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Dukkanin godiya ta tabbata ga Allah ubangijin talikai, tsira da aminci su kara tabbata ga mafi daukakar baki `dayan halittunsa Muhammad mustafa da iyalansa tsarkaka, sannan tsinuwa mara yankewa ta dawwama kan makiyansu da masu inkarin darajojinsu daga wannan lokaci har zuwa tashin kiyama
Bayan haka :
Lallai magana kan Sayyada Zainab na kyawunta musammam ma yanzu da muke cikin farfajiyarta mayalwaciya cikin kwanakin tunawa da ranar haihuwarta mai albarka, kadai dai na zabi wannan maudu’i ne sakamakon tasirinsa cikin wannan wuri, ta yanda lallai ni na sauka a matsayin bako gareta, daga ishara daga matsayinta sai zuciya ta yi shauki zuwa ga zance gameda ita, sakamakon hasken dake tattare da ziyartarta na ruhi sai ya bayyanu kan dukkanin wanda ya shiga wurinta da yake shirye da zuciyarsa da hankalinsa don karbar wannan haske na ziyartarta, maganata na bayyana girmamarta, kasantuwarta amincin Allah ya kara tabbata gareta ita kofa ce ta sarkin muminai Ali amincin Allah ya kara tabbata gare shi, sannan shi sarkin muminai (as) kofar manzon Allah (s.a.w) ne kamar yadda ya zo cikin hadisi mai daraja daga annabi (s.a.w)
«أنا مدينة العلم وعليٌّ بابها»[1] ،
Ni birnin ilimi ne Ali kuma kofarsa
Kamar yadda yake shi kofar Allah ne wanda daga gare shi ake zuwar Allah hakama shi kofar manzon Allah (s.a.w) kamar yadda ya zo cikin madaukakiyar ziyara :
«أنتم باب الله الذي منه يؤتى »[2]
Kune kofar Allah dake ake zuwar masa daga ita.
Zainabkubra kofar Allah ce idan muka cire wadanda suka shiga tsakankani (as) saboda haka duk wani mutum da yake da wata bukata zuwa ga sarkin muminai (as) ya zama tilas ya biyo ta kofar kafin isa gare shi, wannan kofa ba kowa bace sai Zainab(as) shi ne ma’anar fadin cewa Zainabkofar sarkin muminai (as) babban malaminmu Ayatollah sayyidul ustaz mar’ashi najafi (dw) ya zantar damu wannan batu, kamar yadda wajen ma’abota sairi da suluki zuwa ga Allah madaukaki, saboda haka mu muna bakin kofa daga cikin kofofin Allah madaukaki cikin farfajiyar Sayyada haura’u Zainab kubra (as) yanzu zamu kutsa cikin magana kan girmamarta domin mu yi bayanin wata jumla mai kayatarwa wacce na karanta lokacin da nake cikin motar wasu muminai wacce jumlar ke cewa:
(السيّدة زينب روضة العلم والنور)
Sayyada Zainab dausayin ilimi da haske.
Ta yadda lallai ita amincin Allah ya kara tabbata gareta ta kasance hakan to sai dukkaninmu bai daya mu mika hannun zuwa ga iliminta da haskenta mu nema daga gare shi daga cikin abin da zai sanyamu mu rayu cikin wannan dausayi mu shiriya da haskenta da izinin Allah madaukaki.
