Kamar yadda ya zo a koyarwar addininmu tabbas Annabawa da waliyyai da Imaman shi’a sun rabauta da muKami mai girma da maDaukakin matsayi, tabbas fifikon Imaman shi’a a kan sauran Annabawa ban da Annabi Muhammad (s.a.w) tabbataccen al’amari ne, kuma ga shi zamu nuna maka hujjojin da suka tabbatar da haka.
1. Matsayin Imamanci ya fi matsayin Annabta kamar yadda ya zo a cikin Kur’ani mai girma kan sha’anin Annabi Ibrahim (a.s) inda Allah yake cewa: “A lokacin da Allah ya jarraba Annabi Ibrahim da wasu kalmomi ya kuma cika su, sai ya ce zan saka shugaban mutane ya ce kasa ‘ya’yana ma sai ya ce Azzalumai ba za su sami (alKawari na) wasiyyata ba^([1]).
Allama DabaDaba’i ya faDa a cikin Tafsirin wannan ayar tabbas Ibrahim (a.s) ya kai matsayin Imamanci a Karshen rayuwarsa maDaukakiya, bayan ya Ketare zango-zango na jarabawoyi masu wahala, duk da cewa yana da martabar Manzanci, tare da haka bai kai matsayin Imamanci ba sai bayan da Allah ya yi masa jarrabawoyi^([2]).
2. Abu na biyu da muka samu a maganar Allah Ta’ala: Duk lokacin da ya kawo ma’anar Imamanci sai ya kawo maganar shiriya don fassara, Allah Ta’ala ya faDa a Kissar Ibrahim (a.s): (Mun ba shi IshaK da YaKub Kari duk mun sanya su salihai, mun sanya su shugabanni masu shiryarwa da Umarninmu” [suratu Anbiya’u: 73], Allah (s.t.w) ya ce: “mun sanya shugabanni a cikin su masu shiryarwa da umarninmu a lokacin da suka yi haKuri kuma sun kasance suna sakankancewa da ayoyinmu”: suratu sajda aya ta 24, sai ya siffanta ta (imamanci) da shiriya siffantawa, don ya yi  bayanin abin da yake nufi da wannan shiriyar, sannan ya Kyayyade (iyakance ta) ta da umarni, sannan ya bayyana cewa Imamanci ba shi ne shiriya ba kai tsaye da tare da kaidi ba, ballantana ma Imamancin shi ne shiriyar da take kasancewa da umarnin Allah.
Kuma fadin sa maDaukakin sarki {mun sanya imamai daga cikin su}:- na nuna cewa wannan matsayin sama yake da na annabta don haka ma wasu daga cikin annabawa ne kawai suka same shi, kuma ba a ba su ba sai da suka ci wata jarrabawa mai wuya. Da sauran bayanan da za a iya cira daga wannan ayar.
A donKule Imami mai shiryarwa ne yana shiryarwa da umarnin Allah da ya danKa a hunnunsa a boye, don haka Imamanci a baDini kamar shugabancin mutane ne a kan ayyukansu na kullum da shiryar da su da kama hannunusu da cicciBa ayykansu zuwa ga kamalar da ake nema da umarnin Allah ba wai kawai a muna musu hanya ba, wanda hakan ne abin da Annbi da Manzo da duk muminin da yake shiryarwa zuwa ga Allah (s.t.w) ta hanyar yin nasiha da kyakkyawan wa’azi kawai yake iya yi ba. ^([3])
3. Tabbas Annabi Isa (a.s) yana cikin Ulul Azami, yana da matsayin Annabta, tabbas nan gaba zai bayyana a lokacin bayyanar Imam Mahadi (a.s), kuma zai yi koyi da Imam Mahdi. ^([4])
Cikin abin da ake faDa kan Karin bayani dangane da Imamanci: In an kalli littafin Allah da Sunnar Manzon da Ka’idojin hikima maDaukakiya (falsafar musulunci mai inganci) da tushen ma’arifa ta Irfani wanda ake lissafa su a matsayin sharhi da Tafsirin baDini da sirrikan dake cikin littafin Allah  da Sunnar Manzon Allah (s.a.w), lallai mutum yana siffantuwa da tabbattattun da zurfafan sunayen Allah Ta’ala amma ba shi matsayin Annabta wacce take matsayin bayyana shari’a, a wasu Bangarorin za a gabatar da shi a kan Annabi, kamar yadda zamu iya zaBar mutum a matsayin alKali kuma mu zartar da hukuncin da yake yankewa, amma wannan matsayin na wani lokaci ne zai iya gushewa, abu ne mai yiwuwa ya zama a tare da alKalin akwai wani mutum wanda ba alKali ba ne amma yana da matsayi na ilimi ko fifikon da ya fi matsayin da shugaba ko sarki da na AlKalin ma baki daya.
