Na ce: Sa’an nan daga wa? Ya ce daga kuraishawa. Na ce: kuma daga wa? Ya ce daga Bani Hashim... zuwa karshen hadisin” sa’an nan kuma ya ce Imam Abul Husain Ahmad Bin Ja’afar Al-manawiy ya kawo shi imam Abu Abdullah Na’im Bin Hammad ma ya kawa shi.[1] mai yiwuwa ana iya kintata cewa hadisin yana warware kansa da kansa, saboda wani lokaci ya hada nasabar Imam mahadi da cewa daga kinanata yake sa’an nan kuma ya ce daga kuraish yake wani lokaci kuma ya ce daga Bani Hashim yake Amsa kuwa ita ce: babu bam-banci a kan haka dukkanin sa, domin dukan wani Bahashime to daga kuraishawa yake, dukan Bakuraishe kuwa daga kinanata yake domin kuraish shi ne Nadhra Bin kinana kamar yadda masana nasaba suka yi ittifaki a kai.

Hadisin cewa Mahadi (A.S.) daga ’ya’yan Abdul mutallib ne:

Shi ne wanda ibin Majah da waninsa suka ruwaito daga Anas bin malik ya ce: “Manzon Allah (S.A.W.A.) ya ce: mu ’ya’yan Abdulmutallib shugabannin ’yan Aljanna ne, ni da dan’uwana Aliyu da Baffana Hamza, da Ja’afar da Hasan da Husaini da mahadi sa’an nan ya ce: Jama’a daga shugabannin masana hadisai sun kawo shi a littafansu, daga cikinsu akwai “imam Abu Abdullah muhammad Bin yazid Bin majah Al-kazwini a sunan dinsa da Abul kasim Al-Tabaraniy a mu’ujam dinsa, da kuma Abu Na’im lsfahaniy da wasunsu.[2] Wannan hadisin baya warware abinda ya gabata sai dai ma ya kayyade abinda yake kafinsa ne domin babu sabani cewa Abdulmutallib kakan Annabi (S.A.W.A.) da ne ga Hashim, don haka ya’yan Abdulmutallib tilas Hashimawa ne saboda haka Mahadi daga ’ya’yan Abdulmutallib Bin Hashim Bakuraishe Bakinane ne.

Hadisin cewa Mahadi daga ’ya’yan Abi Talib ne wannan hadisin shaikh mufid ya kawo shi a littafin lrshad, da kuma makdisi Asshafi’i a littafin Ikdud Durar kuma ya ce: Na’im Bin Hammad ya kawo shi a littafin fitan. Shi hadisin kuma yana daga ruwayar Safar Bin Umair ya ce: Na kasance a gurin Abi Ja’far mansuri sai ya fara da ce mini: ya saifu Bin umair, babu makawa wani mai kira zai yi kira daga ’ya’yan Abi Talib, sai na ce masa a sanya ni in zama fansa gareka ya Amirul muminin kai ma kana ruwaito wannan? Ya ce: Na rantse da wanda raina ke hannun sa kunnena ne ya ji shi: sai na ce ya. Amirul muminin lalle wannan ha disin ban taba jin sa ba kafin wannan lokacin. sai ya ce: ya saifu lalle shi gaskiya ne, idan kuma da ya kasance to mu ne farkon wanda zai amsa shi amma wannan kiran ga wani ne daga ’ya’yan baffanmu. Sai na ce: mutum daga ’ya’yan Fatima? Sai ya ce: E, ya saifu idan da ba don na ji shi daga Abi Ja’afar muhammad Bin Aliyu yana ba ni labarinsa ba, kuma mutanen bayan kasa baki daya suka ba ni labarinsa to da lalle ban karbe shi daga gare su ba sai dai kuma muhammad Bin Aliyu ne.”[3]

Wannan hadisin ma yana kayya-de wanda ya gabace shi ne domin duk wanda ya hada jini da Abi Talib babu makawa ya hada da mahaifinsa Abdulmutallib. Tare da runtse ido game da Furuci a sarari da ya zo game da wannan hadisin na cewa mahadi daga ’ya’yan Fatima (A.S.) yake kamar yadda za mu kawo wasu hadisan nan gaba. Don haka sakamakon zai zamanto cewa lalle shi mahadi da aka yi bushara da bayyanarsa a karshen zamani tabbas shi daga ’ya’yan Abi Talib dan Abdulmutallib Bin Hashim bin kuraishi bakinane ne.

Babu shakka irin wadannan hadi-san suna zamantowa rikitau game da fayya ce ko wane ne mahadi sosai domin ’ya’yan Abbas ba ’ya’yan Abi Talib ba ne saboda haka babu makawa a yi nazarin wannan nau’in hadisan Don haka muke cewa:-

Za a iya raba hadisan biyu: Na Farko: Hadisan da wannan ma’anar a dunkule suke: su sun takaita ne da hadisan tutoci daga cikinsu akwai wadanda Ahmad ya kawo a musnad dinsa daga sauban daga manzon Allah (S.A.W.A.) cewa ya ce:

“ldan kuka gano tutoci bakake sun fuskanto ku daga khurasan to ku zo gare su ko da kuwa da rarrafe ne a kan kankara, domin lalle a cikinta akwai mahadi Halifan Allah.[4]

Hadisin lbin majah a sunan[5] dinsa ya yi kusa da wannan. Kamar kuma yadda Tirmizi ya ruwaito da isnadinsa daga Abu Huraira daga manzon Allah (S.A.W.A.) cewa ya ce:

“Bakaken Tutoci za su fito daga khurasan babu wani abu da zai iya juyar da su har a kafa su a Iliya’i”[6]

Wannan hadisan ko da yake a cikinsu ba a bayyana a sarari ba cewa Mahadi daga ’ya’yan Abbas ne amma wasu na iya fahimtar haka daga hadisan bisa bayanin cewa wadannan tutocin bakake na iya zamantowa tutocin nan da Abu muslim khurasani daga khurasan ya kafa daular Abbasawa da ita don haka wadannan hadisan ke nan sai su zamanto suna nufin Mahadin Abbasawa ne.[7]

Raunin Hadisan da Kuma Rashin lshararsu ga Mahadi:

lbinul kayyim a littafin “Al-manarul munif ” sa’an ya ce “kuma wannan wato hadisin -na lbin majah -da kuma wanda yake kafin shi babu wani nuni a cikinsa da ke cewa Mahadin da ya gabata daga Banil Abbas shi ne wanda zai bayyana a karshen Zamani.”[8]

Kuma daga cikin abinda ke nuna haka shi ne cewa wancan mahadin na Abbasawa ya riga ya mutu a shekara ta 169 Hijiryya, kuma a zamaninsa an ga kutsawar mata cikin al’amuran hukumarsa.Tabariy ya ambata tsomuwar khiziran matar shi khalifa mahadi Abbasi din cikin hukumarsa da kuma cewa ta yi kane-kane a kan al’amura a zamanin dansa Hadi[9] wanda al’amarinsa zai zamanto haka ta yaya za a ce shi halifan Allah ne a bayan kasarsa.

Wannan kari ne a kan cewa shi mahadi Abbasiy da ma halifofin Bani Abbas baki dayansu basu kasance a karshen zamani ba kuma babu wani da ya yi kwadayin dukiya kamar kwadayin daya daga cikinsu kuma ba a yi musu bai’a a tsa-kanin Rukni da makama lbrahim ba ba su kuwa yaki Dujal ba, Annabi lsa (A.S.) bai sauko don ya yi salla a bayan mahadinsu ba kuma ba a kifar da hamada a zamaninsu ba, kuma wata alama mafi karancin alama daga alamomin bayyanar mahadi bata bayyana ba a zamaninsu.

Amma dangane da hadisin Tirmizi kuwa lbin kasir ya riga ya sifanta shi da cewa hadisi ne bako. Sa’annan ya ce:

“Wadannan tutocin bakake ba su ne wadanda Abu muslim khurasaniy ya zo da su ya hambare hukumar Bani umayya a shekara ta dari da talatan da biyu ba, sai dai bakaken tutoci ne na dabam wadanda za su zo tare da Mahadi..., wato abin nufi Mahadi sha yabo wanda aka yi alkawarin samuwarsa a karshen zamani fitowarsa da bayyanarsa za su kasance ne daga yankin Gabas”[10]

Ina cewa: Ba zai gagara ba masu kira ga Abbasiyawa su yi amfani da wannan hadisin domin yada al’ amarinsu, kamar kago hadisan da suka yi game da wannan ma’anar a sarari kuma za mu kawo nan gaba a wannan bayanin, idan kuwa ba haka ba to al’ amari ne mawuyaci kwarai a musanta hadisan bakaken tutoci wadanda ba sa nuna kome Fiye da bullowar dakarun sojoji masu taimakon Mahadi daga kusurwar Gabas, saboda ruwayarsa ta hanyoyi da dama wadanda Hakim ya inganta wasunsu a bisa sheradin Buhari da Muslim.[11]

Na Biyu: Hadisai da Suka Bayyana Wannan Ma’anar a Sarari

1- Hadisin: “Mahadi daga ’ya’yan Abbas baffana yake.” Suyuti ya kawo shi a Jami’us Sagir ya kuma ce; “Hadisi ne rarrauna.”[12]

Manawi As-Shafi’i ma ya ce cikin littafin Faizil kadir “Darul kutniy ya ruwaito shi a Afrad. lbinul jauzi ya ce: cikinsa akwai Muhammad Binul Walid Mukarriy, yace Ibin udaiy yana kaga hadisi kuma yana sadar da shi, yana kuma satar isnadai da matanai. Ibin Abi ma’ashar ya ce: shi makaryaci ne, samhudiy ya ce: abinda ya ke bayansa da wanda ya ke kafinsa ya fi shi inganci amma wannan kuwa akwai muhammad bin walid a cikinsa., kuma mai kirkire ne.”[13]

Suyuti ya raunana shi a littafin Al-Hawiy, da kuma Ibinul Hajar a littafinsa Sawa’ik da Sabbanu a littafinsa Is’af da Abul Faiz a littafin Ibrazul wahamil maknun kuma sun kawo kalmomi da dama da ke bayyanawa a sarari cewa kaga shi aka yi.[14]

2- Hadisin lbin umaar: “Wani mutum zai fito daga ’ya’yan Abbas” kuma ya riga ya ruwaito shi a littafin kharidatul Aja’ ib kai tsaye daga lbin umar kuma daga kansa ya tsaya[15] wannan kuwa kari ne a kan rashin isnadin abinda ke kara tabba-tar da raslhin ingancin hujja da shi kan cewa bai fito karara game da Mahadi a cikinsa ba, don haka abinda ya fi shi ne hada shi da bangare na farko wanda yake a dunkule koda kuwa an ambata sunan Abbas karara a cikinsa.

3- Hadisin lbin Abbas daga Annabi (S.A.W.A.) cewa ya ce ga baffansa “Lalle Allah ya fari musulunci da ni kuma ya ce ga baffansa “Lalle Allah da sannu zai cike shi da yaro daga ’ya’ yan ka kuma shi ne wanda zai gabaci lsa dan maryama”

Khatib Bagdadiy ya ruwaito shi kuma a isnadinsa akwai muhammad Bin mukhallad shi kuma lbin mukhallad zahabiy ya raunana shi ya kuma yi al’ajabi game da rashin raunana shi da lbin khatib ya yi, ya ce: “ya ruwaito shi daga muhammad Bin mukhallad Attar abin al’ajabil ne cewa khatib ya ambace shi a tarihinsa amma bai raunana shi ba tamkar ya yi shiru game da shi ne don keta halin sa..”[16]

4- Hadisin ummul Fadhli daga Annabi (S.A.W.A.) “ya Abbas idan shekara dari da talatin da biyar ta yi to wannan taka ce da ’ya’yanka daga cikinsu akwai saffah, daga cikinsu akwai mansur daga cikinsu akwai mahadi” wannan hadisin ma khatib ya kawo shi da kuma lbin Asakir daga ummul Fadhli.[17]

Zahabiy ya ce game da shi: “A isnadinsa akwai Ahmad Bin Rashid Al Hilaliy, daga Sa’id Bin Khaisam, da hadisi batacce game da ambaton ’ya’yan Abbas daga Maruwaitan Khaisam, da Hanzala har zuwa inda ya ce daga Ahmad Rashid- shi ne wanda ya kago shi da jahilci.”[18]

Ina cewa: Zahabiy ya yi ishara da wannan ga jahilcin Ahmad bin Rashid a wajen kaga hadisi domin hukuncinsu ba a shekara ta 135 ya fara ba hukuncinsu ya fara ne a shekara ta 132 Hijiriyya kamar yadda aka yi ittifaki, wannan na daga alamun jahilcinsa game da hukuncin Bani Abbas.

5- Kwatankwacin wannan ne kuma abinda Suyuti ya kawo daga Ibin Abbas a littafinsa Al-la’ali Masnu’a fil Ahadisil maudu’a kuma ya ce: “Kagagge ne da ake zargin Gullabi[19] da shi.”

Ibin Kasir ya kawo shi a littafin Albidaya wan Nihaya daga ruwayoyin Dhahhaku, daga Ibin Abbas kuma ya ce: “Wannan Isnadinsa mai rauni ne, kuma Dhahhaku bai ji wani abu daga Ibin Abbas ba a bisa abu sahihi, don haka yankakke[20] ne.”

Kamar kuma yadda Hakim ya kawo shi ta hanyar da Isma’il Bin Ibrahim Bin Muhajir[21] yake cikinta kuma Abul Faiz Al-Gumariy As-Shafi’i ma ya ruwaito daga Zahabiy cewa Isma’ila an yi ittafaki a kan rauninsa, Amma Kuma Babansa ba haka yake ba.[22]

Wadannan su ne hadisan da wasu ke iya ruduwa da su su dauka cewa shamakai na gaskiya ne a gaban fayyace dangantakar Imam Mahadi (A.S.) Kuma ya riga ya bayyana cewa sakamakon karshe game da dangantakar Imam Mahdi cewa shi daga ’ya’yan Abi Talib yake gaskiya ne tare da kasancewar hadisin da ke cewa Mahadi daga ’ya’yan Abbas ne kagagge ne tare da rashin nunin hadisin tutoci akan wani abu sabanin wancan sakama kon, kuma da sannu tarin hadisan Mahadi wani daki dabam za su zo. da ke yanke cewa Mahadi ba daga ’ya’yan Abbas ba ne tabbatacce.

HADISIN MAHDI DAGA ’YA’YAN ALI (A.S) YAKE

To da yake Abu Talib yana da ’ya’ya masu yawa sai hadisai suka zo domin su ayyana abinda ake nufi kuma su nuna cewa wanda ake nufi cikin ’ya’yansa shine Amirul Muminen Ali bin Abi Talib (A.S.) domin Mahdi ya zama daga ’ya’yansa wato sayyidina Ali, to hadisai sun zo da wannan ma’ana, kamar cewa da Ali bin Abi Talib (A.S.) yayi “shi mutum ne daga gareni”[23]

Saidai bai buya ga wani ba cewa imam Ali yana da ’ya’ya masu yawa saboda haka sai an samu karin bayani kafin asan wanda ake nufi to wannan bayani kuwa samunsa mai sauki ne domin kuwa daga ruwayoyi da suka yi maganar dangantakar imam Mahadi sun ce Mahdi na daga Ahlul Bait wasu kuma sun ce Mahdi daga zuriyar Manzo yake sa’annan akwai wadan da suka ce Mahdi daga Annabi yake, kuma dukan wadannan hadisai ingatattu ne kuma mutawatirai.

To kuwa babu shakka cewa babu wanda aka sansu da cewa su Ahlu Baiti ne kuma zuriyar manzo ne kuma ya’yan manzo ne, face ’ya’yan imam Ali ta hanyar Fatimatuz zahra (A.S.), to ga wasu hadisai dake nuna haka:

HADISAN MAHDI DAGA AHLUL BAIT YAKE (A.S.):

(1) Hadisin da yake cewa “kwanaki ba zasu kare ba kuma zamani ba zai tafi ba, har sai wani mutum daga Ahli baitina ya mallaki larabawa, sunansa yana daidai da sunana.”

Wannan hadisin Ahmad ya ruwaito shi a musnadinsa daga ibn Mas’ud, ta hanyoyi dabom-daban. Abu Dawud shi ma ya ruwaito shi a sunan nasa, Tabrani shi ma ya ruwaito shi a Mu’ujamul kabir. Tirmizi da kanji na shafi’awa sun inganta shi. Bagawiy kuwa ya kirga shi a cikin hadisai masu kyau.[24]

(2) Hadisin da yace “da dai zamani bai saura ba face yini daya, to da sai Allah ya aiko daga Ahlul Bait wani mutum zai cika kasa da adalci kamar yadda aka cika ta da zalunci.”

To wannan hadisin shine wanda aka ruwaito daga imam Ali (A.S.) daga Manzon Allah (S.A.W.A.). Ahmad ya ruwaito shi a Musnadinsa da kuma lbn Abi shaiba da Abu zar da Baihaki. Tabrasi a cikin Majma’ul Bayan yayi ishara,[25]

gaittifakin shi’a da sunna akan ruwaito shi. Abu Faiz Al Gimari dangane da wannan hadisin yace “ingantacce ne babu wani shakka ko kokwanto”.[26]

(3) Hadisin dake cewa: “Ba za a yi tashin kiyama ba har sai wani mutum daga Ahlu Baitina yayi shugabanci sunansa daidai da sunana”.

Wannan hadisi lbn Mas’ud ya ruwaito shi daga manzon Allah (S.A.W.A). Ahmad da Tirmizi sun fito da wannan ruwayar daga lbn Mas’ud, sa’annan Tabrani ya ruwaito shi daga hanyoyi da, yawa. Kanji da shaikh Tusi suma sun ruwaito shi kuma sun ce ingantacce ne.

Abu Yu’la al Musiliy shima ya ruwaito shi a Musnadinsa daga Abu Huraira[27]. A cikin Durrul Manthur kuwa ga abinda ya zo: “Tirmizi ya fito da shi daga Abu Huraira, kuma yace ingantacce ne”.[28]

(4) Hadisin da yace “Mahdi daga mu Ahlul Baiti yake madaukaki kuma mai hasken goshi, zai cika kasa da adalci da daidaito kamar yadda aka cika ta da zalunci da ja’irci”.

Wannan kuwa yana daga hadisin Abu sa’id al khidriy daga Annabi (S.A.W.A). Abdur Razzak ya fito da shi daga gareshi. Hakim kuma yace sahihi ne a bisa sharadin Muslim. Arbilliy shima ya kawo shi a kashfil Gumma.[29]

HADISAN MAHDI DAGA ZURIYAR MANZO (A.S.) YAKE

Hadisai da dama sun zo da wannan ma’ana amma zamu zabi daya daga cikin su, shine hadisin Abu sa’id al khidriy daga Manzon Allah (S.A.W.A) cewa yace:

“Tashin kiyama ba zai zo ba har sai kasa ta cika da zalunci da shishshigi sannan sai wani mutum daga Ahli Baitina ko daga zuriyana – wannan shakku daga wanda ya ruwaito ne-ya fito ya cika kasa da adalci da daidaito kamar yadda aka cika ta da zalunci da shisshigi”

Ahmad da lbnu Habban sun fitar da shi. Hakim shima ya inganta shi akan sharadin Buhari da Muslim. Safi shima ya kawo shi a cikin Muntakhabul Athar.[30]

Abu faid al Gimari asshafi’iy bayan yayi bincike cikakke ga hanyoyin wannan hadisin da kuma bin halayen maruwaitansa, sai yace “Hadisin nan ingantacce ne a bisa sharadin Buhari da Muslim kamar yadda Hakim yace”.[31]

HADISAN MAHDI DAGA ’YA’YAN ANNABI (S.A.W.A) YAKE:

Daga cikinsu akwai hadisin da Abu Sa’id AL khidri ya ruwaito daga Manzon Allah (S.A.W.A).

Mahdi daga gareni yake mai hasken goshi mai kyan hanci zai cika kasa da adalci da daidaito kamar, yadda aka cika ta da zalunci da ja’rci, zai yi mulki na tsawon shekaru bakwai.”

Wannan hadisin Hakim yace ingantacce ne akan sharadin Muslim. Hakanan kanji Bashafi’e da suyuti da sheikh Mansur Ali Nasif a cikin Tajul Jami’i lil usul da Abul faiz.[32]

To dukkansu sun inganta hadisin. Bagawiy kuma yace yana daga cikin hadisai masu kyau lbnul kayyim kuwa yace tafarkin ruwayar mai kyau ne.[33]

Wadanda suka fitar da shi daga Abu sa’id sune Abu Dawud da Abdur Razzak da khatabiy a cikin Ma ’alimul sunan. Daga shi’a kuwa sune sayyid lbnu Tawus da lbnu Batrik.[34]

Sa’annan har yanzu daga ciki akwai hadisin Amirul Mumuneen (A.S.) daga Manzon Allah (S.A.W.A) yace:

“Mahdi daga ’ya’yana yake boyuwa zata zama tare da shi da demuwa wanda al’ummu zasu bata a cikinsa, zai zo da taskar Annabawa (A.S.) sai ya cika kasa da adalci da daidaito kamar yadda aka cika ta da zalunci da ja’irci”

Wannan hadisin sheikh saduk ya fitar da shi a kamaludden. Juwaini Bashafi’eya kafa hujja da shi a fara ’idus simtain da kanduzi Bahanafe a yanabi’ul Mawadda.[35]

To da wannan bayanin ya fito fili a sarari cewa Mahdi ba makawa daga ’ya’yan Ali (A.S.) daga wajen FATIMATUZ ZAHRA (A.S.) yake. Kuma hakan ya zo a bayyane kamar yadda yanzu za mu ambata:

HADISIN MAHDI DAGA ’ya’yan FATIMA (A.S.) YAKE

Abu Dawud da lbnu Majah da Tabrani sun fitar da shi daga ummu salama. Hakim kuwa ya fito da shi daga hanyoyi biyu. Hudu daga Malaman Ahlus-sunna sun fito da shi daga sahih Muslim.[36]

Sauran kuma wasu sun yadda da ingancinsa da kuma kyan tafarkin da aka ruwaito shi, bil hasali ma wasu sun fada a sarari cewa hadisi ne mutawatiri.[37]

Kamar yadda ya fitar daga zuhri cewa yace: “Mahdi daga ’ya’yan fatima yake.”[39]

Wannan ke nan, kuma wani hadisin wanda ya game yawancin hadisai da suka gabata ya zo wanda shine aka ruwaito daga katada, kamar yadda ya gabata.

“yace: na ce wa Sa’id: shin Mahdi gaskiya ne? yace: E gaskiya ne na ce daga wa yake? Ya ce daga kuraish na ce daga wace kuraish? yace: daga Bani Hashim na ce: daga wa ce Banu Hashim? yace: daga ’ya ’yan Abdul Muttalib. Na ce : daga wasu ’ya’yan Abdul Muttalib? Yace: daga ’ya ’yan fatima”.[41]

To koda yake mun kusa mu sami amsar tambayar nan da take cewa: shin wanene Mahdi da aka yi alkawari, ake kuma sauraro? Saidai har yanzu akwai abu guda dangane da ayyana nasabarsa daga ’ya’yan Fatima (A.S.) yanda ba za a samu wani kokwanto ba, domin kuwa a sarari yake cewa wannan nasabar idan aka bar ta a haka to za ta kare ne zuwa ga Hasan (A.S.) da Husain (A.S.).

Ra’ayi na uku dai baya bukatar wani dogon nazari kafin a yarda da shi ko a ki yardo da shi domin a abinda ya gabata mun ga hadisai da suke karfafa ra ayin farko da na biyu.

To kuma ace akwai wani ra’ayi na hudu wanda ke nuna cewa Mahdi ba daga ’ya’yan Hasan da Husaini ba ne, wannan ko kusa ba daidai ba ne, kuma hankali ba zai karbe shi ba domin kuwa ga hadisan da ingancinsu ya tabbata da kuma kasancewarsu mutawatirai da suka nuna cewa Mahdi daga Ahlul Baiti (A.S.) yake kuma daga ’ya’yan fatima (A.S.).

To don haka ba abinda ya saura sai yin bincike kan ababen da suke tabbatar da ra ’ayin farko da na biyu. Saidai wajibi ne mu fadakar kafin nan cewa idan ya tabbata cewa ra ayin farko karya ne to kenan bamu bukata ko kadan mu nemi yin bincike akan abinda ke tabbatar da ra’ayi na biyu domin kuwa zai tabbata kai tsaye cewa shine na gaskiya wanda aka sakamkance da shi kuma ya dace da hadisai. Musamman idan muka yi la’akari da abinda muka gabatar na cewa babu yanda za ayi duka ra ayoyi, biyun su hadu su zama karya Yanzu zamu zage damtse mu yi bincike kan abin da ke tabbatar da ra’ayin farko, kamar haka:

HADISIN MAHDI DAGA ’YA’YAN IMAM HASAN (A.S.) (JIKAN MANZO) YAKE:

Ban samu inda aka nuna cewa Mahdi wanda aka yi alkawari kuma ake sauraro daga ’ya’yan imam Hasan (A.S.) yake, ba a cikin littattafan Ahlus sunna face hadisi guda daya kacal kuma watakil duk littattafan musulmai idan ba wannan hadisin ba to babu waninsa, hadisin kuwa shine wanda Abu Dawud sajistani ya fitar a cikin sunan dinsa, to ga yanda yake:

Yace: an bani labari daga Harun binil Mugira, yace: Umar bin Abi kais ya bamu labari daga shu’aib bin khalid daga Abu ishak, yace: Ali (A.S.) yace –sai ya kalli dansa Hasan – sa’annan yace: “Hakika da na wannan shugaba ne kamar yadda Annabi (S.A.W.A.) ya ambace shi, kuma wani mutum zai fito daga tsatsonsa wanda ake kira da sunan annabinku, yana kama da shi a dabi’a amma ba ya kama da shi a halitta”. Sannan sai ya ambaci labarin cewa zai cika kasa da adalci”.[42]

BACIN HADISIN DAGA JIHOHI BAKWAI

Daga bincike da zaa yi a tafarkin hadisin da ma’anarsa sa’annan da auna shi da za’a yi tare da hadisan dake cewa Mahdi daga ’ya’yan imam Husain (A.S.) yake, to da wannan mai bincike zai gane lamarin wannan hadisin, hakan kuwa za mu yi shi ne ta fuskoki bakwai.

Sabanin abinda aka ruwaito daga Abu Dawud a wannan hadisin domin kuwa Jazri Bashafi’e (rasuwarsa 833 Hijiriyya) ya kawo wannan hadisin da hanyarsa daga Abu Dawud da kansa amma a ciki akwai sunan (Husain) maimakon (Hasan) sai yace: mafi inganci shine cewa daga zuriyar Husain bn Ali yake saboda fadin haka a sarari da Amirul Mumineen Ali (A.S) yayi a cikin ruwayar da sheikh Umar bn Hasan al Rikkiy ya ruwaito, yace: Abul Hasan bn Bukhari ya bamu labari,umar bn Muhammad Darkazi, ya bamu labari, Abu Badr al karkhi ya bamu labari, Abu Bakr al khatib ya bamu labari, Abu umar al Hashimi ya bamu labari, Abu Ali al li’ulu’iy ya bamu labari, Abu Dawud al Hafiz ya bamu labari yace: An bani labari daga Harun bn Mugira, yace: umar bn Abu kais ya bamu labari daga shi’aib bn khalid daga Abu lshag, yace, Ali (A.S.) yace: sai ya kalli dansa Husain sannan yace: “Hakika da na wannan shugaba ne kamar yadda Annabi ya ambace shi, kuma wani mutum zai fito daga tsatsonsa wanda ake kira da sunan Annabinku, yana kama da shi a dabi’u amma ba ya kama da shi a halitta”.

Sannan ya ambaci labarin cewa zai cika kasa da adalci. Haka Abu Dawud ya ruwaito shi a cikin sunan nasa sai yayi shuru akai”[43] Daidai lafazinsa ya kare.

Hakanan Makadisi Bashafi’e ya fitar da shi a cikin lkdu Durar shafi na 45 daga babi na farko a ciki akwai sunan (Hasan) sai mai bincike yayi nuni a wurin karin bayani cewa akwai wani bugun da ya zo da sunan (Husain). Kuma wani abinda ke karfafa cewa akwai wannan bugun shine cirowar da sadrud Deen sadr yayi daga gareta yayin da ya kawo hadisin daga lkdu Durar, kuma a ciki akwai sunan (Husain).[44]

To wannan sabani ya kore nuna fifikon wani daga cikin sunayen akan dan uwansa, idan ba ya sami wani dalili da ya karfafa shi ba koma bayan wannan hadisin, kuma irin wannan dalilin babu shi akan (Hasan), amma akwai shi cewa (Husain) shine ke da fifiko a tsakanin sunayen biyu.

