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HISTORY OF ISLAMIC THEOLOGY (III)
from nuramuhd3 on 04/26/2015 10:58 PMBISMILLAHIR RAHMANIR RAHIMAll praise is due to Allah, may his blessings and peace be upon his Prophet Muhammad, his noble familyand companions.One of the politically motivated denominations that came to be known in Islamic history is the Nawasib. Linguistically, the word ‘Nawasib’ in Arabic is the plural of ‘Nasibah’ like ‘Kawafir’ and ‘Kafirah’.The word is derived from ‘Nasb’, which means setting up something erect and raising it. The arabs use the word to mean declaring hostilities, enmity, opposition or waging war against someone. (See Tajul Arus by Azzabidiy vol. 1 p. 487, An-Nihayah Fi Gareebil Hadith by Ibnul Atheer, and Lisanul Arab by Ibn Manzuurunder the term n.s.b. In the same vein, the ulama of ‘Firaq’ (those who specialize in Islamic sects) use the word to refer to anyone or group of people who opposes and exercises enmity against Ali in particular or Ahlul Bayt in general.This meaning goes back to the time of the ‘Fitnah’ (tribulations) and disputes that occurred between the Sahabah, or to be precise, between Ali (may Allah be pleased with him) and those who rallied up with him fromthe Kufans and others, on one side, and Mu’awiyah (may Allah be pleased with him) and those with him from the people of Sham (a vast area comprising the present day Syria, Lebanon, Palestine and their vicinities) on the other.Before the occurrence of thissad event there were no individual or group of peopleknown specifically to be holding malice against or opposing Ali or any member of Ahlul Bayt, not at least under the guise of any political or religious motive. But during and immediately after the major battles between these two parties going from Siffeen to Jamal and other minor disputes that occurred at the time, elements of enmity and hatred towards Ali and or Ahlul Bayt were manifest andbegan gaining ground especially among the followers of Mu’awiyah (may Allah be pleased with him).This does not mean that Mu’awiyah (may Allah be pleased with him) and all those with him fought Ali (may Allah be pleased with him) and his people out of sheer enmity or on the grounds that the war was between believers and non-believers, but rather all believed to be subjected to a ‘Fitnah’ as the Prophet e called it before its occurrence, and all where striving in ‘ijtihad’, although definitely Ali and his party were on the right side as far as the fitnah is concerned, aswill be known later in sha Allah, but fanaticism and tribal approaches obviously emanate in situations like this and definitely lead to hatred and bigotry and ends up in battles and the exchange of abusive language, as it happened in this case.Therefore, the term ‘Nawasib’ or ‘Nasibah’ refers only to those parties that hold open enmity against theAhlul Bayt. Fairozaabaadiy defines the word by saying : ‘An-Nawasib, Nasibah or Ahlun Nasb are those who consider it as part of religious duty to hate Ali (may Allah be pleased with him). Al-Qaamuus Al-Muheetunder the term : n.s.b.Some ulama use the word to refer to ‘those who were extreme in loving Abubakar and Umar and hating Ali (may Allah be pleased with them all)’. {Al-Khitat by Al-Miqreeziy vol. 2 p. 354}.On the other hand, there are no historical records establishing the existence of this party bearing the bannerof Nasb in later generations to this time, at least as a sector denomination of the muslim ummah. Az-Zahaby (d. 748 a.h.) outlines that: “Nasb was a creed hailed by the people of Damascus (where Mu’awiyah (may Allahbe pleased with him was governor) at one time, in the same way as Rafd (Shi’ism) was a creed hailed by them at some other time. That is atthe reign of Banu Ubaid. Then later on, Nasb disappeared – Alhamdu lillah– and Rafd remained, although lightly and obscure”.But nevertheless, this does not rule out the existence of Nasb on an individual basis even in those days.NASB ACCORDING TO THE SHI’ITESThe term Nasb, according to the Imamite Shi’ah refer to anyone who gives