Shi’anci Lokacin Annabi

Fasali Na biyu

Dalilai A Kan Faruwar Shi’anci A Lokacin Annabi (s.a.w)

1- Littattafan tarihi da suka zo da siffofin wasu jama’a a lokacin Annabi (s.a.w) da ake kiran su da Shi'a kuma mun riga mun yi nuni da wannan, don haka ne Hasan dan Musa Annubkhati yake da wani bayani game da Shi'a yana cewa:

Shi'a su ne jama’ar da suka bi Imam Ali dan Abu Dalib (a.s) a lokcin Annabi (s.a.w) sannan sai ya kirga wasu mutane ya ce: Su ne farkon wadanda aka kira da Sunan Shi'a, domin Sunan Shi’anci ya kasance ya dade ga mabiya Ibrahim (a.s)[1].

2- Abin da jamhurin masu bahasi suka tafi a kansa na cewa Shi’anci ya bayyana ne ranar Sakifa, kuma wannan yana nuna dalilin samuwarsa a lokacin Annabi (s.a.w) ke nan, domin ba zai yiwu ba a hankalce a ce; ya habaka cikin sati gudakwai tsawon muddar ranar karshen rayuwar Annabi (s.a.w) zuwa gama al’amuran shirin zanajarsa bayan wafatinsa, wai sai aka samu wasu mutane da suke da wani tunani da fikira da akida ta musamman.

Wannan kuwa al’amari ne da ba zai yiwu ba, domin samuwar irin wannan jama’a tana bukatar lokaci ba kankani ba, kuma dukkan wanda yake da masaniya kan al’amarin Sakifa da matsayin da wadanda suka ki yin bai’a ga Abubakar da hujjojinsu a kan wannan lamarin zai samu yankewa da yakinin cewa wannan matsayi da suka dauka na kin bai'a ga Abubakar da biyayya ga Ali (a.s) ba ya faru ba ne a gajeren lokaci da gaggawa haka daga wafatin manzo (s.a.w) zuwa ga binne shi, saboda lamarin ya nuna akwai samuwar wannan fikira da akida mai asali tun farko kan wannan al’amarin tun farkon musulunci.

3- Wasu suna ganin cewa ba zai yiwu ba a hankalce a samu zuwan wasu hadisai daga harshen Annabi (s.a.w) da suke fifita shi sannan sai a samu wasu musulmi sun ki yarda da hakan suna masu yin kunnen shegu da wannan, alhalin suna masu imaninsu da biyayyarsu ga Manzo (s.a.w). Sai dai amma tarihin musulunci ya nuna mana faruwar hakan a wurare daban-daban da zamu ambata maka wasu daga ciki:

a- Mataki Na Farko:

Yayin da fadin Allah madaukaki ya sauka, "Ka yi gargadi ga jama’arka makusanta", aya ta 214 daga surar Shu’ara’. Masu tarihi suna cewa Annabi (s.a.w) ya kira Ali (a.s) ya umarce shi da ya yi abinci ya kuma kira alayen Abdul Mudallib kuma adadinsu a wannan rana mutane arba’in ne, bayan sun ci sun sha daga nonon da ya tanadar musu sai Annabi (s.a.w) ya mike tsaye ya ce: Ya ku â€کya’yan Abdul Mudallib ni wallahi ban san wani saurayi da ya zo wa Larabawa da fiye da abin da na zo muku da shi ba, hakika na zo muku da alherin duniya da lahira, kuma hakika Allah ya umarce ni da in kira ku zuwa gareshi, waye a cikinku da zai taimake ni a kan wannan al'amari a kan ya kasance dan’uwana kuma wasiyyina kuma halifana a cikinku,. Sai mutane suka tage gaba daya, babu wanda ya bayar da amsa. Ali (a.s) yana cewa: Sai na ce: -alhalin nafi kowa karancin shekaru a cikinsu kuma na fi su kananan idanu, na fi su girman ciki, na fi su shafaffen dudduge- Ni ne zan kasance wazirinka a kan hakan ya annabin Allah. Sai ya riki wuyan rigata, sannan sai ya ce: Wannan ne dan’uwana kuma wasiyyina kuma halifana a cikinkuku, ji ku bi daga gareshi, sai mutanen suka kwashe da dariya suna cewa da Abu Dalib: Ya umarce ka ka ji ga danka kuma ka yi biyayya[2].

b- Mataki Na biyu:

Abu Rafi’i alkibdi bawan Annabi (s.a.w) yana cewa: Na shiga wajen Annabi (s.a.w) ana cikin halin yi masa wahayi, sai na ga wata macijiya, sai na kwanta tsakaninta da Annabi (s.a.w) domin kada wata cutarwa daga gareta ta isa zuwa gareshi, har sai da wahayi ya kare daga gareshi, sai ya umarce ni da in kashe ta, sai na ji shi yana cewa: Godiya ta tabbata ga Allah da ya kammala wa Ali (a.s) burinsa, farin ciki ya tabbata ga Ali da fifitawar da Allah ya yi masa. Wannan kuwa bayan ya karanta fadin Allah madaukaki: "Kawai majibancin lamarinku su ne; Allah da manzonsa da wadanda suka yi imani wadannan da suke tsayar da salla suna bayar da zakka, alhalin suna masu ruku’u. Aya: 55, Ma’ida. Kuma malaman ahlussunna da na Shi'a duk sun tafi a kan cewa wannan aya ta sauka ne ga Ali (a.s), daga cikinsu akwai Suyudi a Durrul Mansur gun tafsirin ayar da aka ambata, haka nan ma Arrazi a cikin Mafatihul Gaibi, da baidhawi a cikin tafsirinsa, da Zamakhshari a cikin Kusshaf, da Sa'alabi a cikin tafsirinsa, da Dabarasi a cikin Majma'al Bayan da wasunsu daga malaman tafsiri da masu hadisi.