Hakika tarihi ya rubuta mana daga masoya mafi kyawun daga abin da kaisul amiri masoyi ya rubuta, majnunul Laila wanda ya haukace saboda soyayyar budurwarsa Laila, hakika shi ya kasance ya gifta bangwayen gidan da Laila ta zauna bayan ta tafi ta barshi, ya kasance idan ya gifta yakan tsaya ya sumbaci wannan bangwaye, sai mutane suka zarge kan haka, sai ya basu amsa da wasu kyawawan baituka cikinsu yake cewa:
وما حبّ الديار شغفن قلبي ولكن حبّ من سكن الديارا
ba soyayyar gidaje ta rufe zuciyata ba* sai dai cewa soyayyar wadanda suka zauna cikin gidajen.
ita soyayya tana koyar da mutum abin da zai aikata tare da wanda yake bege cikin hallararsa, da kuma yaya zai mu’amala tare da gidajen masoyi da kufaifayinsa da gurabensa, haka muma lokacin da muke shiga wajen masoyiyar Allah masoyiyar sarkin muminai (as) masoyiyar imam Husaini (as) masoyiyar Ahlil-baiti (as) sai muke sumbatar kofofin humbarenta muna baiwa mai kalubalantar aikinmu irin amsar kaisul amiri ya baiwa mutanen da suka zarge shi, idan mutum ya riski kyawun masoyinsa lallai zai so shi saboda ai mutum na san kyawu, idan ya so masoyinsa saboda kyawunsa zai sumbaci kufaifayinsa da bangonsa idan bai samu damar sumbatarsa ba, baka da hakkin yi mana ishkali da cewa wannan abin da muke aikatawa shirka ne, wadanda sukai wahamin cewa wannan abu shirka ne, kadai wannan wahamin nasu ya taso daga rashin sani da jahiltar matsayin Ahlil-baiti (as) da zasu san giramn matsayinsu da mukaminsu da sun aikata kamar yadda kaisul Amiri ya aikata, sai dai cewa saninsu A’immatul muslimin a hakika sani na jalaliya sanin girman ubangiji tare da cewa suna wata martaba daban babu wanda ya santa face Allah matsarkaki, wannan ma’arifa it ace madaukakiya martaba cikin ma’arifa wacce ake kiranta da (ma’arifa kamaliya) a kan wannan ne idan mun nufi sanin Sayyada Zainab (as) ya zama tilas garemu mu santa da wannan martabobi guda uku daga ma’arifar da zata bamu ladabi da Kankan da kai da soyayya da kaunar ta Zainabiyya, saboda ita kofar Allah ce madaukaki wacce daga gareta ake shiga wajensa, ita tsani ce wacce da ita ake kaiwa gare shi, zancena da sannu zai kasance gameda girmamar wannan Sayyada wacce da zamu ga kyawunta da munkai zuwa ga mukamin fana’i, lallai cikin siffanta akwai cikar gigita da kyawuntarta, waccan jumla da na karanta a baya lokacin da nake cikin mota (Sayyada Zainab dausayin ilimi da haske) babu banbanci shin wanda ya rubuta ya nufi abin da na fahimta ko kuma bai nufi hakan ba, lallai Zainabkubra haka ta ke a hakikani. Sai dai cea ya zama dole a san zurfafar wannan jumala da ta yaya zata kasance dausayin ilimi da haske? Mai ya sanya bama ganin wannan haske musammamma muna cikin farfajiyarta daura da hubbarenta? mene ne ya sanya haskenta bai kawar da duhunmu? Mene ne ya sanya iliminta bai kawar da jahilcinmu? Mene ne ya sanya kamshinta bai dada ruhinmu? Mene ne ya sanya hakikarta bata daukaka kan wahaminmu?
Mu mun san cewa wanda ya tsaya gaban hasken na zahiri tabbas bayansa zaka samu wata inuwa da kuma duhu, sannan wannan inuwa zatai ta kankanta duhun zai ta kaucewa gwargwadon yadda muke kusantar hasken, mutum bai rayuwa daga jahilcin wanda aka halicce shi daga duhu, aka sanya masa runduna wacce ita siffa ce abar zargi dukkaninta duhuntaka ce, kamar yadda aka halicci hankali daga haske Allah ya sanya masa runduna ta haskaka, kamar yadda hakan ya zo cikin hadisi daga littafin Alkafi,
Duhun da mutun ke rayuwa cikinsa shi ne sababin cikin wannan nesanta daga gaskiya da hakika.
