Rayuwar Ahlulbaiti (a.s) ta banbanta da ta waninsu domin ita wata silsila ce kwakkwara, mara yankewa, sai dai yanayin zangon tarihin da kowane imami yake rayuwa a cikinsa, ya kan sa ya dauki wani matsayi wanda a zahiri ka ce yana sabawa da wanda imamin da ya gabace shi ko ya biyo bayan sa ya dauka, sabani mai tsanani. Muna iya ganin wannan a matsayin da Imam Hassan (a.s) da Imam Hussain (a.s) suka dauka. Amma bisa hakika wannan ba sabani ba ne, aiki ne daidai da abin da yanayi ya nema, ta yanda matsayin kowane daya daga cikinsu yana cikata aikin imamin da ya gabata ne ko ya yi shimfida ga aikin da wanda zai gaje shi zai gudanar.
Sakamakon rashin fayyacewar nazari a tattare da sashen masu bahasi kan rayuwar imamai, an sami nazariyya da ra’ayoyi daban-daban wajen kokarin bayyana yanayin aikin da wani Imami ya zartar.wanda sun kasance bisa kuskure, bincike-bincike kuwa ba a zurfafa mahangarsu ba kuma ba su dogara kan tushe na imamanci da isma ba domin ba su ginu kan ingantacciyar fahimta mai iya riskar hakikanin yanayin ba.
Asalin wadannan nazarce-nazarce mara tushe ne mai cin karo, ta kowace fuska da imani da ma’asumin jagoranci wanda kowane imami yake tafiya a kai bisa abin da ya fahimta daga yanayi ko kuma dabai’ar zangon da ya sami kansa a ciki, da kuma kasancewar matsayinsa ba matsayi ne wanda son rai ko amfanin kai ko mai da martani a makance suke rinjaya ba. Matsayi ne wanda yake tattare da hikima da hangen nesa da dacewa da taimako daga ludufin ubangiji.
Irin wancan karkatacciyar fassara ta shafi rayuwar dukkan imamai. Sai ka ga wani lokaci ana sifanta su da daukar matakin dauki ba dadi, kamar matakin juyin juya halin da Imam Hussain(a.s) ya dauka, ko kuma a ce sun karkata zuwa rayuwar tsanaki da nisantar fagen siyasa kamar yanda Imam Sajjad (a.s) ya yi. Ko kuma a buga masu tambarin masu daidatawa da azzaluman mahukunta kamar matsayin Imam Sadik (a.s).
Wannan littafin da ke gabanmu ya kunshi wata laccar da mai girma shugaban musulmi Sayyid Ali Khamene’i (Allah ya ja zamaninsa) ya yi kafin juyin Islama mai albarka da aka aiwatar a kasar Iran. A cikinta ya bijiro da wadancan karkatattun nazarce-nazarce tare da rusa su ta hanyar karfafan hujjojin ilmi da tarihi.
Daga bisani, Sayyid ya gabatar da ingantaccen nazari mai fassara matsayin da kowane imami ya ba da himma a kan shi domin ya yi shimfida ga imamin da zai biyo bayan shi, har al’amari ya iso hannun imam Sadik (a.s). jagorancin wannan imami bai kasance mai mika wuya ga son rai ko amfanin kai ko kuma tsoron azzalumai ba. Wannan jagorancin wani ma’sumin matsayi ne mai bin ka’idar da Allah subhanahu wa ta’ala ya bayyana, ma’asuman gabanin Imam (a.s) kuma suka shimfida masa. Imam Sadik a nasa bangaren aiwatar da wannan tafarkin ne ya yi, yana mai amfani da kwarewarsa ta siyasa da saninda Allah (s.w.t) ya karfafa shi da shi, domin ya jagoranci jirgin musulunci zuwa gabar tsira da aminci, domin kuma ya tsare wa musulmi addininsu da akidarsu bisa dacewa da ingantaccen asalinsu wanda Annabi Muhammadu (s.a.w) ya kawo, tushen da azzalumai suka yi kokarin shafe almominsa da bice haskensa, tsawon tarihi.
Cibiyar Ahlulbaiti (a.s) ta kasa da kasa, saboda sauke nauyin da ya rataya a wuyarta, ta dauki nauyin buga wannan littafi tare da watsa shi don ya kasance wata haskakawa ce kan tunanin musulunci da ingantaccen tarihi, domin kuma ya bayyana wa masu bincike kan Ahlubaiti fuska mafi tsabta da za’a fahimci hanyarsu mai albarka.
<div>Cibiyar Ahlulbaiti (A.S) Ta Kasa Da Kasa</div>

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JAGORANCIN IMAM SADIK (a.s)

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