Hanyar hadisin a yanke yake don kuwa wanda ya ruwaito shi daga Ali (A.S.) shine Abu ishag abin nufi da shi shine As-sabiy’iy, shi kuwa bai taba ruwaito ko da hadisi daya daga Ali (A.S) kai tsaye ba wato bai taba jin koda ruwaya daya kacal da kunnensa ba daga Ali (A.S.), kamar yadda,[45]

Munziri ya bayyana a sharhin wannan hadisi, kuma lokacin da Ali (A.S.) ya yi shahada shekarunsa bakwai ne kawai domin an haife shi kafin karewar halifancin Uthman da shekara biyu, kamar yadda lbn Hajar ya fada.[46]

Tafarkin ruwayar majhuli ne, domin Abu Dawud cewa yayi: “an bashi labari daga Harun bn Mugira” amma ba a san wanene ya bashi labari ba, kuma bisa ittifaki dama ba’a lura da hadisi majhuli.

Hakika wannan hadisin da aka ambata, Abu salih al salili wato daga malaman Ahlus sunna ya fitar da hadisin da tafarkinsa daga imam Musa bn Ja’afar daga mahaifinsa Ja’afar bn Muhammad As-sadik daga kakansa Ali bn Husain, daga kakansa Ali bn Abi Talib (A.S.) a ciki akwai sunan Husain (A.S.) ba Hasan (A.S.) ba[47].

Wannan hadisin ya ci karo da hadisai da dama wanda suka zo daga hanyoyin Ahlus sunna dangane da cewa Mahdi daga ’ya’yan Imam Husain yake Daga ciki akwai hadisin Huzaifa bn yaman yace: Manzon Allah (S.A.W.A.) ya yi mana huduba sai ya ambata mana abubuwan da za su faru, sa’annan yace: da duniya ba ta saura ba face kwana guda, to da Allah ya tsawaita shi wannan kwana guda har sai ya tada wani mutum daga ’ya’yana, sunansa daidai da sunana sai salman AL farisi (R.A) ya tashi tsaye yace: ya Ma aikin Allah daga wane ’ya’yanka? Yace: daga da na wannan sai ya buga hannunsa akan Husain.”[48]

Akwai jin cewa kuskure aka yi wajen rubutu wato maimakon a rubuta (Husain) sai aka rubuta (Hasan) a ruwayar Abu Dawud dalili kuwa shine wannan sabani da aka samu a hadisan biyu. To koda ba a tabbatar da wannan kuskure ba, to wannan hadisi khabar Wahid.[49] ne wanda shi dama ba ya iya tsayawa gaban khabar mutawatir kamar yadda za mu yi bayaninsa dalla – dalla nan gaba.

Akwai alamun cewa wannan hadisin kaga shi aka yi kuma abinda ke karfafa wannan shine cewa Hasaniyyin wata zuriyar Imam Hasan dasu da magoya bayansu da mataimakansu sun raya cewa Muhammad bn Abdullah bn Hasan al Muthanna bn imam Hasan (A.S.) jikan Manhzo (S.A.W.A.), sun raya cewa shi Muhammad mahdi ne shi kuwa Muhammad an kashe shi a shekara ta (145 Hijiriyya) a lokacin shugaba Mansur na Abbasawa, kamar yadda su ma Banu Abbas suka raya cewa Muhammad bn Abdullah AL Mansur, khalifan Abbasi da aka yi wa lakabi da (Mahdi) (shekara 158-169) shi ma cewa suka yi shi Mahdi ne, ba don komai ba sai domin su cimma wasu bukatu na siyasa wanda ba zasu same su ta sauki ba face ta wannan hanya da suka kaga.

HADISIN BAI YI KARO DA HADISAN “MAHDI DAGA ’YA’YAN HUSAIN (A.S.) BA

Idan muka dauka cewa wannan hadisi ingantacce ne duk kuwa da alamomi bakwai da muka ambata, to koda mun karbi ingancinsa, saidai za mu iya cewa babu sabani a tsakaninsa da sauran hadisai da suka fito karara suka nuna cewa Mahdi daga ’ya’yan Husain yake. Saboda za a iya hada su wato shi wannan hadisin da wadancan hadisan, kamar haka, sai ya zama ana nufin cewa imam Mahdi ta wajen mahaifi daga zuriyar imam Husaini yake, a ta wajen mahaifiya kuma daga zuriyar imam Hasan yake. Dalili kuwa shine cewa matar imam Ali bn Husain bn Ali bn Abi Talib (A.S.), mahaifiyar imam Bakir Muhammad bn Ali bn Husain (A.S.), ita ce fatima ’yar imam Hasan Al Mijtaba (A.S.) dan imam Ali bn Abi Talib.

To bisa wannan imam Bakir (A.S.) sai ya zama daga zuriyan Husaini (A.S.) yake ta wajen mahaifi, a ta wajen mahaifiya kuwa daga zuriyar Hasan (A.S.) yake, kenan zuriyar a hakika ta zama daga jikokin Manzon Allah su biyun duka.

Wannan hada hadisan nan da muka yi yana da tushe daga Alkur’ani mai Girma, Allah Madaukaki yana cewa:

“Sai Muka bashi lshak, da yakubu dukkansu mun shiryar kuma Nuhu mun shiryar kafin nan kuma daga zuriyarsa akwai Dawuda da sulaimanu...da lsa da llyasu dukansu daga salihai suke” suratul An’am aya ta 84-85.

To Annabi lsa (A.S.) ya shiga cikin zuriyar Annabawa ta wajen mahaifiyarsa Maryam (A.S.) ne, to don haka ba laifi zuriyar imam Bakir ta shigo cikin na imam Hasan ta hanyar mahaifiya.

Wannan hada hadisai dai bai kamata wani shakku ya shigo ciki ba idan da dai hadisin Abu Dawud ingantacce ne, koda yake dai wannan hadisin Abi Dawud bai inganta ba daga ta fuskoki dabam – daban kamar yadda ya gabata.

To zuwa nan ya bayyana a garemu a sarari cewa ra’ayi na biyu wato wanda ke nuna cewa imam Mahdi daga ’ya’yan imam Husaini (A.S.) yake, shine ra’ayi na gaskiya wanda ya zama daidai koda kuwa mun yarda da ingancin hadisin da yace Mahdi daga ’ya’yan Hasan (A.S.) yake ballantana idan ba a yarda da ingancinsa ba.

ldan mun yarda da ingancinsa to babu sabani a tsakaninsu bil hasali ma wannan hadisin yana karfafa sauran ne, idan kuwa bamu yarda da ingancinsa ba wanda hakan shine gaskiya idan muka yi la’akari da fuskoki bakwai da suka gabata. Wato kenan komai ya fito fili ba a bukatan wani dogon bayani, domin kamar yadda muka fada ne a baya cewa idan aka tabbatar da rashin gaskiyar daya daga cikin ra ayoyi biyun to hakan zai tabbatar da gaskiyar daya ra ayin da ya saura, kai tsaye, saboda babu dama, wato ba zai taba yiwuwa ba ace dukansu biyu karya ne, domin kuwa muna da yakini cewa Mahdi wanda aka yi alkawarin zuwansa, shi daga ’ya ’yan fatima (A.S.) yake tabbas.

ABINDA YA ZO A HALIN YA CI KARO DA CEWA MAHDI DAGA ’YA’YAN HUSAIN A.S. YAKE

Hakika ya bayyana daga binciken da muka yi na hadisai daban – dabam dangane da nasabar imam Mahdi, cewa babu makawa shi daga ’ya’yan imam Husan (A.S.) yake, to sai dai kafin mu bayyana ababen da ke tabbatar da wannan lamari wanda akidar shi’ah Imamiyya ta ke kai na cewa imam Mahdi shine na tara daga tsatson imam Husain (A.S.), kuma cewa an haife shi tabbas wanda shine Muhammad bin Hasan Al-Askari (A.S.) to kafin wannan, lallai ne mu dan dakata kadan mu duba abinda ya zo sabanin haka a cikin wasu ruwayoyi daga hanyar Ahlus – sunna wanda suka nuna cewa sunar mahaifin imam Mahdi shine “Abdullah” wanda wannan ya sa wasu sun yi i’itikadi da cewa Mahdi shine Muhammad bin Abdullah kuma wai ba’a haife shi ba tukuna saidai wai za’a haife shi ne a karshen zamani yayin da yayi kusan bayyana

To tun da yake an sami hadisai masu tawaturi akan zuwan Mahdi guda ba biyu ba, ashe kenan daya daga cikin wadannan jama’a biyu, ya na sauraron zuwan Mahdi ne wanda babu shi (wato ba’a yi shi ba, ba kuma za’a yi shi ba)! To don haka wannan abu ne wanda zai sa kowace jama’a ta sake duba dalilanta da jin cewa watakila kuskurene, na wajen wata jama’ar shine gaskiya, ko kuma a’a nata shine gaskiya na wajen wata jama’ar shine kure. To koda yake wannan abu ne mai wuya saidai kuma sauki gare shi a wajen manemin gaskiya koda kuwa yaya yake, tun kafin kurewan lokaci.

Domin sanin daidai daga sunan mahaifin imam Mahdi, cewa shin Hasan ne ko kuma Abdullah ne, sai mu ce:

HADISAN “SUNAN MAHAIFINSA DAIDAI DA SUNAN MAHAIFI NA” (ABDULLAH) YAKE

Yana da kyau mu yi ishara anan zuwa ga cewa wasu malaman shi’ah sun kawo wasu daga cikin wadannan hadisai duk da cewa sun saba wa mazhabar su ba don komai ba sai don rikon amanarsu da kuma kiyaye shi kamar yadda su ka same shi a littafan Ahlus-sunna ba tare da sun shafe shi ko kuma sun yi masa wani gyaran fuska ba kuma sabila da suna ganin yiwuwan tawilinsa ta yadda ba zai saba wa mazhabar Ahlul Baiti, ba sannan daga bisani kuma su bayyana abinda ya dace game da fassarar hadisan.

1- Hadisin da lbn Abi shaiba ya fitar da shi da Tabrani da Hakim, dukkansu daga hanyar Asim bin Abin Nujud daga zar bin Hubaish daga Abdullah bin Masu’ud daga Annabi (S.A.W.A.) cewa yace:

“Duniya ba za ta gushe ba har sai Allah ya aiko wani mutum, sunansa yana daidai da sunana, kuma sunan mahaifinsa daidai da sunan mahaifina.”[50]

2- Hadisin da Abu Amr Ad-dani ya fito da shi da shi da khatibul Bagdadi dukkansu daga hanyar Asim bin Abin Nujud daga zar bin Hubaish daga Abdullah bin Mas’ud daga Annabi (S.A.W.A.) cewa yace: “Ba za a yi tashin kiyama ba har sai wani mutum daga Ahlu Baitina ya mallaki mutane, sunansa daidai da sunana, sunan mahaifinsa kuma daidai da sunan mahaifina”[51]

3- Hadisin da Na’im bin Hammad da khatib da lbnu Hajar dukkansu su ka fitar ta hanyar Asim har yanzu daga zar daga lbnu Mas’ud daga Annabi (S.A.W.A.) cewa yace: “Mahdi sunansa yana daidai da sunana, kuman suna mahaifinsa yana daidai da sunan mahaifina”[52]

4- Hadisin da Na’im bin Hammad ya fito da shi da tafarkinsa daga Abu Tufail yace: “Manzon Allah (S.A.W.A.) yace: “Mahdi sunansa daidai da sunana yake kuma sunan mahaifinsa yana daidai da sunan mahaifina”[53]

HAKIKANIN WANNAN SABANI DA KUMA DARAJARSA A ILMANCE:

Wadannan sune hadisan da aka sanya su tsani domin a zabi Muhammad bin Abdullah a matsayin Mahdi na karshen zamani, kuma duk wadannan ruwayoyi basu isa hujja kan wannan zabi ba, ka dai ga cewa ruwayoyi uku na farko dukkansu sun kare ne zuwa wajen lbn Mas’ud daga ta hanya daya wato hanyar Asim bin Abin Nu jud.

Amma ruwaya ta hudu, to hanyarsa raunanna ce kuma an yi ittifaki akan haka saboda zuwan Rishdinu bin sa’ad al-Mihriy wanda shine Rishdinu bin Abi Rishdinu wadda dukkan malaman Ahlus-sunna su ka yi ittifaki akan rauninsa a tsakanin maruwaita.

Ahmad bin Hanbal yana cewa: Ba a damuwa da ruwayar da ya ruwaito koma daga wanene. Sannan Harb bin lsmail yace: “Na tambayi Ahmad bin Hanbal dangane da shi wato Rishdinu, sai ya raunana shi. Yahya bin Mu’in kuwa ance ba ya rubuta hadisinsa. Daga Abi zar’a kuma yace: shi mai raunin hadisi ne. Abu Hatim kuwa yace: shi mai musun hadisai ne. Jauzjani kuma yace: Akwai ruwayoyi wanda suke raunana kuma wanda ba karbabbu ba a wurinsa. Nisa’i kuma yace: shi Rishdinu wanda ake barin hadisinsa ne ba’a rubuta hadisin sa.

A takaice ni ban samu wanda ya inganta ruwayarsa ba ko guda daya face Haisam bin Naja ya inganta shi a wata majalisa inda Ahmad bin Hanbal ke zaune sai kuwa yayi murmushi yana dariya, wannan kuwa abu ne da zai nuna maka daidaituwansu akan rauninsa.[54]

Kuma babu shakka cewa wanda dai halinsa ya zama abinda ka sani yanzu to babu yadda za ayi a karbi irin wannan gagarumin lamari daga gareshi.

Amma hadisai uku na farko kuwa, to ba hujja ba ne daga ta kowane fuska, kuma daga cikin abinda ke tabbatar da rauninsu da rashin karbuwansu shine cewa lafazin “sunan mahaifinsa daidai da sunan mahaifina” babu wanda ya ruwaito shi a cikin manyan mahaddata da maruwaita bil hasali ma abinda ya tabbata a garesu shine “kuma sunansa yana daidai da sunana” kadai, ba tare da an kara waccan lafazin ba, kamar yadda za mu kafa dalili akai. Wannan kenan tare da kuma faden wasu Malaman Ahlus-sunna a sarari bayan sun bi diddigin hanyoyin Asim bin Abin Najud sun fada cewa wannan karin babu shi, kamar yadda za ku ga bayaninsa dalla-dalla nan gaba.

Saboda haka tafarkin wadannan hadisai uku duka sun kare ne zuwa wajen lbnu Mas’ud shi kadai, yayin da kuma abinda aka ruwaito daga shi lbnu Mas’ud da kansa a cikin Musnad Ahmad da kuma sauran wurare shine, cewa “sunansa daidai da sunana”[55] Kadai. Hakana yake a wajen Tirmizi shima, domin ya ruwaito wannan hadisin ba tare da wannan karin lafazin ba sa’annan ya kara da cewa abinda aka ruwaito daga Ali (A.S.) da Abi sa’idil khudriy da Umm salama da Abu Huraira to shima an ruwaito shine da cewa:

“Sunansa daidai da sunana”, sai kuma yace bayan ya ruwaito hadisin daga lbn Mas’ud da wannan lafazi sai yace: “A cikin babin daga Ali da Abi sa’id da umm salama da Abu Huraira, kuma wannan hadisi ne mai Kyau ingantacce.”[56]

Kuma haka yake a wajen yawancin mahaddata. A misali Tabarani ya fitar da hadisin daga lbnu Mas’ud da kansa daga hanyoyi daban masu yawa, kuma da lafazin “sunansa daidai da sunana”, kamar yadda kuma ya zo cikin ruwayoyin Mu’jam nasa masu lamba 10214, 10215, 10217, 10218, 10219, 10220, 10221, 10223, 10225, 10226, 10227, 10229 da 10230.

Har ila yau Hakim ya fitar da wannan hadisin a cikin Mustadrark nasa daga lbn Mas’ud da lafazin: “Sunansa yayi daidai da sunana” kadai, sannan yace “Wannan hadisi ne ingantacce a bisa sharadin shaihunnai biyu amma ba su fito da shi ba.”[57]

Zahabi shi ma ya bi shigen abinda Hakim yayi hakana Najdul Bagawi a cikin Masabihus-Sunna shima ya ruwaito wannan hadisin daga lbn Mas’ud ba tare da waccan kari ba sannan yace hadisi ne mai kyau.[58]

Makdisi ba shafi’e ya fada filla-filla cewa waccan karin, imaman hadisai ba su ruwaito shi ba, sai yace: bayan ya kawo hadisin daga lbn Mas’ud ba tare da karin ba yace: “Wata jama’a daga imaman Hadisai sun fitar da shi a littafan su, daga cikinsu akwai imam Abu lsa AL-Tirmizi a cikin Jami’insa da imam Abu Dawud a sunan nasa da Hafiz Abu Bakr AL-Baihaki da sheikh Abu Amr Ad-dani dukkansu haka su ka ruwaito shi”[59] Wato ma’ana babu lafazin “sunan mahaifinsa daidai da sunan mahaifina”. Sannan sai ya fitar da wasu hadisai wanda suke karfafa hakan kuma ya ambaci wadanda suka ruwaito shi daga imamai mahaddata kamarsu Tabarani da Ahmad bin Hanbal da Tirmizi da Abi Dawud da Hafiz Abi Dawud da Baihaki, daga Abdullah bin Mas’ud da Abdullah bin Umar da Huzaifa.[60]

Dada da abinda ya gabata daga isharar da Tirmizi yayi na cewa an fitar daga Ali (A.S.) da Abu sa’idil khudriy da umm Salama da Abu Huraira dukkansu da lafazin “Sunansa daidai da sunana” kadai. To kuma dai hankali ba zai yarda ba ace dukkan wadannan imamai mahaddata sun hada baki ne domin su shafe wannan, karin (sunan mahaifinsa daidai da sunan mahaifina) idan dai a hakika an ruwaito shi daga tafarkin Asim bin Abin Nujud, bama haka ba, ai baya taba yiwuwa ace su hada baki akan su shafe shi don ganin muhimmanci da yake da shi na koli domin ganin za a iya kore abinda wata mazhabar ke kira gareshi ta hanyarsa.

Daga nan ne za mu gani a fili cewa waccan karin an yi shi ne akan hadisin lbnu Mas’ud ta tafarkin Asim ko ta hanun mabiyan Hasani yyun da magoya bayansu domin su yada akidar Mahdi da suka jingina wa Mohammad bin Abdullah bin Hasan AL-Musanna, ko kuma ta hanun mabiyan Abbasawa (Abbasiyyun) da mataimakansu domin raya akidar Mahdi da suke yi akan Mohammad bin Abdullah wato Abu Ja’afar AL-Mansur na Bani Abbas.

Wani abu kuma da zai karfafa wannan magana wato na cewa kari aka yi wato kagawa aka yi, shine idan muka san cewa na farko daga cikin wadannan mutum biyu yana da dauri a harcensa wanda hakan ya sa magoya bayansa sun kago karya suka lika wa Abu Huraira sai suka ruwaito daga gareshi cewa yace:

To da yake hadisai uku na farko daga ruwayar Asim bin Abin Nujud daga zar bin Hubaish daga Abdullah bin Mas’ud, sun saba ma abinda mahaddata suka ruwaito daga Asim a dangane da imam Mahdi kamar yadda ya gabata, to don haka AL Hafiz Abu Na’im AL lsbahani ya bi tafarkunan wannan hadisin daga Asim a cikin littafinsa (Manakibul Mahdi) har sai da ya kaima tafarki talatin da daya amma babu daya daga ciki da aka riwaito cewa “sunan mahaifinsa daidai da sunan mahaifina”, bil hasali ma dukkansu sun daidaita akan ruwayar “sunansa yana daidai da sunana” kadai shi kuwa AL-Hafiz Abu Na’im ya rasu ne a shekarar 430 Hijiriyya AL-Kanji ba shafi’e (wanda ya rasu a shekara ta 638 Hijiriyya) ya ciro cikakken maganar AL Hafiz Abu Na’im sannan sai ya bi bayan maganarsa da cewa “Kuma wani ya ruwaito shi koma bayan Asim, wanda ya ruwaito din shine Amr bin Hurra daga Zar, kuma dukkan wadannan sun ruwaito “sunansa daidai da sunana” face abinda aka ruwaito daga Ubaidullah bin Musa daga Za’ida daga Asim domin yace a ciki “sunan mahaifin sa daidai da sunan mahaifina”. Kuma mutum mai hankali ba zai yi kokwanto ba kan cewa wannan karin babu kima gareshi saboda haduwan wadannan imamai abisa sabaninsa har zuwa inda yace magana mai rarrabewa anan shine cewa: imam Ahmad tare da lura da kiyayewarsa ya ruwaito wannan hadisin a Musnadinsa a gurare da dama da lafazin “sunansa yana daidai da sunana.”[62]

To daga nan zamu san cewa hadisin “sunan mahaifinsa daidai da sunan mahaifina” akwai rauni a cikinsa sosai ta yanda ba za a taba dogaro akai ba wajen sanin mahaifin Mahdi na kusa.

Saboda haka hakika duk wanda yake jiran Mahdi da sunan (Muhammad bin Abdullah) to lallai shi a bisa hadisan da ake da su a littattafan musulmi, yana jiran kawalwalniya ce wanda masu jin kishi ke zaton ruwa ne!

Don haka ne zamu tarar cewa ustaz AL-Azhari sa’ad Muhammad Hasan ya fada karara cewa hadisan “sunan mahaifinsa daidai da sunan mahaifina” hadisai ne wanda aka kago su, saidai wani abin al’ajabi a maganarsa shine ya danganta kagen ne ga shi’ah imamiyya, wai domin su karfafa ra’ayinsu da shi, kamar yadda yace![63]

To ya bayyana daga abinda ya gabata cewa sakamakon bincike cikin riwayoyi game da nasabar imam Mahdi ya kare ga cewa imam Mahdi daga ’ya’yan imam Husain (A.S.) yake domin raunin sauran hadisai da suka saba ma wannan sakamakon gami da cewa ba’a sami wani dalili wanda ke karfafa ingancinsu ba, bil hasali ma an sami dalilai cikakku wanda suka nuna cewa ba daidai suke ba.

Idan muka koma ga sakamakon bincike a cikin hadisai da suka gabata zamu tarar cewa ruwayoyin da musulmi ke da su Mutawatirai su na karfafa wannan sakamakon.

ABABEN DA KE KARFAFA KASANCEWAR MAHDI DAGA ’YA’YAN IMAM HUSAIN (A.S.) YAKE

Akwai ruwayoyi da yawa a wajen shi’ah imamiyya wanda suka ayyana imamai goma sha biyu da sunayensu daya bayan daya daga kan imam Ali har zuwa kan imam Mahdi (A.S.), tare da wasu hadisai din wadanda a cikinsu kowane imami da ya gabata ke ambaton sunan imami da zai zo bayansa.

Sannan akwai kuma hadisai a wajen Ahlus-sunna wanda suka ambaci adadin imamai a sarari kamar yadda ya zo a cikin Manakib da wasunsu, baicin wadannan akwai kuma wasu hadisai da aka yi ittifaki akan ingancinsu wanda suke nuna cewa Mahdi yana da rai matsawar an sami mutum biyu da suka saura a cikin mutane to dayansu imam Mahdi ne, to wannan ba zai zama daidai ba saidai idan mun fassara da cewa shine na tara daga ’ya’yan imam Husain (A.S.).

To mu kuwa ba zamu taba ambaton irin wadancan hadisan ba, face wadanda aka kafa hujja da su a littattafan bangarorin biyu wato shi’ah da sunna.

HADISIN SAKALAIN (NAUYAYA BIYU)

Babu shakka Ma’aiki (S.A.W.A.) ya koma ga Allah amma a yayin nan ba’a rubuta hadisai da dukkan bayanansu dalla-dalla ba a zamaninsa. Ma aiki ya tsarkaka ga barin kawo tawaya a sakonsa wanda aka kaddara ya saura har zuwa tashin kiyama, kuma ya tsarkaka ga barin kin maida hankali ga al’ummarsa alhali shine wanda aka sani da tsananin tausayawarsa ga alumarsa, to ta yaya zai mai da su ga AL kur’ani mai Girma kadai alhali a cikin Al-kurani akwai ayoyi muhkamat (bayyanannu) akwai kuma Mutashabahat (masu fuskoki da suka yi kama) sannan a cikin ayoyin AL-kur’ani akwai Mujmal (takaitattu) akwai kuma Mufassal (dalla-dalla), akwai kuma wanda ya shafe wani (Nasikh) sannan akwai wanda aka shafe (Mansukh), ga kuma fuskoki da ra’yoyi da aka yi amfani da su domin a kafa hujja akan ababe da suka sha bamban kamar yadda muke gani kuma muke ji daga shuga bannin mazhabobi da kungiyoyi na musulunci!

Gami kuma da cewa Ma aiki (S.A.W.A.) ya san cewa an yi masa karya tun yana raye ballantana kuma bayan fakuwarsa, dalili kuwa shine abinda Manzo (S.A.W.A.) yace a cikin littafan ruwayoyi wanda lafazinsa ya zama mutawatir, yace:

To saboda haka ba abu ne da hankalin dan Adam zai yarda ba ace Annabi (S.A.W.A.) ya bar shari’arsa kara zube domin mutane su yi ta yin ijtihadansu ba tare da ya ayyana masu wata makoma ba wanda ta san abinda ke cikin kur’ani sani na hakika, kuma sunna ta zama sananne dalla-dalla a wurinta.

Wannan shine abinda ya dace da kare sako da kiyaye shi domin ganin ci gabansa ya tabbata a aikace kuma a rike tafarkinsa a rayuwa.

To daga nan ne muhimmanci hadisin sakalain (wato kur’ani da Ahlul Bait) ya fito fili da kuma amfanin komar da al’umma zuwa ga Ahlul Baiti domin su koyi addini na gaskiya daga garesu, don haka ne ma zaka ga Annabi (S.A.W.A) ya yi ta maimaita shi a gurare dabam-daban da lokuta dabam-daban daga ciki akwai na ranar AL-Gadeer na karshen kuwa shine a rashin lafiyarsa ta karshe.

Daga zaid bin Aslam daga Manzon Allah (S.A.W.A.) yace: “kamar an kira ni kuma na amsa, ni mai bar muku nauyaya biyu ne dayansu ya fi daya girma: littafin Allah da Etra –Ahlu Baitina, to ku duba yanda zaku rike su a bayana, domin ba zasu taba rabuwa ba har sai sun riske ni a tabki, Allah shine majibinci na, ni kuma shugaban kowane mumini ne, duk wanda na kasance shugaba a gareshi to Aliyu shugabansa ne, ya Allah ka so wanda ya so shi, kuma ka yi gaba da wanda yayi gaba da shi.”[64]

Kuma daga Abu sa’id AL khudri daga Annabi (S.A.W.A.) yace: “Ni mai bari a cikinku ne ababen da idan kuka rike su, ba zaku taba bata a bayana ba, dayansu ya fi daya girma: littafin Allah igiya ce mikakkiya daga sama zuwa kasa da kuma itra na Ahlu Baiti na, kuma ba zasu taba rabuwa ba har sai sun riske ni a tabki to ku duba yanda zaku rike su a bayana.”[65]

Wannan kenan banda kuma maimaitawa da Manzo (S.A.W.A.) yayi ta yi a kullum na cewa a yi koyi da itrarsa Ahlu Baitinsa da kuma bin shiriyarsu, da tsoratarwa da yake yi daga saba masu ta yanda yake sanya su kamar Jiragen tsira, ko kuma Aminci ga AL’umma, wani lokaci kuma tankar kofar zubar da zunubi.

Hakika sahabbai a lokacin ba su bukatar tambaya da neman bayani daga ma’aiki dangane da cewa menene ake nufi da Ahlul Baiti, alhali sun ga lokacin da ya fita zuwa ga Mubahala (Tsinuwa) babu kowa tare da shi face Ashabul kisa (ma’abuta Borgo) yana mai cewa: “ya Allah wadannan sune Ahalina” kuma sahabbai sune suka fi kowa sanin abinda wannan magana ta kunsa kuma sun fi kowa fahimtar ma’anarta duk da kasancewarta takaitacciya. Ldan kuwa ba haka ba to wata tara lbnu Abbas ya bada labarin cewa Ma’aiki har tsawon wadannan watanni yayi yana tsayuwa kofar fatimatuz-zahra kowace safiya yana karata ayar:

Hakika Allah yana nufin ya tafiyar maku da kazanta ya ku Ahlul Baiti, kuma ya tsarkake ku tsarkakewa”[66], to lalle kuwa wannan abu ya isa ya sanar da dukkan jama’a cewa menene ake nufi da Ahalul Baiti (A.S.).