Don haka duk darajar Annabi Isa (a.s) a Bangaren matsayin shari’a ne amma Imam Mahdi (a.s) yana da fifiko ta Bangaren wilaya ta asali (wilaya Takwiniyya), daga nan ne zamu gane fifikonsa a kan sauran Annabawa har Annabi Isa (a.s) wanda aka lissafa shi cikin Ulul Azmi[5] guda 5, akwai tsammanin cewa abin da zai zama hujja kan wannan mas’alar shi ne abin da ya gudana tsakanin Annabi Musa (a.s) da Kidir wanda Kur’ani ya bayyana a cikin ayoyi masu yawa. Annabi Musa (a.s) yana da shari’a da matsayin Annabta da Imamanci bugu da Kari ya yi Magana da Allah amma sai ga shi Allah y aba shi ilimin abin da ke Boye tare da cewa baya cikin ma’abota shari’a da littattafai, tabbas Annabi Musa ya aboce shi da sharaDin zai sanar da shi ilimin da Allah ya sanar da shi, khadir ya kasance yana yiwa Musa (a.s) magana yakan ce masa: “Tabbas ba zaka iya yin haKuri da ni ba” kai ya kasance yana yi masa magana da lahaja mai tsanani yana cewa: “Shin ban gaya maka cewa ba zaka iya yin haKuri tare da ni ba”^([6]).
4    Tabbas sunan Allah mai girma ya Kunshi harafi saba’in da uku 73, Asif Dan Barkaya ya san harafi Daya ne kawai, Annabi Isa (a.s) harafi biyu ya sani, Annabi Musa kuma harafi huDu ya sani, Annabi Ibrahim (a.s) kuma harafi takwas ya sani, Annabi Nuhu kuma harafi sha biyar ya sani, Annabi Adam (a.s) kuma harafai ashirin ya sani, amma Annabi Muhammad (s.a.w) ya san harafan gaba Daya wato saba’in da ukun 73, ya kuma sanar da Imamai baki Dayan harafan saba’in da ukun 73^([7]).
5. Tabbas baki Dayan abin da yake hannun Annabawa (a.s) yana han nun Imamai (a.s) kamar sandar Musa (a.s), a yanzu tana han nun Imam Mahdi (A.F)^([8]).
6. Duk abin da ke hannun Manzon Allah (s.a.w) yana hannun Imamai ma’asumai (a.s) ban da Annabta, Manzon Allah (s.a.w) ya kasance yana gaya wa Imam Aliyu (a.s) yana cewa: “Tabbas kana jin abin da nake ji kana ganin abin da nake gani sai dai kai ba Annabi ba ne^([9]).^([10]). Imam Hasan (a.s) yana cewa: “Tabbas a cikin daren nan wani mutum ya rasu wanda mutanen farko ba su gabace shi da aiki ba, sannan ‘yan baya ma ba su riske shi da aiki ba”^([11]). A bisa wannan maganar kamar yadda Manzon Allah (s.a.w) ya fifici baki Dayan Annabawa, to tabbas Imaman shi’a ma’asumai (a.s) sun fi baki Dayan Annabawa ban da Annabi Muhammad (s.a.w) cikamakoin Annabawa (a.s).

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