adn gaskiya 2

adn gaskiya 2

ADDININ GASKIYA (2)SAHABBAN MA’AIKI SALLALLAHU ALAIHI WA SALLAMA DA ALAYENSA (AS)ﺣﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﻘﺮﺍﺑﺔ ﺳُﻨَّﺔٌ ﺃَﻟْﻘَﻰ ﺑﻬﺎ ﺭﺑﻲ ﺇﺫﺍ ﺃﺣﻴﺎﻧﻲﻓﻜﺄﻧﻤﺎ ﺁﻝُ ﺍﻟﻨﺒﻲ ﻭﺻﺤﺒُﻪ ﺭُﻭﺡٌ ﻳﻀﻢُّ ﺟﻤﻴﻌَﻬﺎ ﺟﺴﺪﺍﻥﻓﺌﺘﺎﻥ ﻋَﻘْﺪُﻫﻤﺎ ﺷﺮﻳﻌﺔُ ﺃﺣﻤﺪ ﺑﺄﺑﻲ ﻭﺃﻣﻲ ﺫﺍﻧﻚ ﺍﻟﻔِﺌَﺘَﺎﻥﻓﺌﺘﺎﻥ ﺳَﺎﻟِﻜَﺘَﺎﻥ ﻓﻲ ﺳُﺒُﻞ ﺍﻟﻬﺪﻯ ﻭﻫﻤﺎ ﺑﺪﻳﻦ ﺍﻟﻠﻪ ﻗﺎﺋﻤﺘﺎﻥ .[ ﻧﻮﻧﻴﺔ ﺍﻟﻘﺤﻄﺎﻧﻲ]A rubutun da ya gabata, na dauki alkawarin zan tabo irin tarin yabo da kirari da Allah Madaukakin sarki ya yi wa Sahabban Manzon rahama (SallalLahu alaihi wa sallama)a cikin Kur’ani, sai dai zan nemi afuwar ‘yan uwa, domin kuwa zan dan karkata akala, na tabo daya jijjigen da nake so na yi magana a kai wato Alayen Ma’aiki SallalLahu alaihi wa sallama, wanda sune fiffike na biyu nawannan jirin gwanon. Bayan nan kuma sai na dawo na cika alkawarin da na daukar wa kaina Insha’Allah:ALAYEN ANNABI (SallalLahu alaihi wa sallama)Muna da kalmomi guda biyu a nan, (Aal, da kuma Annabi),don haka a ka’idance idan za’a bayar da ma’anar kalma ana yin bayanin kowace dayadaga cikinsu ne da farko, bayan nan sai a yi bayanin abin da suke nunawa idan anrab’asu da junansu, amma tunda kalma ta biyu wato “Annabi” shahararriya ce, ba ta bukatar sharhi, zan takaitaakan kalma ta farko wato: “Aal”.KALMAR: “ﺁﻝ ” A HARSHEN LARABCI:Gagga-gaggan malaman harshen larabci sun fadi maganganu guda biyu, dangane da asalin kalmar Aal:MAGANA TA FARKO: Kalmar ﺁﻝ ta samo asali ne daga kalmar ﺃﻫﻞ , don haka ma’anarsu daya ce, babu bambanci.Masu wannan magana, sun dauki lokaci mai tsayi suna tafaman sharhin yadda kalmomin nan guda biyu suka zamo masu asali daya, har daga karshe suka cimma matsaya. Sai dai duk da kokari, da sha tale-tale da suka yi; malamai da yawa sun raunana wannan ra’ayin nasu, kuma suka bayyana dalilai masu yawa na rashin yardar tasu ga abin da aka cimma. [Duba: Jala’ul Afham, na Ibnul Kayyim don karin bayani].MAGANA TA BIYU: Kalmar ﺁﻝkalma ce mai zaman kanta, kuma asalinta daga ﺍﻭﻝ ne; Bajimin malamin harshen larabci (Jauhari) shima ya kawo wannan kalmar ce a karkashin (alif, wau, lam-ara). Don haka kalmar daga ﺁﻝَ ﻳَﺆُﻭﻝُ ﺇِﺫَﺍ ﺭَﺟَﻊَ take, ma’anar ﺁﻝَ da hausa: ya dawo.Idan kuma aka ce ﺁﻝُ ﺍﻟﺮَّﺟُﻞِ to ma’anarsa: mutanen da suke komawa zuwa ga mutum, ake dangantasu zuwa gareshi, yake kula da lamuransu.Abisa wannan maganar, kalmar ﺁﻝ zaman kanta take, ba ta da dangantaka da kalmar ﺃَﻫْﻞ a asalin gininta.A bangaren ma’ana kuwa idan akace “ ﺁﻝُ ﺍﻟﺮﺟﻞ ” to malaman harshen larabci sun fadi cewa tana daukar wadannan ma’anoni masu zuwa:1) MUTUM DA KANSA: Kamar yadda yazo a wata kira’a fadin Allah Madaukakinsarki:( ﺳﻼﻡ ﻋﻠﻰ ﺁﻝ ﻳﺎﺳﻴﻦ )Wato Aminici ya tabbata ga Annabi Ilyas da kansa.2) MABIYAN MUTUM.3) MATARSA.4) MAKUSANTARSA (wato ‘yan’uwa)ALAYEN ANNABI SALLALLAHU ALAIHI WA SALLAMA A SHARI’ANCE:Fadakarwa: (A shari’ance babu bambanci tsakanin ﺁﻝ ﺍﻟﺒﻴﺖ , da ﺃﻫﻞ ﺍﻟﺒﻴﺖ , don hakakowace aka