Saboda haka babu bukata sahabbai su tambayi Annabi (S.A.W.A) dangane da wadanda zasu kare al’umma daga bata bayan Ma’aiki har zuwa ranar tashin kiyama, idan dai al’umma suka rike su tare da AL-kur’ani.

Bukatar AL’umma da bukatar sahabbai bai fi su san farkon Ahlul Baiti ba, domin ya zama shine makoma wanda zai fara aikinsa bayan Annabi (S.A.W.A.) domin yayi aikin kare al’umma daga bata, kuma shi wannan na farko idan aka san shi to shi zai ayyana wanda ke biye da shi a wajen yin wannan aiki, da haka har a zo kan na karshen mai kare al’umma daga bata tare da AL-kur’ani har kuma a riski Annabi (S.A.W.A.) a tabki.

To idan mun san cewa Aliyu (A.S.) ruwayoyi da yawa wanda babu adadinsu sun ayyana shi wanda daga cikinsu akwai hadisin sakalain, ashe kenan ba lallai bane Annabi da kansa ya dau nauyin ayyana wanda zai jibinci al’amuran al’umma da sunansa a kowane zamani da kuma cikin kowane mutane, wannan bai zama lallai ba idan ba dai wasu ababe ne za su wajabta hakan ba.

To don haka ma’aunin sanin imamin kowane zamani, ko ya zamanto ayyana su da aka yi kai tsaye tun tashin farko, ko kuma Imami da ya gabata ya ayyana wanda zai biyo bayansa, wannan kuwa shine ma’auni wanda aka saba da shi wanda Annabawa da Wasiyyai su ka saba amfani da shi, kuma shine ma’auni wanda mutane su ka san shi a siyasarsu tun zamani dadadde har ya zuwa zamaninmu na yanzu.

ldan muka koma ga lamarin Ahlul Baiti (A.S.) zamu tarar cewa ga hadisai nan cunkus ta hanyoyi biyun nan da muka ambata, kuma wanda yayi bincike mai zurfi a tarihin rayuwarsu zai sani, sani na sakankancewa akan sun yi ikrarin cewa su lmamai ne duk kuwa da cewa akwai shugaba na zamanin, kuma sun bayyana kansu kamar yadda miliyoyin mabiyansu su ka rike su cewa su lmamai ne kuma sun yi shugabanci ga masu yin hamayya da hukumomin da ke ci a zamainisu saidai kuma cikin lumana. Tare kuma da shiryarwa da kowane lmami yayi wa mutanensa zuwa ga wanda zai rike lamarin lmamanci bayansa, to a bisa haka rayuwarsu ta gudana, sai suka kasance wadanda ake sa masu ido sosai daga hukumomin lokacin, kuma su ka zamanto ana daure su a kurkuku abinda ya kai ga shahadar wasu daga cikinsu, wasu kuma aka sa masu guba, wani lokaci kuma ka same su a fagen yaki (jihadi) su na fafatawa da hukumomi.

Kuma koda ace wani daga cikinsu bai ayyana wanda zai rike lamarin lmamanci a bayansa ga mabiyansa ba, to tun da yake shi dama hadisi ya ayyana shi, to haka na nufin cewa wannan imam har abada yana tare da AL-kur’ani a cikin kowane lokaci don kuwa hadisin da yace “ba zasu taba rabuwa ba har sai sun riske ni a tabki” yana nuna cewa a kullum akwai lmami daga Ahlul-Baiti a dukkan zamani kamar yadda yake akwa kurani a kowane zamani wannan kuwa a fili yake. To saboda hakane ma lbnu Hajar ya ce: “kuma a cikin hadisai da suka yi umurni ga riko ga Ahlul Baiti akwai nuni ga cewa Ahlul Baiti ba za su taba yankewa ba har ranar kiyama domin ayi riko garesu kamar yadda AL-kur’ani mai girma shima ya zama haka, don haka ne su ka zamanto aminci ga mutanen da ke kasa kuma wannan hadisin na tabbatar da haka: “A cikin kowace jama’a a al ummata da ta zo bayan wata to a cikin kowace daya daga cikinta akwai adilai daga Ahlu Baitina”.[67]

HADISIN: “WANDA YA MUTU BA TARE DA YA SAN IMAMIN ZAMANINSA BA.”

An rubuta wannan hadisi da lafuzza dabam-daban wanda babu makawa za su koma ga ma’ana daya da kuma manufa guda, a cikin muhimman littafan hadisai na sunna da shi’a. To daga Ahlus-sunna ya wadatar mu ambaci ittifakin Bukhari da Muslim akan ruwaito shi.”[68]

Daga shi’ah kuwa akwai kulaini da saduk da Mahaifinsa da Himyari da saffar su ma sun yi ittifaki akan ruwaito shi.[69] Da yawa kuma sun fitar da wannan hadisin ta tafarkuna wanda mutum zai gaza kai karshensu.[70]

To don haka wannan hadisin babu ta inda za a yi kokonton tafarkinsa, koda yake sheikh Abu zuhra yayi wahami sai ya kirga shi daga cikin ruwayoyin AL-kafi kadai![71]

Wannan hadisin kuwa kamar yadda ka gani wajen fitar da shi za a iya cewa mutawatir ne, kuma hadisi ne wanda ba ya karban tawili ba kuma za a iya juya ma’anarsa ba wanda ya fito fili karara dangane da wajibcin sanin lmami na gaskiya akan kowane musulmi da musulma, idan kuwa ba haka ba to makomarsa ko ita abu ne mai ban tsoro kwarai.

Wanda kuwa yace abin nufi da lmami wanda idan ba a san shi ba za ayi mutuwar jahiliyya shine shugaba ko haikimi ko Mai mulki da sauransu ko da kuwa fasiki ne azzalumi!! to ya wajaba akansa ya tabbatar mana da cewa sanin Azzalumi, fasiki shin addini ne ma tukuna ko kuwa Sa annan ya bayyana wa masu hankali irin fa’idar da ke rataye da wajibcin sanin azzalumi, fasiki, har yanda ya zamanto idan mutum ya mutu ba tare da ya san shi ba to yayi mutuwar jahiliyya.

To ko ta kaka dai wannan hadisin yana nuni ga cewa akwai lmami na gaskiya a kowane lokaci kuma a cikin kowace jama’a, wannan kuma ba zai cika ba saidai idan muka yarda da cewa akwai Imam Mahdi wanda kuwa gaskiya ce babu tantama ciki, kuma yana daga ’ya’yan Nana fatima (A.S.) kamar yadda ya gabata. Daga ababen da ke karfafa shi kuma shine:

HADISIN: “HAKIKA KASA BA TA WOFINTA DAGA TSAYAYYE GA ALLAH DA HUJJA:”

Wannan hadisin shi ma sunna da shi’ah sun kafa hujja da shi kuma sun ruwaito shi daga tafarkuna masu yawa.[72]

Hakika kumail bin ziyad An-Nakha’iy ya ruwaito shi daga Amirul Mumineen (A.S.) kamar yadda yake a Nahjul Balaga, yace (A.S.) bayan yayi magana mai tsawo: “ya Allah haka yake! Kasa ba zata wofinta ba daga tsayayye ga Allah da hujja”.

Kuma kasancewar kasa ba zata wofinta daga tsayayye ga Allah da hujja ba, haka ba zai cika ba idan da dai ba’a haifi Imam Mahdi (A.S.) ba ’bnu Abil Hadid ya fadaka ga wannan al amari har ma yace a cikin sharhin wannan magana: Saboda kada zamani ya wofinta daga wanda yake mai iko ne ga Allah akan bayin Allah kuma mai kudura akansu kuma wannan ya kusata ya zama ambato ne ga mazhabar lmamiyya karara, saidai kuma ma’abutanmu suna fassara shi da cewa abin nufi shine sauyinsu”[73]

lbnu Hajar AL-Askalani ya fahimci cewa wannan hadisin yana nuni ne ga Mahdi na Ahlul Bait (A.S.), sai yace: “kasancewar Annabi lsa (A.S.) zai yi salla a bayan wani mutum daga wannan al’umma alhali hakan zai faru ne a karshen zamani kuma kusa da tashin kiyama to lallai wannan lamari yana tabbatar da magana ingantacciya ta cewa: hakika kasa ba ta wofinta daga mutum mai tsayuwa ga Allah da hujja”[74]

Wani abinda zai dada kusatar da maganar Nahjul Balaga kan cewa Imam Mahdi (A.S.) ake nufi, shine abinda ya biyo bayan wannan magana ta farko wanda Amirul Mumineen ya yi ta, to ga ta kamar yadda ta ke: “ya kai kumail bin ziyad hakika wadannan zukata wuraren ajiya ne, to mafi alherinsu ita ce wadda ta fi kiyayewa, to ka kiyaye wannan abinda zan fada maka daga gareni: Mutane kashi uku ne, Malami masani tsakani da Allah, da mai neman sani akan tafarkin tsira, da taron jama’a mabiya kowane mai kira masu karkata tare da kowane iska, su ba su nemi haske daga fitilar ilimi ba, kuma ba su fake a wani rukuni amintacce ba-har zuwa inda yace (A.S.): -ya Allah haka yake! Kasa ba za ta wofinta ba daga wani wanda zai tsaya ma Allah da hujja, ko ya zamanto a fili sananne ko kuma ya zama boyayye suturtacce, domin kada hujjojin Allah da dalilan Sa su zama sun baci”[75]

To don haka ne ya zo a hadisi ingantacce daga Husain bin Abil Ala AL-khaffaf yace: “Nace wa Abu Abdillah (A.S.) shin kasa ta na iya zama babu lmami a cikinta? Yace: A’a .... zuwa karshen ruwayar.”[76]

To idan muka jingina wannan hadisin zuwa ga Hadisin sakalain da Hadisin wanda ya mutu bai san Imam na zamaninsa ba, da Hadisin “Halifofi guda goma sha biyu ne” wanda zamu kawo, to idan muka yi haka zamu san cewa hakika da dai Imam Mahdi bai zan an haife shi ba hakkan to da ya zama wajibi wanda ya gabace shi ya zama rayayye har zuwa ranar kiyama, to saidai babu wani daga cikin musulmi wanda yake cewa akwai wani lmami rayayye banda Imam Mahdi (A.S.) wanda shine Imam na Goma sha biyu daga cikin Ahlul Baiti, kuma sune wadanda littattafan Manakib suka bayyana sunayensu.

HADISAN: “KHALIFOFI GOMA SHA BIYU NE”.

Bukhari ya fitar daga Jabir bin sumra yace: “Naji Annabi (S.A.W.A.) yana cewa: “za ayi shugabanni goma sha biyu”, sai ya fadi wata magana da ban ji ta ba, sai mahaifina yace: hakika cewa yayi “Dukkansu daga kuraish suke”[77]

A cikin sahih Muslim kuwa “Kuma addini ba zai gushe ba yana tsaye har zuwa tashin kiyama kuma ya kasance akwai khalifofi goma sha biyu akanku dukkansu daga kuraish.”[78]

A Musand Ahmad kuma da tafarkinsa daga Masruk: yace: “Mun kasance muna zaune a wajen Abdallah bin Mas’ud, shi kuwa yana karatun AL-kurani yayin nan, sai wani mutum yace masa: ya kai baban Abdur-Rahman! Shin kun tambayi Manzon Allah (S.A.W.A.) khalifofi nawa ne za su mulki wannan al’umma? Sai Abdullah yace: Tun da na zo lrak babu wani mutum da ya tambaye ni dangane da haka kafin kai, sa annan yace: E, hakika mun tambayi Manzon Allah (S.A.W.A.) sai yace: Goma sha biyu kamar adadin shugabannin Banu lsra’ila”[79]

To wasu fa’idodi da za’a iya samun su daga wadannan ruwayoyi sune kamar haka:

1- Hakika adadin shugabanni ko khalifofi bai shige guda goma sha biyu ba kuma dukkansu daga kuraish ne ba tare da sabani ciki ba. Kuma wannan adadi yayi daidai da wanda shi’ah suka yi i’tikadi da shi na adadin lmamai kuma dukkansu daga kuraish.

Ta yiwu ace ambaton su da aka yi da cewa su “shugabanni ne ko kuma su kahlifofi ne” bai yi daidai da halin lmamai ba, to amma amsar wannan magana a sarari take domin kuwa Annabi (S.A.W.A.) yana nufin shugabanci da kuma khalifanci ne bisa cancanta, kuma Annabi ya tsarkaka da yayi nufin irinsu Muawiya da yazid da Marwan da sauran makamantansu wadanda suka yi facaka da kadarorin al’ulmma iya ganin damansu.

Abin nufi da khalifa shine wanda ya sami izinin shugabancinsa daga Allah Ta’ala koda kuwa shugabancin bai shigo hanunsu ba a sandiyyar galaba da wasu suka yi akansu.

Don haka nema ya zo a cikin “Aunul Ma’abud fi sharhi sunan Abi Dawud” kamar haka: “Turbashti yace: tafarki madaidaici a wannan hadisin da abinda ya biyo bayansa a wannan ma’ana shine a fassara shi da masu adalci daga cikinsu, domin kuwa sune suka cancanci sunan khalifai a hakika, ba lallai bane ace shugabanci na hanunsu, koda kuwa sun samu zama shugabanni a wani lokacin, domin kuwa abin nufi shine wanda aka kira su da haka koda ba su zama ba-haka yake a cikin Mirkat”.[80]

1-Hakika wadannan Goma sha biyu sune wadanda aka yi nufinsu da lafazin hadisin don haka ne aka kamanta su da shugabannin Bani lsra’ila, Allah Ta’ala yace: “Hakika Allah yayi alkawari da Bani lsraila, sai ya tada shugabanni Goma sha biyu daga cikinsu”.[81]

2- Wadannan hadisai sun nuna cewa kasa ba zata wofinta daga Goma sha biyun gaba daya ba, kuma cewa dole ne a sami daya daga cikinsu matsawar akwai addini har zuwa ranar tashin kiyama.

Kuma hakika Muslim ya kawo a sahihinsa daga wannan babi din, abinda ya zama a bayyane sosai game da wannan a yayin da ya zo a ciki: “Wannan lamari ba zai gushe ba yana cikin kuraish matsawar mutum biyu sun saura a cikin mutane”.

Kuma wannan dai a bayyane yake kamar yadda ka gani cewa yayi daidai sosai da abinda shi’ah ke fadi na cewa lmami na Goma sha biyu (wato Mahdi) yana da rai a halin yanzu kamar yadda sauran rayayyu suke, kuma cewa lallai zai bayyana a karshen zamani domin ya cika kasa da adalci da daidaito kamar yadda aka cika ta da zalunci da ja’irci bisa ga yadda kakansa Annabi Muhammad Almustafa (S.A.W.A.) yayi bushara.

Kuma dai bai buya ga wani ba cewa Ahlus-sunna basu taba yin ittifaki ba koda sau guda akan fadin sunayen wadannan mutum Goma sha biyu har ma saida lamarin ya kai ga wasun su sun shigar da sunan yazid bin Muawiya da Marwan da Abdul Malik da ire-irensu har suka zo kan Umar bin Abdul-Aziz, domin cika adadin Goma sha biyu!![82]

Alhali kuwa wannan fassara ce wanda ba daidai ba tabbas, ba ta dace da lafazin ruwayar ba. Domin, kenan duk sauran zamanin da ya biyo bayan su Umar bin Abdul Aziz to babu wani khalifa a ciki kenan, baicin dama abin nufi shine cewa addini ba zai gushe ba yana tsaye daram a sanadiyyar su har zuwa tashin kiyama.

Hakika hadisan: “khalifofi Goma sha biyu ne” zasu saura babu fassara idan har bamu fassara su da wannan ma’ana ba, domin kuwa kuraishawa da adadinsu ya nunka wanda aka ambata a hadisannan, sun yi shugabanci na zahiri sannan kuma dukkanin su sun mace bugu da kari kuma babu daya daga cikin su wan da hadisi ya ambaci sunansa daga Bani umayya ko Bani Abbas abisa ittifakin musulmai.

To game da wannan ne kanduzi Bahanafe yake cewa: “Wasu masu bincike sun ce: hakika hadisai da suka nuna cewa khalifofi bayan Annabi (S.A.W.A.) su Goma sha biyu ne, sun shahara daga tafarkuna, to tare da shudewan zamani gami da kuma kasantuwan abubuwa da kuma canjin lokaci, an gano cewa abinda Manzo (S.A.W.A.) yake nufi daga wannan hadisi nasa “shine lmamai Goma sha biyu daga Ahlu Baitinsa, da zuriyarsa” domin kuwa ba dama a fassara wannan hadisin da sahabbansa kawai saboda karancinsu daga sha biyu, kuma babu dama a fassara shi da Masu mulkin Bani Umayya domin kuwa adadinsu ya zarce sha biyu saboda kuma zaluncinsu da yayi yawa saidai Umar bin Abdul Aziz kuma sabila da su ba daga Banu Hashim suke ba, don kuwa Annabi yace: “Dukkansu daga Banu HASHIM suke” a ruwayar Abdul Malik daga Jabir, kuma boye murya da Annabi (S.A.W.A.) yayi a wannan yana nuna gaskiyar wannna ruwayar da fifikonta domin su basu iya kyan khalifancin irin na Banu Hashim. Har wa yau kuma babu dama mu fassara shi da masu mulkin Bani Abbas domin sun zarce adadin da aka ambata, kuma da karancin lurarsu da maida hankalinsu ....

Dada kuma wani abinda ke karfafa fassarar wannan ruwayar da cewa abinda Manzo (S.A.W.A.) yake nufi shine lmamai Goma sha biyu daga Ahlu Baitinsa, shine ruwayar Hadisin sakalain.”[83]

Kuma abu ne da bai buya ga kowa ba cewa hadisin “khalifofi Goma sha biyu ne” ya gabaci zuwan lmamannan Goma sha biyu daya bayan daya, kuma an kiyaye shi a littattafan sihah da wasunsu tun kafin su wadannan lmamai su tabbata, to saboda haka wannan hadisi ba wai yana fadin abinda ya rigaya ya faru ba ne, a’a bil hasali wannan wata hakika ce ta ubangiji wanda, mutumin da ba ya furuci bisa son zuciya ya furta shi sai yace: “khalifofi baya na su Goma sha biyu ne” domin wannan ya zama shaida ne kuma abin gaskata wannan lamari da ya tabbata na gaskiya wanda ya faro daga kan Amirul Mumineen Ali (A.S.) ya kuma kare kan Imam Mahdi (A.S.), kuma wannan shine fassara guda kacal wadda tayi daidai da hadisin kuma ya dace da hankali.[84]

To saboda haka abinda ya zama ya inaganta shine a dau wannan hadisi ya zama daya daga cikin dalilai akan Annabcin Manzo (S.A.W.A.) wajen gaskata shi a cikin labaran da ya bayar na boye (Gaibi).? Amma neman fassara wannan hadisin da wadanda aka san su da munafunci da laifuffuka da zubar da jini daga mutanen Bani Abbas da Bani Umayya da wasunsu, to wannan fassara ce wadda ta saba ma wannan hadisin ciki da waje, gaba da baya, sannan wannan fassara ce wadda ta zubar wa Annabi da mutunci ta kuma rage darajarsa domin wato kenan ya bada labarin cewa addini zai saura zuwa zamanin Umar bin Abdul Aziz misali amma ba zuwa tashin kiyama ba!!

AMBATON IMAMAI GOMA SHA BIYU KARARA DA SUNAYENSU YANA BAYYANA ABINDA AKE NUFI DA KHALIFOFI GOMA SHA BIYU:

Domin dada bin diddigin sauran dalilai wanda ke bayyana abinda ake nufi da hadisin: “khalifofi Goma sha biyu ne”, kuma suke ayyana shi Imam Mahdi da sunansa da nasabarsa da kuma darajarsa, to anan babu makawa mu yi tunatarwa dangane da wani lamari mai muhimmanci kafin mu zo ga waccan, wannan lamari kuwa idan mutum mai adalci yayi tunani akai ya kuma mai da hankali to da wani dan kankanin duhu bai saura ba tare da shi, kuma da ya wadatu da ma’aunin da ya gabata wanda Manzo (S.A.W.A.) ya bar mana shi domin sanin lmamin zamani a cikin kowane lokaci kuma cikin ko wadanne mutane, kuma da bai nemi wani dalili ba bayan haka.

Abinda nake nufi da wannan al’amari kuwa shine tarihinmu na musulunci wanda tun farko masu mulki da suka mulketa, suka yi ittifaki wajen ganin sun nesatar da zuriyar Manzo (S.A.W.A.) daga shugabanci nesata na intaha. Banda kuma abinda wadancan hukumomin suka aikata wato. Bani Umayya da bani Abbas ababen kunya da na cin mutunci da suka aikata dangane da zuiryar Manzo tsarkaka.

To saboda haka a bayyane yake cewa ruwayoyi karara dangane da lmamai Goma sha biyu su yi wuyan samu a cikin littattafan da aka rubuta su da umarnin shugabannin kuma akarkashin hukumominsu, hukumomin da suka kai hare-hare ma zuriyar Manzo (S.A.W.A.) suka kusa su halakar da ’ya’yan Nana fatsuma (S.A.) dukkaninsu a yayin da Hamadar karbala ta rufe da jinin Mutumi na biyar daga Ashabul kisa (A.S.) wato ma’abuta gwado (wato yayin da aka zubar da jinin Imam Husain (A.S.) a karbala yayi shahada acan).

To lallai kuwa ba abu ne da hankali zai karba ba ace shi wannan azzalumi ya zargi kansa har ya bari a rubuta ruwayar dake nuna cewa Mahdi shine da na tara daga ’ya’yan Husain (A.S.), ko kuma ace abinda ake nufi da khalifofi Goma sha biyu su ne lmaman shi’ah lmamiyya, to saidai dai ruwayoyin da suka kubce masa aka kuma ruwaito su ba tare da ya ji ba, to duk kuwa da irin wannan takunkumi, sai gashi abinda ya bulla daga wadannan ruwayoyi ya watsu tankar hasken rana.

“kuma babu abinda zai inganta a zance ldan rana ita ma ta bukaci dalili” kuma wannan wani abu ne da bai kamata a mance da shi ba, to yanzu za mu kawo tare da takaita wa, wasu hadisai dake bayyana ma’anar (khalifofi Goma sha biyu ne).

1- A cikin littafin YANABI’UL MAWADDA na marubucin nan kanduzi Bahanafe, shima ya ciro ne daga kitabul Manakib na khawarizmi Bahanafe tare da tafarkin ruwayar daga Imam Rida (A.S.) daga lyayensa (A.S.) daga Annabi (S.A.W.A) a cikin wani hadisi wanda sunayen lmamai Goma sha biyu dinnan sun zo ciki karara a fili an ambace su daya bayan daya tun daga kan Amirul Mumineen Ali bin Abi Talib har aka zo karshensu wato zuwa Imam Mahdi, Mohammad bin Hasan AL-Askari (A.S.). Sai kanduzi yace bayan ya ruwaito wannan hadisin: “kuma Hamwini ya fito da shi”[85] wato ma’abucin littafin fara’idus simtain, AL Juwaini AL Hamwini Bashafi’e.

2- Ya zo kuma a cikin YANABI har wa yau a karkashin fasalin: “Bayanul A’immah AL lthna Ashara bi asma’ihim” wato Babin bayanin lmamai Goma sha biyu da sunayen su, ya kawo daga fara’idus simtain a tafarkin lbnu Abbas ruwayoyi guda biyu daga Annabi (S.A.W.A.) a cikiakwai ambaton lmamai da sunayensu kuma na farkonsu shine Ali na karshensu kuwa shine Mahdi (A.S.).[86] kuma daidai haka ne za ka samu a babin “zikr khalifatin Nabiy (S.A.W.A.) Ma’a Ausiya’ihi (A.S.)”[87] wato wajen ambaton khalifan Manzo tare da wadanda aka yi wasicci da su.

3- A cikinsa har wa yau daga Jabir bin Abdullah AL-Ansari daga Annabi (S.A.W.A.): “ya kai Jabir hakika wadanda na yi wasicci da su wadanda kuma su ne lmaman musulmai a baya na nafarkonsu shine Ali sannan Hasan, sannan Husain...” Sa’annan sai ya ambaci sauran lmamai Guda tara daga ’ya’yan Husain da sunayensu, ya fara da ambaton Ali bin Husain har zuwa kan na karshe wato Imam Mahdi bin Hasan AL-Askari (A.S.)[88]

4-A cikin kamalud-deen: “Hasan bin Ahmad bin ldris (R.A.) ya bamu labari, ya ce: Mahaifina ya bamu labari daga Ahmad bin Mohd bin lsa da lbrahim bin Hashim dukkansu daga Hasan bin Mahbub daga Abil Jarud daga Abu Ja’afar A.S., daga Jabir bin Abdullah AL-Ansari, yace: Na shiga wajen fatima (A.S.) kuma a gaba gareta akwai allo akan allon akwai sunayen wadanda aka yi wasicci da su, sai na kirga na tarar sunaye Goma sha biyu ne na karshensu shine AL-ka’im, uku daga cikin su Muhammad ne, hudu daga cikin su Ali ne (wato masu suna Ali,) A.S.”[89]

Ya kuma ruwaito shi daga wani tafarkin daga Ahmad bin Mohd bin yahya AL-Attar daga Babansa daga Mohd bin Hasan bin Abil khattab daga Hasan bin Mahbub har zuwa karshen tafarkin da ya gabata.

Na farko: Hakika Husain bin Ahmad bin ldris a tafarki na farko da kuma Ahmad bin Mohd bin yahya Al-Attar a tafarki na biyu su wadannan ba’a fadi amincinsu a littattafan masu ruwaya ba.

Amsa: su wadannan mutum biyu suna daga cikin shaihunnan ljaza wato masu bada izinin ruwaya, kuma saduk bai ambaci daya daga cikin su ba a dukkan littafansa face yace yardan Allah ya tabbata a gareshi, kuma a fili yake cewa ba’a ce wa fasiki (yardan Allah ya tabbata a gareshi) a’a ana fadin wannan ne ga mutum mai daukaka, idan kuma muka ce wannan lafazi bata nuni ga cewa mutum amintacce ne, to hakika abu ne mai nisa matuka, kowane dayansu yayi ittifaki akan kaga karya wa mahaifinsa domin kuwa sun ruwaito wannan hadisi ne daga mahaifansu.

Kuma wani abinda ke nuna gaskiyarsu shine cewa kulaini ya fitar da hadisin da tafarki ingantacce daga Abu Jarud kuma ya fara tafarkin da mahaifin sheikh saduk Muhammad bin yahya AL-Attar daga Muhammad bin Husain daga lbnu Mahbub daga Abul Jarud daga Abu Ja’afar (A.S.) daga Jabir bin Abdullah AL-Ansari,[90] to kuma su wadannan shaihunnai uku na farkon wannan tafarkin suna daga cikin maruwaita madaukaka kuma amintattu wanda suka shahara ga ittifaki.

Cewa Abul Jarud an soke shi to don haka wannan tafarkin ba hujja ba ne. Amsa: Abul Jarud tabi’i ne, to ta yaya ne tabi’i zai iya sanin cewa daga cikin wadanda aka yi wasicci dasu akwai masu suna Ali? Kuma wannan shine abinda hadisin ya ambata kuma hakan ya tabbata, alhali Abul Jarud ya rasu kafin wannan abu ya tabbata da tsawon lokaci, dada kuma sheikh Mufid ya nuna cewa Abul Jarud amini ne a cikin littafin Risalatul Adadiyya.[91]

Wannan kenan kuma saduk ya fitar da hadisin allo a farkon babi tare da wannan tafarki yace: “Mahaifina ya bani labari da Muhammad bin Hasan (R.A.) sun ce: sa’ad bin Abdullah ya bamu labari da Abdullah bin Ja’afar AL Himyari dukkansu daga Abul Hasan salih bin Hammad da Hasan bin Tarif daga Bakr bin salih.