Shin bakwa ganin lokacin da muke shiga haramin Sayyada (as) bamu jin haskaka bamu jin ilimi, shin hotunan shaidani wadanda muke zana su muke kallonsu kowacce rana a tituna da kasuwanni da lunguna da cikin motocin bai daya sune suka zame mana hijabi ko kuma dattin badini ko kuma dukkanin biyun? Wallahi gaskiya na ke fadi lallai kallon hotunan shaidanu suna da rawar da suka taka wadanda bai kamata a raina su ba, sai dai cewa duhun zuciya ta taso daga zunubai wacce rawarta tafi girmama, ya isa zama dalili kan haka fadin annabi (s.a.w)
«من رأى منكم منكرآ فليغيّره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه وذلک أضعف الإيمان »[10] ،
Dukkanin wani mutum daga cikinku da ya ga wani munkari to yayi kokarin canja shi da hannunsa idan kuma bai samu dam aba ya canja shi da hannunsa idan kuma bai samu dama ba ya canja da zuciya wadancananka shi ne mafi raunin Imani
Sakamakon yawaitar wadanan hotunan shaidanu wannan rarraunan Imani ma na mutuuwa cikin zuciyarmu, sai ya zama mun saba da kallon muna debe haso da su, wannan abin da na fahimta, saboda haka ya zama dole a magance wannan matsala da muke ciki, sannan bana ganin wani magani mai amfani da ya wuce face sanin Sayyada Zainab (as) kamar yadda ya dace da ita
Saboda iata zuciya da zata najastu da wani abu daga wadannan kazantocin to da lallai zata tsaftatu ta hanyar shigar da ita hallar wannan zakanya tsarkakakka sannan zuciya zata fito daga hallararta tana tsarakake, kamar yadda ruwa ke tsarkake jiki to Zainabtana tsarkake zukata da ruhi ba kiyasi bane, da kamshinta muke kamsasa da tsarkakarta muke tsarkaka, ya zo daga annabi (s.a.w) cewa lallai duka wanda ya tsaya kusa da mai sayar da turare lallai wani abu zai dan shafe shi daga wannan turare, haka al’amarin yake ga wanda yake shiga wajen turaren badini na ma’anawi ya nutsa cikinsa da sannu zai kasance tushen turare duk inda ya sauka, ya kamata mu san wacece Sayyada Zainab, lallai yadda al’amarin yake shi ne duk wanda ya ziyarceta tare da ya san hakkinta aljanna ta wajaba gare shi. Idan bamu rasa wannan lada ba sakamakon rashin ma’arifa, sai dai cewa arzikin lahira da dadar badini ba ta tabbatuwa face da ziyartarta da tae kewaye da ma’arifa kamaliyya da ta jamaliyya, da wannan ne ziyara take sauya gundarin zuciya ta yaye hijaban duhu ta bude makullai.
Ta yiwu ya darsu cikin kwakwalwa cewa wannan maganganu da Mukai kawai tsantsar rubutun zube ne, wannan zargi ya taso daga saurin yanke hukunci, mu muna cewa: ita ma’arifa daga irafani cikin kishiyar ilimi ta yiwu su kasance masu ma’ana guda daya, sai dai cewa mu muna ganin cewa lallai akwai banbanci tsakanin ilimi da ma’arifam domin shi ilimi yana himmatuwa da kulliyat ita kuma ma’arifa tana himmatuwa da juz’iyyat, ana kiran Allah da masani haka ana kiransa da Arifi, ita ma’arifa kulli ne tashkiki da yake fifitar martaba tsakankanin daidaikunsa, da ma’arifa ake auna abubuwa, saboda haka ne shugaban masu tauhidi (as) yake cewa:
«تكلّموا تعرفوا، فإنّ الإنسان مخبوء تحت طيّ لسانه »[19] ،
Kuyi magana sai a san ku ko suwaye* lallai mutum yana boye karkashin harshensa.