preferenceto Abubakar and Umar over Ali (may Allah be pleased with them all) and believe them to be legitimate caliphsbefore him. Husain Ad-Daraziy narrates from Muhammad ibn Ali ibn Musathat he said: ‘I wrote to Ali ibn Muhammad (A.S.) (asking him) about the ‘Nasibi’ : ‘Do I need more than his giving preference to the Jibt and Taghoot (a term used by the Shi’ites to refer to Abubakar and Umar) and his belief in their Imamah, totest him? The answer returned as follows : “Whoever is on this (belief) isa Nasibi” (Al-Mahaasin An-Nafsaaniyyah Fi Ajwibatil Masa’ilil Khurasaaniyyah by Husain al-Usfuur al-Bahraaniy p. 145. See also Al-Anwaar An-Nu’maniyyah by Ni’matullah Al-Jaza’iriy vol.2 p. 307).MAJOR NAWASIBSGoing by the foregoing definition of Nawasib as anyone who holds enmity against Ahlul Bayt, the following groups carry a large percentage of this kind of mischief:1. The Khawarij, who openly declared Ali (may Allah be pleased with him) as Kafir.2. Some of Banu Umayyah for tribal reasons, and for their extreme partisanship infavour of Mu’awiyah.3. Most of the people of Sham at that time as Az-Zahaby puts it: ‘that Mu’awiyah (may Allah be pleased with him) left behindhim many people who loved him and went beyond limitedbounds in exalting him, either because he ruled them with incessant generousity and clemency, or that they were born in Sham and brought up to lovehim. (See Siyar A’alaamin Nubala’a vol. 3 p. 128).4. Al-Kaamiliyyah – the followers of Abu Kaamil, oneof the extremist Shi’ites who declared that Ali (may Allah be pleased with him) was a kafir because he failed to fight the Sahabah who did not give him pledge of allegiance.Going by the same definition one will not exclude the Imamite Shi’ahs from deserving the title Nawasib although this is a claim they will blatantly refute. But this isundoubtful for the following points:-1. They alienate the progeny of Al-Hasan, the son of Ali and Fatima (may Allah be pleased with them) from the Imamah because of Al-Hasan’s ceding of the caliphate for Mu’awiyah. Al-Kulaini clearly reported from Abu Abdillah that he said : ‘He who claims the Imamah while he is not worthy of it is a Kafir’. He then reported from al-Husain ibnul Mukhtar he said : I asked Abu Abdillah about Allah Ta’ala’s saying : ((And on the day of Resurrection you will see those who lied against Allah)) Az-Zumar:60. He said:‘He whoever claims to be Imam while he is not. I said : Even if he is from the offspring of Fatima and Ali? He said : Even if he is from the offspring of Fatima and Ali”. (Al-Usul Minal Kafi:The chapter on ‘Who Claims Imamah while he is not worthy of it, and he who refutes the Imams or some of them, and he who affirms the Imamah of one who is not worthy of it’ vol. 1 p. 372 the second and third narrations – Daarul Adwaa’a Beirut 1985).2. They declare the progeny of Abbas (the Prophet’s uncle), the progeny of ‘Aqeel and Ja’afar (both sons of AbuTalib) persona-non-grata as regards the membership of Ahlul Bayt. See the numerous words of abuse they cast on them in Rijalul Kasshi p. 53 (in respect of Abbas) and Usulul Kafi vol. 1 p. 247 (in respect of Abdullahibn Abbas).In the next posting I will try to look at the concept of Taqiyyah to the Shi’ites in shaAllah.May Allah guide us to the right path and make us die init.
Replyhistory 2/2
from nuramuhd3 on 04/26/2015 10:54 PMDEFINING SHI’AH FROM SCHOLARS OTHER THAN THESHI’ITESOne of the most comprehensive definitions given to the word Shi’ah is that of As-Shahrastaaniy(4) where he says : “The Shi’ite are those who followed Alit specifically, and profess his Imamah and Khilafah by virtue of a Nass and Wasiyyah either plainly or obscure, and believe that theImamah is confined to his offspring. And that if it ever goes out to someone else, it will be rendered unjust, or that he (Ali) exercises Taqiyyah. They also profess that the Imamah is not an issue of interest entrusted tothe public to choose (whom they want), where the Imam is appointed by their nomination and selection. But it is a fundamental issue and a pillar of