Kuma mahaifina ya bamu labari da Muhammad bin Musa AL-Mutawakkil da Mohd bin Ali Majilawaih da Ahmad bin Ali bin lbrahim da Hasan bin lbrahim bin Natana da Ahmad bin ziyad AL-Hamadani (R.A.) sun ce: Ali bin lbrahim ya bamu labari daga Babansa, lbrahim bin Hashim daga Bakr bin salih daga Abdur-Rahman bin salim daga Abu Basir daga Abu Abdullah (A.S.) ... har zuwa karshen ruwayar.”

Wadannan tafarkuna biyu ingantattu ne zuwa Bakr bin salih wanda aka ce yana da rauni: To rauninsa anan ba zai damar ba domin kuwa ba abinda hankali zai yarda bane ace mutum mai rauni ya bada labarin wani abu kafin lokacinsa sa annan aga abin ya tabbata kamar yadda ya fada, kuma ace shi wannan wanda ya bada labari bai yi gaskiya ba, shi mai ruwaya ya ruwaito ne daga Imam Musa bin Ja’afar (A.S.) to ta yaya ya san ’ya’yansa har zuwa kan Mahdi (A.S.) alhali shi wannan mai ruwaya ya zo ne a zamani da maruwaitan basu riski wadannan lmamai uku ba (wato Alhadi, da Askari da Mahdi A.S.). Abinda zai nuna maka wannan shine cewa daga shaihunnan Hasan bin Tarif wanda ya ruwaito daga Bakr bin salih a tafarkin farko, shine lbnu Abi umair (wafatinsa shekara ta 217 hijiriyya) da shi da wadanda suka yi zamani da shi.

5- Abinda ke cikin KIFAYATUL ATHAR na KHAZZAZ daga Malaman karni na Hudu hijiriyya inda a ciki aka fadi sunayen lmamai Goma sha biyu karara, ya kuwa kebe wannan littafin ne dukkansa game da hadisan da aka ruwaito domin fadin lmamai Goma sha biyu da sunayensu a fili, to saidai kuma ba zamu samu daman rubuto hadisansa ba, amma ba laifi mu rubuto abinda ya zo a sashen Gabatarwa na littafin ga abinda ya ce: “kuma zan fara da ambaton ruwayoyi da suka ambace su (A.S.) karara daga sahabban Manzon Allah (S.A.W.A) sanannu kamarsu: Abdullah bin Abbas da Abdullah bin Mas’ud da Abu sa’id AL-khudriy da Abu zar AL-Gifari da salman al-farisi da Jabir bin sumra da Jabir bin Abdullah da Anas bin Malik da Abu Huraira da umar bin AL-khattab da zaid bin sabit da zaid bin Arkam da Abu umama da Wasila binil Aska’a da Abu Ayyub AL-Ansari da Ammar bin yasir da Huzaifa bin usaid da umran bin Hasin da sa’ad bin Malik da Huzaifa binil yaman da Abu katada AL-Ansari da Ali bin Abi Talib da ’ya’yansa: Hasan da Husain (A.S.).

Sannan daga mata kamarsu: umm salama da A’isha da fatima ’yar Manzon Allah (S.A.W.A.) Daga bisani zan biyo bayansa da ambaton hadisai wadanda aka ruwaito daga lmamai (tsirar Allah ta tabbata a garesu) na abinda ya yi daidai da hadisan sahabbai dangane da ambaton lmamai karara da kuma inda kowane dayansu ya ambaci na bayansa, domin su sani-idan sun yi adalci – kuma su yi addini da shi, kada su zama kamar yadda Allah yace:

“Basu yi sabani ba face bayan ilimi ya zo masu, domin zalunci a tsakaninsu”[92]

6- Kuma ya fitar a cikin KAMALUDDEEN: daga Muhammad bin Ali bin Majlawaih da Muhammad bin Musa binil Mutawakkil daga Muhammad bin yahya AL-Attar daga Mohd bin Hasan As-saffar.

Kuma daga Muhammad bin Hasan bin Ahmad binil Walid daga Mohd binil Hasan As-saffar daga Uthman bin lsa daga suma’ah bin Muhran yace: “Na kasance ni da Abu Ja’afar (A.S.) a cikin wani gida a Makka sai Mohd bin Umran yace: Na ji Abu Abdillahi (A.S.) yana cewa: Mu mutum Goma sha biyu ne masu shiryaswa. Sai Abu Basir yace masa: Saboda Allah ka ji haka daga Abu Abdillah (A.S.)? sai yayi rantsuwa sau daya ko sau biyu cewa ya ji haka daga gare shi, sai Abu Basir yace: saidai kuma ni na ji haka daga Abu Ja’afar “A.S.”[93]

Kulaini ya fitar da shi daga Mohd bin yahya da Ahmad bin Mohd binil Hasan daga Abu Talib daga usman bin lsa daga suma’ah bin Muhran da cikakken lafazin sa.[94]

Haka yake kamar yadda kai ma ka gani, a cikin tafarkin wannan ruwayar babu mutum guda wanda ake shakkunsa, dukkansu maruwaitane amintattu, koda kuwa a tafarkin saduk an sami wanda aka yabe shi (Mamduh) saidai ko shima a kusa da shi akwai amintacce, kuma a ciki akwai bayani mai gamsarwa akan abinda ake nufi da hadisin (khalifofi Goma sha biyu ne).

7-A cikin AL-kafi tare da tafarki ingantacce sosai: Adadi daga sahabbanmu daga Ahmad bin Mohd AL-Barki daga Abu Hashim Dawud binil kasim AL-Ja’afari daga Abu Ja’afar na biyu (A.S.) ya taho kuma a tare da shi akwai Hasan bin Ali (A.S.) ya dogara akan hanun salman...” to a cikin wannan akwai ambaton lmamai Goma sha biyunnan dukkansu (A.S.) tun daga kan Ali (A.S.) har zuwa kan Mahdi binil Hasan AL-Askari (A.S.) wanda shine na karshe.[95]

Kulaini yace: “Kuma Muhammad bin yahya ya bani labari daga Mohd bin Hasan As-saffar daga Ahmad bin Abu Abdillah daga Abu Hashim, daidai kamar wannan. Mohd bin yahya yace: sai nace wa Mohd bin Hasan: ya kai Abu Ja’afar, na so ace wannan labari ya zo ne ba ta hanun Ahmad bin Abu Abdillah ba! Yace: sai yace: Hakika ya bani wannan labari kafin Hira da shekara goma.[96]

Abinda ake nufi da hira a nan shine buyar Imam Mahdi (A.S.) a shekara ta 260 hijiriyya, shine kuma shekarar da Imam Askar yayi wafati a cikinta, kuma abinda Mohd bin yahya yace ba zai jawo zargi wa Ahmad bin Abu Abdillah AL-Barki ba, domin kuwa shi amintacce ne bisa ittifaki, saboda haka kamar Mohd bin yahya ya so ne ace wanda ya bada labari wa shaihunsa saffar da wannan hadisi ace ya mutu a lokacin da Imam Askari (A.S.) ko Imam Hadi (A.S.) yake raye, amma ba Barki ba, wanda ya rayu har zuwa shekarar 274 hijiriyya ko kuma 280 hijiriyya a bisa wani fade, domin kuwa bada labari kan abu kafin aukuwar sa, sannan daga bisani abin ya zo ya faru daidai da labarin da aka bayar to wannan ana lissafa shi doga cikin mu’ujiza ce wadda bata bukatar ace maruwaitanta suna da yawa ko kuma hadisin ya shahara kafin a tabbatar da gaskiyarsa, domin babu wata hanya na karyata shi ko ta kaka, koda kuwa an ruwaito shi ne da tafarki daya.

To sai jawabi ya zo daga saffar cewa abinda wannan amintacce, mai daukaka wato Barki ya ruwaito, ya ruwaito shi ne tun kafin buyar Imam Mahdi da shekara goma.

Kuma a fili yake ga kowa cewa wanda ya ruwaito wani labari kafin aukuwar sa, to idan ba’a ce amintacce ne ba, to sharadin karban labarinsa bai wuce abinda aka shardanta a karban labarin mai rauni ba, ko kuma aukuwar labarin kamar yanda ya fade ta domin kuwa wannan abu ne da ke nuna gaskiyar labarin koda kuwa a wannan hali littattafan maruwaito basu ce shi amini bane.[97]

To kwatankwacin wannan shine abinda kulaini da saduk suka ruwaito da tafarki ingantacce daga Abban bin Aiyash daga sulaim bin kais AL-Hilali daga Abdullah bin Ja’afar At-Tayyar daga Annabi (S.A.W.A.) a cikin wani hadisi wanda aka fadi sunan Imam Ali karara bayansa kuma dansa Hasan sannan dansa Husain, sannan Ali bin Husain sannan Muhammadul Bakir (A.S.) sannan yace: “sannan cikon lmamai Goma sha biyu, tara daga ’ya’yan Husain”[98]

To raunin Abban bin Aiyash ba zai damar ba anan domin ya bada labarin abu ne da ya tabbata kamar yadda ya fada bayan mutuwarsa da shekaru. Acikin kamalud – deen na saduk akwai ruwayoyi shigen irin wannan, saidai kuma wanda bai da sani ya sanya su cikin ruwaya yasassu saboda raunin tafarkinsu kamar yadda ya raya!! Alhali dama raunin masu ruwaya ya takaita ne ga maruwaitan da suka mace kafin cikan bibiyan tarihin lmamai dukkanin su Goma sha biyu da zamani mai tsawo.

Har wa yau irin wannan mu’ujizar ita ce ta zo a galibin ruwayoyi dake magana dangane da buyar lmami na Goma sha biyu (A.S.) kamar yadda saduk yayi shaida akan haka sai yace: “Hakika lmamai sun bada labarin buyarsa (A.S.) kuma sun sifanta buyar da cewa na shi’arsu ce kamar yadda aka ruwaito daga garesu, kuma aka kiyaye haka a cikin takardu aka kuma rubuta a littattafa da aka wallafa tun kafin aukuwar buyar da shekaru dari ko fiye ko kuma abinda ya gaza dari, to babu daya daga cikin sahabban lmamai (A.S.) face ya ambaci haka a cikin dayawa daga littafansa da hadisansa ya kuma rubuta haka a talifofinsa, su ne littattafa da aka sansu da sunan Usul, an rubuta su an kiyayesu a wajen shi’ar manzo Muhammad (S.A.W.A.) tun kafin buyar Imam Mahdi da tsawon shekarun da muka ambata, kuma na fitar da hadisan da na rike su dangane da buyar Mahdi tare da tafarkinsu a cikin wannan littafi a gurabensu.”

To kenan babu abinda ya saura saidai ko muce wadannan mabiya lmamai mawallafan wadannan littafa sun san ilimin gaibi (na boye) dangane da wannan buyar Imam Mahdi da ya auku, saboda haka suka rubuta shi a takardu suka wallafa shi a littattafansu tun kafin aukuwarsa, amma kuma wannan abu ne wanda ba ya taba yiwuwa a wajen masu hankali masana ko kuma muce sun rubuta kare’rai a littattafansu sai kuwa lamari ya dace kamar yanda suka rubuta ya kuma auku kamar yanda karyar tasu ta nuna! Tare da cewa su ga su ba kusa da juna suke ba, ra’ayinsu kuma sun sha banban sannan garuruwansu da wurarensu ma ba daya ba to yaya aka yi suka shara wannan karya? To wannan ma dai abu ne da ba zai yiwu ba kamar zance na farko da muka kore. To dan haka babu wani abinda ya saura face cewa sun ji wannan hadisai ne daga lmamai suka kiyaye su daga wadannan lmamai (A.S.) masu kiyaye Wasiyya daga Annabi (S.A.W.A.) cikin abinda ya ambata dangane da buyar Mahdi da siffarta na kasancewa daga sa’i bayan sa’i har zuwa zango na karshe, to sai suka rubuta shi a littattafansu suka wallafa shi, to da wannan ne gaskiya ta bayyana karya ta gushe, hakika dama karya abar gushewa ce.”[99] Ya kare.

A bayyane yake cewa wadannan littattafa da saduk yayi ishara garesu akwai tawaturin danganta su ga ma’abutan su a wurinsa, kamar yadda tawaturin danganta kamalud-Deen ga saduk yake a wurinmu. Kuma wannan yana nufin cewa ruwayoyin da suka shafi buyar Mahdi koda da farko ance tafarkinsu duka raunana, ne to wannan ba zai hana ingancinsu ba tun da an ciro sune daga wadannan littattafa kai tsaye, to saidai duk da haka mu baza mu kafa hujja da ruwayoyin shi’ah lmamiyya ba face abinda tafarkinsa ya inganta ta kowane gefe zuwa Imam (A.S.) ko zuwa wanda ya ruwaito lamarin lmamai tun kafin cikan jeri –jerinsu a tarihi, koda ba’a san amincinsa ba.

MAHDI DAGA ’YA ’YAN HUSAIN YAKE KUMA CEWA SHINE NA TARA DAGA ’YA’YANSA (A.S.):

Wannan sakamako koda yake ya tabbata a abinda ya gabata saidai dole ne mu karfafa shi a wannan bincike da wasu ruwayoyi wanda wasu Malaman Ahlus-sunna suka kafa hujja da su, sannan daga bisani mu ambaci wasu ’yan kadan ingantattu daga shi’ah domin mu takaita. To gasu:

1- Hadisin da aka ruwaito daga salman AL-farisi da Abu sa’id AL-khudri da Abu Ayyub al-Ansari da lbnu Abbas da Ali AL-Hilali da lafuzza daban – daban, daga Manzon Allah (S.A.W.A.) cewa yace: “ya ke fatima mu mutan gida ne wanda aka bamu sifofi shida, ba’a bada su ba ga wani daga mutanen farko kuma wani daga cikin mutanen karshe ba zai same su ba face mu Ahlul baiti, har zuwa inda yace (S.A.W.A.) kuma daga cikinmu Mahdi (mai shiryadda) al’umma yake, wanda lsa zai yi salla a bayansa, sannan sai ya bugi kan kafadar Husain A.S. sai yace: Mahdi (mai shiryadda) al’umma daga wannan yake)[100]

2- A cikin Ikdud -Durar na Makdisi Bashafi’e, ya ruwaito hadisi daga Ali (A.S.) ya zo a ciki kamar haka: hakika Mahdi “daga ’ya’yan Husain yake, wanda ya so waninsa Allah ya la ance shi”[101]

Makdisi ya kawo shi a halin yana kafa hujja da shi sai yace: “zamu rufe wannan fasali da wani abu daga maganar Imam Ali zakaran gwarzaye, dangane da abinda ya shafi manyan lamura da wahalhalu da fitowar Imam Mahdi mai yaye bakin ciki kuma mai fasa rundunoni” sanna sai ya ambaci ruwayar.

3- Acikin Ikdud -Durar kuma, daga Jabir bin yazid daga Imam Bakir (A.S.) a cikinsa: “Kuma Mahdi ya kai Jabir mutum ne daga ’ya’yan Husain.”[102]

4- Kuma a cikin sharhin Nahjul Balaga na lbnu Abil Hadid Bamu’tazile a sharhin maganar Imam Ali (A.S.): “kuma da mu za a cika ba da ku ba” yace: “lshara ce ga Mahdi wanda zai bayyana a karshen zamani, kuma yawancin maruwaita sun ce yana daga ’ya’yan fatima (A.S.) ne, mutanenmu mu’utazilawa ba su yi musun haka ba, bil hasali ma sun ambaci sunansa a fili a littattafansu kuma shaihunnansu sun yi na’am da haka-har zuwa inda yace-Alkalin Alkalai (R.A.) ya ruwaito daga kafil kufat na Abu kasim lsmail bin ubbad (R.A.) tare da tafarki da ya samu zuwa Ali (A.S.) cewa ya ambaci Mahdi sai yace: shi daga ’ya’yan Husain A.S. yake, kuma ya ambaci halittarsa sai yace: mutum ne mai hasken goshi, mai tsayayyen hanci, mai kyan halitta...

Abdullah bin kutaiba ya ambaci wannan hadisi daidai a littafin Garibul Hadis”[103] ya kare.

5- Acikin yanabi’ul Mawadda daga Manakib na khawarizmi da tafarkinsa daga Husain (A.S.) yace: “na shiga wajen kakana Manzon Allah (S.A.W.A.) sai ya zaunar da ni akan cinyarsa yace mani: ya kai Husain hakika Allah ya zabi lmami tara daga tsatsonka na taransu shine mai yunkuri (ka’im) a tsakaninsu, kuma dukkaninsu falalarsu da darajarsu a wurin Allah daya ce”[104]

6- A cikin yanabi’u har yanzu daga Manakib na khawarizmi kuma, tare da tafarkinsa daga Salman yace: “na shiga wajen Manzon Allah (S.A.W.A.) a yayin nan Husain bin Ali hakika yana kan cinyarsa Manzo yana sunbantan idanunsa yana lasan bakinsa, yana kuma cewa: kai shugaba ne, dan shugaba, kuma dan uwan shugaba, kai lmami ne, dan lmami kuma danuwan lmami, kai hujja ce, mahaifin hujja, kuma kai mahaifin hujjoji tara ne, na taransu shine mai yunkuri a cikinsu.”[105]

Wannan hadisin salman, saduk ya ruwaito shi a littafin khisal tare da tafarki wanda ya inganta sosai yace: “Mahaifina (R.A.) ya bamu labari yace: sa’ad bin Abdullah ya bamu labari, yace: yakub bin yazid ya bamu labari daga Hammad bin lsa daga Abdullah bin Muskan daga Abban bin Taglib daga salman AL-farisi (R.A.) yace: na shiga wajen Annabi (S.A.W.A.) sai ga Husain akan cinyarsa, Annabi kuwa yana sunbantan idanunsa yana lasan bakinsa alhali yana kuma cewa: kai shugaba ne, dan shugaba, kai lmami ne dan lmami mahaifin lmamai, kai hujja ne dan hujja mahaifin hujjoji tara daga tsatsanka na tararsu shine mai yunkuri a cikinsu”.[106]

7- Sannan a cikin usulul kafi daga Ali bin lbrahim daga babansa lbrahim bin Hashim daga Mohd bin Abi umair daga sa’id bin Gazawan daga Abu Basir daga Abu Ja’afar (A.S.) yace: Za a yi lmamai tara bayan Husain bin Ali, na tararsu shine mai tashi a cikinsu”[107]

Kuma saduk ya ruwaito shi daga Mahaifinsa daga Ali bin lbrahim kamar yadda yake a kafi tafarkin da hadisin dukkansu sunzo daidai.[108]

Kuma babu daya daga cikin mutanen tafarkin hadisin wanda ake shakku kan girmarsa ko ruwayarsa.

8- Acikin yanabi daga fara’idus simtain na Hamwini Al Juwaini Bashafi’e tare da tafarkinsa daga Asbag bin Nubata daga lbnu Abbas daga Annabi (S.A.W.A.) “Ni da Ali da Hasan da Husain da tara daga ’ya’yan Husain, tsarkakakku ne kuma Ma asumai”.[109]

M AHDI SHINE MUHAMMAD BINIL HASAN AL-ASKARI (A.S.):

Da sannu za mu ambaci wasu hadisai anan wadanda ke magana kan Imam Mahdi kansa da kuma dangane da buyarsa, kafin aukuwarsa wanda kuma wadannan hadisai babu wani tawili da za’a yi musu, to ga su:

1-Abinda saduk ya ruwaito da tafarki ingantacce daga Mohd bin Hasan binil Walid daga Mohd binil Hasan As-saffar daga yakub bin yazid daga Ayyub bin Nuh, yace: “Nace wa Rida (A.S.) hakika mu muna fatan ka zamanto ma’abucin wannan lamari kuma Allah ya dawo da shi gareka ba tare da takobi ba, gashi an yi maka bai’a kuma an buga kudi da sunanka sai yace (A.S.): Babu daya daga cikinmu wanda takardu suka yi ta zuwa masa, aka kuma yi masa tambayoyi aka yi nuni gareshi da yatsu, aka kuma kai masa kudi, face an kashe shi (kisan gila) ko kuma ya rasu akan shimfidarsa, (haka zai ci gaba) har Allah ya tayar da wani mutum ga wannan lamari, mutum ne wanda za’a haife shi a boye kuma zai girma a boye amma nasabarsa ba boyayya bace.”[110]

A cikin wannan hadisin akwai ishara ga abinda ya zagaye haihuwar Imam Mahdi (A.S.) na wasu lamura wanda babu wanda ya sansu face Abu Muhammad AL-Hasan bin Ali AL Askari (A.S.) shi kadai, saboda haka ne ya zo a hadisi ingantacce cewa: Mahdi shine wanda mutane zasu ce: ba a haife shi ba tukuna!

Hakika saduk ya ruwaito tare da tafarki ingantacce sosai yace: “Mahaifina (R.A.) ya bamu labari yace: sa’ad bin Abdullah ya bamu labari, yace Hasan bin Musa AL-khasshab ya bamu labari daga Abbas bin Amir AL-kusbani, yace: Naji Abul Hasan Musa bin Ja’afar (A.S.) yana cewa: ma’abucin wannan lamari shine wanda mutane zasu ce: ba a haife shi ba tukuna.”[111]

2- Abinda Makdisi Bashafi’e ya ruwaito a cikin lkdud –Durar daga Bakir (A.S.)” “Wannan lamari zai kasance cikin mafi karancinmu a shekaru”.[112] Kuma a ciki akwai ishara ga Imam Mahdi Muhammad bin Hasan AL-Askari (A.S.).

3- Abinda kulaini ya ruwaito da tafarki ingantacce daga lbnu Abi Najran daga fudala bin Ayyub daga sidir As-sairafi, yace: “Naji Abu Abdillah (A.S.) yana cewa: hakika a jikin maabucin wannan lamari okwai kama ga yusuf (A.S.) har zuwa inda yace: shin wannan al’umma tana musu ne Allah Ta’ala ya aikata da Hujjarsa kamar yadda ya aikata da yusuf wato yayi tafiya a kasuwoyin su kuma ya taka karagarsu har Allah yayi izini a cikin haka kamar yadda yayi izini wa yusuf, suka ce: Wai shin kai ne yusuf ? yace Ni ne yusuf.”[113]

4- A cikin yanabi’ul Mawadda: daga Imam Rida (A.S.): “Magaji salihi daga ’ya’yan Hasan bin Ali AL-Askari shine ma’abucin zamani kuma shine Mahdi aminci ya tabbata a garesu”.

Hakika kanduzi ya fada a fili cewa akwai wannan ruwayar a cikin littafin AL-Arba’in na Abu Naim AL-lsbahani.[114]

5- Kuma a ciki, daga Imam Rida (A.S.): “Hakika lmami a bayana shine dana Muhammad, kuma bayan Muhammad sai dansa Ali, kuma bayan Ali sai dansa Hasan, to bayan Hasan sai dansa AL-Hujja mai yunkuri kuma shine ake sauraro a lokacin buyarsa, kuma ake masa biyayya idan ya bayyana, zai cika kasa da adalci da daidaito, kamar yadda aka cika ta da ja’irci da zalunci, to amma yaushe ne zai bayyana? Dangane da lokacin, hakika mahaifina ya bani labari daga iyayensa daga Manzon Allah (S.A.W.A.) yace, misalinsa tankar misalin tashin kiyama yake, ba zai zo muku ba face bazata.”[115]

6- A cikin Usulul kafi da tafarki da ya inganta, daga Ali bin lbrahim daga Hasan bin Musa AL-khashshab daga Abdullah bin Musa daga Abdullah bin Bukair daga zurara yace: Na ji Abu Abdullah (A.S.) yana cewa: Hakika wannan da zai buya kafin yayi yunkuri, yace, sai nace: don me? Yace: yana tsoro –sai yayi nuni da hanunsa zuwa cikinsa sannan yace: ya kai zurara, kuma shine wanda ake sauraro wanda kuma ake kokwanto kan haihuwarsa, daga ciki akwai masu cewa mahaifinsa ya rasu ba tare da ya bar baya ba, daga ciki akwai masu cewa ciki ne – ai mahaifinsa ya rasu alhali an dau cikinsa-daga ciki kuma akwai masu cewa: an haife shi gabanin rasuwar mahaifinsa da shekara biyu, kuma shine wanda ake sauraro, to saidai Allah Ta’ala yana so ya jaraba shi’ah, a lokacin ne marasa gaskiya za su yi kokwanto, ya kai zurara ... har karshen hadisin”[116]

7- Kuma a cikin Usulul kafi: daga Mohd bin yahya, daga Mohd bin Husain daga lbnu Mahbub daga lshak daga Ammar yace: Abu Abdullah (A.S.) yace: “Mai yunkuri (ka’im) yana da buya guda biyu, daya daga cikinsu gajeruwa ce na biyun kuwa mai tsawo, kuma buyan farko babu wanda ya san inda yake a lokacinta face shi’ah kebabbu, dayan kuwa ba wanda ya san wurin da yake a lokacinta face kebabbun masoyansa.”[117]

Wannan hadisin babu shakku cikin kasancewarsa daga Imam sadik (A.S.) saboda dukkan maruwaitansa amintattu ne, kuma kafa hujja da shi lamarin akan Imam Mahdi bin Hasan Al-Askari abu ne wanda ya fi hasken rana bayyana a tsakiyar haskowanta.

8- A cikin kamalud-Deen da tafarki wanda ya inganta: “Babana ya bamu labari, Abdullah bin Ja’afar AL-Himyari ya bamu labari daga Ayyub bin Nuh daga Mohd bin Abu Umair daga Jamil bin Darraj daga zurara yace: Abu Abdullah (A.S.) yace: Wani zamani zai zo ga mutane wanda lmaminsu zai buya a gare su, sai nace masa: me mutane zasu aikata a zamanin? Yace: za su yi riko ga al’amarin da suke kai har ya bayyana garesu.”[118]

9- Kuma a cikin Usulul kafi: daga Ali bin lbrahim daga mahaifinsa daga lbnu Abi Umair daga Abu Ayyub Al-khazzaz daga Mohd bin Muslim yace: Naji Abu Abdullah (A.S.) yana cewa: “ldan kuka sami labarin cewa ma’abucin wannan lamari ya buya to kada ku yi musu”[119]

Babu wani daga cikin lmamai Goma sha biyu (A.S.) da ya buya face Mahdi bisa ga ittifaki kuma shi ba’a haife shi ba a lokacin da aka ambaci wannan hadisi don haka ne aka karfafa a cikin hadisin cewa zai buya bayan haihuwarsa.

Kuma kulaini ya fitar da shi tare da tafarkuna guda biyu masu tsabta wanda babu wani kokwanto cikinsu koda dan kankani bisa ittifakin Malaman shi’ah baki daya.

10- Acikin kamalud –Deen: “Mahaifina ya bamu labari da Mohd bin Hasan (R.A) suka ce: sa’ad bin Abdullah da Abdullah bin Ja’afar AL-Himyari da Ahmad bin ldris sun bamu labari, suka ce: Ahmad bin Mohd bin lsa da Mohd bin Husain bin Abul khattab da Mohd bin Abdul Jabbar da Abdullah bin Amir bin sa’ad AL-Ash’ari sun bamu labari daga Mohd bin Masawir daga Mufaddal bin umar AL-Ju-ufi daga Abu Abdullah (A.S.) yace: na ji shi yana cewa: Na hore ku da barin kururuwa, Amma Wallahi hakika lmaminku zai buya na tsawon shekaru daga zamaninku, kuma za’a jarabaku har sai an ce ya rasu ko ya halaka a duk inda ya shiga, kuma idandunan muminai za su zubar da hawaye akansa, kuma hakika za’a kifar da ku kamar yadda jirage ke kifewa a ruwa, kuma babu wanda zai tsira face wanda Allah yayi alkawari da shi kuma ya rubuta lmani a zuciyarsa ya kuma karfafa shi da ruhi daga gareshi...”[120]

Maruwaitan wannan hadisin kafin Mohd bin Masawir dukkansu suna daga cikin maruwaita madaukaka, amintattu ba tare da sabani ba, amma Mohd bin Masawir ya rasu a shekara ta 183 hijiriyya a yayin ba’a san halinsa ba, kuma dangane da amincin Mufaddal shi ma akwai magana, to saidai shi wannan hadisin wani shaida ne na gaskiya abisa amanarsu wajen ruwaito wannan ruwayar saboda abinda ke ciki na labarin mu’ujiza da ta tabbata bayan rasuwar lbnu Masawir da wajen shekara 77 domin buyar Imam Mahdi da ta tabbata a shekara ta 260 hijiriyya.