Haka a wani fadin yazo:
«تكلّموا يرحمكم الله، فبالكلام يعرف قدركم »،[20]
Kuyi magana Allah yayi muku rahama* da magana ne ake sanin girmanku.
Saboda haka ma’arifa it ace tushen kamala ga kowa da ita ake auna shi.
Ita ma’arifa ta kasu kashi uku kamar yadda Mukai bayani a baya jalaliya, jamaliyya, kamaliyya, sannan misali mafi kusa shi ne alal misali ( da kai zaka hango wani dutse daga nesa lallai kai zaka sanshi da iyakokinsa da cea lallai shi bai kasance bishiya ba ko wata dabba ko kuma wani abu daban kadai shi dutse ne, wannan it ace ma’arifa jalaliyya, sai dai cewa da zaka kusanto shi ka ga kyawunsa da tsaurinsa da daukakarsa to wannan it ace ma’arifa jamaliyya, amma lokacin da zaka hau kansa ka kalli zurfinsa da hakikanisa to wannan it ake kira da ma’arifa kamaliyya) haka ma’arifar dangane da Ahlil-baiti tsarkaka. Ya zo cikin ziyara jami’a:
«ما من وضيع ولا شريف ولا عالم ولا جاهل إلّا عرف جلالة قدركم »[21] ،
Babu wani wulakantacce ko madaukaki ko malami ko jahili face ya san girman matsayinku.
Ma’ama hatta makiyainsu yana shaida falalarsu saboda ya sansu da ma’arifa jalaliyya, haka akwai wanda ya san sarkin mumainai (as) da Sayyada Zainab(as) da ma’arifa jamaliyya saboda haka salmanu ya cancanci iklasin da yake da shin a tak’wa da ya kasance daga Ahlil-baiti (as) wanda cikin hakkinsa (as) suke cewa:
«سلمان منّا أهل البيت »[22] ،
Salmanu daga garemu yake mu Ahlil-baiti.
Sai ka sameshi yana lazimtar sarkin muminai (as) duk sanda sahabbai suka shiga masallaci sai samu salmanu kusa da maulansa yana sha daga tacaccen idaniyar ruwa daddada, sai sukai ittifaki kan cewa lallai su rigayi salmanu zuwa wajen sarkin muminai (as) sai sukai sammakon zuwa sai ya zamanto wannan rana a kan hanya babu sawun da suka gani sai na sarkin muminai (as) sai sukai farin ciki da ganin hakan sai dai cewa yayinda suka isa masallaci kwatsam sai ga salmanu zaune wajen sarkin muminai (as) sai sukai mamaki, suka ce daga ina ka zo? Shin daga sama ka sakko ko kuma daga cikin kasa ka fito? Sai salmanu yace: na biyo ta hanyar da kuka biyo ta kuma ita na zo, sai suka ce, to ina kufaifayin kafafuwanka?
Sai yace: hakika ni lokanin da naga sawun kafar sarkin muminai (as) sai na dinga dora kafata kai saboda ni ina da yakini cewa shi bai sanya kafarsa bai kuma `dageta face da hikima da ilimi, haka salmanu ya kasance yana sanin maulansa haka kuma ya kasance ya bin kufaifayinsa, ma’arifar salamnu ta kasance daga ma’arifa jamaliyya, sai dai cewa sarkin muminai yana da wata ma’arifar daban wacce itace ma’arifa kamaliyya wacce ta iyakantu da Allah da manzonsa kadai ta yanda manzon Allah ya karfafi hakan cikin fadinsa:
«يا عليّ، ما عرفک إلّا الله وأنا...»[23]
Ya Ali babu wanda ya sanka sai ni da Allah.