yi amfani da ita to zata bayar da ma’anar dayar)Malamai sun tattauna dangane da su wanene Alayen Annabi, kuma sun fitar da maganganu da yawa,zan takaita bisa maganganunda suka fi muhimmanci da karfi a cikinsu, sune maganganu guda uku:MAGANA TA FARKO (1):ALAYEN ANNABI (SAW) SUNE: DUKKAN WADANDA AKA HARAMTAWA CIN SADAKAWannan maganar itace ta Imam Shafi’i, da Ahmad, da kuma yawancin malaman musulunci.Sai dai an kara samun sabania tsakaninsu wajen ayyana wadanda aka haramta musu cin sadakar? Shahararrun maganganun nasu kuwa a wannan gabar guda biyu ne:1- Sune Banu Hashim da Banul Muddalib – (Wannan shine ra’ayin Imam Shafi’i kuma ruwaya ce daga Imam Ahmad).2- Sune Banu Hashim su kadai (Wannan shine ra’ayin Imam Abu Hanifa, itama wata ruwaya ce daga Imam Ahmad, Ibnul Kasim almajirin Imam Malik shima ya karkata zuwa wannan ra’ayin).KUMA WANNAN MAGANA TA BIYUN TA FI KARFIN HUJJA.Gaba dayan malaman kuma dalilan da suka rike akan cewa Alayen Annabi (SallalLahu alaihi wa sallama)sune wadanda aka haramtawa cin sadaka suna da yawa, ga kadan daga ciki:1). Hadisin da Bukhari ya ruwaito [Lamba: 1485] daga Abu Huraira yace: An kawo sadakar dabino tsibi guda wajen Annabi (SallalLahu alaihi wa sallam) sai Hasan da Husain suka rika wasa da dabinon, sai dayansu ya dauki kwaya daya ya sanya a bakinsa, sai Ma’aiki ya fitar da dabinon daga bakin nasa, yace: (Baka san cewa Alayen Muhammad ba su cin sadakaba!).2). Hadisin da Muslim ya ruwaito [Lamba: 2408] daga Zaid bn Arkam da tsawonsa, wanda a ciki ya jawo hankulan jama’a su kula da Ahlulbait. Daga karshe hadisin aka yi wa Zaid bn Arkam tambaya, su wanene “Ahlulbait” ne? sai yace: sunewadanda aka haramtawa cin sadaka, sune: Alu Aliy, da AluAkil, da Alu Ja’far, da Alu Abbas.3). Hadisin da Muslim ya ruwaito [Lamba: 1072] cewa Rabi’ah dan Harith, yace da Muddalib bn Rabi’ah da Fadhl bn Abbas, kuje wajen Manzon Allah, ku roke shi ya baku aikin karbo sadaka. A karshen hadisin Ma’aiki SAW yake ce musu: (Ai sadaka kazantar mutane ce, ba ta halatta ga Muhammad, ko kuma alayen Muhammad!).(Masu wannan magana suka ce: A wadannan hadisan, Ma’aiki SallalLahu alaihi wa sallama da kansa ya fassara mana abin da ake nufi da Ahlulbaiti; don haka za mu yi riko ne da fassarar Ma’aiki, saboda duk wata fassara da za’a yi kuma to lallai a bayan wannan take).Akwai karashen magana bisawannan gab’ar nan gaba …MAGANA TA BIYU (2):ALAYEN ANNABI (SAW) SUNE: ZURIYARSA (‘YA’YANSA) DA MATANSA:Suma masu wannan maganar suna da dalilai masu yawa, daga cikinsu:1). Fadin Annabi (SAW) a hadisin da Muslim ya ruwaito [Lamba: 407]:( ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺃﺯﻭﺍﺟﻪ ﻭﺫﺭﻳﺘﻪ ﻛﻤﺎ ﺻﻠﻴﺖ ﻋﻠﻰ ﺁﻝﺇﺑﺮﺍﻫﻴﻢ ).Suka ce: fadinsa: “ ﻭﻋﻠﻰ ﺃﺯﻭﺍﺟﻪ ﻭﺫﺭﻳﺘﻪ ”, fassara ce ta hadisin da ya zo da lafazin: “ ﻭﻋﻠﻰ ﺁﻝ ﻣﺤﻤﺪ ”; saboda haka: Idan aka ce: Alayen mutum to ana nufin Matansada ‘ya’yansa.2). Akwai wani lokaci da Ma’aiki ya shiga gidansa