Hakika kulaini ya fito da shi tare da tafarki ingantacce zuwa Mohd bin Masawir daga Mufaddal kuma,[121] Wani abinda ke tabbatar da hadisin shine ruwayoyi masu yawa sosai daga Ahlul Baiti wanda suka kunshi wannan ma’ana:

Kamar ingantaccen hadisin Abdullah bin sinan wanda saduk ya ruwaito daga mahaifinsa da Mohd bin Hasan bin Ahmad bin Walid daga saffar daga Abbas bin Ma’ruf daga Ali bin Mahzayar daga Hasan bin Mahbub daga Hammad bin lsa daga lshak bin Jarir daga Abdullah bin sinan yace: “Ni da Mahaifina mun shiga wajen Abu Abdullah (A.S.) sai yace: yaya halinku idan kun zamanto cikin lokacin da baku ganin lmamin shiriya ko wani sananne ma ba’a gani...”[122]

11- A cikin Usulul kafi: Wasu adadi daga jama’armu daga Ahmad bin lsa daga lbnu Bukair daga zurara yace: “Na ji Abu Abdullah (A.S.) yana cewa: Hakika Mahdi (mai yunkuri) yana da buya kafin yunkurinsa hakika yana jin tsoro-sai yayi ishara zuwa cikinsa-yana nufin kisa”[123] kuma tafarkin wannan ruwayar yana daga cikin hanyoyi mafi inganci, babu sabani a cikin haka.

12- A cikin lkdud –Durar na Makdisi Bashafi’e daga Imam Husain jikan Annabi (S.A.W.A.) shahidin karbala (A.S.) yace: “Ma’abucin wannan lamari yana da buya sau biyu (wato Imam Mahdi (A.S.) ) dayansu doguwa har wasunsu suce: ya rasu, wasu kuma suce: an kashe shi,sa’annan wasu kuma suce: ya tafi...”

Kwatankwacin wannan ya gabata a ruwaya ta 6 da ta 7 da tafarki ingantacce, ka duba can.

13- A cikin kamalud –Deen: “Mahaifina ya bamu labari da Mohd bin Hasan (A.S.) suka ce: Sa’ad bin Abdullah da Abdullah bin Ja’afar AL-Himyari sun bamu labari suka ce: Ahmad bin Husain bin Umar bin yazid ya bamu labari daga Husain bin Rabi’i AL-Mada’ini,[124] yace: Mohd bin lshak ya bamu labari daga Usaid bin sa’alaba daga Ummu Hani, tace: Na gamu da Abu Ja’afar Mohammad bin Ali bin Husain bin Ali bin Abu Talib (A.S.) sai na tambaye shi dangane da wannan aya:

(Na yi rantsuwa da taurari (masu buya da rana) masu gudu suna buya) sura ta 81 aya ta 15-16. Sai yace: lmami ne wanda zai buya a zamaninsa yayin da wadanda suka san shi suka kare a shekara ta 260 sannan zai bayyana tankar tauraro mai tsananin haske a cikin duhun dare, idan kun riski wannan to farin cikinku ya zo”[125]

Za a gani a tafarkin wannan hadisin cewa Ahmad bin Husain bin Umar bin yazid amintacce ne bisa ittifaki wanda ya gabace shi ma haka, kuma shi ya ruwaito ne daga Abu Abdullah da Abul Hasan Musa bin Ja’afar (A.S.), kamar yadda Najashi ya bayyana haka a tarjamarsa, amma wanda ya zo bayansa hakika tabbatar da gaskiyarsu a wannan ruwayar shine gabatan da rasuwarsu ta yi akan abinda ruwayar ta kunsa dangane da sanarwa akan mu’ujizar da ta tabbata bayan wafatinsu, kuma ya kasance amintattu sun ruwaito daga garesu, to don haka wannan labari shaida ne akan gaskiyarsu.

14- A cikin kamalud – Deen kuma, da tafarki ingantacce yace: “Muhammad bin Hasan (R.A.) ya bamu labari yace: sa’ad bin Abdullah ya bamu labari yace: Abu Ja’afar Mohd bin Ahmad AL-Alawi ya bamu labari daga Abu Hashim Dawud bin kasim Al-Ja’afari yace: Na ji Abul Hasan ma’abucin – Askar (A.S.) yana cewa: khalifa a bayana shine dana Hasan, to yaya lamarinku dangane da khalifan bayan wannan khalifa Sai nace:, don me Allah ya zamar da ni fansa a gareka? Sai yace: domin ku ba zaku rika ganinsa ba, kuma bai halatta gareku ku ambace shi da sunansa ba, sai nace to yaya za mu kira shi? Yace: ku ce: Al-Hujja daga Ali Muhammad (S.A.W.A.).[126]

Kuma wannan tafarki hujja ne saboda amincin maruwaitansa, Alawi wanda aka ambace shi a ciki yana daga cikin shaihunnan shi’ah masu girma, kamar yadda za a san haka a littafin maruwaita na Najashi a inda yayi magana kan Amrakiy Al-Baufaki”[127]

To za mu wadatu da wannan adadin hadisai da muka kawo, tare da fadakarwa kan lamura uku kamar haka:

Hadisi na karshe hakika ba ya nuna cewa gaba daya ba’a ganin Imam Mahdi, domin cewa da yayi (A.S.) (ba zaku rika ganinsa ba) yayin da ya dora shi akan hanin kiran sunansa, wanda an bayyana dalilin haka a hadisai ingantattu[128] da cewa za a neme shi wato kenan wannan yana nuna tsoro ne akan ran Imam Mahdi (A.S.) za a fahimci ma’anar buya daga wannan a fakaice, to sai ma’anar ruwayar ya zan cewa: ku ba zaku ga lmaminku Mahdi ba a duk lokutan da kuka bukaci haka domin kuwa ganinsa da zaku rika yi ba zai zama kamar ganina da kuke yi duk lokacin da kuka ga dama ba, a yayin da nake raye, sabila da zai zama ya buya, ku nesaci ambaton sa da sunansa don kada makiya Allah su san shi su same shi. Kenan dai abinda ake nufi da cewa ba za a gan shi ba shine buyarsa a fakaice, kuma hanin kiran sunansa saboda tsoro da ake ji masa ne, sannan wannan rashin ganin da hanin kiran sunan sun kebanta ne da lokacin buyar, kuma maganar da ta zo a hadisin ta shafi dukkan wadan da ake magana da su ne ko kuma wasu daga cikinsu, amma idan ba haka ba daruruwan mutane daga sahabban Mahaifinsa Imam Hasan Al-Askari (A.S.) sun gan shi a lokacin da Mahaifinsa ke da rai kuma da izininsa, hakana bayan wafatin Mahaifinsa (A.S.) wasu mutane ma sun gan shi kamar yadda zai bayyana a fili a cikin fasalin.

Hakika hadisai da muka ambata a game da wannan lamari ba wani abu bane face dan wani yanki kankani daga tarin ruwayoyi da aka ruwaito dangane da haka, kuma ba duk ma’aunan bincike ne muka yi la’akari da su ba wato abin nufi mu ba mu yi bincike kan tafarkuna ingantattu domin mu kafa akidar ba, domin kuwa ta riga ta kafu tun kafin wannan lokaci, saidai mun kawo sune domin tabbatar da abinda aka yi da’awarsa, amma idan ba haka ba, to mu bamu ma bukatar tafarkuna gaba daya, saboda dalilai biyu:

1- Samuwan dalilai kwarara tabbatattu dangane da ci gaban rayuwar Imam Mahdi har zuwa karshen zamani, kuma bayanin haka ya gabata dalla – dalla, to wace bukata ce muke da ita ga tafarkuna tare da wannan?

2- Samuwan dalilai akan cewa hadisai da aka ruwaito su game da Mahdi (A.S.) an ciro su ne kai tsaye daga littattafa da aka wallafa gabanin haihuwarsa (A.S.) da shekaru masu yawa kuma saduk yayi shiada akan haka, to don haka raunin da yake cikin wasu na bisa ilimin hadisai, ba zai damar ba wajen ingancinsu saboda kasancewan maganar da ya zo a cikinsu, mu’ujiza ce da ta tabbata bayan lokaci, kuma shine alamar gaskiyarsu.

Hakika hadisan Mahdi wanda tafarkin su ya kai zuwa ga Annabi (S.A.W.A.) ko zuwa Ahlul Baiti (A.S.) to dukkansu suna magana ne kan gaskiya guda daya wanda mutane da yawa masu gaskiya, suka daidaita wajen bada labarinsa, to ba banbanci wajen tabbatan wannan gaskiya tsakanin ruwayar da ta fito daga tafarki ingantacce da wadda ta fito daga tafarki raunanne kamar yadda za a ce wani amintacce ya bada labarin mutuwar wani mutum (malam Bako misali) sai kuma wani shima ya bada labarin mutuwar Malam Bako, to anan ba za mu ce masa ka yi karya ba, idan da na uku zai zo shima da wannan labarin –da na hudu, da mutum na biyar har zuwa na goma, to ba za muce masu kun yi karya ba koda kuwa ba mu san gwargwadon gaskiyarsu ba, saidai kowane labari daga cikin wadannan labarai ya zama wata alama ce ta aukuwan abin, wanda za a hada shi da labarin da aka ji daga amintacce, har labarin ya zama sannu-sannu ya kai wani haddi na sakankancewa sabili da wadannan alamu da aka yi ta karawa akai, ta yanda ta daya bangaren kuma karyar wannan zancen sai dada raguwa zata yi ta yi har ya kai ga sifiri.

Hakika k’aidojin irin wannan lissafi da muka yi yanzu, da kuma dokokinsa a ilimin lissafi wajen tabbatar da gaskiyan abu ta hanyar taro labarai kan abu guda har a kai ga haddin sakankancewa ta wannan hanya ba ya taba yiwuwa abinda labarurrukan suka taru akai ya zan ba gaskiya ba.

To daga nan ne za a san cewa kawo wasu shakku dangane da hadisan Mahdi da kuma cewa ba shi bane ake nufi kamar yadda wasu marasa sanin ilimin hadisi suka raya, suna masu saba dukkan ka’idojin ilimi a wannan fade nasu musamman ma bayan ya tabbata cewa hadisan sun yi daidai da shi ( A.S.), to haka bai zan komai ba face, suna nuni ne kawai ga irin shan kaye da suko sha wanda ya lullube zukatansu, kuma wannan yana nuni ga raunin tunaninsu ne dangane da mu’amala da akida har da yin karya da kage wai cewa basu sami na gaskiya ingantacce ba, alhali suna boye mummunan nufinsu a karkashin tutar kawo gyara, kamar yadda zaka gani daga kokarin da wasu suka yi na zamar da akida ta zama aikin ’yan jarida wanda ake tsara ta daga garesu sannan hannun mutan yamma ke gudanar dasu, yan korensu kuma ke biyan kudin, amma sun mance da cewa akida ba aba bace wanda iska ke iya hureta, ga shi kuma sun bar abinda Annabi (S.A.W.A.) da Ahlu Baitinsa (A.S.) suka bayyana na tafarki ingantacce domin sanin Imam Mahdi da sunansa da nasabarsa tacecciya.

HAIHUWAR IMAM MAHDI (A.S.)

Bamu da bukatar abinda zai bayyana haihuwar Imam Mahdi ya kuma tabbatar da ita a tarihi, bayan mun riga mun san ittifakin musulmi akan cewa shi daga Ahlul Bait yake, kuma cewa bayyanarsa zata kasance a karshen zamani, kuma mun riga mun san sakamakon da aka isa gareshi a bincike dangane da nasabar Imam Mahdi wanda shine cewa babu hanyar kokwanton cewa Mahdi shine lmami na Goma sha biyu daga imaman Ahlul Bait (A.S.), kuma shine Muhammad bin Hasan bin Ali bin Muhammad bin Ali bin Musa bin Ja’afar bin Muhammad bin Ali bin Husain bin Ali bin Abi Talib (A.S.) kuma cewa Mahaifinsa daga zuriyar Husain yake kuma mahaifiyarsa kuma daga zuriyar Hasan daga gefen fatima yar Hasan jikan Annabi (S.A.W.A) mahaifiyar Imam Bakir Muhammad bin Ali bin Husain (A.S.).

Wannan yana nufin kenan bincike dangane da haihuwar Imam Mahdi da bayyana tabbatar haka a shar’ance, bincike ne wanda ya zama ya saba al’ada, da ba don wasu shubhohi na tarihi da aka samu ba dangane da haihuwarsa (A.S.), kamar da’awar da Baffansa Ja’afar Al-kazzab yayi na cewa dan’uwansa Imam Askari ba yi da da, da kuma bada gadon Imam Askari da hukuma ta yi zuwa ga Ja’afar Al-kazzab saboda karyar da ya shara, wannan kuwa shi’ah lmamiyya lsna Ashariyya sune kawai suka ruwaito shi amma babu waninsu da ya rubuta koda sau guda face daga ta hanyarsu, to wannan kadai ya isa abin gamsarwa ga mutum mai adalci domin kuwa ta yaya shi’ah zasu ruwaito al’amarin da su kuma sun yi i’itikadi da sabaninsa idan ba don karyar wannan lamari da bacinsa ya tabbata a garesu ba?!

Wannan shigen abinda suka ruwaito ne na yadda Mu’awiya ya musa darajar Ali (A.S.) a wajen Manzon Allah (S.A.W.A.) To musun Mu’awiya tabbas ne, kuma darajar Ali (A.S.) tabbatacciya ce, kuma tabbatar wadannan ababe biyu duka a wajen shi’ah abu ne wanda babu shakka a cikinsa domin kuwa abu ne wanda aka sakankance da shi, to hakama musun Ja’afar Al-kazzab tabbatacce ne a wajensu, kuma abinda hukuma ta aikata wanda ya dace da karyar da ya yi shima abu ne tabbatacce, sannan abinda ke fuskantar wannan shine tabbatar haihuwar Imam Mahdi da aka yi ikrarinta aka kuma gani da ido, da abinda ke bayansu na dalilai.

To saidai kuma wanda ya rayu akan makirci na yamma hadi da fandare warsa to shi kuma irin wadannan shubhohi zai makale masu yana kokarin tayar da su da wani sabon salo wanda ya yi masa fenti da sunan kawo gyara.

To don haka ne muke cewa, hanyar tabbatar da haihuwar wani bil adama, koda wanene kuwa, shine ikrarin mahaifinsa da kuma shaidar ungozoma koda kuwa wani bai gan shi ba banda su biyun, to ballantana wanda daruruwan mutane suka shaida cewa sun gan shi, sannan marubuta tarihi suka yi ikrarin cewa an haife shi, malaman nasaba kuma suka bayyana nasabarsa a fili kuma ya aikata wasu abubuwa da hannunsa wanda makusatansa suka sani, ga kuma irin karantarwa da nasihohi da addu’oi da maganganu shahararru da aka samu daga gareshi dada wakilansa da jakadunsa sanannu ne, sannan ga mataimakansa miliyoyi a ko’ina cikin kowane zamani kuma cikin kowane mutane.

Amma kaico, shin wanda ya riki wadancan shubuhohi kuma ya musanta haihuwar Imam Mahdi (A.S.) wai wadannan hujjoji sun gaza ne a wurinsa domin tabbatar da haihuwar Mahdi (A.S.), ko kuwa so yake ya fada a zuciyarsa ga Imam Mahdi irin maganar da mushirikai suka gaya wa kakar Mahdi wato Annabi (S.A.W.A.) da harcensu: “kuma suka ce ba zamu taba yin imani gareka ba har sai ka bubbugar mana da idaniyar ruwa daga kasa, ko kuma lambun dabinai da inabi ya kasance gareka sai ka bubbugar da koramu a tsakaninsa bubbugarwa, ko kuma ka jeho sama akanmu yanki, kamar yadda kace, koka taho da Allah da Mala’iku a gaba garemu muna gani, ko kuwa gida na zinariya ya kasance gareka ko kuma ka hau sama, kuma ba zamu taba imani da hawanka ba, har sai ka saukar mana da littafi mu karata shi! Kace tsarkaka ya tabbata ga ubangijina ai ban kasance ba face mutum, manzo.” Surar lsra sura ta 17 aya ta 90-94.

Ya Allah mu bamu kaunar shiryadda wanda ya san gaskiya amma sai ya riki bata, domin wanda ba zai iya amfana da hasken rana ba to yafi gazawa ya amfana da hasken wata saidai mu abinda muke fata shine isar da gaskiya zuwa ga wanda ya jahilce ta, kuma mu karfafa imani a cikin zuciyarsa, to ga abinda za mu ce:

BADA LABARI DA IMAM ASKARI YAYI DANGANE DA HAIHUWAR DANSA MAHDI (A.S.):

Dalili akan haka shine hadisi ingantacce daga Mohammad bin yahya Al-Attar daga Ahmad bin lshak daga Abu Hashim Al-Ja’afari yace: Na ce wa Abu Muhammad (A.S.): Girmanka yana hana ni na yi maka tambaya shin ka ban izini in yi maka tambaya? Sai ya ce: tambayi, sai na ce ya shugabana shin kana da da? Sai ya ce:

E sai na ce: ldan wani abu ya faru da kai, to a ina zan yi tambaya akai? Ya ce: a Madina”[129]

Da ruwaya ingantacciya daga Ali bin Mohd da Mohd bin Ali bin Bilal, ya ce: Abu Muhammad ya fito zuwa gareni kafin tafiyarsa da shekara biyu, yana bani labarin khalifa a bayansa, sannan sai ya sake fitowa zuwa gareni kafin tafiyarsa da kwana uku, yana bani labari dangane da khalifa a bayansa.”[130]

Abin nufi da Ali bin Mohd, shine amintaccen nan malamin adabi mai falala lbnu Bandar, amma dangane da Mohd bin Ali bin Bilal domin kuwa amincinsa da daukarsa sun shahara, kuma irinsu Abul kasim Husain bin Ruh (R.A.) sune sukan koma gareshi, kamar yadda yake sananne a wajen masu sani dangane da maruwaita.

SHAIDAR UNGOZOMA DANGANE DA HAIHUWAR IMAM MAHDI (A.S.)

lta ce malama Hakima tsarkakkiya yar Imam Jawad kuma ’yar uwar Imam Hadi (A.S.) ita ce wadda ta gudanar da lamurran Narjis mahaifiyar Imam Mahdi (A.S.) a yayin da ta zo haihuwa,[131]

Kuma ta fada a fili karara cewa ta ga Imam Mahdi bayan an haife shi[132] hakika wasu mata sun taimaka ma ta dangane da sha’anin haihuwar, daga cikinsu akwai, BaiwarAbu Ali Al-khizrani, wanda Uban gidanta ya bada kyautanta ga Imam Askari (A.S.), kamar yadda amintaccen nan Muhammad bin yahya ya bayyana[133] sannan daga cikin matan kuma akwai Mariya da Nasim mai hidimar Imam Askari (A.S.). [134]

Kuma abu ne a bayyane cewa hayayyafa da ake yi tsakanin musulmai babu wanda yafi kusa ga saninsu tankar unguzoma, wanda ya musanta haka to sai ya tabbatar mana yanda tasa haihuwar ta kasance, ko su wanene suka shaidi haka a yayin haihuwarsa!

Imam Askari (A.S.) ya aikata sunna mai daukaka bayan haihuwar Imam Mahdi (A.S.) kamar yadda masu riko ga sunna ke yi idan Allah ya arzuta su da da ko diya daga falalarsa, to anan Imam Askari (A.S.) sai yayi masa yanka wato ya yanka masa ragon suna.[135]

WANDA YAYI SHAIDA DANGANE DA GANIN IMAM MAHDI (A.S.) DAGA SAHABBAN IMAMAI DA KUMA WASUNSU:

Sahabban mahaifin Imam Mahdi wato Imam Askari, sun yi shaida dangane da ganin Mahdi a yayin da mahaifinsa ke da rai, tare da izini daga gareshi, hakana wasu adadi daga sahabban Imam Hadi (wato mahaifin Imam Askari) suma sun yi shaida kan cewa sun ga Imam Mahdi lokacin da mahaifin Imam Mahdi ke da rai kamar yadda kuma wasu daga cikinsu da wasunsu suma suka yi shaida kan cewa sun ga Imam Mahdi bayan rasuwar mahaifinsa Imam Askari (A.S.), wato a lokacin karamar buya da yayi (Gaibas-sugra) daga shekar ta 260 zuwa 329 hijiriyya.

To don ganin yawan wadanda suka yi shaida akansu dangane da haka, za mu takaita zance akan abinda shaihunnai da suka gabata, suka fada, sune: Al-kulaini (wafati shekara ta 329 hijiriyya) wato kusan ya riski dukkan karamar buya daga farkonta har karshenta, da sheikh saduk (wafati shekara ta 381 hijiriyya) ya kuma sami fiye da shekara ashirn a karamar buya. Da sheikh Mufid (wafati shekara ta 413) da sheikh Tusi (wafati shekara ta 460 hijiriyya). Babu laifi mu ambaci yan kadan sosai daga ruwayoyinsu dangane da ambaton wanda ya ga Mahdi (A.S.) sannan mu kawo bayani game da sunayen wadanda suka ga Imam Mahdi (A.S.) tare da ambaton inda hadisansu suke a kutubul Arba’a wato sanannun littafa hudu na hadisan shi’a, zamu yi haka ne domin mu takaita. Daga cikin wadannan hadisan akwai ABINDA kulaini ya ruwaito a cikin usulul kafi tare da tafarki inagantacce daga Mohd bin Abdullah da Mohd bin yahya, dukkansu daga Abdullah bin Ja’afar Al-himyari, ya ce: “Mun hadu ni da sheikh Abu Amr (R.A.) a wajen Ahmad bin lshak, sai Ahmad bin lshak ya yi min nuni akan in tambayi Abu Amr dangane da khalifanci, sai na ce masa: ya kai Abu Amr ina so in yi maka tambaya kan wani abu, kuma ni ba na kokwanto kan abinda nake so in yi tambaya akai – sannan sai na yabe shi na kuma ambaci irin amincin da lmamai suka ce yana da shi kamar yadda ya zo a hadisai, har ya fadi kasa yana sujjada kuma yayi kuka, sa annan ya ce: ka tambayi bukatarka. Sai na ce masa: kai ka ga khalifan bayan Abu Mohammad (A.S.)? sai ya ce: E wallahi, kuma wuyansa tankar haka – sai yayi nuni ga hannunsa sai na ce masa: to saura tambaya guda, sai ya ce mani: tambayi, sai na ce: suna fa? Sai ya ce: haramun ne a gareku ku yi tambaya akai, kuma ba ni bane na fadi haka domin ni ba mai haramtawa ko halattawa bane amma daga gareshi ne (A.S.) domin kuwa lamarin a wajen mai mulki shine cewa Abu Muhammad ya rasu bai bar wani da ba, har ya raba gadonsa, wani wanda ba yi da hakki a ciki ya karbe, to ga shi iyalansa na yawo babu wanda ya damu da saninsu ko yayi masu wani abu, amma idan suna ya samu sai a fara nema, to don haka, ku ji tsoron Allah ku kame daga yin haka”[136]

- DAGA Ruwayoyin akwai wanda ya ruwaito a cikin kafi tare da tafarki ingantacce daga Ali bin Mohd (wanda shine) lbnu Bandar amintacce, daga Muhran kalanisi shima amintacce ya ce: Na ce wa Amriyi (Abu Muhammad yayi wafati? Sai ya ce mani, yayi wafati amma ya bar khalifa a cikinku wanda wuyansa tankar wannan sai yayi nuni da hannun sa”.[137]

- DAGA Hadisan kuma akwai wanda saduk ya ruwaito da tafarki ingantacce daga shaihunnai masu daukaka, ya ce: “Mohd bin Hasan (R.A.) ya bamu labari yace: Abdullah bin Ja’afar Al-Himyari ya bamu labari ya ce: Na ce wa Mohd bin usman Al-Amri (R.A.): Ni zan yi maka tambayar Annabi lbrahim (A.S.) ga ubandgiinsa Mai Girma yayin da ya ce:

“Ya ubanagiji ka nuna mani yadda kake raya matattu, yace:, baka yi imani bane, yace: na yi, amma domin zuciyata ta natsu”. Sura ta 2 aya ta 260. To ka bani labari dangane da ma’abucin wannan lamari, shin ka gan shi? Ya ce: E, kuma yana da wuya kamar haka, sai ya yi ishara da hannunsa zuwa wuyansa.”[138]

- Daga ciki akwai abinda saduk ya ruwaito a kamalid –Deen ya ce: “Abu Ja’afar Muhammad bin Ali Al-Aswad (A.S.) ya bamu labari ya ce: Ali bin Husain bin Musa bin Babawaih (R.A.) ya tambaye ni bayan rasuwar Mohd bin Usman Al-Amri (R.A.) cewa in tambayi Abul kasim Al-Ruhi, shi kuma akan ya tambayi shugabanmu Ma’abucin zamani (A.S.) domin ya roki Allah ya ba shi da namiji, ya ce: sai na tambaye shi, sai ya isar da hakan, sannan sai ya bani labari bayan haka da kwana uku cewa yayi addu’a wa Ali bin Husain kuma cewa za a haifa masa da mai albarka wanda Allah zai sa a amfana da shi, kuma bayansa za a haifi ’ya’ya – sannan sai saduk ya ce bayan haka-Mawallafin wannan littafin ya ce (R.A.): Abu Ja’afar Muhammad bin Ali Al-Aswad R.A. ya kasance – yana yawaita gaya mani aduk lokacin da ya ga ina yawan zuwa darasin shaihunmu Muhammad bin Hasan bin Ahmad binil Walid (R.A.), kuma ina son littafan ilimi ina yin haddan shi – yana ce mani – babu al’ajabi ka zan kana da irin wannan bege ga ilimi alhali kai an haife ka ne da addu’ar Imam A.S.”[139]

- DAGA ciki akwai abinda shekh Tusi ya ruwaito a cikin kitabul Gaiba daga madaukakan wannan mazhaba da shaihunnansu, ya ce: “kuma Mohd bin Mohd bin Nu’man ya bani labari da Husain bin Ubaidullah daga Abu Abdullah Mohd bin Ahmad As-safwani, ya ce: sheikh Abul kasim (R.A.) ya yi wasiyya zuwa ga Abu Hasan Ali bin Mohd As-samari (R.A.), sai ya zama yana aikata abinda shi Abul kasim (Jakada na uku) da yake aikatawa, to yayin da ya zo rasuwa, sai shi’ah suka taru a wurinsa, suka tambaye shi dangane da wanda aka wakilta shi bayansa wato wanda zai ci gaba da aikata abinda shi da yake aikatawa sai ya zamanto bai bayyana komai ba dangane da haka kuma ya ce ba a umarce shi da ya yi wasiyya ga kowa ba a bayansa dangane da wannan sha’ani.[140]

Kuma a fili yake cewa matsayin As-samri daidai yake da matsayin Abul kasim Husain bin Ruh a wajen wakiltar Imam matsayi ne wanda ke bukatar ganin Imam (A.S.) cikin dukkan lamarin da yake bukatar Imam a cikinsa. To don haka ne ma aka sami tawaturi kan abinda ya fito daga su wadannan Jakadu guda hudu wadanda muka ambace su a cikin wadannan ruwayoyi, na abinda ya shafi wasiyya da shiryaswa da umarni da maganganun Imam Mahdi (A.S.) wanda ya zo mana daga garesu”[141]

Akwai kuma ruwayoyi da yawa banda wadannan wanda ke bayyanawa a fili karara cewa kowane daya daga wadannan Jakadu hudu sun ga Imam Mahdi (A.S.) kowane dayansu ya gan shi ne a zamanin wakilcinsa, wato a zamanin da ya wakilci Imam Mahdi (A.S.), kuma a cikin da yawa daga hadisan, hakan ya faru ne yayinda ake tare da wasu jama’a na shi’ah kamar yadda za mu yi ishara a inda za mu yi bayanin sunayen wadanda suka gan shi (A.S.)-

lbrahim bin ldris Abu Ahmad,[142] da lbrahim bin Abdah An-Naisaburi,[143] da lbrahim bin Mohd At-Tabrizi,[144] da lbrahim Mahzayar Abu lshak Al-Ahwazi,[145] da Ahmad bin lshak bin sa’ad Al-Ash’ari,[146]

Kuma ya sake ganinsa wani lokaci kuma tare da sa’ad bin Abdullah bin Abi khalaf Al-Ash’ari (daga shaihunnan mahaifin saduk da kulaini),[147] da Ahmad bin Hasan bin Abdul Malik Abu Ja’afar Al-Azdi ko kuma Al-Audi awani kaulin,[148] da Ahmad bin Abdullah Al-Hashimi daga ’ya’yan Abbas tare da dukkan mutum talatin da tara, [149] da Ahmad binMohd bin Mutahhar Abu Ali daga sahabban Imam Hadi da Imam Askari(A.S.)[150]

Da Ahmad bin Hilal Abu Ja’afar Al-Abrata’i Al Gal Al-Mal’un, kuma wasu jama’a sun kasance tare da shi daga cikinsu akwai: Ali bin Bilal da Mohd bin Mu’awiya bin Hakim da Hasan bin Ayyub bin Nuh da Usman bin sa’id Al-Amri (A.S.) zuwa cikon mutum Arba’in,[151] da lsma’il bin Ali An-Naubakhti Abu sahl,[152] da Abu Abdullah bin saleh,[153] da Abu Mohd Hasan bin Wajna An-Nasibi,[154] da Abu Harun daga Shaihunnan Mohd bin Hasan Al-karakhi,[155] da Ja’afar Al-kazzab baffan Imam Mahdi (A.S.) ya ga Imam Mahdi (A.S.) sau biyu,[156] da Malama Hakima Alawiya tsarkakka yar Imam Muhammad bin Ali Al-Jawad (A.S.),[157] da zuhri ko kuma Az-zahrani a wani kauli, tare da shi akwai Al-Amri (R.A.), [158] da Rashik ma’abucin Madrai[159]

Da Abul kasim Ar-ruhi (R.A.)[160] da Abdullah As-suri[161] da Amr Al-Ahwazi,[162] da Ali bin lbrahim bin Mahzayar Al-Ahwazi,[163] da Ali bin Mohd Ash-shamshati dan aiken Ja'afar bin lbrahim Al-yamani,[164] da Ganim Abu sa'id Al-Hundi,[165] da kamil bin lbrahim Al-Madani,[166] da Abu Amr Usman bin Sa'id Al-Amri (R.A)[167], da Mohd bin Ahmad Al-Ansari Abu Na'im Az-Zaidai, a tare da shi lokacin da ya ga Imam Mahdi (A.S.) akwai su: Abu Ali-Al-Mahmudi da Allan Al-kulaini da Abu Haisam Ad-Dinari da Abu Ja'afar Al-Ahwal Al Hamdani, kuma kasance sun kai wajen mutum talatin a cikinsu akwai sayyid Mohd bin kasim Al-Alawi al Akiki,[168] da kuma Sayyid Musawi Mohd bin lsma'il bin Imam Musabin

Ja’afar (A.S.), kuma ya kasance shine ya tsufa a zamaninsa daga ’ya’yan Manzo (S.A.W.A.),[169] da Mohd bin Ja’afar Abul Abbas Al-Humyari yayin da ya shugabanci tawaggan ’yan shi’ah daga garin Qum,[170] da Mohd bin Hasan bin ubaidallah Al-Tamimi Az-zaidi wanda aka sani da Abu sura,[171] da Mohd bin salih bin Ali Mohd bin kanbar Al-kabri Bawan Imam Rida (A.S.),[172]

Da Mohd bin usman Al Amri (R.A.),[173] ya kuwa gan shi ne tare da mutum arba’in yayin da Imam Askari (A.S.) ya bada izinin haka, kuma daga cikinsu akwai: Muawiya bin Hakim da Muhammad bin Ayyub bin Nuh,[174] da yakub bin Mankush,[175] da yakub bin yusuf Ad-Darrab Al Gassani,[176] da yusuf bin Ahmad Al-Ja’afari.[177]

SHAIDAR WAKILAN IMAM MAHDI WADANDA SUKA GA MU UJIZOZINSA, DANGANE DA CEWA SUN GA IMAM MAHDI (A.S.):

Hakika saduk ya ambaci wadanda suka ga mu’ujizozin Imam Mahdi kuma suka gan shi daga wakilansa da wasunsu, ya kuma ambaci sunayen garuruwansu, kuma mun yi ishara ga wasu daga cikinsu, kuma suna da yawa sosai yadda yake ba zasu iya hada baki akan karya ba, musamman ga su sun fito ne daga garuruwa daban-daban. To ga wasu daga cikinsu DAGA BAGHDAD: Akwai Al-Amri da dansa da Hajiz da Bilali da Attar.