religion, it is not permissible for the Messengers (A.S.) to neglect and ignore it, or warrant the public independent authorityto it, or let go of it completely. All sects of the Shi’ites are of the opinion that specific nomination of the Imam by Nass is a non-negligeble ‘Wajib’, and that all prophets and Imams are indispensably infallible from major and lesser sins. They also profess oral, practical and determined repudiation unless in situations of Taqiyyah, but the Zaidiyyah differ with them in this opinion”. (Al-Milal Wan Nihal vol. 6 p. 146).COMMENTS: It is obvious from this definition that all the different sects of Shi’ah except the Zaidiyyah unanimously agree that it is incumbent to believe in theImamah, infallibility of the Imams and At-Taqiyyah. And we shall see later that the twelver Shi’ites profess otherbeliefs like the Ghaibat (the occultation of thelast Imam), Ar-Raj’ah (the return of Ali t and some others to this world before the day of judgement), Al-Badaa’a etc.NOTE1. It is noted that most of thebooks written on sects mention, in their definition of Shi’ah Imamiyyah, that they are followers of Ali t, and this gives a negative meaning in utter disagreement with the consensus of the whole Ummah as it implies that Ali t was himself a Shi’ite and that he believed in what the Shi’ites believe in. On the contratry, Ali was far away from what the Shi’ites believein his respect and his progeny, it may therefore be necessary to put an amount of caution towards these definitions to avoid misapprehensions. I think it is more appropriate to say that : “The Shi’ites are those who claim to follow Ali t“, because they are not his onlyfollowers, in fact some are ofthe opinion that they (i.e. the SHI’ites) do not follow him in reality. (See Usuul Mazhabis Shi’at al-ithnai’ashariyyah by Qafariy 1/56). Albeit, you will never find something believed by the Shi’ites alone,independent of other sects, unless you find that the Prophet e and Ali t were on its contrary.2. The use of the word ‘Shi’ah’ in the days of Tabi’een and Atba’ut Tabi’eenis different from the use of the word in later days. In the past they used the word to identify those who claim thatAli t was better than Usman t, and no more. They said : Mr. A is a Shi’ite meaning that he considers Ali higher in honour than Usman, but not Abubakr and Umar. (Al-Hurul ‘Een by Nashwan Al-Himyariy p. 179, and Al-Maniyyatu Wal Amal by Ibn Murtadha p. 81).Footnotes:(1) He is Sa’ad ibn Abdullah al-Qummi. The Shi’ites hold him in high esteem. He narrated many traditions, wrote many books. He is regarded by the Shi’ites as thiqah (trusted). Some of his writings include : Al-Dhiya FilImamah and Maqalatul Imamiyyah. He died in the year 301 A.H. or 299.(see Al-Fihrisit by Al-Tusiy p.105, Jami’ur Ruwat by Al-Ardabiliyvol. 1 p. 255).(2) He is Al-Hasan ibn Musa An-Nobakhtiy, Abu Muhammad, a theologian and philosopher. At-Tusiy said, remarking on him : “He was an Imamian, a good believer”.He has written many books, some of which are : Kitabul Aaraa’a Wad-Diyanaat. He died after 300 a.h. (see his biography in Al-Fihrisit by At-Tusiy p.75, and Jami’ur Ruwat by Al-Ardabiliy vol. 1 p. 228, and Al-Kuna Wal Alqaab by Al-Qummi vol. 1 p.148.(3) He is Abu Ja’afar Muhammad ibn al-Husain ibn Ali at-Tusiy. He is regarded by the Shi’ites as ‘Shaykhul Imamiyyah’ and leader of the sect. He is the author of two of their four major books (just regarded as the six major books of hadeeth by the Sunnis), they are : Tahzibul Ahkam and Al-istibsaar. He died in the year 460 a.h. See what he wrote on himself in Al-Fihrisit p. 88-190, and see also Lu’lu’atul Bahrain by Al-Bahraniy p. 293-304, and Al-Alqaab Wal Kuna by Al-Qummi.(4) He is Abdul Karim ibn Ahmad Abul Fathi, famously known as As-Shahrastaniy. As-Subky said : “He was a famous Imam exalted in Theology, an expert in jurisdiction and Usul. Amonghis books are Al-Milal Wan Nihal, Nihayatul Iqdaam and others. He died in the year 548 a.h. (see Tabaqatus Shafi’iyyah 6/128-130,Mir’aatul Jafan 3/283-290).Wassalamu alaykum wa rahmatullah.