ya yiwa matansa sallama da cewarsa:ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺭﺣﻤﺔ ﺍﻟﻠﻪKuma ruwayar ta nuna cewa matan nasa ya yi wa sallamar, kamar yadda Bukhari ya ruwato [Lamba: 4793].3). Yadda aka koro magana a cikin ayar Suratul Ahzab, ya nuna cewa matansa suna cikin Ahlulbait, inda Allah Madaukaki yace:( ﺇﻧﻤﺎ ﻳﺮﻳﺪ ﺍﻟﻠﻪ ﻟﻴﺬﻫﺐ ﻋﻨﻜﻢ ﺍﻟﺮﺟﺲ ﺃﻫﻞ ﺍﻟﺒﻴﺖ )Siyakin maganar ya nuna kuru-kuru cewa da su ake, shi ya sanya don Ma’aiki ya nunawa al’umarsa cewa akwai wasu da suma suke shiga karkashin wannan ayar, kari a bisa matan nasa, sai ya bayyana haka a aikace a cikin hadisin kisa’ (mayafi) yayin da ya lullube Aliyu da Fadima, da Hasan, da Husain(Allah ya kara musu yarda).(Masu wannan magana ta biyu suka ce: Wadannan dalilan sun nuna mana karara cewa Matan Manzon Allah (SallalLahu alaihi wa sallama) sun shiga cikin kalmar Ahlulbait, kuma akwai wasu karin dalilan ma, sai dai zamu takaita bisa ukun da muka kawo).MAGANA TA UKU (3):ALAYEN ANNABI (SAW) SUNE: AL’UMARSA, WATO MABIYANSA HAR IZUWA RANAR TASHIN KIYAMAMasu wannan magana sun kafa hujja da fadin Allah Madaukakin sarki:) ﻭﺣﺎﻕ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ .ﺍﻟﻨﺎﺭ ﻳﻌﺮﺿﻮﻥ ﻋﻠﻴﻬﺎ ﻏﺪﻭﺍ ﻭﻋﺸﻴﺎًّ ﻭﻳﻮﻡ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺃﺩﺧﻠﻮﺍ ﺁﻝ ﻓﺮﻋﻮﻥ ﺃﺷﺪ ﺍﻟﻌﺬﺍﺏ ).Ma’ana: (Mummunar azaba ta sami mabiya Fir’auna. Wuta ce za’a rika bijirar da sugareta safe da yamma. Ranarda alkiyama za ta tashi kuma za’a ce: kushigar da mabiyan Fir’auna cikin azaba mai tsanani). [Gafir: 45-46]Alayen Fir’auna a wannan ayar kamar yadda muka ganisune mabiyansa.BAYAN HAKA ALLAH SHINE MASANI, Amma maganar da ta fi rinjayen hujja itace: wadda ta yi bayanin cewa alayen Manzon Allah (SAW) sune wadanda aka haramta musu cin sadaka, wadanda aka haramtawa cin sadakar KUMA sune banu hashim su kadai. su kuwa banul muddalib a ingantacciyar magana ba su cikin wadandaaka haramtawa cin sadaka.MATAN ANNABI (SAW) kuwasun shiga cikin alayen Ma’aikine saboda suna cikin huruminsa da dalilin ayar SURATUL AHZAB, ba wai a usuli suka kasance a cikinsu ba.Don haka, duba da abin da ya gabata, zamu fahimci cewa wadanda suka ci sunanALAYEN MA’AIKI (SAW) nau’i biyu ne:1- Alayen Ma’aiki TA USULI: Sune duk wani Bahashime.2- Alayen Ma’aiki TA DALILI: sune matan Ma’aiki, domin kuwa sun shiga ne dalilin auren Ma’aiki SAW, kafin ya aure su ba su cikin alayen nasa.FADAKARWA GUDA BIYU1- Banu Hashim sune ‘ya’yan Hashim dan abdu Manaf, kaka na biyu ga Ma’aiki (SAW), yana da ‘ya’ya guda biyu: Abdul Muddalib, da Asad. AbdulMuddalib ya haifi‘ya’ya maza guda goma. Shi kuma Asad yana da ‘ya’ya maza amma basu hayayyafa ba, yana kuma da ‘ya Mace mai suna Fadima, wadda itace mahaifiyar su SayyidinaAliyu RA.Don haka dukan ‘ya’yan da suka gangaro ta hanyar AbdulMuddalib da kuma ‘yar uwarsa Fadima su suka zamoBanu Hashim. Kamar yadda hadisin Zaid bn Arkam da ya gabata ya yi bayaninsu dalla-dalla. Su guda hudun