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Umuhimu wa siku ya Ghadir

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Maelezo ya Ayatullah Al_Udhma Wahiid Khorasani Mwenyezi Mungu amuhifadhi

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Jumamosi 14-09-1388 Hijria Shamsia, 17-12-1430 Hijria Qamaria

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Kwa Jina la Mwenyezi Mungu, Mwingi wa Rehema, Mwenye Kurehemu

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Kila sifa njema ni za Mwenyezi Mungu, Mola wa viumbe na Sala za Mwenyezi Mungu zimfikie Bwana Muhammad na jamaa zake waliotakasika hasa Imam Zamani na laana ziwashukie maadui zake hadi siku ya malipo. 

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Kesho ni siku ya kupewa(madaraka)  Amiri Muuminiina.

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Uhakika wa Ghadir na tukio hili lilitokeo vipi.

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tukio lenyewe,  chanzo cha jambo hili, mwisho wa jambo hili, ndio chimbuko  la mada hii. 

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ni kwa kiasi kikubwa imezungumzwa kuhusiana na Ghadir,

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lakini mpaka sasa ule ukweli mkubwa na ile siri yenyewe- kama ilivyo haki yake- bado haijagunduliwa.

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siri yake ni kwamba ina maana tofauti.

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kila jambo lenye kufahamika , hufahamika na kila mtu.

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kesho ni kuteuliwa,  

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lakini uhakika wa jambo hili unasitishwa kwa kuelewa maana ya "ma" na kufahamu maana ya "man".

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kwa sababu kuteuliwa ni katika mambo yanayohusiana na jambo fulani.

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jambo la dhati ezafeh ni vigumu kulielewa kwa kufahami ezafeh na kufahamu kilicho karibu na ezafeh.

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kuteuliwa ni katika mambo yanayohusiana na jambo fulani.

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kuelewa kuteuliwa huku kunawezekana pale ambapo

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akili za mwanafalsafa, faqih, nayo pia si kila mwanafalsafa, na si kila faqih,[lakini]

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ni kwa wale wenye akili za hekima na elimu ya fiqh, 

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ambao wanaweza kuichanganua nasab hii.

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katika nasb hii kuna mambo haya:

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mansub ni nani.

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mansab ni nini.

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nasb ni nini.

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naasib ni nani.

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mambo haya manne, yanahusiana na nasb yenyewe.

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kisha inakuja zamu ya asili na chanzo cha nasb hii,

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na hicho ni kisa chenye maelezo marefu.

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kisha inakuja zamu ya mwisho wa nasb hii.

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mti wenyewe huu twaiba ni nini.

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mizizi yake ni yepi. Matunda yake ni yepi.

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muda huo ndio itaweza kufahamika Ghadir.

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kwa kweli kwa kadri itakavyowezekana tutaingia kwa kina ndani ya mada hii.

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lakini jambo hili lina itibari mbili:

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moja katika kiwango chenye kuwezekana,

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nyengine katika kiwango cha uwelewa wetu wenyewe,

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wala si katika kiwango cha jambo lenyewe.

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kwanza ni lazima muwelewe mansub alikuwa ni nani.

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hili ni swali langu la kwanza.

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kisha inakuja zamu ya kuwa mansab alikuwa ni nani

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ambapo huyu  mansub   ikanasibiwa katika mansab .

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Amiri Muuminiina ni mwanafalsafa katika ulimwengu mzima,

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hii ndio haki yake, pia ni lazima iwe kwa misingi ya hekima.

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hekima ambayo inakusanya kitabu(Qur`ani) na sunna,

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kwa sababu viwili hivi vina dhamana ya kinga.

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zaidi ya hivi viwili kila kitakachokuja basi kitakuwa kina makosa na kasoro.

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sehemu ya kurejea, na sanad ni lazima iwe na hekima ya utakatifu.

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mansub ni lazima atoke kwa Mwenyezi Mungu na ajulikane na Mjumbe wa Mwenyezi Mungu.

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mazungumzo haya yanahusiana na madhehebu,  si madhehebu duni.