HISTORY OF ISLAMIC THEOLOGY (II)
from nuramuhd3 on 04/26/2015 10:38 PMAll praise is due to Allah, Lord of the worlds, may His salah and salam be upon Hisprophet r, his noble family and companions y.Assalamu Alaykum wa rahmatullah,In my previous article I discussed the following:· The fruitlessness of Shi’ite-Sunni Debate.· The only correct approach to a delicate issue is to go into a detailed study of the genesis, conception and birth of the different sects in Islam, based on fair and unbiased researches from original sources,· Several reasons why there is always a conflict between Shi’ites and other muslims and why I chose to start writing on Shi’ism before other sects.Now here is a general formaton which I plan to present this write-up :· It is going to be fair and objective, free from injustice or bias. Making references tobooks internationally acknowledged by all to be the sources for the issue under discussion (quoting Shi’ite-sources on issues regarding them, history books on historical issues etc). Of course this is an essential characteristic of academic researches; which will give credit and value to the write-up and without which there will be a question mark on its sincerity; And for ease of reference and further reading.· I will rely on explanations and Quotations from major Shi’ite books since their clergy know better than any other followers what is meant by them{ ﻭﻻ ﻳﻨﺒﺆﻙ ﻣﺜﻞ ﺧﺒﻴﺮ}This will also confirm that these beliefs are still hailed and believed by the Shi’ites and have not been abrogated.· I will quote some sayings ofIslamic scholars other than the Shi’ites, in order to buttress the point and prove the fact that what was said by genuine scholars are not mere fabrications, since these are people who co-existed with the problemscaused by these sects and know better; And to allow thereader to compare and contrast between the different sects in all issues tobe discussed; And since these scholars are the ones who thoroughly know Islam and have the authority to explain it.· True Islamic views on the issues raised as contained inthe Qur’an and authentic traditions of the prophete will be brought to light so that the reader may not be left in darkness; To give him the chance to decide for himself and because I regardit a religious obligation to do that. Allah Ta’ala says:(((( ﻭﺇﺫ ﺃﺧﺬﻧﺎ ﻣﻴﺜﺎﻕ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻟﺘﺒﻴﻨﻪ ﻟﻠﻨﺎﺱ ﻭﻻ ﺗﻜﺘﻤﻮﻧﻪ…“(And remember) when Allahtook a covenant from those who were given the Scriptures to make it known and clear to mankind, and not to hide it…” (Ali Imran: 187).Further more that will make all realise Islam’s completeness and perfectness; (( ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻟﻴﻬﺪﻱ ﻟﻠﺘﻲ ﻫﻲ ﺃﻗﻮﻡ …))“Verily, this Qur’an guides to that which is most just and right…” (Al-Isra’: 9).May Allah safeguard our faith, show us the truth and give us the courage to follow it no matter how bitter it maybe, ameen.Defining Shi’ah and Shi’ismThe words Shi’ah, Tashayyu’uand Mushaya’ah are literally of the same root, which means “to follow, to render mutual assistance, and agreein opinion.” It also means “coming together and joininghands for a particular purpose, in the form of a party or sect”. (see Ibn Duraid : Jamharatul Lugha 3/63, and Al-Azhari, Tahzibul Lugha 3/61, and Al-Jawhari , As-Sihah 3/1240).This word is mostly used to show dispraise of something(see Bada’iil Fawaid – Ibnul Qayyim 1/155). The word hasbeen mentioned in the holy Qur’an 12 times, in most of which it was meant to show dispraise and blame. For example Allah Ta’ala says : “Verily, those who divide their religion and became shiya’ah (break up into sects), you (Muhammad e) have no concern in them in the least”. (Al-An’am : 159), and says : “And indeed We shall drag out