nan da ya ambata sune bayansu bai yanke ba.2- Wasu suna da ra’ayin cewaalayen Manzon Allah sune kawai wadanda ya lullube su a cikin mayafi yace: (Wad’annan alayen gidana ne), wato: Aliyu da Fadima daHasan da Husain (Allah ya kara musu yarda) kamar yadda Tirmizi ya ruwaito [Lamba: 3787] daga Nana Ummu Salamah (Allah ya kara mata yarda).Haka ma sun kafa hujja cewaa lokacin MUBAHALA Ma’aiki yazo da su ne su kadai, don haka ya nuna cewa su kadai ne alayen gidan Ma’aiki.Sai dai takaita Alayen Ma’aiki a kan wadannan hudun su kadai saboda wadannan dalilan da suka ambato hanya ce mai rauni sosai, saboda dalilai masu zuwa:a). Duk musulmi ya tabbatar cewa wadannan hudun (Allah ya kara musu yarda) suna cikin Banu Hashim, donhaka babu kokwanton suna cikin Ahlulbait. Idan aka ce alayen Ma’aiki sune Banu Hashim to zai game wadannan hudun da wasu ma kari a kansu.b). A Hadisin Kisa’ (Mayafi) Ma’aiki yana nuna mana ne cewar wadannan hudun ma suna shiga karkashin ayar data zo take bayani bisa matan manzon Allah SAW; domin kuwa ba don Ma’aiki ya aikata hakan ba, babu wani da zai iya shigar da wasu karia kan matayen Manzo wadanda sune zahirin ayoyinsuke magana a kansu su kadai.c). Hadisai masu yawa da inganci da haske kamar rana,wanda babu kokwanto a cikinsu sun zo sun yi bayanincewa Ahlulbait sun fi hakan yawa, kamar yadda muka kawo wasu a sama.Don haka, kasancewar an samu wani hadisi ya takaita bisa ambaton mutum hudu kawai ba ya nuna cewa bayan su babu wasu.Bayanin haka kuwa shine: Hadisin kisa’ (mayafi) za’a dauke shi ne a matsayin ya ambaci wasu shashi daga cikin jumla masu yawa da suke dauke da wata siffa gaba dayansu, ya kuma basu hukunci iri daya da wanda yariga ya baiwa gaba dayan nasu.Malaman Usulul Fiqh suna cewa:ﺫِﻛْﺮُ ﺑﻌﺾِ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺎﻡ ﺍﻟﻤﻮﺍﻓﻖ ﻟﻪ ﻓﻲ ﺍﻟﺤﻜﻢ ﻻ ﻳَﻘْﺘَﻀﻲ ﺍﻟﺘﺨﺼﻴﺺَWato: Idan aka samu dalilin da hukuncinsa ya kunshi wasu jama’a da yawa, sai kuma aka samu wani dalili yaware wasu daidaiku daga cikin wadannan jama’ar, ya kara ba su irin wannan hukuncin da ya yi wa jama’ar,daidai wa daida; to keb’e daidaikun ba zai sanya a sarayar da wancan hukuncin wanda ya game su gaba dayaba, a’a duka biyunsu za su yi aiki a lokaci guda. Saboda babu wani cin karo tsakanin dalilan guda biyu. [duba: Nihayatus Sul, na Asnawi: 1/544, da Al-Bahrul Muheed na Zarkashi: 3/220 don karin bayani].BAYANI: Dalili yazo yace: Dukbanu Hashim Ahlulbaiti ne, sai kuma muka samu wani dalilin ya ware wasu daga cikin Banu Hashim din yace: wadannan Ahlulbaiti ne. To dukan dalilan biyu zasu yi aiki ba tare da matsala ba. Karamin ba zai kebance babban ba saboda babu cin karo, ko sabani tsakaninsu.‘KARIN FITO DA BAYANI:MISALI KACE: BANU HASHIMAHLULBAITI NE, SAI KUMA WANI LOKACI DABAN KA NUNA WASU DAGA CIKIN BANU HASHIM DIN KACE: WADANNAN AHLULBAITI NE.A’ina zamu iya fahimtar cewaakwai cin karo tsakanin wadannan bayanan guda biyu?!