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kila mtu[ambaye] anategemea misingi mitatu:

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akili, kitabu(Qur`ani), sunna,

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ni lazima mukifikirie kile ambacho kinasemwa leo.

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"Ambao husikiliza kauli(nyingi) kisha wakafuata zilizo mzuri zaidi

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"Uite (watu) kwenye njia ya Mola wako kwa hekima

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kwa ajili ya kujua mansub, na mtu ambaye kesho amenasibishwa,

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vigezo vya sunna halisi.

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hadithi hii ambayo kwa sasa ni inaanza mada yetu,

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ni hadithi ambayo kama Bukhari atatoka kaburini, basi ataalimu amri.

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Muslim bin Hijaj Nishaburi na wafuasi wake wote watasalimu amri(watakubali kushindwa)

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katika wanahadithi wote wa tafsiri za Ahli sunna na za shia hawana nguvu za kupinga,

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vigogo vya watu wa hadithi kutoka Ahli sunna kwa mfano Bukhari, nayo pia katika milango mitatu[kutoka katika milango ya kitabu Sahihi], 

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na kutoka shia mfano Sheikh Mufid,

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kutoka Ahl sunna mfano Fakhari Razi, Hakim Nishaburi,

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kutoka shia mfano Sheikh Tusi, Sheikh Saduq.

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hadithi kwa usahihi huu, na nguvu hii.

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hadithi hii ni lazima ifahamike

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ili iwe wazi kuwa mansub wa kesho ni nani.

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kisha neno  fasli lithibitishwe katika dunia.

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hadithi ni hii … 

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maandiko ambayo vigogo wa hadithi wa kisuni, 

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wafasiri wakubwa wa kisunni,

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wantarehe maarufu wa kisunni,

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matabaka yote matatu wamekubalina juu ya hadithi hii kwamba 

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Mjumbe wa Mwenyezi Mungu alimwambia Ali Murtadha:

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"Wewe unatokana na mimi, na mimi ninatokana na wewe",

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hizi ni sentensi mbili, lakini ni kama bahari.

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Wewe unatokana na mimi, na mimi ninatokana na wewe.

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mimi ni nani?

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kwanza ni lazima mimi ifahamike, na wewe ifahamike.

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mimi ina maana gani. (na) wewe ina maana gani.

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kisha ni lazima ifahamike kuwa mimi, ni mimi gani. Na wewe, ni wewe gani.

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Kwanza: mimi siye yule ambaye niliyemo ndani ya nguo yangu, 

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mimi,si[akiashiria kichwani] hiki, 

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mimi[akiashiria mkono] ni huu,

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kuanzia kichwani mpaka miguuni si mimi,

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hiki ni kichwa changu, si mimi,

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huu ni mkono wangu, si mimi,

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hili ni jicho langu, si mimi,

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huu ni moyo wangu, si mimi,

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huu ni ubongo wangu, si mimi,

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mimi mwenyewe ni nini? Huo umimi ni nini?

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na wewe ndio hivyo hivyo.

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huyu ambaye amekaa hapa si wewe, 

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huu ni mwili wako, na si wewe.

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muzafeh si sawa na muzafeh ilaih.

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 huo aaniyyat, huo ndio uhakika halisi ya kuubwa binadamu,

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na huo hauwezi kubadilika.

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mwili huu,

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siku unakuwa mdogo , na siku (nyengine) unakuwa mkubwa.

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viungo vinabadilika, 

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vinabadilika kimoja baada ya chengine, 

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lakini ule umimi unabakia kuanzia mwanzo mpaka mwisho.

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viungo vyote hivi ni vyenye kubadilika.

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mwili wetu unabadilika unakuwa na kuwa chakula,

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lakini ule umimi ambao 

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miaka thelathini iliyopita nilikuwa mimi ambaye nikisema hivi,

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sasa pia mimi yule yule ninasema hivi,

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kesho pia mwili huu unaoza chini ya udongo,

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[lakini] ule umimi hautooza pamoja (na mwili).