DAGA MUTAN BAGHDAD: Abul kasim bin Abu Halis da Abu Abdullah Al-kandi da Abu Abdullah Al-Junaidi da Harun Al-kazzaz da Naili da Abul kasim bin Dabis da Abu Abdullah bin furukh da Masrur Al-Tabbakh bawan Abul Hasan (A.S.) da Ahmad da Muhammad ’ya’yan Hasan da lshak Al-katib daga Bani Naubakht da wasunsu.

DAGA HAMADAN: Mohd bin kashmurd da Ja’afar bin Hamdan da Mohd bin Harun bin Umran.

DAGA KUM: Hasan bin Nadr da Mohd bin Mohd da Ali bin Mohd bin lshak da Babansa da Hasan bin yakub.

DAGA MUTAN RAI: kasim bin Musa da dansa da Abu Mohd bin Harun da Ali bin Mohd da Mohd bin Mohd Al-kulaini da Abu Ja’afar Arraffa.

DAGA YAMAN: Fadl bin yazid da Hasan bin fadl bin yazid da Ja’afari da lbnul A’jami da Ali bin Mohd Ash-shamshati.

Haka kuma ya ambaci wadanda suka gan shi (A.S.) daga mutan shahr zur da zaimara da faris da kabis da Moro.[178] ?

SHAIDAR MASU HIDIMA DA MATA DA KUYANGI DANGANE DA GANIN MAHDI (A.S.):

Akwai kuma wadanda suka ga Imam Mahdi (A.S.) daga wadanda suke hidiman gida wa mahaifinsa Imam Askari (A.S.), tare da wasu mata da kuyangi, to daga cikinsu akwai: Tarif Al-khadim (mai hidima) Abu Nasr,[179] da wata mai hidima wa lbrahim bin Abdah An-Naisaburi, ita da maigidanta suka ga Imam Mahdi (A.S.),[180] da Abul Adyan (mai hidima),[181] da Abu Ganim (mai hidima) wanda ya ce: “An haifa wa Abu Muhammad (A.S.) da sai ya sa masa suna Muhammad, sai ya nuna dan wa sahabbansa a rana ta uku ya ce: Wannan shine ma’abucin (lamuranku) bayana kuma khalifana akanku, kuma shine mai yunkuri wanda wuyaya ke mikuwa gareshi saboda sauraro, idan kasa ta cika da ja’irci da zalunci, ya fito ya cika ta da adalci da daidaito”[182]

Akid Al khadim,[183] shima ya bada shaida akan haka da Ajuz Al khadim,[184] da baiwar Abu Ali Al-khizrani wanda ya bada kyauta ga Imam Askari (A.S.),[185] daga kuyangi da suka yi shaida akan ganin Imam Mahdi (A.S.) akwai: Nasim,[186] da Mariya,[187] kamar yadda Masrur,[188] Al-Tabbak bawan Abul Hasan (A.S.) shima yayi shaida akan haka, kuma dukkan wadannan sun bada shaida shigen irin wanda Abu Ganim (mai hidima) yayi a gidan Imam Askari (A.S.).

ABINDA HUKUMA TA YI DALILI NE AKAN HAIHUWAR IMAM MAHDI (A.S.):

An haifi Imam Hasan Al-Askari (A.S.) a watan Rabi’u lakhir shekara ta 232 hijiriyya kuma yayi zamani tare da mahukuntan Bani Abbas su uku, sune: Mu’utaz (rasuwa shekara ta 255 hijiriyya) da Muhtadi (rasuwa shekara ta 256 hijiriyya) da Mu’tamad (rasuwa shekara ta 279 hijiriyya).

Mu’utamad ya zama mutum ne mai tsananin gaba da kiyayya ga zuri’ar Manzo (S.A.W.A.), kuma wanda duk ya duba littafan tarihi da suka shahara wato kamarsu Tabari da sauransu ya kuma duba abinda ya shafi ababen da suka abku a shekara ta 257 hijiriyya da ta 258 hijiriyya da ta 259 hijiriyya da kuma shekara ta 260 hijiriyya wadanda sune shekarun farko na mulkinsa to zai gane gwargwadon kiyayyarsa ga lmaman Ahul Baiti (A.S.). Hakika Allah ya azabta shi tun a rayuwarsa yayin da ya zamanto ba abinda ya saura hununsa na mulkinsa, har ya bukaci dinari dari uku amma bai samu ba yayi mummunan mutuwa, a lokacin da Turkawa suka yi fushi da shi suka yi jifa da shi cikin narkakken dalma kamar yadda maruwaita tarihi suka yi ittifaki.

Daga cikin ababen kunya da ya aikata shine bada umarni da yayi wa askarawan sa da su shiga gidan Imam Askari (A.S.) jim kadan bayan rasuwansa, ya umarce su da su yi bincike mai tsanani a gidansa, su kuma nemi Imam Mahdi (A.S.) ya basu umarni har suka kame kuyangin gidan Imam Askari (A.S.) ya kuma sa aka kame matansa, tare da taimakon Ja’afar Al-kazzab, domin shi Ja’afar yana kwadayin ya samu irin darajar Dan’uwansa a wajen shi’ah, wanda a sanadiyyar haka babu irin wulakancin da mutanen gidan Imam Askari (A.S.) basu gani ba a bayansa na daga kame da dauri da barazana da tsoratarwa da kaskanci da izgili kamar yadda shekhul Mufid ya bayyana[189]

Duk wannan kuwa ya faru ne a yayin nan Imam Mahdi yana da shekara biyar da haihuwa, koda yake ba abinda ya dami Mu’utamad dangane da karancin shekarunsa tunda ya san cewa wannan yaron shine lmamin da zai rusa karagar azzalumai (wato mulkinsu) saboda hadisan da aka samu tawaturinsu dangane da cewa na GomA SHA BIYU daga Ahlul Bait (A.S.) zai cika duniya da adalci da daidaito bayan an cika ta da ja’irci da zalunci.

Don haka sai tsakanin Mu’utamad da Imam Mahdi (A.S.) ya zama tankar tsakanin fir’auna da Annabin Allah Musa (A.S.) wanda mahaifiyarsa ta jefa shi cikin kogi yana yaro sabili da tsoro da take ji masa, kuma wasu makirci da sharrin, sun fi wasu tsanani.

Ba kuma Mu’utamad shi kadai bane ya san wannan abu, a’a wadanda suka gabace shi wato Mu’utaz da kuma Almahdi na Bani Abbas su ma sun san da haka, saboda haka ne Imam Askari (A.S.) ya kasance ya tsananta domin ya ga cewa labarin haihuwar Imam Mahdi bai yadu ba face tsakanin kebantattu daga shi’arsa da masoyansa (A.S.), a daidai wannan lokaci kuma ya dauki matakai kwarara domin ganin cewa shugabannin shi’ah basu yi sabani ba bayan wafatinsa to don haka ya nuna masu Mahdi da aka yi alkwarin zuwansa, ya nuna masu shi da kansa sau da yawa, ya kuma umarce su da su boye lamarinsa, domin azzalumai sun san cewa shine na (Goma sha biyu) wanda hadisin Jabir bin sumra da suka ruwaito cikin tawaturi ya yi daidai akansa, idan kuwa ba don haka ba to wani hadari ne zai fuskanci daular Mu’utamad daga yaro kankani wanda bai zarce shekara biyar ba da haihuwa? In ba dai ya gano cewa shine Mahdi abin sauraro ba, wanda hadisai mutawatirai suka suranta gagarumin aikin da zai aiwatar a fili, kuma suka bayyana matsayinsa daga azzaluman mahukunta idan ya bayyana.

Idan dai lamarin ba kamar yadda muka fada bane, to don menene hukumar lokacin ba ta yarda da shaidar Ja’afar Al-kazzab ba, da ya ce dan-uwansa Askari (A.S.) ya yi wafati amma bai bar wani da a bayansa ba?

Shin bai isa bane hukuma ta baiwa Ja’afar Al-kazzab gadon dan’uwansa (A.S.) ba tare da sun aikata wannan abin takaici da suka yi ba, wanda ya nuna cewa sun damu, kuma sun razana daga lbnul Hasan, Allah ya gaggauta bayyanarsa mai daukaka?!

La alla wani ya ce abinda ya sa mahukuntan zamanin suka yi bincike sosai dangane da dan Imam Askari, shine don su tabbatar cewa sun baiwa kowane ma’abucin hakki, hakkinsa na gado, don gudun kada Ja’afar Al-kazzab shi kadai ya kwashi gadon saboda bada shaidarsa kawai.

Anan ga amsa: Amma duk da haka, bai zama al’adan hukuma a zamanin ta tantance wannan lamari da irin wannan abu da ta aikata ba, a’a abinda ya cancanta a lokacin shine sai hukuma ta mai da da’awar da Ja’afar Al –kazzab yayi zuwa wani daga cikin alkalai, musamman ma tunda lamarin ya shafi rabon gado ne, wanda irinsa ke faruwa a kullum, sau da yawa. To a yayin nan daidai ne shi alkalin yayi bincike, kuma ya kira shaidu, kamar mahaifiyar Imam Askari (A.S.) da matan gidansa da kuyanginsa da makusatansa daga Bani Hashim, sannan ya saurari maganganunsu ya kuma tabbatar da shaidarsu sannan daga bisani, ya zartar da hukunci bisa irin abinda ke hanunsa na shaida. Amma ace hukuma kai tsaye ta dau komai ita da kanta kuma lamari ya kai ga shugaban hukumar kansa tare kuma da irin wannan sauri tun kafin ma a bisna Imam Hasan Askari (A.S.), aka kuma fitar da lamarin daga hanun alkalai duk da cewa abu ne da ya shafi alkalanci sa annan askarawa suka kai hari gidan Imam Askari (A.S.) nan da nan bayan rasuwarsa, to wannan duka yana nuna cewa ita hukuma ta sakankance da haihuwar Imam Mahdi koda yake ba ta gan shi ba, saboda abinda ya gabata na iliminsu dangane da Na GOMA SHA BIYU daga Ahlul Bait, kamar yadda muka yi ishara, don haka ne ma hukuma ta zo tana neman sa ba wai don ta ba shi gadon Imam Askari (A.S.) ga wanda ya cancance shi ba a bayansa, bil hasali ma, sun zo ne don su kama shi, su daure shi, bayan sun ga basu samu yin haka ba a lokacin da Mahaifinsa Imam Askari (A.S.) yake raye.

To don haka ne ma jin tsoro a game da ransa ya zama daga cikin sirrin buyarsa (A.S.) kamar yadda ya gabata a abinda ka karanta a baya na yanda iyayensa madaukaka (A.S.) suka bada labarin haka, wato buyarsa, tun kafin aukuwarta da shekaru masu yawa.

IKRARIN MASANA NASABA DANGANE DA HAIHUWAR IMAM MAHDI ALAYHIS-SALAM:

Hakika komawa ga ma’abuta kowane fanni a abinda ya shafi fanninsu, abu ne wanda babu kokwanto ciki, to anan abinda muke so mu bincika, masana nasaba sun fi dacewa da shi, to ga wasu daga cikinsu:

1- shahararren masanin nasabar nan Abu Nasr sahl bin Abdullah bin Dawud bin sulaiman Al-Bukhari daga malaman karni na hudu bayan ta 341 hijiriyya kuma yana daga shahararrun masana nasaba wanda yayi zamani da buyar Imam Mahdi ta farko wanda ta kare a shekara ta 329 hijiriyya wato Gaibatus sugra.

Ga abinda ya ce cikin littafin sirrus-silsilal Alawiya: “Ali bin Muhammad At-Taki (A.S.) ya haifi Hasan bin Ali Al-Askari (A.S.) daga mace wanda ta fito zuriyar Naubiyya ana kiranta Raihana, an yi haihuwar ne a shekara ta 231 ya kuma rasu a shekara ta 269 a samurra a lokacin yana da shekara ashirin da tara, kuma Ali bin Muhammad At-Taki (A.S.) ya haifi Ja’afar shine kuma wanda lmamiyya ke kiransa Ja’afar Al-kazzab, abinda kuwa ya sa lmamiyya ke kiransa da Al-kazzab (wato makaryaci) saboda yayi da’awar gadon dan uwansa Hasan (A.S.) shi kadai banda dan Hasan din Al-ka’im Hujja (A.S.) (wato Imam Mahdi), to don haka ne aka sa masa Al-kazzab amma ba wai don a baci nasabarsa ba.

2- As-sayyid Al-Amri sanannen malamin nasaba na karni na biyar bayan hijira ga abinda ya ce: “Abu Muhammad (A.S.) yayi wafati alhali dansa daga Narjis (A.S.) sananne ne a wajen kebabbun sahabbansa da amintattun mutan gidansa, kuma za mu ambaci yanayin haihuwarsa da labaran da muka ji dangane da haka, kuma an jarabci muminai dangane da buyarsa a’a an jarabci ma dukkan mutane dangane da buyarsa, Ja’afar bin Ali kuwa yayi kwadayin dukiyar dan uwansa sai ya kore cewa dan uwansa yana da da, wasu azzalumai suka taimaka masa akan kame kuyangin dan uwansa.”[190]

3- Al fakhrur Razi ba shafi’e (rasuwarsa shekara ta 606 hijiriyya) ya fada a cikin littafinsa mai suna: shajara Mubaraka a cikin nasabar Talibiyya a fasalin: ’ya’yan Imam Askari (A.S.) to ga abinda ya ce: “Amma Imam Hasan Askari (A.S.) to yana da ’ya’ya maza biyu da mata biyu, maza biyun kuwa: dayansu shine Ma’abucin zamani Allah ya gaggauta fitowarsa mai daukaka, na biyu shine Musa wanda ya rasu yayin da mahaifinsa ke raye ‘ya ‘ya mata biyun kuwa sune: fatima wanda ta rasu a halin mahaifinta yana raye, da kuma Ummu Musa, ita ma ta rasu mahaifinta yana raye”[191]

4- Al Muruzi Al-Azurkani wanda ya rasu bayan shekara ta 614 hijiriyya, hakika ya siffa ta ja’afar[192] bin Imam Hadi da cewa shi makaryaci ne sabili da cewa da Ja’afar yayi akan dan uwansa Imam Askari bai da da, to a cikin wannan akwai dalili kwakwara akan cewa yayi I’itikadi da haihuwar Imam Mahdi, wannan kuwa ya zo ne a cikin littafin Al-fakhri.

5- As-said Jamalud-deen Ahmad bin Ali Al Husaini masanin nasaba wanda ya shahara da lbn lnaba wanda kuma ya rasu a shekara ta 828 hijiriyya, a cikin littafin umdatut Talib fi Ansabi Ali Abi Talib yana cewa: “Amma Ali Al-Hadi to ana masa lakabi da Al-Askari saboda zamansa a surra man Ra ’a, kuma da ana kiran wurin Askar, mahaifiyarsa kuma uwar da ce, kuma ya kasance cikin daukaka na matuka da kuma kyawun hali na inna, naha mutawakkil ya sa an zo da shi surra man Ra’a, to sai ya zauna a cikinta har zuwa rasuwarsa, kuma ya bar maza biyu a bayansa sune: Imam Abu Muhammad Hasan Al-Askari (A.S.), kuma ya kasance mutum ne wanda zuhudunsa da I liminsa al’amura ne da suka girmama kwarai, kuma shine mahaifin Imam Muhammad Al-Mahdi tsirar Allah ta tabbata a gareshi, shine kuma Imam na goma sha biyu a wajen shi’ah lmamiyya, kuma shine ka’im (mai yunkuri) wanda ake sauraro mahaifiyarsa sunanta Narjis, sunan dan uwansa kuma (wato dan uwan Imam Askari) Abu Abdullah Ja’afar wanda ake masa lakabi da Al –kazzab (wato makaryaci) saboda da ’awar lmamanci da yayi bayan dan uwansa Al-Hasan”[193]

Ya kuma kara da cewa a cikin fusulul fakhariyya (wanda aka buga da farisanci) ga kuma tarjamarsa: “Abu muhammad Al Hasan wanda ake ce masa Al –Askari, Askar shine garin samurra Mutawakkil shine ya janyo shi da shi da mahaifinsa zuwa garin samurra tun daga Madina kuma ya sa su a fursuna kuma shine lmami na Goma sha daya daga lmami Goma sha biyu, kuma shine mahaifin Imam Mahdi (A.S.) wanda shine na Goma sha biyunsu.[194]

6- Masanin nasaba Az-Zaidi said Abul Hasan Muhammad Al-Husaini Al-yamani As-san’ani daga malaman karni na goma sha daya.

Ya ambata a tushen nasaba wanda ya zana domin bayanin nasabar ’ya ’yan Abu Ja’afar Muhammad bin Ali Al-Bakir bin Ali bin Husain bin Ali bin Abi Talib (A.S.) a karkashin sunan Imam Ali At-Taki wanda aka san shi da Al-Hadi (A.S.) akwai ’ya ’ya biyar sune: Imam Askari, Al-Husain, Musa, Muhammad, Ali kuma a karkashin sunan Imam Askari (A.S.) nan take sai ya rubuta (Muhammad bin Askari) sannan ya kara da cewa: (shine wanda shi’a lmamiyya suke sauraro).[195]

7- Muhammad Amin As-Suwaidi wanda ya rasu a shekara ta 1246 hijiriyya, ya fada cikin littafin saba’ikuz Zahab fi Ma’arifati kaba’ilil Arab cewa: “Muhammad Al-Mahdi: kuma shekarunsa biyar ne a lokacin da mahaifinsa ya rasu, ya kasance mutum ne mai madaidaici nhalitta, mai kyan fuska da gashi, mai tsayayyen hanci mai hasken goshi”.[196]

8- Masanin nasaba na wannan zamani, Muhammad Wais Al-Haidari As-suri, ga abinda ya ce a cikin littafin Durarul Bahiyya fil Ansabil Haidoriyya wal Awisiyya a wajen bayanin ’ya ’yan Imam Hadi (A.S.) “ya bar ’ya ’ya biyar a baya, sune: Muhammad da Ja’afar da Husain da Imam Hasan Al-Askari da A’isha. To Hasan Al Askari ya bar dansa Muhammad Al-Mahdi a bayansa, Mahadi wanda shine ma’abucin buya (wato gaiba), sannan bayan haka sai ya ce a karkashin babin da ya kira: “lmamai biyu: Muhammad Al-Mahdi da Hasan Al-Askari”: Imam Hasan Al-Askari an haife shi ne a Madina a shekara ta 231 hijiriyya, kuma yayi wafati a samurra a shekara ta 260 hijiriyya. Lmam Muhammad Al-Mahdi kuwa: yace ba’a fadi ’ya ’ya ko jikokinsa ba, bayi ma da ’ya’ya”[197] sannan sai yayi karin bayani bayan wannan magana ta karshe inda ya ce: An haife shi ne (wato Al-Mahdi) a shekara ta 255 hijiriyya a ranar 15 ga watan sha’aban, mahaifiyarsa ita ce Narjis, an siffanta shi kamar haka: mai hasken launi, mai hasken goshi, mai kyan gira, mai kyan kumatu, mai tsayayyen hanci, mai daukaka, kyakkyawa, tankar reshe ne da ya bayyana, goshinsa kuma tankar tauraro ne mai haske, a kumatunsa na dama ga kawa, tankar al misiki ne akan farin azurfa ga shi kuma da kyan gashi, idanu bai taba ganin kamarsa a daidaiton halitta ba, ko kuma wanda ya fi shi kyau da nitsuwa da kuma kunya.”[198]

IKRARIN MALAMAN AHLUS-SUNNA KAN HAIHUWAR IMAM MAHDI (A.S.):

Akwai ikrari masu yawa wanda da yawa daga Ahlus-Sunna suka rubuta da alkalumansu dangane da haihuwar Imam Mahdi (A.S.) To wasu sun kididdiga wadannan ikrari a wasu bincike na musamman, sai aka tarar cewa a hade suke da juna wato yadda yake wanda ikrarinsa ya biyo baya ya zamanto ikrarin wanda ya riga shi sun hadu, wato zamanin daya yana bin na daya yadda yake babu zamanin da babu ikrarin a cikinsa tun daga lokacin karamar buyar Imam Mahdi (A.S.) wato Gaibas sugra har zuwa zamaninmu na yau. Gaibas sugra kuma ya auku ne daga shekara ta 260-329 hijiriyya.

To zamu ambaci wasu daga cikin wannan ikrarin a. takaice, wanda kuma yake neman bayani cikakke zai’iya komawa ga binciken da ya gabaci wadannan ikrari[199] To ga su nan zamu ambata maka su:

1- Ibnul Asir Aljazri lzzud-deen wanda ya rasu a shekara ta 630 hijiriyya, to ga abinda ya ce a cikin littafinsa Al kamil fit Tarikh a cikint ababen da suka faru shekara ta 260 hijiriyya ya ce: “a cikinta ne Abu Muhammad Al Alawi Al Askari yayi wafati, kuma yana daga cikim lmamai goma sha biyu a bisa mazhabar lmamiyya shine kuma mahaifin Muhammad wanda su lmamiyya ke kudura cewa shine wanda ake sauraro”[200]

2- Ibnu khallakan wanda ya rasu a shekara ta 681 hijiriyya ya fada a Wafayatul A’yan: “Abul kasim Muhammad bin Hasan Al Askari bin Ali Al Hadi bin Muhammad Al-Jawad wanda aka ambace shi kafin shi, shine lmami na goma sha biyu a bisa akidar lmamiyya wanda aka san shi da Al-Hujja, haihuwarsa ta kasance ne a ranar juma’a rabin watan sha’aban a shekara ta 255” sannan sai ya ciro daga mawallafin tarihi mai suna Rahhala binil Azruk Al-tariki wanda ya rasu a shekara ta 577 hijiriyya cewa yace a tarihin Mayyafarikin: “hakika Al Hujja wanda aka ambata an haife shi ne a ranar 9 ga watan Rabi’ul Auwal a shekara ta 258, a wani kaulin kuma an ce a 8 ga watan sha,aban a shekara ta 256 wanda shi ya fi inganci”[201]

Saidai abinda yake daidai dangane da tarihin haihuwar Imam Mahdi (A.S.) shine abinda lbnu khallakan ya ambata da farko, wato ranar Juma’a rabin watan sha’aban (wato 15) a shekara ta 255, kuma akan haka ne shi’ah suka yi ittifaki, dada kuma sun kawo ruwayoyi ingantattu game da haka tare da kuma shaidar da malamansu magabata suka bayar kan haka. Hakika sheikh kulaini wanda yayi zamani lokacin karamar buya, ya ambaci wannan tarihi wato na haihuwar Imam Mahdi (A.S.) ambato wanda babu wata jayayya akai kuma ya fifita shi akan wasu ruwayoyi da suka nuna sabanin wannan, sai yace a babin haihuwar Mahdi (A.S.): “An haife shi (A.S.) a rabin sha’aban (wato 15) a shekara ta 255”[202]

Saduk wanda ya rasu a shekara ta 381 hijiriyya shima ya ruwaito daga shaihunsa Muhammad bin Muhammad bin usam Al-kulaini daga Muhammad bin yakub Al-kulaini daga Ali bin Mohd bin Bandar, yace: “An haifi sahib (wato Mahdi) A.S. a ranar rabin watan sha’aban shekara ta 255”.[203]

Kuma kulaini bai danganta maganarsa da yayi ga Ali bin Mohd ba domin shahararsa da kuma samun ittifaki da akayi akai.

3- Az-Zahabi wanda ya rasu a shekara ta 748 hijiriyya yayi ikrari da haihuwar Imam Mahdi (A.S.) a cikin uku daga littafansa alhali bamu duba sauran littafansa ba.

Ga abinda yace a cikin littafansa: lbar, “a cikinta ai a shekara ta 256 hijiriyya an haifi Muhammad bin Hasan bin Ali Al-Hadi bin Muhammad bin Al-Jawad bin Ali Al-Rida bin Musa Al-kazim bin Ja’afar As-Sadik Al-Alawi Al-Husaini Abul kasim, wanda Rafilawa ke masa lakabi da Al-khalaful Hujja, kuma suna masa lakabi da Al Mahdi da kuma Al-Muntazar, suna, kuma masa lakabi da sahibuz-Zaman, shine kuma cikon Goma sha biyu”.[204]

Tarikh Duwalul lslam, a wajen tarihin Imam Hasan Al-Askari: “Hasan bin Ali bin Muhammad Al Hashimi Al-Husaini, daya daga cikin lmaman shi’ah wanda shi’ah suke da’awar cewa su ma’asumai ne kuma ana ce masa Al Hasanul Askari saboda zama a samurra da yayi domin ita samurra ana ce mata Askar, kuma shine mahaifin wanda shi’ah ke sauraro, shi Al-Askari ya rasu a samurra ranar 8 ga watan Rabi’ul Auwal a shekara ta 260 ya tafi zuwa ga yardar Allah, a yayin nan yana da shekara 29 da haihuwa an bisna shi a kusa da mahaifinsa.

