Akwai isharori masu yawa a cikin shari’o’in musulunci da koyarwarsa game da hadafin rayuwa. Al-kur’ani mai girma yana nuni da cewa manufar rayuwa shi ne “bautar Allah madaukakin Sarki wanda ta hanyarta ce za a samu damar isa zuwa ga kamala ta ruhi da arzikin duniya da lahira[1].

Haka kuma Al-kur’ania ya yi ishara da wani hadafin kuma wanda shi ne yin rige-rige (tsakanin mutane) zuwa ga kyawawan aiyyuka da alherai[2].

Don samun karin bayani mai fadi sai a koma littafin sharhin Nahajul-Balaga wallafar Allama Al-Ja’afari cikin Mujalladi na 1, 6, da na 8. Da littafin “Takamulul-Insan al-ijtima’i” wallafar Shahid Mutadahhari (KS). kuma Akwai irin wadan nan amsoshin a cikin wannan dandalin. [3]

Kuma ya dace ayi la’akari da wasu ruwayoyi a wannan fagen.

A cikin ruwayar Imamus-Sadik (a.s) an ruwaito cewa: “Imam Husain bin Ali (a.s) ya fito a wata rana cikin sahabbansa, sai ya ce dasu: ”yaku mutane hakika Allah, wanda ambaton say a daukaka, bai halicci bayi ba face sai don su sanshi. Idan suka sanshi zasu bauta masa. Idan suka bauta masa zasu wadatu da bautar sag a barin bautar waninsa. [4]

Amma bincike na asasi wanda ya wajaba a fayyace shi, hanyar da za mu bi wajen fitarwa da amfanuwa da maganganun Imamai (a.s).

A cikin wannan mas’ala dole ne mu yi la’akari da wadannan abubuwan; duk kuwa da cewa zantukan Imamai (a.s) kusan kowa na iya fahimtar ta, sai dai duk da hakana idan muna son mu jingina wata magana gare su ko wani zance, to, dole ne mu yi la’akari da wasu sharudda da ka’idoji kamar haka: -

1. dole ne a bambance tsakanin maganarsu gamammiya (wato ta gaba daya) da kuma kebantacciya. Yana yuwuwa su fadi magana gamammiya amma kebantacciya ga wanda ya fada ko ga wani daga cikin sauran Imaman (a.s).

Ashe ke nan akwai bukatar iya tattarawa da kuma cikakkiyar fahimta.

Misali idan muna son mu san ra’ayinsu (a.s) game da abin da ya shafi duniya da hadafin rayuwa, kuma mu iya danganta abin da muka fahimta din da musulunci, to ba makawa dole ne ya zomo mun nsan dukkan taskokin maganganun imaman, da cikakkiyar fahimtar maganganun ta yanda za mu kai matsayin da za mu samu nitsuwar cewa maganganun gamammune da ba a kebance su ba.

1. Dole ne mu kasance muna iya ware tsakanin sakakken zancensu daga kayyadadensu. A saboda haka ya wajaba a san cewa maganar Imam Ali (a.s) bai kasnce kayadadde a cikin wannan mauru’in.
2. Hakannan zantukan imamai su na zuwa a matsayin kebantattce ga wani lokaci ayyananne na musamman. Kuma yana iya yiwuwa wasu imaman ne za su kebance wannan zamanin. wannan kuwa shi ake kiransa da sunan “Nasikh Wal-mansukh”saboda haka, idan muna son mu danganta wani al’amari ga a’imma (a.s) to, dole ne mu tabbatar muna ilimin“Nasikh Wal-mansukh” a cikin maganganunsu.
3. Dolene kuma mu iya ware tsakanin jerin maganganunsu da martabobin jerin zantukansu (a.s). Wani lokaci zatukansu (a.s) na iya zama ga mutane gama-garine (wato kowa da kowa) masu fahimta irin ta al’ada.

A saboda haka wajibine a ware su daga maganar da ya yi su don ajin masu fahimta matsakaici, da na masu zurfin ilmi. Misali, an tambayi wasu daga cikin a’imma (a.s) cewa: “Shin Allah yana iya saka duniya da duk abin da ke cikinta ya dunkuleshi a cikin kwai, ba tare da kwan ya kara girma ba, kuma duniyar bata kan kance ba. Sai Imamai (a.s) suka ba su amsa mabambanta (wato kowa gwargwadon fahimtarsa da iliminsa). Misali wasu sun amsa da buga misali da ido wanda kankantansa bai kai na kwai ba to, amma hoton da yake shiga cikinsa babba ne sosasi a lokacin yin kallo, to amma wannan amsar ba cikakkiya bace ga wasu mutanen, a saboda haka aka yi sharhin maganar a wata amsa ta daban,, ta yanda aka mayar da al’amarin a matsayinwata mas’ala ta akida. [5] Abisa wannan zai yi wuya sosai ace an samu warwara a cikin zantuka, kamar irin maganganun da ke cikin littafin Nahjul Balagah, wanda malaman musulunci da wdanda da ma ban a musuluncin ba suka samu kayayyakin da suke mema ido rufe. [6]

Amma maganar ka game da neman ilimi, za mu ce maka: Idan ka koma “Babin ilimi da Jahilci” cikin littafin Al-kafi mai daraja, zai bayyana mana ra’ayin musulunci akan neman ilimi da muhimmancin sa. Don an ruwaito a cikin wannan babin cewar shi ilmi da aikata shi, ibadace. Kai shi ne ma mafi girman ibada, ashe ke nan kakkasawar da Imam Ali (a.s) ya yi, wanda ka ambata zai yiwu a hada su. A inda ya ce (a.s) “Ku raba lokutan ku, gida uku …. ”domin neman ilimi shi ma ibada ne, a ta bangare daya, Ya hada har da neman Ilmi, domin shi ma ibadace ta wani bangare, kuma abincin ruhi ne na ma’ana, a wani bangaren, bari mu kawo wani misali daga cikin wannan babin. Imam Yana cewa “Neman ilmi da aiki da shi, su ne kamalar addini. Ku saurara! Lalle neman ilimi shi yafi wajaba a kanku fiye da neman arziki”[7].

A karshe, muna sanar da ku cewa a cikin wadannan al’amura masu tsauri yana da muhimmanci na wajabci akan ku dinga saduwa da malaman Addini, wadanda suka shafe tsawon lokutan rayuwarsu, wajen darasin wadannan ilmummukan Ahlul baiti (a.s) madaukaka. Ya wajaba ku amfanu da rayuwar su, kuma ku sani akwai masu yawa suna yin kwanto don dana tarko ga samari, don su cafke su, su kai su zuwa ga wurin da suke so. Da hanyar da zata nisanta su daga barin bin Allah da bautarsa, wanda babu kyakkyawar karshe da kawo musu arzikin duniya da lahira a cikinta. Muna roka mu dacewa a wurin Allah.