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sasa, ule uhakika wangu mimi, uhakika wako wewe, basi unakuwa katika hatua tofauti.

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aaniyyat wa kila mtu umefungamana na aani ambao unajengwa nao.

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kisha baada ya hali hiyo ikiwa ni atakuwa na ukamilifu wa akili na elimu na tabia njema,

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hukuwa umimi huo kwa elimu na utukufu wa kinafsi.

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ukuuzi wake ni elimu na subira na uvumilivu.

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kuvu zake huwa ni hekima.

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basi huo uhakika wa aaniyyat, huwa na tofauti hii miongoni mwa watu.

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baada ya kufika katika ukamilifu wa kielimu,

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kinadharia (huwa) ametimilia,

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kimatendo (huwa) amefika mwisho,

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wakati zikiondoshwa hasira  na dhambi za   kinafsi, 

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muda huo hupata nguvu na uwezo na kufikia  kuwa kiongo na ulimwengu wa ghaibu,

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hivi sasa wote wako katika Mulk.

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daraja ambalo ni chaguo la viumbe,

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hufika kuwa ni mpaka wa mwisho baina ya yaliojificha na yaliyodhahiri, na baina ya Mulk na Malakut.

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wakati akifika (daraja) hii, hupata utume.

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baada ya huo umimi kukamilika kwa kamali ya elimu na vitendo,

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husafishwa na kila ouvu na dhambi,

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wakati huo hupata nguvu na uwezo wa kuwaunganishwa na nuru ya Mwenyezi Mungu,

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na huwa ni cheo cha Wahy na Unabii.

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kisha baada ya hatua hiyo ni kwa kiasi gani anapaswa kuwa juu zaidi

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na kwa kiasi gani aaniyyat hii inapaswa kukamilika

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ili afike katika daraja ambayo 

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ya cheo cha kustahamili kupokea(wahy) na  kufikia cheo cha kufikisha,  

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kutoka hatua ya kupewa na kufikia hatua ya kutoa. 

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baada ya kufikia katika hatua hii, anakuwa Mtume.

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kisha ni kwa kiasi gani hiyo  aaniyyat,

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baada ya hatua hiyo na hatua nyengine- za ukamilifu wa elimu na vitendo na unabii na utume-

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inafikia cheo ambaco anaweza kupewa kitabu, 

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wakati huo huwa Ulul_Kitab.

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kisha pia baada ya hatua hii nini kinaendelea  mbele, 

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kisha unafika katika  cheo ambacho hakisemeki, 

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natija yake inakuwa ni kufika katika mipaka ya Azm, ambapo

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huucha kila kitu isipokuwa Mwenyezi Mungu,

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wakati huo huwa Ulul-Azm.

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baada ya kuwa Ulul-Azm

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hapa sasa akili haziwezi kufahamu tena,

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[na] maelezo ya kila mwenye muelezaji hayawezi kusema.

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kutoka hatua hii nini kinapaswa kufanyika 

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ili iwe ni natija ya ukamilifu wote wa elimu na vitendo ulimwenguni.

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wakati ikifika katika hatua hii,

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kile kinachowezekana  kwa kile kilichotabiriwa ni hiki:

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watu wote, na kila mwanadamu,

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akili zote ,na kila akili,

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elimu zote, na kila elimu elimu,

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wakati ikifika katika hatua hii huwa Khatam.

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"Muhammad si baba wa yeyote katika wanaume wenu

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lakini ni Mtume wa Mwenyezi Mungu na mwisho wa Mitume

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kisha inakuwa Khatam. Ina maana gani?

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yaani kuubwa, kupewa utume, yote  hufika mwisho wa natija.

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bila shaka Ilaih Wujud anakuwa ni  nukta moja,

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na nukta hiyo inakuwa ni Khatam.

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Imam wa Maimau walioongoka,

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Nabii wa Manabii na Mursalina,

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ni Mtume, lakini Mitume ni 123 Elfu.

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ni Imam, lakini ni Imam wa mwanzo na mwisho.