Amma dansa Muhammad bin Hasan wanda Rafilawa ke kiransa Al-ka’im, Al khalaful Hujja, an haife shi ne a shekara ta 258, a wani kaulin kuma a shekara ta 256”[205].

Ya kuma ce a cikin littafinsa: Siyaru A’alamin Nubala: “Al Muntazar,mai daukaka Abul kasim, Muhammad bin Hasan Al-Askari bin Ali Al-Hadi, bin Muhammad Al-Jawad bin Ali Ar –Rida bin Musa Al-kazim bin Ja’afar As-sadik bin Muhammad Al-Bakir bin zainul Abideen Ali bin Husain Asshahid bin Imam Ali bin Abi Talib, Al Alawi, Al Husaini cikon shugabanni goma sha biyyu”.[206]

To abinda dai ya shafe mu dangane da ra’ayin zahabi akan haihuwar Imam Mahdi (A.S.) mun yi bayaninsa, to amma game da akidarsa to Imam Mahdi, shi kamar yadda ya zo a cikin dukkan sauran maganganunsa, ya kasance kamar wasu, yana jiran kawalwainiya ne kamar yadda muka fada a sarari kan wadanda ke da akidar cewa Mahdi shine (Muhammad bin Abdullah).

4- Lbnul Wardi ya rasu a shekara ta 749 hijiriyya, ya fada a karshen cikon takaitaccen littafin da aka sani da Tarihk lbnul Wardi,: “An haifi Muhammad bin Hasan tacecce a shekara ta 255”.[207]

5- Ahmad bin Hajar Al Haisami Asshafi’I wanda ya rasu a shekara ta 974 hijiriyya, ya fada a cikin littafinsa Sawa’ikul Muhrika a cikin fasali na uku ta karshensa a cikin babi na goma sha daya cewa: “Abu Muhammad Hasan Al khalis, kuma lbnu khallakan ya sanya wannan shine Askari, an haife shi ne a shekara ta 232…. Yayi wafati a surra man Ra’a, kuma an bisna shi a wajen mahaifinsa da Baffan sa, yayin nan yana da shekara 28,a wani kaulin an ce guba aka sa masa, to bai bar wani da a baya ba face dansa Abul kasin Muhammad AL Hujja shekarunsa 5 yayin da mahaifisa ya rasu, amma Allah ya ba shi hikima a cikin wadannan shekarun), kuma ana kiransa Al ka’imul Muntazar, wani kaulin an ce saboda an suturce shi ne a Madina sai ya buya, kuma ba’a san inda ya tafi: ba”[208] ya kare.

6- Shabrawi ba shafi’e ya rasu a shekara ta 1171 hijiriyya ya fada karara a littafinsa mai suna Al-lthaf game da haihuwar Imam Mahdi (A.S.) cewa Muhammad bin Hasan Al –Askari (A.S.) an haife shi ne a daren rabin watan sha’aban a shekara ta 255 hijiriyya.[209]

7- Mumin bin Hasan Asshablanji wanda ya rasu a shekara ta 1308 hijiriyya yayi ikrari a littafinsa ’Nurul Absar’ kan sunan Imam Mahdi da nasabarsa mai tsarki da kuma daraja, ya kuma yi ikrari da Alkunyarsa da kuma lakabobinsa, wannan ya zo cikin wata magana ce mai tsawo wadda yayi ta, to har zuwa inda yace : “kuma shine na karshen lmamai Goma sha biyu abisa abinda lmamiyya ke kai”, sannan ya ciro a tarihin lbnul Wardi abinda ya gabata a lamba ta 4.[210]

8- Khairud deen Az-Zarkali ya rasu a shekara ta 1396 hijiriyya ya fada a cikin littafinsa Al-A’lam a cikin tarjamar Imam Mahdi (A.S.) Al-Muntazar yace: “Muhammad bin Hasan Al Askari Al khalis bin Ali Al-Hadi, Abul kasim, shine na karshen lmamai Goma sha biyu a wajen shi’ah lmamiyya, an haife shi a samurra, kuma mahaifinsa ya rasu a yayin nan shi yana da shekara 5 da haihuwa, na ce an haife shi ne a daren rabin watan sha’aban shekara ta 255, kuma game da buyarsa an ce ya auku ne a shekara ta 265 hijiriyya”.[211]

To saidai shi’a dai sun yi ittifaki kan cewa buyar farko ta faru ne a shekara ta 260 hijiriyya haka kuma sauran wadanda suka wallafa tarihin buyar Mahdi, cikin wadanda muka sani. To watakila abinda ya zo cikin wannan littafi wato Al-A’lam, ta yiwu kuskuren wajen bugu ne, domin kuwa shi zarkali bai rubuta shekarar buyar da kalmomi ba, a’a da lamba ya rubuta, kuma yiwuwan aukuwar kuskure a rubuta lamba, abu ne mai sauki sosai.

To da sauran irin wadannan ikrari din wanda suke da yawa sosai saidai kuma wannan bincike ba zai iya game su ba.

IKRARIN AHLUS SUNNA DANGANE DA CEWA MAHDI SHINE DAN ASKARI (A.S.):

Akwai wasu ikrarin kuma wanda malaman Ahlus-sunna suka yi musamman dangane da cewa shi Mahdi wanda aka yi alkawarin bayyanarsa a karshen zamani shine Muhammad bin Hasan Al-Askari (A.S.), kuma shine lmami na Goma sha biyu daga lmaman Ahlul Bait (A.S.) wanda su wadannan lmaman, lmamai ne na dukkan musulmai ba na Rafilawa kawai ba, kamar yadda wasu ke fade, kai ka ce Manzo ( S.A.W.A.) yayi wasiyya ga Rafilawa ne su kadai dangane da riko ga sakalain (nauyaya biyu) wato littafin Allah da kuuma ltra wato Ahlul Baitinsa (A.S.).

To duk da haka dai, hakika zamu ambaci wasu da suka yi adalci kuma suka fadi gaskiya a fili, to ga sunayensu:

1- Muhyid-Deen lbnul Arabi wanda ya rasu a shekara ta 638 hijiriyya, ya fadi wannan gaskiyan ne a cikin littafinsa futuhatul Makkiyya, a babi na 366 a bincike na biyar Ahmad Assha’arani ya ciro daga gareshi, shi kuwa Abdulwahab wanda ya rasu a shekara ta 773, ya kawo wannan magana ce a cikin littafinsa: Alyawakit wal Jawahir, hakana Hamzawi a cikin littafin: Masharikul Anwar da sabban shi kuma a cikin littafin ls’afur Ragibin, dukan su sun ciro wannan magana suma. To saidai kuma shedan sai yayi waswasi a zukatan wasu masu da’awar kare tarihin musulmai, domin su share wannan magana daga littafin domin kuwa ni da na bi wannan magana da kaina domin in karata shi a futuhat sai na tarar cewa babu a wannan babi da sha’arani ya ambata! To ga abinda sha’arani ya ciro daga gareshi, sai yace: da maganar shekh Muhyi Deen a babi na 366 daga futuhat: “kuma ku sani cewa ba makawa sai Mahdi (A.S.) ya bayyana, to amma ba zai bayyana ba har sai kasa ta cika da zalunci da ja’irci, shi kuma sai ya cika ta da adalci da daidaito, kuma da dai bai saura ba daga duniya face rana daya, Allah zai tsawaita ranar har sai Mahdi ya bayyana, kuma shi daga itrar Manzo (S.A.W.A) yake, daga ’ya ’yan fatima (A.S.), kakansa kuwa shine Husain bin Ali bin Abi Talib, mahaifinsa kuma shine Hasan Al-Askari dan Imam Ali An-Naki…”[212]

2- Kamalud-Deen Muhammad bin Talha Bashafi’e wanda ya rasu a shekara ta 652 hijiriyya ya fada a littafinsa: Matalibul su’ul: “Abul kasim Muhammad bin Hasan Al-khalis bin Ali Almutawakkil bin Alkani’I bin Ali Arrida bin Musa Alkazim bin Ja’afar As-sadik bin Muhammad Al Bakir bin Ali zainul Abideen, bin Husein Az-Zakiy bin Ali Almurtada Amirul Mumineen bin Abi Talib, shi Abul kasim shine Mahdi, Al Hujja, Alkhalafus salih, Al Muntazar (A.S.) wa rahmatullah wa barakatuhu”. Sannan sai ya tsara baitoci na waka ya fara da cewa:

3- Sibt binil Jauzi Al hanbali, wanda ya rasu a shekara ta 654 hijiriyya yace a cikin (Tazkiratul khuwwas) game da Imam Mahdi “Shine Muhammad bin Hasan bin Ali bin Muhammad bin Ali bin Musa Ar-Rida bin Ja’afar bin Muhammad bin Ali bin Husain bin Ali bin Abi Talib (A.S.), kuma alkunyarsa shine Abu Abdullah da Abul kasim, shine kuma Alkhalaful Hujja, sahibuz zaman, Alka’im, Almuntazar, Attali, kuma shine na karshen lmamai”.[214]

4- Muhammad bin yusuf Abu Abdullah Alkanji Asshafi’I wanda aka kashe shi a shekara ta 658 hijiriyya, ya fada a takarda na karshe a littafinsa: kifayatut Talib, game da Imam Hasan Al-Askari (A.S.), to ga abinda yace: “An haife shi ne a Madina a watan Rabiu lakhir daga shekara ta 232 kuma yayi wafati a shekara ta 260 a ranar juma’a takwas ga watan Rabiul Auwal, a yayin nan yana da shekara 28 a duniya an bisne shi a gidansa a garin surra man Ra a a gidan da aka bisna mahaifinsa, kuma ya bar da a bayansa shine: Imam Al muntazar tsirar Allah ta tabbata a gare shi, zamu cika littafin kuma mu ambace shi, shi kadai”.

Sannan sai yayi littafi na musamman wanda a ciki ya ambaci Imam Mahdi Muhammad bin Hasan Al Askari (A.S.) ya kira littafin da sunan “Albayan fi Akhbari sahibiz Zaman”, an buga shi a karshen littafinsa na farko wato “kifayatut Talib”, kuma dukkan littafa biyun an yi sune da bango guda. Hakika ya tabo al’amura da yawa a cikin wannan littafin, wanda daga karshe ya tabbatar da cewa Imam Mahdi yana raye tun lokacin buyarsa har zuwa lokacin da zai bayyana a karshen zamani domin ya cika kasa daadalci da daidaito kamar yadda aka cika ta da zalunci da ja’irci.[215]

5- Nurud –Deen Ali bin Muhammad bin sabbag Almaliki, wanda ya rasu a shekara ta 855 hijiriyya, ya sa sunan babi na goma sha biyu daga littafinsa: “Alfusulul Muhimma” da sunan babin: “magana game da Abul kasim, Al Hujja, Alkhalafus Salih, bin Abu Muhammad Al Hasan Alkhalis, kuma shine lmami na goma sha biyu”

Hakika ya kafa hujja a cikin wannan babin da maganar Alkanji Asshafi’I: “daga abinda ke nuna cewa Imam Mahdi yana da rai tun daga buyarsa har zuwa yanzu, da kuma cewa babu hani ga rayuwarsa zuwa wannan lokaci kamar rayuwar lsa bin Maryam da Halliru da llyasu daga waliyyan Allah, da kuma rayuwar Dujal mai ido daya, da lblis la’ananne, daga makiyan Allah, to abinda ke nuna haka shine Al kur’ani da kuma sunna” Sa’annan sai ya kawo dalilansa kan haka daga Alkur’ani da sunna yana mai bayani dalla dalla game da tarihin haihuwar Imam Mahdi (A.S.) da dalilin lmamancinsa da sashen labarunsa da buyarsa da lokacin kafa daularsa mai girma da ambaton alkunyarsa da nasabarsa, da kuma sauran ababe dake da alaka da Imam Mahdi, Muhammad bin Hasan Al-Askari (A.S.)[216]

6- Fadl bin Ruzbahan wanda ya rasu a shekarar da ta biyo bayan 909 hijiriyya, ya fada a littafinsa mai suna "lbtalul Batil" ya fadi magana mai girma game da Ahlul Bait sannan yace, kuma madalla da abinda na ce game da su a cikin baitocin waka, kamar haka: “Aminci ya tabbata ga Annabi zababbe.

7- Shamsud-Deen Muhammad bin Taulau Al Hanafi mai tarihin Dimashk (Dimshiki) wanda ya rasu a shekara ta 953 hijiriyya, ya fada cikin littafinsa: “Tarihin lmamai Goma sha biyu game da Imam Mahdi (A.S.) cewa: “ haihuwarsa (A.S.) ta kasance a ranar juma’a ce a rabin watan sha’aban shekara ta 255, a yayin da mahaifinsa wanda muka ambata a baya ya rasu (R.A.), shekarunsa a yayin nan biyar ne.”[218]

Sa’annan sai ya ambaci lmamai Goma sha biyunnan (A.S.) yace, na tsara su a bisa haka a cikin baitoci sai nace:

8- Ahmad bin yusuf Abul Abbas Alkurmani Al Hanafi wanda ya rasu a shekara ta 1019 hijiriyya, ya fada a cikin littafinsa: “Akhbar’ud Duwal wa Asarul Uwal” a babi na goma sha daya: “kan ambaton Abul kasim Muhammad Al Hujja Al Khalafus salih”:

“Kuma shekarunsa sun kasance biyar ne a yayin da mahaifinsa ya rasu, Allah ya bashi hikima a cikinsu kamar yadda aka bada ita wa yahya (A.S.) tun yana yaro kuma ya kasance mutum ne mai daidaito a halittarsa, mai kyan fuska da gashi, mai tsayayyen hanci, mai hasken goshi, kuma malamai sun yi ittifaki.[220] Kan cewa Mahdi shine wanda zai yi yunkuri a karshen lokaci, kuma ruwayoyi sun zo da dama akan bayyanarsa, hadisai kuma sun nuna haskensa zai bulla, kuma duhun darare da na ranaku zasu kau a sanadiyyar bayyanarsa, kuma sabili da bayyanarsa, zalunci zai kau kamar yadda safiya ke kawar da duhun dare, adalcinsa zai gudana cikin nahiyoyi har ya zama yafi wata haske a magudanarsa.”[221]

9- Sulaiman bin lbrahim wanda aka san shi da kanduzi Al Hanafi, ya rasu a shekara ta 1270 hijiriyya. Shi kanduzi ya zama yana daga cikin malaman Hanafi da suka fadi maganar haihuwar Imam Mahdi (A.S.) a fili karara, kuma cewa Mahdi shi ne ka’im Al muntazar. Maganganunsa da hujjojinsa sun gabata da yawa a cikin wannan bincike amma babu laifi mu ambaci maganarsa da yace: “labari sananne wanda ya tabbata a wajen Amintattu shine cewa haihuwar ka’im (A.S.) ta kasance ne a daren 15 ga watan sha’aban a shekara ta 255 a garin samurra.”

To za mu wadatu da wannan, koda yake abinda muka bari na sunayen malamai wanda suka ambaci haihuwar Imam Mahdi, ko kuma sunayen malamai wadanda suka bayyana a fili cewa shine, Mahdi wanda aka yi alkawari kuma wanda ake sauraro a karshen zamani, to sunayen wadannan malamai wadanda bamu ambata ba sun nunnunka wadanda muka ambata kuma mun yi ishara ga binciken da ya gudana game da ikrarinsu da kuma maganganunsu da aka rubuto, a can baya.

[1]- Akadud Durar: shafi na 42-44 Babi na fatko, mustadrakul Hakim Jusu’i na 4 shafi na 553 da majma’usz Zuwa’id Juz’i na 7: 115.

[2]- Aksdud Durur shefi na 195 Babi na Bakwai.

[3]- lrshad, na mufid Juzu’i na 2 shafi na 370 -371 da Akdud Durar shafi na 149 Babi na hudu.

[4]- Musnad Ahmael Jusu’i na 5 shafi na 277.

[5]- Sunan lbin majab Juzu ’i na 2 hadi si na 1336 14082.

[6]- Sunan Tirmizi juzu’i na 4 shafi na 531/ 2269.

[7]- Lalle shi hadisin musnad Ahmad, da na sunan lbin majah rauninsa a gurin malamai ba gada daya ba ne, daga cikinsu akwai

[8]- Sunan Tir mizi Juzu’i na 4 shafi na 531 hadi si na 2269.

[9]- Tarikhi Tabariy Juzu’i na 3 shafi na 466.

[10]- Annihayatu Fil Fitani wal malahim na lbin kasir Juzu’ i na 1 shafi na 55.

[11]- Mustadrakul Hakim Juzu’i na 4 shafi na 502.

[12]- Jami’us Sagir Juzu’i na 2 shafi na 672 hadisi na 9242.

[13]- Faidul kadir sharhin Jami’us sagir Juzu’ina 6 shafi na 278 hadisi na 9242.

[14]- Al-Hawiy na Fattawiy Juzu’i na 2 shafi na s5 da As-sawa’ikul murika shafi na 166 da ls’ afur Ragibin shafi na 151 da lbrazul wahmal maknun shafi 563.

[15]- Tarilh Bagdad Juzu’ i na 3 shafi na 323 da Juzu’ i na 4 shafi na 117.

[16]- Mizanu’l l’Itidal Juza’i na 1 shafi na 89 hadisina 328.

[17]- Tarikhu Bagdad Jizu’i na 1 shfi na 63. Da Tarikhu Dimashk 4: 178

[18]- Mizanu’l I’tidal Juzu’i 1:97.

[19]- Alaliyal Masnu’a Juzu’i na 1 shafi na shafi na 434-435.

[20]- Al-Bidaya wan Nihaya Juzu’i na 6 shafi na 246.

[21]- Mustadrakul Hakim Juzu’i na 4: 514.

[22]- Ibrazul Wahamil Maknun shefi na 543.

[23]- AL-fitan /Na’im bin Hammad 1: 369 /1084 AL-Tashrif bil Minan /sayyid bin Tawus: 17’6 /238 babi na 19.

[24]- Musnad Ahmad 1: shafi na 376 da 377 da 430 da 448. Sunan Abi Dawud 4: 107/ 4283. Mujamul kabir na Tabrani 505/2230. Al Bayan fi Akhbar sahbi zaman: 481 babi na 1. Masabihus sunna 3: 492 142 10

[25]- Musnad Ahmad na 1 shafi na 99. Al-Musannaf na lbn Abi : shaiba na 15 shafi na 198/ 19494. Sunan Abi Dawda na 4 shafi na 107/ 4283. Al-IT1KAD na Baihaqi shafi na 173. Majma’ul Bayan na 7 shafi na 67.

[26]- lbrazul Wamil Maknun shafi na 495.

[27]- Musnad Ahmad na 1shafi na 376. Sunanu Tirmizi na 4shafi na 505/3231. Mu’jamul kabir na Tabrani na 10 shafi na 165/10220 da 10221 da kuma na 10 shafi na 167 hadisi na10227. Al Bayan na kanji shafi 481. Kitabul zaiba na Tusi shafi 113. Musad Abi yu’la Musiliy na l2 shafi na 19 /6665.

[28]- Durrul Manthur na 6 shafi na 58.

[29]- AL Musannaf na Abdul-Razzak littai na 11 shafi na 372 / 20773. Mustadrakul Hakim na 4 shafi na 557. Kashful Gumma na 3 shafi na 259.

[30]- Musnad Ahmad na 3 shafi na 36. Sahih lbn habban na 8 shafi na 290/ 6284. Mustadrakul Hakim na 4 shafi na 557 Muntakhabul Athar shafi na 148/ 19.

[31]- lbrazul Wahmil Maknun shafi na 515.

[32]- Mustadrakul Hakim na 4 shafi na 557. Albayan na kanji shafi na 500. Jami’us sagir na 2 shafi na 672/ 9244 Tajul Jami’i lil usul na 5 shafi na 343. lburazul Wahmil Maknun shafi na 508.

[33]- Masabihus sunna na 3 shafi na 492/ 4212. AL Manarul Munif na lbnul kayyim shafi na 144/ 330.

[34]- Sunan Abu Dawud na 4 shafi na 107/ 4385. Al Musannaf na Abdur Razzak na 11 shafi na 372/ 20773. Ma’alimul sunan na 4 shafi na 344. Al Tashrif bil Minan shafi na 153/189 da 190 Babi na 159.Hakana daga lbn Hammad a Al fitan na 1 shafi na 364/ 1063 da 1064. Umda na lbn Batrik Al Hilli shafi na 433/ 910.

[35]- Kamalud-deen na 1shafi na 287/ 5 Babi na 25. Fara’idus simtain na 2 shafi na 335/ 587. Yanbi’ul Ma wadda 3 Babi na 94.

[36]- Sunan Abu Dawud na 4 shafi na 107/ 4284. Sunan lbnu Majah na 2 shafi na 1368/ 4086. Mujamul kabir na Tabrani na 23 shafi na 267/ 566. Mustadrakul Hakim 4 shafi na 557. lbnul Hajar a sawa’ikul Muhrika shafi na 163 babi na 11 fasali na farko, Muttaki al Hindi a kanzul umma na 14 shafi na 264/ 3866 2, sheikh Mahammad bn Ali as – sabban a cikin 1saful-Ragibin shafi na 145 da shaikh Hasan al Adwiy al Hamzawi Bamalike a cikin Mashaikul Anwar shafi na 112 to wadannan mutum hudu dukkansu sun fito da hadisin daga sahih Muslim kuma sun yi ititfaki cewa yana nan a sahih Muslim, amma a yau da zaka duba sahih da aka bugo, to ba zaka samu a ciki ba:

[37]- Kanji a cikin AL Bayan shafi na 486 babi na 3 yayi hukunci da ingancin hadisin. Suyuti a Jami’us-sagir na 2 shafi na 672/ 024, ya tabbatar da ingancinsa Hakana a karin bayanin Tajul Jami’I lil Usul na 5 shafi na 343. Bagawiya cikin Masabihus sunna na 3 shafi na 492 hadisi na 4211 ya kirga hadisin daga cikin kyawawan hadisai. Abu fais a cikin lbrazul Wahmi shafi na 500 bayan ya binciki tafarkin hadisin sai yakawo go cewa hadisi ne ingatacce kuma cewa dukan wando suka ruwaito shi adilai ne tabbatattu. Albani ya yarda da kyan tafarkin hadisin kamar yadda ya zo a Akidatu Ahlis sunna da Athar fi Mahdil Muntazar na sheikh Muhsin bin Hamdil lbad shafi na 18. Kamar yadda kuma muka gabatar cewa kurtubi da wasu sun ce mutawatir ne rka duba can.

[38]- AL fitan na Na’im bin Hammad na 1 shafi na 375/ 1117. Kuma daga gareshi a kanzul Ummal na 14 shafi na 591/ 39675.

[39]- AL fitan na Na’im bn Hammad na 1 shafi na 375/ 11 14. Kuma daga gareshi a cikin Tashrif bil Minan shafi na 176/ 237 babi na 189.

[40]- Fitan na Na’im na 1 shafi na 374/ 1112. Kuma daga gareshi a Tashrif bil Minan shafi na 157 /202 babi na 163.

[41]- lkdud Durar shafi na 44 babi na 1 fitan na Na’im na daya shafi na 368-369 Daga gareshi sayyid bn Tawus a Tashrifu Minan shafi na 157/ 201 babi na 163.

[42]- Sunan Abu Dawud na 4 shafi na 108 /4290. Kuma ya fitar daga gareshi a Jami’ul usul na 11 shafi na 49-50/7814 da kanzul ummal na 13 shafi na 647/ 37636. Na’im bn Hammad shima ya fitar a kitabul fitan na 1 shafi na 374-375/ 11/3.

[43]- Asma Manakib fi Tahzibi Asna Matalib na Jasri Dimashkiy shafi’i shafi na 165-168/ 61.

[44]- AL Mahdi na sayyid sadrud Deen sadr shafi na 68.

[45]- Mukhtasar sunan Abi Dawud na Munziriy littafi na 6 shafi na 162 / 4121.

[46]- Tahzibul Tahzib na 8 shafi na 56/ 100.

[47]- Tashrif bil minan na sayyid bn Tawus shafi na 285/ 413 babi na 76 ya fito da shi daga fitan na saliliy amma da sabani dan kadan.

[48]- Al Manarul Munif na lbnul kayyim shafi na 148/ 329. Fasali na 50 daga Tabrani a Ausat lkdud Durar shafi na 45 daga babi na farko a ciki ya zo “Hafiz ya ciro shi wato Abu Na’im a cikin siffar Mahdi 11. Zakha’irul ukba na Tabari shafi na 136 ya zo a ciki “to sai a fassara dukkan abinda ya gabata da wannan ma’ana” fara’idus simtain na 2 shafi na 325/ 575 babi na 61. Al kaulul Makhtasar na lbn Hajar na 7 shafi na 37 babi na 1. Fara’idu fawa’idul fikr na z babi na 1. Seeral Halabiyya na 1 shafi na 193. Yanabiul Mawadda na 3 shafi na 63 babi na 93. Kuma akwai wasu hadisan daugane da wannan a Maktal Imam Husain na kharizmi Bahanafe na 1 shafi na 196 da faro’idus simtain na 2 shafi na 310 –315 hadisi no 561-569. Da yanabi’ul Mowadda na 3 shafi no 170/ 212 babi na 93 da 94.

Daga littattafan shi’ah kuwa ka duba: kashful Gumma na 3 shafi na 259 da kashful yakin shafi na 117 da lthbatul Hudat na 3 shafi na 617/ 174 babi na 32. Da Hulyatul Abrar na 2 shafi na 701/ 54 babi na 41. Gayatul Maram shafi na 694/ 17 babi na 141. A cikin Muntaknabul Athar akwai da yawa daga wadannan hadisai wadanda aka ruwaito daga tafarkin shi’a da sunna, to ka duba can.

[49]- Shine hadisin da mutum guda ko kuma wasu mutane suka ruwaito amma ba a samu yakini akansu ba.

[50]- AL-Musannaf na lbn Abi shaiba 15: 198/ 19493. AL –Mujamul kabir na Tabrani 10: 163/ 10213 da 10: 166/ 10222. Mustadrakul Hakim na 4 shafi na 442. Majlisi Malamin shi’ah ya kawo a Biharul Anwar na 51 /21, DAGA kashful aumma na Arbili na 3 shafi na 261 shi kuma daga kitabul Ar ba’in na Abu Na’im.

[51]- Sunan Abi Amr Ad-Dani shafi na 94-95. Tarikhu Bagdad na 1 shafi na 370 amma babu wani da ya ruwaito shi daga shi’ah.

[52]- Tarikh Bagdad na 5 shafi na 391. Kitabul fitan na Na’im bin Hammad na 1: 367/ 1076 da 1077 a ciki lbnu Hammad yake cewa “kuma na ji shi ba sau daya ba,ba ya ambaton sunan mahaifinsa” kanzul ummal na 14:268 / 386 78 daga lbn Asakir. Tashirf bil Minan na 156 / 196 da 197 babi na 163 daga fitan na lbn Hammad. Haka na lbn Hajar ya kawo shi a kaulu Mukhtasar : 40/ 4 babu sadarwa.

[53]- AL-fitan na Na’im bin Hammad na 1 shafi na 368 hadisi na 1080. Daga gareshi sayyid bin Tawus a cikin AL Tashrif bil Minan ya ruwaito a shafi na 257 hadisi na 200.

[54]- Ka duba Tahzibul kamal na 9: / 191/ 1911 da Tahzibut Tahzib na 3 shafi na 240. Domin a cikinsu akwai dukkan abinda aka ambata a game da Rishdinu bin Abi Rishdin.

[55]- Musnad Ahmad na 1 : 376 da 377 da kuma 430 da 448.

[56]- Sunanut Tirmizi na 4: 505 / 2230.

[57]- Mustadrakul Hakim na 4 shafi na 442.

[58]- Masabihus-Sunna 492 / 4210.

[59]- lkdud Durar 51 / Babi na 2.

[60]- lkdud Durar 51-56 / Babi na 2.

[61]- Wannan hadisi kagagge an ciro shine a Mu’jamu Ahadisil imam Mahdi daga Makatilul Talibiyyin shafi na 163-164.

[62]- AL-Bayan fi Akhbari sahibiz Zaman na AL kanji Bashafi’e shafi na 482.