Saboda babu wanda ya san waliyyi da hujja da badinin sarkin muminai (as) face wanda ya kewaya da hakan cikakkiyar kewaya. Da izinin Allah cikin lacca mai zuwa zamu yi bayan Zainabda wani daga ma’arifa jamaliyya daga madaukakan hadisansu masua daraja, wannan shi ne abin da muka fahimta daga maganar imam zainul Abidin (as)
«أنتِ عالمة غير معلّمة »
Ke malama ce da bata da malama.
Da wannan zancen nasa ya so ya sanar damu kyawunta a girmanta, misalim wannan magana ta ma’asumi (as) ishara ce zuwa ga kyawuntar Zainab(as) ga kuma babanta sarkin muminai (as) sa’ailin da ya je wajenta tana tafsirin kur’ani ga mata cikin ayar
(كهيعص )
Sai sarkin muminai (as) yayi ishara zuwa ga sirrin wadannan haruffa yankakku yace: kafun karbala da kuma abin da zai faru cikinta kan Zainab, ya zo cikin riwayar arshi cewa an rubuta cikin al’arshi :
«زينة العرش الإلهي عليّ بن أبي طالب »[25] ،
Adon al’arshin Allah shi ne Ali bn Abi dalibi.
Haka an rubuta cikin lauhul mahfuz:
«زينة اللوح المحفوظ زينب »،
Zainabitace adon lauhul mahfuz.
Wannan hadisi bayyananniyar ishara ce zuwa ga kyawun Zainab, saboda haka karkashin ma’arifarmu ga kyawunta muna karuwa da soyayyarta sannan karkashin karuwarmu da soayayyarta muna karuwa cikin ladabi da shaukinta, sannan karkashin ladabi da soyayyarta muna karuwa cikin ilimi da haske cikin dausayinta da bishiyar iliminta da taken jarumtakarta da hakurinta.
Shi ilimi na da yawa a cikinsa akwai mai amfanarwa akwai kuma mai cutarwa, sannan kuma akwai wanda babu amfani a cikinsa idan aka san shi, akwai kuma wanda babu cutuwa idan aka jahilce shi, wannan ne abin da hadinsin da aka rawaito daga annabi (s.a.w) yake bayani
«إنّ النبيّ 9 دخل المسجد فوجد الناس قد تجمهروا على رجل فقال : ما هذا؟ قالوا: علّامة يا رسول الله، فقال : وما العلّامة ؟ قالوا: إنّه أعرف بأنساب العرب وأشعارها،
Hakika annabi (s.a.w) ya shiga masallaci sai ya samu wasu mutane sun taru kan wani mutum sai yace: meye haka? Sai suka ce: babban masani ne ya manzon Allah, sai yace a mene ne yake babban masani? Sai suka ce : lallai shi ne mafi sanin nasabar larabawa da wake-wakensu
فقال النبيّ 9: هذا علم لا يضرّ من جهله ولا ينفع من علمه ، إنّما العلم ثلاث : آية محكمة ، وفريضة عادلة ، وسنّة قائمة ، ما خلاهن فضل »[26] ،
Sai annabi (s.a.w) yace: wannan ilimi bai cutar da wanda ya jahilce shi kuma bai amfanar da wanda ya sanshi, kadai ilimi kashi uku ne: aya bayyananna,farilla adala, da sunna tsayayya, duk abin da ya biyo bayansu ragowa ne.