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huu ndio uhakika wa umimi ambao umekuja katika riwaya hii:

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Ewe Ali wewe unatokana na mimi.

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hakusema wewe ni unatokana na mwili wangu, alisema wewe unatokana na mimi.

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Bukhari wewe hadithi hii umeiandika sehemu tatu, Je ulielewa?

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Fakhri Razi ameizungumzia sana katika somo la hikmat Mashriqiyeh,  

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je wakati ulipoiandika hadithi hii

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ulifahamu, ina maana gani "Ewe Ali wewe unatokana na mimi"?

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nini maana ya neno hili?

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maana ya neno hili  si zaidi ya kwamba

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aaniyyat yangu na wewe ni moja, lakini viwiliwili ni viwili.

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wewe unatokana na mimi.

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wale ambao wamefika katika daraja ya juu ya elimu ya nafsi

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huona uhakika wa umimi, bila (ya kushabihisha) na mkono na mguu, au kichwa na kiwiliwili, 

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wao wanelewa mimi ni nini , na wewe unatokana na mimi ina maana gani.

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maana ya neno hilo ni hii.

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hiyo elimu ….. Zingatieni kwa makini, katika maneno haya mawili:

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ukamilifu wote unaisha kwa neno moja kwa  fikra za mwenye kufikiria,

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na hiyo elimu ambayo inatabiriwa kwa lugha ya kiutaalamu kuwa ni nadharia ya hekima.

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ukamilifu wote wa vitendo unafika mwisho  kwa kufika mwisho ukamilifu wa kuubwa, 

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wakati huo iko wapi hiyo  nukta ya mwisho ya ukamilifu wa elimu?

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"na amekufundisha yale uliyokuwa huyajui

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na hakika fadhila za Mwenyezi Mungu juu yako ni kubwa

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hii ni elimu gani?

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hii ni elimu gani ambayo 

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Mwenyezi Mungu tukufu anamwambia Mtume wake:

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Elimu yako ni tukufu?

192
00:32:09,17 --> 00:32:13,17
Utukufu wa elimu hii …, 

193
00:32:16,20 --> 00:32:25,23
elimu hii na utukufu huu, si elimu ya Mussa, wala si elimu ya Ibrahim,

194
00:32:26,02 --> 00:32:31,21
"na amekufundisha yale uliyokuwa huyajui

195
00:32:31,23 --> 00:32:35,11
haya ni maandiko ya maneno ya Mwenyezi Mungu,

196
00:32:35,12 --> 00:32:42,09
na hakika fadhila za Mwenyezi Mungu juu yako ni kubwa

197
00:32:42,12 --> 00:32:54,03
huu ni upande wa nadharia yake ya hekima, na ukamilfu wa akili yake.

198
00:32:54,05 --> 00:32:58,14
lakini upande wa hekima ya matendo:

199
00:32:58,17 --> 00:33:03,03
imefika wake?

200
00:33:03,06 --> 00:33:08,19
"Na bila shaka unatabia njema, tukufu

201
00:33:08,21 --> 00:33:13,18
hii pia ni kuhusiana na hekima yake ya kimatendo.

202
00:33:13,22 --> 00:33:23,00
wakati huu kwa kuegemea elimu hii ndio (ikapatikana) nadharia.

203
00:33:23,04 --> 00:33:26,15
kwa kuegemea  tabia hii ndio (vikapatikana) vitendo.

204
00:33:26,18 --> 00:33:30,21
hii ni maana ya hadithi hii:

205
00:33:30,23 --> 00:33:37,13
hizo elimu zote, akili zote, na kila akili,

206
00:33:37,16 --> 00:33:42,10
hao viumbe wote, na kila kiumbe,

207
00:33:42,12 --> 00:33:49,13
hizo elimu bora, hizo matendo bora, ambayo 

208
00:33:49,16 --> 00:33:59,02
Mussa, Issa, Ibrahim zote ziko chini ya himaya yake,

209
00:33:59,08 --> 00:34:02,19
yote hayo yamegawiwa sehemu mbili:

210
00:34:02,22 --> 00:34:07,09
moja ni sehemu ya Muhammad, na nyengine ni sehemu ya Ali.