[63]- AL-Mahdiyya fil lslam-AL uataz al-Azhari sa’ad Muhammad Hasan shafi na 69.

[64] - Mustadrakul Hakim na 3 shafi na 109.

[65]- Sunanu Trimizi na 5: 662 /-3786. Kuma hadisin sakalain an ruwaito shi daga sahabbai fiye da talatin sannan adadin maruwaitansa yanzu haka bayan tsawan karnoni ya kai daruruwa. Ka duba littafin Hadisus sakalain –Tawaturuhu-Fikhuhu na sayd AL al Husaini AL-Milani shafi na 47-51 ya ambaci maruwaita a ciki.

[66]- AL Ahzab sura ta 33 aya ta 33. Kuma ka duba ruwayar da ta nuna cewa Manzo (S.A.W.A.) yana tsayuwa a kofar fatimatuz-zahra alhali yana karata wannan ayar-Tafsiru Tabari 22 /6.

[67]- As-sawa’ikul Muhrika shafi na 149.

[68]- Sahihul Buk hari juzu’i na 5 shafi na 13 Babin fitan. Sahihul Muslim juzu’i na 6 shafi na 21-22 / 1849.

[69]- Usulul kafi juzu’i na 1 shafi na 303 /5, juzu’i na 1 shafi na 308 hadisi na 1 da na 2 da na 3 da kuma juzu’i na 1 shafi na 378 / 2, da Raudatul kafi na 8 shafi na 129 / 123. Kamalud-deen na 2 shafi na 412-413 hadisai na 10 11, 12 da 15 babin 39 AL lmama wa Tabsira shafi na 219 hadisai na 69, 70da 71. Kur bul lsnad: 351 / 1260. Basa’irud Darajat: 259, 509 da 510.

[70]- Ka duba Musnad Ahmad na 2 shafi na 83 da na 3 shafi na 446 da na 4 shafi na 96. Musnad Abi Dawud AT TIYALISI shafi na 259. Mujamul kabir na Tabarani na 10 shafi na 350 / 10687. Mustadrakul Hakim na 1 shafi na 77. Hulyatul Auliya na 3 shafi na 224. AL-kuna wal Asma na 2 shafi na 3 sunanul Baihaki na 8 shafi na 156 da 157. Jami’ul usul na 4 shafi na 70. Sharhin sahih Mustadrak na zahabi na farko shafi na 77 da 177.

Majma’uz zawa’id na Haisami juzu’i na 5 shafi na 218 da 219 da 223 da 225 da 312. Tafsiru lbnu kasir na 1 shafi na 517, kamar yadda kashiy ya fitar a cikin littafin Rijal nasa shafi na 235 / 428 a tarjamar salim bin Abi Hafsa.

[71]- AL-lmamus-Sadik na Abu zuhra shafi na 194.

[72]- AL-lskafi na Mutazilawa ya kawo wannan hadisin a cikin AL-Miyar wal Muwazana shafina 81. Da lbnu kutaiba a cikin uyunul Akhbar shafi na 7 da yakubi a tarihinsa na 2 shafi na 400. Da lbnu Abdi Rabbuh a lkdul farid na 1 shafi na 265. Da Abu Talib AL-Makkiy a kutul kulub fi Muamalatil Mahbub na 1 shafi na 227 da Baihaki a Mahasin wal Masawi’i shafi na 40: da khatib a Tarihinsa na 6 shafi na 479 a tarjamar lshakun Nakha’i. Da khawarizmi AL Hanafi a Manakib shafi na 13 da Razi a Mafatihul Gaib na 2 shafi na 192 da lbnu Abil Hadid a sharhin Nahj kamar yadda zai zo. Da lbnu Abil Bir a Mukhtasar shafi na 12 da Taftazani a sharhul Makasid na 5 shafi na 24 da lbnu Hajar a fathul Bari sharhin Bukhari na 6 shafi na 385. Kulaini ya fitar da shi daga hanyoyi daga Amirul Mumineen (A.S.) a Usulul kafi na 1 shafi na 136 / 107 da 270/ 103 da 274 /3. Da saduk a kamalud-Deen na 1 shafi na 287/ 4 babi na 25 da da juzu na 1 shafi na 289-294 / 2 babi na 26 da juzu’i na 1 shafi na 10302 babi na 26.

[73]- Sharhin Nahjul Balaga na lbnu Abil Hadid na 18 shafi na 351.

[74]- Fathul Bari-sharhin sahih Bukhari na 6 shafi na 385.

[75]- Nahjul Balaga sharhin sheikh Mohd Abdu na 4 shafi na 692 / 85. Da sharhin lbnu Abil Hadid na 18 shafi na 351.

[76]- Usulul kafi na 1 shafi na 136 / Babin “innal Arda la takhlu min Hujja.” Kuma tafarkin Hadisin ga yanda ya ke: “Adadi daga Ashab daga Ahmad bin Mohd bin lsa daga Mohd bin Abi umair daga Husain bin Abil Ala daga Imam sadik A.S.”.

[77]- Sahiul Bukhari na 4 shafi na 164 kitabul Ahkam Babin AL-lstikhlaf. Saduk kuma ya fitar daga sumra a cikin kamalud-deen na 1 shafi na 272 / 19 da AL-khisal na 2 shafi na 469 da 475.

[78]- Sahih Muslim na 2 shafi na 119 kitabul lmara Babin An-Nasu Taba’un li kuraish. Ya fito da shi daga tafarkuna tara.

[79]- Musnd Ahmad na 5 shafi na shafi na 90 da 93 da 97 da 100 da 106 da 107. Kuma saduk ya fito da shi daga lbnu Mas’ud a cikin kamalud deen na 1 shafi na 270 / 16.

[80] -Aunul Ma’bud na 11 shafi na 262. Sharhin ruwaya ta 4259.

[81] - Surar Ma’ida: 5 aya ta 12.

[82]- Ka duba maganganunsu a littafin: “As-suluk li Ma’arifati duwalil Muluk” na Makrizi juzu’i na farko shafi na 13-15 daga bari na daya. Da fafsir lbni kathir na 2 shafi na 34 a tafsirin aya to 12 na suratul Ma’ida. Da sharhul Akidat Tahawaiyya na 2 shafi na 736. Da sharhin Hafiz lbnul kayyim akan sunanu Abi Dawud na 11 shafi na 263 sharhin hadisi na 4259. Da Hawiy lil fatawa na 2 shafi na 85.

[83]- Yanabi’ul Mawadda na 3 shafi na 105 babi na 77 a cikin binciken hadisin: Bayana khalifofi Goma sha biyu ne.

[84]- Bahsun haulal Mahdi na shahid Mohd Bakir sadr shafi na 54-55.

[85]- Yanabi’ul Mawadda na 3 shafi na 161 Babi na 93.

[86]- Yanabi’ul Mawadda na 3 shafi na 99.

[87]- Yanabi’ul Mawadda na 3 shafi na 212 babi na 93.

[88]-Yanabi’ul Mawadda na 3 shafi na 170 babi na 94.

[89]- Kamalud – Deen na 1 shafi na 313 / 4 Babi na 28.

[90]- Usulul Kafi na 1 shafi na 532 hadisi na 9 Babi na 126.

[91]- Jerin talifofin sheikh Mufid / Jawaban Ahli Musil a adadi da Hange (wato Risalal Adadiyya) bugun Bairut na 9 shafi na 25 hakika ya sanya shi cikin fukaha’a na sahabban Imam Bakir (A.S.), kuma suna daga cikin Masana wanda ake karban halal da Haram a garesu, ba’a zarginsu kuma babu hanyar sukan daya daga cikinsu kamar yadda ya bayyana (R.A.).

[92]- kifayatil Asar na khazzaz shafi na 8-9 a Gabatarwa.

[93]- Kamalud-deen an 2 shafi na 335 hadisi na 6.

[94]- Usulul kafi na 1 shafi na na 534-535 hadisi na 20 Babi na 126. Majlisi a cikin MLR’ATUL ukul ya kirga wannan hadisin cikin Majhul, saidai wannan tabbas kuskure ne domin kuwa akwai abinda ke nuna amincin maruwaitan hadisan AL-kafi, idan muka duba Abinda shekh Tusi da Najashi suka fada da wadanda suka zo bayansu. Zahiri shine cewa ya fadi haka ne don ganin cewa Mohd bin umran bawan Abu Ja’afar (A.S.) ba a ce shi amintacce bane, wannan kuwa ba zai damar ba don kuwa akwai amintacce tare da shi ga shi kuma an tabbatar da jin hadisin daga Abu Ja’afar (A.S.) ta hanyar Abu Basir to don haka babu laifi don an ji ruwayar daga sadik (A.S.) shima.?

[95]- Usulul kafi na 1 shafi na 525 hadisi na farko babi na 126.

[96]- Usulul kafi na 1 shafi na 526 hadisi na 2 babi na 126.

[97]- Amma idan mai ruwaya amintacce ne to ba’a shardanta wannan bisa ittifaki domin kuwa shi mutum ne mai fadin gaskiya, kuma babu wani abu bayan gaskiya face kawai labarin ya tabbata, kamar lamarin saukowan lsa da bayyanan Mahdi da fitinar Dujjal da sauransu, koda kuwa wani abu daga ciki bai tabbata ba tukuna.

[98]- Usulul kafi na 1 shafi na 529 hadisi na 4 babi na 126. Da kamalud-Deen na 1 shafi na 270 hadisi na 15 babi na 24. Da AL khisal na 2 shafi na 477 ruwaya ta 41 daga Babin lthna Ashara.

[99]- Kamalud –Deen na 1 shafi na 19 daga gabatarwar marubuci.

[100]- Daru kutni ya fitar da shi kamar yadda yake a Al-Bayan fi Akhbari sahibiz-zaman na kanji Ba shafi’e shafi na 501-502 babi na 9. Da fusulul Muhimma na lbnu sabbag Ba Malike shafi na 295-296 fasali na 120. Da fada’ilus-sahaba na sam’ani kamar yadda ya zo a yanabi’ul Mawadda shafi na 49 babi na 94. A cikin Mujamu Ahadisi lmamul Mahdi (A.S.) na 1 shafi na 145 / 77 an bayyana yawan tafarkunan hadisin kuma cewa sun kusa littafi guda.

[101]- lkdud – Durar shafi na 132 babi na 4 fasali na 2 .

[102]- lkdud –Durar shafi na 126 babi na 4 fasali na 2.

[103]- Sharhin Nahjul Balaga lbnu Abil Hadid na 1 shafi na 281-282, sharhin huduba na 16.

[104]- yanabi’ul Mawadda na 3 shafi na 168 babi na 94.

[105]- Yanabi’ul Mawadda na 3 shafi na 167 Babi na 94.

[106]- Al-khisal juzu’i na 2 shafi na 475 / 38 babin lsna Ashara. Da kamalud –Deen na 1 shafi na 262 hadisi na 9 babi na 24.

[107]- Usulul kafi na 1 shafi na 533 / 15 babi na 126.

[108]- Al-khisal na 2 shafi na 480 hadisi na 50 Babin lsna Ashar.

[109]- Yanabi’ul Mawadda na 3 shafi na 162 babi na 94. Kuma ya ruwaito shi a juzu’i na 2 shafi na 83 a soyayya na Goma a fasalin AL-Aimma wa Annal Mahdi Minhun (A.S.) .

[110]- Kamalud – Deen juzu’i na 2 shafi na 370 hadisi na 1 babi na 35.

[111]- Kamalid-Deen na 2 shafi na 360 / 2 babi na 34 kuma ya fito da shi daga hanyoyi daban – daban kuma.

[112]- lkdud –Durar shafi na 188 babi na 6.

[113]- Usulul kafi na 1 shafi na 336 / 4 babi na 80.

[114]- Yanabi’ul Mawadda na 3 shafi na 166 babi na 94.

[115]- Yanabi’ul Mawadda na 3 shafi na 115-116 babi na 80 ya fada a fili cewa ya ciro shi ne daga fara idus-simtain na Hamwini.

[116]- Usulul kafi na 1 shafi na 337 / 5 babi na 80 kuma ka duba kamalud-Deen na 2 shafi na 341/ 24 babi na 33 da juzu’i na 2 shafi na 346 / 32 babi na 33 kuma.

[117]- Usulul kafi 1 shafi na 340 hadisi na 19 babi na 80.

[118]- Kamalud-Deen na 2 shafi na 350 / 44 babi na 33.

[119]- Usulul kafi na 1 shafi na 338 hadisi na 10 babi na 80. Kuma ya fitar da shi a wannan babin har yanzu da tafarki ingantacce daga wasu adadi daga sahabbai daga Ah,ad bin Mohd daga Ali bin Hakam daga Mohd bin Muslim-na 1 shafi na 340 / 15.

[120]- Kamalud –Deen na 2 shafi na 347 hadisi na 35 babi na 33.

[121]- Usulul kafi na 1 shafi na 336 / 3 babi na 80.

[122]- Kamalud-Deen na 2 shafi na 348 / 40 babi na 33.

[123]- Usulul kafi na 1 saduk ya fito da shi tare da tafarki ingantacce wanda ya fi ingancin Mohd bin Ali Majilawaihi-a kamalud-Deen na 2 shafi na 418 hadisi na 10 babi na 44.

[124]- Ya kawo shi a cikin kafi juzu’i na 1 shafi na 341 hadisi na 33 babi na 80 (daga Ahmad bin Hasan daga Umar bin yazid daga Hasan bin Rabi’i Al Hamadani) kuma zahiri shine ingancinsa domin kuwa sa’ad da Himyari basu ruwaito daga Ahmad bin Husain bin Umar bin yazid ba, saidai sa’ad ya ruwaito a wurare da dama daga Ahmad bin Hasan kuma abin nufi da shi shine lbnu Ali bin faddal AL-fatahi amintacce, amma dangane da da Umar bin yazid duk daya koda ya zamanto shine saikal, ko kuma Bayya As-sabiri, to hakika mutuwarsa ta auku kafin buyar Mahdi da shekaru masu yawa.

[125]- Kamalud-Deen na 1 shafi na 324 / 1 babi na 32. Kuma wannan babin har yanzu a juzu’i na 1 shafi na 330 / 15 ya fitar daga Ummu Hani daga Imam Bakir (A.S.), da banbanci dan kadan.

[126]- Kamalud-Deen na 2 shafi na 381 / 5 babi na 37 da Al-kafi juzu’i na 1 shafi na 328/ 3 babi na 75.

[127]- Rijal na Najashi shafi na 303. Tarjama ta 828.

[128]- Zamu yi ishara ga wadannan hadisan a fasalin da za mu yi magana dangane da haihuwar Imam Mahdi (A.S.).

[129]- Usulul kafi na 1 shafi na 328, hadisi na 2 babi na 76.

[130]- Usulul kafi juzu’i na 1 shafi na 328 hadisi na farko. Babi na 76.

[131]- Kamalud – Deen na 2 shafi na 425 hadisi na 1 da na 2, Babi na 42. Da kitabul Gaiba na sheikh shafi na 234 / 204.

[132]- Usulul kafi na 1 shafi na 330 / 3 babi na 77 da kamalud-Deen na 2 shafi na 433 / 14 babi na 42.

[133]- Kamalud-Deen na 2 shafina 431 hadisi na 7 babi na 42.

[134]- kamalud-Deen jizu’i na 2 shafi na 430 hadisi na 5, babi na 42. Da kitabul Gaiba na sheikh shafi na 244 / 211.

[135]- kamalud – Deen juzu’i na 2 shafi na 431, Hadisi na 6. Babi na 42. Da kuma juzu’i na 2 har yanzu, shafi na 432, Hadisi na 10, Babi na 42.

[136]- Usulul kafi na shafi na 329-330 hadisi na 1 babi na 77. Saduk ya ruwaito shi da tafarki ingantacce daga babansa da Mohd bin Hasan daga Abdullah bin Ja’afar Al-Himyari a kamalud –

Deen na 2 shafi na 441 / 14 babi na 43.

[137]- Usulul kafi na 1 shafi na 329 / 4 babi na 76 da juzu’i na 1 shafi na 331 hadisi na 4 babi na 77.

[138]- Kamalud- Deen juzu’i na 2 shafi na 435 hadisi na 3 babi na 43.

[139]- Kamaluddeen juzu’i na 2 shafi na 502 hadisi na 31, babi na 45

[140]- Kitabul Gaiba na sheikh Tusi shafi na 394 / 363.

[141]- An tara wadannan Abubuwa a cikin juzu’i uku da aka buga da sunan “Al- Mukhtar min kalimatil IMAM MAHDI (A.S.)” wanda sheikh Mohd Al- Garawi ya wallafa.

[142]- Al – kafi na 1 shafi na 331 / 8 babi na 77, da lrshad na sheikh Mufid na 2 shafi na 253, da kitabul Gaiba na sheikh Tusi shafi na 268 / 232 da 357 / 319.

[143]- Al-kafi na 1 shafi na 331 / 6 babi na 77 da lrshad na 2 shafi na 352 da Gaiba shafi na 268 / 231.

[144]- Al-Gaiba shafi na 259, hadisi na 226.

[145]- Kamalud – Deen na 2 shafi na 445 / 19 babi na 43.

[146]- Ksmslud –Deen na 2 shafi na 384 / 1 babi na 38.

[147]- Kamalud –Deen na 2 shafi na 456 / 21 babi na 43.

[148]- Kamalud-Deen na 2 shafi na 444, hadisi na 18 babi na 43. Da Al-Gaiba shafi na 253 / 223.

[149]- Al-kafi na shafi na258, hadisi na 226.

[150]- Al-kafi na 1 shafi na 331 / 5 babi na 77, da lrshad na 2 shafi na 352. Da Al-Gaiba shafi na 269, hadisi na 233.

[151]- Al-Gaiba shafi na 357, hadisi na 319.

[152]- Al-Gaiba shafi na 272, hadisi na 237.

[153]- Al-kafi juzu’i na 1 shafi na 331, hadisi na 7 babi na 77. Da lrshad na 2 shafi na 352.

[154]- Kamalud –Deen na 2 shafi na 443 / 17 babi na 43.

[155]- Kamalud –Deen 2 shafi na 432, hadisi 9 babi na 43 da kuma juzu’i na 2 shafi na 433, hadisi na 1 babi na 43.

[156]- Al-kafi na 1 shafi na 331 / 9 babi na 77. Da kamalud – Deen na 2 shafi na 442 / 15 babi na 43 da lrshafi juzu’i na 2 shafi na 353 da Al-Gaiba shafi na 248 / 217.

[157]- Al-kafi na 1 shafi na 331 / 3 babi na 77 da kamalud – Deen juzu’i na 2 shafi na 424 hadisi na 1 babi na 42 da juzu’i na 2 shafi na 426 hadisi na 2 babi na 42, da lrshad juzu’i na 2 shafi na 351 da Al-Gaiba shadi na 234 / 204 da 237 / 205 da 239 / 207.

[158]- Al-Gaiba shafi na 271 hadisi na 236.

[159]- Al-Gaiba shafi na 248 hadisi na 218.

[160]- Kamalud-Deen na 2 shafi na 502/ 61 babi na 45 da Al-Gaiba shafi na 320/ 266 da 322/ 269.

[161]- Kamada-Deen na 2 shafi na 441/13 babi na 43.

[162]- Al-Kafi juzu'I na 1 shafi na 328 hadisi na 3 babi na 76 da juzu'I na 1 shafi na 332 hadisi na 12 babi na 77 da 1 rshafi juzu'I na 2 shafi na 353. Da Al-haiba shafi na 234/ 203.

[163]- Al-Gaiba shafi na 263 hadisi na 228.

[164]- Kamalud-Deen juzu'I na 2 shafi na 491 hadisi na 14 babi na 45.

[165]- Al-Kafi juzu'I na 1 shafi na 515, hadisi na 3 babi na 125 da kamalud-Deen na 2 shafi na 437 bayan hadisi na 6,babi na 43.

[166]- Al-Gaiba shafi na 247 hadisi na 216.

[167]- Al-kafi juzu'I na 1 shafi na 329hadisi na 1 babi na 76 da na 1 shafi na 329 hadisi na 4 babi na 76 da juzu'I na 1 shafi na 331 hadisi na 4 babi na 77. Da 1 rshad juzu'I na 2 shafi na 351 da Al-Gaiba shafi na 355/316.

[168]- Kamalud-Deen juzu'I na 2 shafi naa 470 hadisi na 24 babi na 73. Da Al-Gaiba shafi na 259 /227.

[169]- Al-kafi na 1 shafi na 330 / 2 babi na 77 da lrshad na 2 shafi na 351 da Al Gaiba shafi na 268 hadisi na 230.

[170]- Kamalud –Deen na 2 shafi na 477 bayan hadisi na 6 babi na 43.

[171]- Al-Gaiba shafi na 269 / 234 da 270 / 235.

[172]- Kamalud –Deen na 2 shafi na 442 / 15 babi na 43, ya bada labarin cewa Ja’afar Al-kazzab ya ga Imam Mahdi (A.S.) zahirinsa shine cewa shima ya ganshi, saidai ya zo cikin kafi a bayyane cewa bai ganshi ba, saidai ya ga wanda ya ganshi (A.S.) wato Ja’afar Al-kazzab. Al-kafi na 1 shafi na 331/ 9, babi na 77.

[173]- Kamalud-Deen na 2 shafi na 433 / 13 babi na 42 da juzu’i na 2 shafi na 435 / 3 babi na 43 da na 2 shafi na 440 / 9 babi na 43 da na 2 shafi na 440 / 10 babi na 43 da na 2 shafi na 441/ 14 babi na 43.

[174]- Kamalud –Deen na 2 shafi na 435/ 2 babi na 43.

[175]- Kamalud – Deen na 2 shafi na 437 hadisi na 5 babi na 43.

[176]- Al –Gaiba shafi na 273 hadisi na 238.

[177]- Al-Gaiba shafi na 257 hadisi na 225.

[178]- Kamalud – Deen jizi’i na 2 shafi na 442-443, hadisi na 16, babi na 43.

[179]- Al-kafi juzu’i na 1 shafi na 332 hadisi na 13 babi na 77. Da kamalud – Deen juzu’i na 2 shafi na 441 / 12 babi na 43 da lrshad juzu’i na 2 hsafi na 354. Da Al-Gaiba shafi na 246 / 215, a ciki akwai zarif a maimakan Tarif.

[180]- Al-kafi juzu’i na 1 shafi na 331, hadisi na 6 babi na 77. Da lrshad juzu’i na 2 shafi na 352. Da Al-Gaiba shafi na 268 / 231.

[181]- Kamalud –Deen juzu’i na 2 shafi na 475 bayan hadisi na 25, babi na 43.

[182]- Kamalud –Deen juzu’i na 2 shafi na 431, hadisi na 8, babi na 42.

[183]- Kamalud –Deen na 2 shafi na 474 bayan hadisi na 25 babi na 43. Da Al-Gaiba shafi na 272 / 237.

[184]- Al- Gaiba na 2 shafi na 273- 276 / 238.

[185]- Kamalud –Deen na 2 shafi na 431 / 7 babi na 42.

[186]- Kamalud –Deen na 2 shafi na 431 / 11 babi na 43.

[187]- Kamalud –Deen na 2 shafi na 430 / 5 babi na 42 a wannan wuri Nasim tare da Mariya dukkaninsu suka ga Mahdi (A.S.).

[188]- Kamalud –Deen na 2 shafi na 442 / 16 babi na 43.

[189]- Al-lshad juzu’i na 2 shafi na 336.

[190]- Al-Majdi fi Ansabit Talibiyyin shafi na 130.

[191]- Ash-shajaral Mubaraka fi Ansabit Talibiyya na Al fakhrur Razi shafi na 78-79.

[192]- Al –fakhri fi Ansabit Talibiyyin shafi an 7.

[193]- Umdatut-Talib fi Ansabi Ali Abi Talib shafi na 199.

[194]- Al –fusulul fakhriyya lil Ansab na masanin nasaba, Jamalud-Deen Ahmad bin lnaba a shafi na 134 –135.

[195]- Raudatul Albab li ma’arifatil Ansab na masanin nasaba, Az-Zaidi As-said Abul Hasan Muhammad Al-Husaini Al-yamani As-san’nai, shafi na 105.

[196]- Saba’ikuz Zahab, na Suwaidi, shafi na 346.

[197]- Ad-Durarul Bahiyya fil Ansabil Haidariyya wal Awisiyya, bugun Halab Sham, shekara ta 1405 hijiriyya shafi na 73.

[198]- A karin bayanin da ya zo cikin littafin Durarul Bahiyya shafi na 73-74.

[199]- Ka duba littafin Al-lmanus-sahih na sayyid kazwini, da kuma littafin Al-Imam Mahdi fi Nahjul Balaga na shekh Mahdi fakih lmani,da littaafin: Man huwal Imam Mahdi na Tabrisi, da littafin: Ilzamun Nasib na shekh Ali Alyazdi Al Ha’iri, da littafin: Imam Mahdi na ustaz Ali Muhammad Dakhil da littafin Difa anil kafi na sayyid amir Al-Amidi, an ambata a cikin wannan littafin mutu 128 daga Ahlus-sunna wanda suka yi ikrari da haihuwar Imam Mahdi (A.S.) tare da jerin sunayen su bisa kan karnonin da suka rayu cikinsu, to na faikonsu shine Abu Bakr Muhammad bin Harun Ar-rauyiani wanda ya rasu a shekara ta 307 hijiriyya a cikin littafin sa Al-Musnad na karshensu kuma shine ustaz na karnin da muke ciki yunus Ahmad As-samurra’l a cikin littafinsa:

Samurra fi adabil karnis salis Al-Hijri, wanda Jaiiar Bagdad ta taimaka wajen buga shi a shekara ta 1968 miladiyya, ka duba Difa anil kafi jusu’I na l shafi na 568-592 a karkashin babin, Dalili na shida: lkrarin Ahlus sunna.

[200]- Al-kamil fit Tarikh juzu’I na 7 shafi na 274 a karshen abubuwan da suka faru a shekara ta 260 hijiriyya.

[201]- Wafayatul A’ayan juzu’I na 4 shafi na 176/562.

[202]- Usulul kafi na l shafi na 514 babi na 125.

[203]- Kamalud-Deen na 2 shafi na 430/4 babi na 42.

[204]- Al-lbar fi khabari man Gabara juzu’I na 3 shafi na 31.

[205]- Tarikhu Duwalul lsalm, juzu’I na musamman game da abubuwan da suka abku da kuma abinda ya shafi wafati daga shekara ta ( 251-260) hijitiyya, shafi na 113/ 159.

[206]- Siyaru A’alamin Nubala na 13 shafi na 119 a tarihi na 60 wato tarjama.

[207]- Wanda ya ciro daya gareshi shine Mumin bin Hasan Asshablanji Asshafi’I a cikin Nurul Absar, shafi na 186.

[208]- Sawa’ikul Muhrilka na lbnu Hajar Al Haitami bugu na farko shafi na 207 da bugu na biyu shafi na 124 da bugu na uku shafi na 313-314.

[209]- Al-thaf bi hubbil Ashraf shafi na 68.

[210]- Nurul Absar shafi na 186.

[211]- Al-A’lam juzu’I na 6 shafi na 80.

[212]- Al yawakit wal Jawahir na sha’arani juzu’I na 2 shafi na 143, Madaba’ar Mutafa Albabi Alhilil a Masar shekara ta 1378 hijiriyya, 1959 Miladiyya.

[213]- Matalibus su’ul juzu’I biyu shafi na 79 babi na 12.

[214]- Tazkiratul khuwwas shafi na 363.

[215]- Albayan fi Akhbari Sahibiz Zaman shafi na 521 babi na 25

[216]- Al fusulul Muhimma na ibnu sabbag Bamalike shafi na 200 –287.

[217]- Da’ilus sidki na Muzaffar juzu’I na 2 shafi na 574 –575 daga bincke na biyar, kuma shi sheikh Mohd Husein Muzaffar ya ciro a cikin littafinsa Dala’ilus sidki, dukkan abinda ya zocikin littafin lbtalul Batil.

[218]- Al’Aimmal lsna Ashar na lbn Taulaun Al Hanafi shafi na 117.

[219]- Al’Aimmal lsna Ashar shafi na 118.

[220]- Ka duba maganarsa da yace: (malamai sun yi ittifaki) kuma ka gwada shi da abinda wasu kanana manema ilimi ke da’awa da su, da wasu wanda aka rude su, suna da’awa batacciya a karkashin sunan kawo gyara.

[221]- Akhbarud Duwal wa Asarul uwal na kurmani, shafi na 353-354, babi na 11.

FASALI NA BIYU

Wane ne Imam Mahadi (A.S.)?