Daga dirayar wannan hadisi babban malami faizul kashani cikin littafin alhaka’ik yake cewa: wannan kalmomi guda uku ishara zuwa ga ilimai uku da suke amfanarwa duniya da lahira da duniyar barzahu, abin da ake nufi da aya bayyananna shi ne ilimin tauhidi domin shi ilimin taudihi shi ne ilimi sanin akida, ilimin mafara da makoma abin da ke tsakankaninsu bai tabbatuwa face da aya bayyananna wacce ba koma bace face hujjar hankali wacce bai halasta yin taklidi cikinsa ba. Wannan kissa shaida kan kissa manomi da wani mutum ya shiga wajensa ya tambaye shi da wanda abu ne kake kafa hujja kan samuwar Allah, sai wannan manomi ya damu matuakr damuwa daga tambayar wannan bako sai ya `daga fatanya ya dokata kan wannan mutum bako yace: da wannan nake kafa dalili, sai kuma riwayar annabi (s.a.w) da ya wuce ta gefen wani tsohuwa adaidai lokacin da take rike da makadi saka sai ya tambayeta dangane da samuwar Allah madaukaki sai tace: ina kafa hujja kan samuwarsa da wannan makadi nawa, ma’ana dalilin motsi, sai aka ce shi (s.a.w) yace: na umarceku da riko da addini tsofaffi lallai shi addinin halitta ne. saboda kowanne yaro ana haifarsa kan halitta kan tauhidi, wannan baki dayansa ishara ce zuwa ga cewa lallai dalilin hankali shi ke kai mutum zuwa ga Allah kuma shi ne abin da ake nufi da bayyananniyar aya, sannan (farilla adala) ishara ce zuwa ga ilimin fikihu ta yadda shi fikihu bayani kan farillai wajibai da abubuwan da aka haramta, saboda haka shi fikihu shi ne farilla adala wacce ke bayani zuwa ga adalcin Allah da shi ne mutum ke kaiwa ga farin ciki duniya dana lahira, farilla adala ita ce tak’awa da sannu maganata zata kasance gameda tak’awa gamamma da kuma kebantacciya da kebantacciyar kebantatta.
Amma sunna tsayayya ita ishara zuwa ga ilimin Akhlak wanda shi wata malaka ce wata dabi’a mai kyawu da mutum bai iya rabuwa da ita cikin kowanne lokaci, sannan fadinsa(s.a.w) na cewa duk wani abu koma bayansu falala ne, to abin da yake nufi anan shi ne ko dai kari ko kuma falala, bisa dukkanin kaddarwar biyu shi ilimi ga bil Adama wani abu ne da ya zama larura gwargwadon bukatar al’umma ta yiwu ya zama wajibi aini bayan kasantuwa wajibi kifa’i. wannan ilimi na Allah yana amfanarwa har cikin kabari, saboda tambaya ta biyu da zata fuskanci wanda ke kwance cikin kabari itace tambayarsa gameda sallah da azumi da rassan addini bayan an tambaye shi asala, kan wannan ne ya zama dole kanmu mu san wacece Zainabmu karu da ilimi daga gareta, domin ikdan bamu karu da ilimi bamu koya ba tare da cewa muna cikin hallararta, wannan takitawar muce ba tata ba, domin ita takaitawa na tare da mai karba ba tare da mai aikatawa, saboda aikatawar Sayyada Zainabcikakka ce, kamar misalign rana ce mai haskaka ga dukkanin ama’abocin idanuwa biyu, mai ciwon ido bai amfanuwa d aita, duk sanda mutum ya shiga hallarar Sayyada Zainabzai ta karuwa da ilimi kofar wannan ilimi ta bude gare shi, wannan ilimi bai kafewa saboda shi ilimi ne daga Allah madaukaki bari dais hi Allah madaukaki ne wanda shi bai da karshe, saboda shi ne farko shi ne karshe shi ne zahiri shi ne badini, ya isar maka ka zauna a gaban samuwarta da tarsashin haskenta kayi tunani cikin wannan mas’ala, lallai da sannu ilimi sabo zai bude maka wand abaka taba saninsa ba a baya, wannan ba komai bane face ilimin kimsawa ilhama daga Allah, saboda lallai shi ilimi bai cikin yawan koyo kadai shi ilimi wani haske ne da Allah ke sanya cikin zuciyar wanda ya so, wannan ne abin da ruhullah Isa bn Maryam (as) ya karfafa cikin fadinsa:
«ليس العلم فى السماء حتّى ينزل إليكم ، ولا في الأرض فيخرج لكم ، إنّما العلم في قلوبكم فتخلّقوا بأخلاق الروحانيين يظهر لكم »،
Shi ilimi ba a sama yake da har zai sauko muku, hakama ba a kasa yake da zai fito zuwa gareku, kadai shi ilimin na cikin zukatanku ku siffantu da kyawawan dabi’un waliyyai zai bayyana gareku.