from every Shi’atin (sect) all those who were worst in obstinate rebellion against the Most Gracious (Allah)”. (Maryam : 69). And He says, in another place where the word is not meant to show dispraise “And, verily, among those who followed his (Nuh’s r) way (Islamic Monotheism) was Ibrahimr” As Saffat: 83.IDENTIFYING SHI’AH FROM SHI’ITE BOOKS-DEFINITION No. 1Shi’ite mullah Al-Qummi(1) and also An-Nobakhtiy(2) define Shi’ah with the following words : “The Shi’ahs are the sect of Ali ibn Abi Talib, who were named Shi’atu Ali at the time of the prophet e and after it. They were known and recognized by their devotion to him and their claim of his Imamate” (Al-Maqalatu Wal Firaq p.3, by al-Qummi, and Firaqus-Shi’ah by An-Nobakhtiy p. 2 and 17).Comments: First, this definition, despite the fact that it is mentioned in the major Shi’ite books dealing with sects, ignored any indication, and did not even allude to any of the fundamentals of Shi’ism as far as the Twelver Shi’ites areconcerned, which are considered core elements of Imamiyyah and its foundation, like the issue of Nass (a clear and obvious text from the prophet e in favour of Ali and his progenyas regards the Imamah after the prophet e) and the issue of infallibility of Imams etc.Second, the definition claimsthe existence of Shi’ah right from the days of the prophete; BUT this claim is devoid of any proof from theHoly Qur’an, the Sunnah, or from any true historical record. (This issue will be discussed in detail when we come to the genesis of Shi’ism in sha Allah).-DEFINITION No. 2The Shi’ites’ most acknowledged scholar of his time, Al-Mufeed(1), suggests that the term ‘Shi’ah’ means: “…The followers of Ameerul Mu’minin (A.S) by paying allegiance to him and believing in his Imamate immediately after the Messenger e without any break, and refuting the Imamah of anyone that surpassed him in the name of Khilafah, and by believing dogmatically that he was the one to be followed by them (who surpassed him) and that he was not subordinate to any of them by way of emulating their deeds”. (Awa’ilul Maqalaat Fil Mazahibil Mukhtaaraat p. 39).COMMENTS: First, this definition ignores any mention of the belief in the Imamah of Ali’s offspring, in spite of the fact that anyone who does not believe in this is not considered a Shi’ite.Similarly, the last part of the definition is an indication to the issue of Taqiyyah when itrefers to the fact that Ali lived under the Caliphate of Abubakar, Umar and Usman.Three, It also contains the denial and total negation of the leadership or Caliphate of the three Caliphs before Ali t, as confessed clearly by Al-Mufeed himself in anotherbook (Kitabul Irshaad, see page 7 of its introduction).Four, the Shi’ites – both the earlier and the contemporaries, ignore the mention of their fundamental roots of belief in their definitions. The question to be asked here is; Why are they doing this? Is it part of Taqiyyah or do they want to prevent other muslims from knowing the true reality of these beliefs? Or is it because they are afraid that when fully comprehended many will automatically see Shi’ism as something alien to Islam.-DEFINITION No. 3At the time when Al-Qummi, An-Nobakhtiy and Al-Mufeedneglected the mention of An-Nass (a clear text affirming the Imamah of Ali immediately after the prophet s.a.w) and the Wasiyyah (Prophet’s commandment as to the Imamah of Ali t) in their definitions, we find their scholar At-Tusiy(4) tying the description of Shi’ism with the belief in Ali t as the Imamof muslims, with a commandment from the prophet e by the will of Allah.