211
00:34:07,10 --> 00:34:12,06
hii ndio maana ya neno hili.

212
00:34:12,24 --> 00:34:17,17
kisha inafika zamu ya kuwa mimi ninatokana na wewe,

213
00:34:18,06 --> 00:34:22,19
ufafanuzi wa jambo hili ni mpana.

214
00:34:22,23 --> 00:34:28,09
dunia kama inaweza basi itowe jawabu.

215
00:34:28,13 --> 00:34:40,11
wakati maandiko ya hadithi hii ni sahihi, kama unapinga, basi unapinga sunna.

216
00:34:40,15 --> 00:34:45,06
[na] anayepinga sunna, basi anapinga Qur`ani:

217
00:34:45,10 --> 00:34:49,23
"Na kile anachokupeni Mtume basi kipokeeni.

218
00:34:49,24 --> 00:34:52,21
hii ni amri ya Mwenyezi Mungu, 

219
00:34:52,23 --> 00:35:00,06
hii pia ni sunna ambayo imekuja moja kwa moja kwake.

220
00:35:00,09 --> 00:35:05,13
wakati maandiko ya maneno yake ni haya, 

221
00:35:05,15 --> 00:35:09,23
Wewe unatokana na mimi, na mimi ninatokana na wewe,

222
00:35:10,02 --> 00:35:18,08
muhula  baina yake na Ali kwa mgeni ina maana gani?

223
00:35:18,13 --> 00:35:24,01
huu ni ushahidi wa kuwa Ukhalifa moja kwa moja ni kwa Ali.

224
00:35:24,03 --> 00:35:31,15
kama wanaweza basi (wanazuoni wa) Azhar yote ya Misri waleje jawabu.

225
00:35:31,19 --> 00:35:36,04
si suala la mchezo wa kitoto.

226
00:35:36,06 --> 00:35:38,21
mansub ni hii,

227
00:35:39,02 --> 00:35:47,06
mtu ambaye amenasibishwa, ni hazina ambayo kwamba

228
00:35:47,10 --> 00:35:52,09
hazina hiyo imegawiwa sehemu mbili:

229
00:35:52,12 --> 00:35:58,15
sehemu moja imetoka katika fomu ya Ahmad,

230
00:35:58,19 --> 00:36:04,11
na sehemu nyengine imetoka katika fomu ya Haidar,

231
00:36:04,15 --> 00:36:10,00
"wewe unatokana na mimi, na mimi ninatokana na wewe".

232
00:36:10,03 --> 00:36:18,06
Bukhari wewe umeandika hivi, unafahamu alichosema Mtume?

233
00:36:18,11 --> 00:36:30,06
muhula baina yake na wao na kutokujua (kwao) unakubaliana na mantiki ipi?

234
00:36:30,10 --> 00:36:38,09
hii ni akili, kitabu, na sunna.

235
00:36:39,12 --> 00:36:48,11
ikiwa yeye anatikana na Mtume, (na) ikiwa Nabii wa mwisho anatokana na yeye,

236
00:36:49,08 --> 00:36:57,18
ikiwa kuna mafungamano haya baina ya sehemu hizi mbili,

237
00:36:57,23 --> 00:37:05,04
je , hakuainisha nafasi baada ya Mtume

238
00:37:05,09 --> 00:37:14,12
na baina ya Mtume wa mwisho na yeye kulikuwa na  mihula mitatu ,

239
00:37:14,17 --> 00:37:26,16
je huku si , kukitanguliza kilichobora kuliko kilichobora zaidi?

240
00:37:26,21 --> 00:37:34,02
ikiwa ni hivyo,(je )haikubaliki hukumu ya akili na kitabu na sunna,

241
00:37:34,06 --> 00:37:45,10
kwa hivyo maandiko ya upotoshaji  yameondolewa, kwa mtu ambaye anapinga ukhalifa wa Ali mara tu (baada ya kufa Mtume).