Wannan yayi kama da wannan maganar tasa (as)
«من أخلص لله أربعين يومآ تتفجّر ينابيع الحكمة من قلبه »[37] ،
Duk wanda ya tsarkake niyya domin Allah tsahon kwanaki arba’in mabubbugan hikima zasu tsage cikin zuciyarsa
Sai dai hakan bai nufin mutum yayi watsi da koyon karatu wanda shi ne mukaddima share fage zuwa ga samun ilimin Allah, muminai kada shaidan yayi galaba kan zukatanku kamar yadda ya samu galaba kan zukatan wasunku domin cewa hukumar Allah ita ke hakimanci bawai hukumar shaidan ba. Wannan yana cika sanin kyawun Sayyada Zainab(as) bawai kadai don cewa ita `diyar Ali da Fatima kuma `ya’uwar Hassan da Husaini kuma ma’abociyar musibu, wannan iyakokin nata na nesa da na kusa ya sansu musulmi da kafiri duk snun sansu, da cewa lallai tana daga ma’arifa jalaliya , bari dai ya zama dole ma a tsallaka zuwa ga ma’arifarta jamaliyya, wannan magana da zata zo a kasa na mana Karin bayani kan mecece natijar ma’arifa jamaliya ian yake cewa:
«من طلبني عرفني ، ومن عرفني عشقني ، ومن عشقني قتلته ، ومن قتلته فأنا ديته.
Duk wanda ya neme ni zai san ni* duk wanda ya san ni zai kaunace ni* duk wanda ya kaunace ni zan kashe shi* duk wanda na kashe shi nice diyyarsa.
Hasken
Zainabhasken na badini wanda yake kamar haske
na zahiri, haske na farko shi ne Allah madaukaki, lallai shi ne hasken sama kasa,
dausayin haske na nufin dausayin Allah da annabi (s.a.w) shi haske kasantuwarsa
shi ne fitila mai haskaka, sai dausayin Sayyada Zainabya zama dausayin
annabta da kur’ani da wilaya, domin shi kur’ani haske ne wilayar haske ce
(zancenku haske ne al’amarinku shiriya) sai dausayinta ya kasance dausayin hadisan Ahlil-baiti (as) shiga wannan dausayi yana gadar da ilimi da dadada ta ma’ana da ruhi, sabod ahaka nema sarkin muminai (as) yake cewa:
«منهومان لا يشبعان : طالب علم وطالب دنيا» ،
Mayunwata biyu mahandama basa taba koshi: sune mai neman ilimi da mai neman duniya. Mai neman duniya yana kifuwa kanta tare da cewa mushe ce masu neman karnuka ne. da ma’abocinta zai kirayeta shin kin koshi da za ta ce shin akwai kari. Mana ka bani daga halal da haramun, shi mai neman duniya wuta ne, shi ko mai neman ilimi haske ne, wancan tsantsar jahilci ne wannan kuma ilimi ne, wancan iblis ne wannan kuma, Allah ne, ko taho muje mu ziyarci haura’au Zainabkubra da zukatanmu da jikkunanmu, mu shiga dausayinta tsarkakka mai albarka, mu dibi ilimin Allah daga ruhinta tsarkakke da hasken ubangiji.
karshen zancenmu dukkanin godiya ta tabbata ga Allah ubangijin talikai domin neman kari bayani sai ku koma makalar da sayyid Adil-Alawi ya rubuta mai taken (ismatul haura’u Zainab salamullahi Alaiha)