(see Talkhisus Shafi vol. 2 p. 56).One of the Shi’ite contemporary scholars holds the same view with At-Tusiy. Muhammad Jawad Mugniyah. He says, Shi’ah: “is the name attributed to him who believes that Ali is the Khalifah by virtue of a Nass (clear text) from the Prophete“. (see As-Shi’ah Fil Mizan p. 15).COMMENTS: With this, At-Tusiy (like Mugniyah) excludes all the Shi’ite sects that do not profess the concept of the Nass, like As-Sulaimaniyyah and Az-Zaidiyyah. (Introduction of these sects will come in sha Allah when we discuss Shi’ite sects).The issue of Nass is the core of the matter with Shi’ite and to which extra importance is attached plus special interestboth in the past and the present as you will come to know in sha Allah.There are other definitions to the word Shi’ah mentioned in various Shi’ite books but they hardly go beyond this scope.DEFINING SHI’AH FROM SCHOLARS OTHER THAN THESHI’ITESOne of the most comprehensive definitio
HADISAI HAMSIN (50) KAN KHALIFANCIN KHALIFOFIN ANNABI (SAW) DA FALALOLINSU (1)TATTARAWA DA FASSARAWA :
from nuramuhd3 on 04/26/2015 10:37 PMبسم الله الرحمن الرحيموالصلاة والسلام على عبد اللهورسوله نبينا محمد وآله وصحبه، وبعد:Yabo da godiya sun tabbata ga Allah Ubangijin halittu. Tsira da aminci su kara tabbata ga wadda babu wani Annabi bayansa, Muhammadu (saw) da kuma Iyalensa da Sahabbansa baki daya.GABATARWA GA AIKIN JERIN DARRUSA KAN KHALIFOFIN ANNABI -S A W- WANDA ZAI KUNSHI :(1). Yabo ga Allah da salati gaManzonsa (saw),(2). Kawadaitarwa kan riko da alqur’ani da sunna,(3) Sahabban Annabi (saw) sune suka mika addini ga al’ummai da suka zo a bayansu,(4). Tarihin Sahabbai kamar na wasunsu ne; akwai abin dauka da kuma na yasarwa, akwai ingancecce da kuma mai rauni ko na karya,(5). Bayani kan wassu daga cikin madogara na samun Ingantaccen Tarihin Sahabbai, ma’ana: Hadisai ingantattu,(6). Muhimmancin wadannandarrusa da wajabcin karantar da musulmai -ta hanyoyi mabanbanta- ingantaccen Tarihin Sahabban Annabi (saw),(7). Tushen wadannan darrusa da bayani kan muhimmancin tarjama shi izuwa ga harshen Hausa,(8). Fata da kuma rokon AllahTa’ala ya sanya albarka cikin wannan aiki.GABATARWABayan haka,lallai abubuwan da aka jingina su ga Ma’aikin Allah, Annabi Muhammadu (saw) na hadisai ingantattu, sune fa suka kunshi gangariyar addini –tare da littafin Allah; Alqur’ani- kamar yadda kumasune wahayi na kai tsaye da Allah Ta’ala yayi wa Manzonsa (saw), don su zama bayani ga abinda Subhanahu ya sassaukar a gare shi na littafinsa; Alqur’ani. Don haka; Duk wadda ya yi riko da Hadisin Annabi s.a.w tare da Alqur’ani, to hakika ya yi riko da igiyar Allah mai karfi da bata tsinkewa, haka kuma wadda ya kama Alqur’ani ya sake Hadisi, ko kuma a ce ya sake duk biyun (Alqur’ani da Hadisi), to hakika wannan kam ya bata, bata mai nisa, kuma ya yi asara mabayyaniya.Shi kuma littafin Alqur’ani da daukacin Hadisan Manzo s a w ba su isa ga mutanen baya ba, sai ta hanyar wassu zarata da Allah Ta’ala ya halicce su donsu sadaukar da rayuwarsu baki dayanta, wajen koyan wannan addinin daga bakin Manzon Allah s a w, da kumakare shi, tare da tallata shi gasauran al’ummar duniya.Wadannan mutanen kuma sune iyalensa s a w da su ka rayu da shi da kuma Sahabbansa madaukaka. Lallai wadannan jarumai, mazajen fama, alarammomi mahaddata Addinin Allah, sun bauta wa Allah kamar yadda Manzonsa ya koyar dasu, kana kuma sun so Manzon fiye da son iyayensu da ‘ya’yansu da mutane baki-daya, kamar yadda sukabada kariya ga Ma’aiki da addinin Allah a cikin rayuwarManzo da bayan rasuwarsa, Musamman kuma mutum hudu ko biyar da su ka zama khalifofinsa, bayan komawansa zuwa ga Mahaliccinsa Ta’ala.Kuma kasancewar sanin rayuwar Sahabban Manzon Allah Ta’ala, musamman kuma manya-manyansu da fahimtar yadda su ka bada gudumawa ga wannan addini, ya kan kara fahimtar da bawan Allah matsayin wadannan bayi a cikin addinida kuma gun Manzo, kana kuma ya haifar ko ya kara sonsu a cikin zuciya. Kuma kasancewar shi tarihi akwai ingancecce, akwai kuma kirkirarrun kissoshi da labararruka a cikinsa. Sa’annan kasancewar an samu wassu da suka ‘bace gahanyar Allah mikakkiya dangane da Sahabban Annabi s.a.w daukacinsu, ko kuma sashinsu; musamman kuma manyansu ; Abubakar da Umar da Usman –r a-a har ma WANI WADDA AKE CE MASA Aliyu bn Abdil-Aliy Al-Amiliy Alkarkiy ya wallafa littafi sukutum mai suna “Nafahatu Al-lahuti fi La’ani Aljibti wad-Daguti” don tsinuwa ga wadda ake musu lakabi da ”Aljibtu wad-Dagutu” a addinin shi’a, (wato: Abubakar As-siddiq daUmar bn Al-khaddab –r a-a). Shi wancan bawan ya kawo acikin littafinsa dana ambata a(p3/a), Haka kuma Wadda ake kira Ni’imatul-lahi Al-jaza’iriy a cikin littafinsa”Al-anwaar Annu’umaniyya, 1/ p53″ ya kawo maganar da take tafe don nuna wa mabiyansu a cikin akida cewa Abubakar kafiri ne, yace :«كان يصلي خلف رسول الله عليه وآله والصنم معلَّقٌ في عُنُقه يسجد له».Ma’ana: (Wai Abubakar ya kasance yana yin salla a bayan Manzon Allah s a w alhalin gunki na rataye a wuyansa, yana yi masa sujjada).Malaminsu kuma mai suna Almajlisiy, wato Muhammad Bakir a cikin littafinsa ”Jala’u Al’uyun,p 45” ya kafirta Umar bn Al-khaddab, ya ce:«لا مجال لعاقل أنْ يشك في كفر عمر، فلعنة الله ورسوله عليه، وعلى كل من اعتبره مسلمًا، وعلى كل مَن يكفعن لعنه».Ma’ana: (Wai yace:mai hankali ba shi da damar yayi shakka kan kafircin Umar, tsinuwar Allah da Manzonsa su tabbata akansa–wai akan Umar-, ta kuma tabbata akan duk wadda ya dauki Umar musulmi, haka ta sake tabbata ga wadda ya rike bakinsa ya’ki la’antarsa). –haka ya fada!Shi kuma”Alkarkiy” da ya gabata, a cikin littafinsa da ambatonsa ya gabata, a (p57/ a) ya sake kafirta Usman –r a- yace:«إنّ مَن لم يجد في قلبه عداوة لعثمان، ولم يستحل عرضه، ولم يعتقد كفره: فهو عدو لله ورسوله، كافرٌ بما أنزل الله».Ma’ana: (Lallai wadda bai ji wani irin adawa a zuciyarsa ba akan Usman, bai kuma halatta cin mutuncinsa ba, kana kuma bai kudurta cewa shi kafiri bane a cikin zuciyarsa: To ya sani shi makiyin Allah da manzonsa ne, kuma ya kafirce wa abin da Allah ya saukar). –haka shima wannan ya fada!To saboda wadancan dalilan da suka gabata, na ga wajabcin karantar da Al’ummar Musulmai tarihin Halifofin Annabi -s a w- guda hudu ko biyar ; wato: Abubakar, Umar, Usman, Aliyu da Alhasan bn Aliyu –r a-a, ta fiskar KHALIFANCINSU DA FALALARSU. Na kuma yi take wa rubutun da : HADISAI HAMSIN KAN KHALIFANCIN HALIFOFIN MANZON ALLAH -S A W- DA FALALOLINSU. Kuma na shardanta wa kaina; saboda abinda na ambata na matsalan wasu tarihohin cewa ba zan ambaci ”Hadisi ko Athari” ba,Sai wadda maluma suka ce ingantacce ne, ma’ana : wadda ya wajaba a kudurce shi ko ayi aiki da shi.Fatana shine Allah yasa albarka cikinwannan aiki, ta yadda za a rike shi a matsayin”Manhajar karatu kan tarihin khalifofin manzon Allah” a makarantun yara da mata dakuma na manya maza da majalis da suke masallatai kozauruka, Ya kuma amfanar da Musulmai da zasu bibiyi karatunsa ta gidajen T V, facebook, ko su saurara masa ta kafar radio da sauransu.Rufewa: Kafin na karkare mukaddimar wannan littafi ya kamata a san cewa, shi asalin wannan rubutu ya kasance ne da harshen larabci, ta fiskar kulla ”babi”, sa’annan na Ambato ”Hadisi ko Athar” a karkashin wannan babi, sai kuma na rufe da yin ta’aliki da zai fito da manufar ambaton wancan ”Hadisin” a wancan ”babin”, ganin muhimmancin a samu wannan rubutun da Harshen Hausa shi ya sa yanzu nayi azamar fassara shi izuwa ga harshen “Hausa”.Ya Allah inarokonka da sifofinka madaukaka da ka kara daukaka Sahabban Manzon Allah -s a w-; musamman kuma manya manyansu; Abubakar da Umar da Usman da Aliyu, ka kara yarda da su, kuma ka kara yardar da su ga daukacin Musulmai, ka azurta mu da sonsu, kana ka hada mu da su da kuma Manzon Allah -s a w- a ciki Aljannar Firdausi.وصلى الله وسلم وبارك على نبينا محمد وآله وصحبه أجمعين.
BID’AH (TSAWATARWA KAN AIKATA TA) (5)
from nuramuhd3 on 04/26/2015 10:29 PMBID’AH (12)Ci gaba da kawo maganganu daga harshen Manzon Rahama (SAW) bisa horo da bin Sunnah da tsawatarwa dangane da bid’ah:2) Jabir bn Abdillahi (Allah yakara musu yarda) ya ce: Manzon Allah (SAW) ya kasance yana fadi a cikin hudubarsa yana cewa:(Bayan haka, hakika mafi alherin zance shine littafin Allah, mafi alherin shiriya kuma ita ce shiryarwar Muhammad, mafi sharrin al’amura kuma sune abubuwan da aka farar da su, dukkan bid’ah kuma bata ce). [Muslim]3) Hadisin ‘Irbadh bn Sariyah(Allah ya kara masa yarda) yace: “Wata rana Manzon Allah (SAW) ya jamu salla, daga nan ya juyo ya fuskancemu, ya yi mana wa’azi mai matukar fasaha, idanuwa sun yi kwalla, zuciyoyi sun raurawa saboda wannan wa’azi; sai wani yake cewa: Ya Manzon Allah! Wannan wa’azi kamar na mai ban kwana! To mecece wasiyarka gare mu? Sai yace: (Ina yi muku wasicci da jin tsoron Allah, da kuma ji da biyayya ga wadanda suka jibinci lamura, ko da kuwa bawa ne bahabashe; domin kuwa duk wanda ya yi tsawon rai a cikinku to zai ga canje-canje da yawa, don haka ku yi riko da sunna ta, da sunnar halifofi shiryayyu, ku yi riko da ita, kuma ku ciza da fikokinku; ku ku nisanci al’amura da aka farar da su, domin kuwa dukkan abin da aka farar bid’ah ne, dukkan bid’ah kuwa bata ce). [Abu dawud, Tirmizi].Wannan hadisi yana da matukar girma muhimmanci,domin kuwa ya kunshi:Wasiyya da tsoron Allah, wadda ita ce wasiyyar da Allah ya yi wa mutanen farkoda na karshe.Wasiyya bisa ji da biyayya ga wadanda suka jibinci lamuran musulmi, saboda hakan shi zai sanya a samu rayuwa kyakkyawa a duniya, sannan shi zai sanya a samu tsari cikin tafiyar da lamuran jama’a, sannan da gyaruwar shugabanni da tsayuwarsu ne jama’a zasu samu damar su aiwatar da addininsu, su samu damar yin biyayya ga ubangijinsu cikin nutsuwa dakwanciyar hankali.Riko da sunnar Ma’aiki da sunnar halifofi shiryayyu – wato hanyar da suka kasantua kai cikin kudurinsu, da ayyukansu, da maganganunsu. Magabata sun kasance idan suka ce “Sunna” to suna nufin abin da ya game dukkanin wadannan. Ma’aiki ya yi horoa lokacin da aka samu sabanito mutum ya kula da wannanwasiyyar. Farko kuma na kan gaba cikin halifofi shiryayyu sune: Abubakar as-Siddiq da Umarul Faruq da Usman Zunnurain da Aliyu Abus-Sibdain (Allah ya kara yarda a garesu gaba daya).Tsawatarwa bisa aikata bid’ah.Bayanin cewa dukkan bid’ah bata ce, wadda wannan ka’ida ce babba daga cikin ka’idojin shari’ar musulunci.4) Aliyu bn Abi Dalib (Allah ya kara masa yarda) wata rana ya yi huduba yace: “Dukwanda ya dauka cewa muna da wani abu da muke karantawa ban da littafin Allah to ya yi karya, sai kumaabin da yake cikin wannan takardar [wata takarda ce da take cikin gidan takobinsa] a cikin takardar akwai fadin Ma’aikin Allah (SAW): (Garin Madina harami ne tsakanin dutsen ‘Air da dutsen Thaur. Duk wanda ya farar da wani abu a cikinsa, ko ya baiwa wanda ya farar da wani abu mafaka, to la’anar Allah da Mala’iku da gaba dayan mutane ta tabbata a kansa, Allah ba zai karbi tuba ko fansa daga gare shi ba). [Bukhari: 1870, Muslim: 1370].Hadisai suna nan da dama wadanda suke bayar da irin wannan ma’anar, zamu takaita bisa wadanda muka kawo, a gaba kuma zamu shiga maganganun magabata game da wannan ma’anar. Allah ya taimakemu.BID’AH (13)MAGANGANUN MAGABATA: (Sahabban Manzon Allah (saw) da Mabiyansu)1). Khalifan Manzon Allah (SAW) Abubakar as-Siddiq (ra) yace: “Ba zan taba barin wani abu da Manzon Allah (SAW) ya kasance yana aikatawa ba sai na aikata shi,hakika ina jin tsoro idan na bar wani abu daga cikin al’amarinsa ya zamo na kauce hanya”. [Bukhari: 3093,Muslim: 1759].2). Amirul Muminina UmarulFaruq (RA) ya yi huduba yace: (Ya ku mutane! Hakika an sunnanta muku sunnoni, an wajabta wajibai, an daura ku a kan hanya bayyananniyatarwai, ba abin da aka rage sai dai idan kune kuka kautarda jama’a, kuka batar da su, kuka bi hagu da dama da su).[Muwadda’ Malik: 824].3). Lokacin da Kuraishawa suka ce sun baiwa Zunnuraini Usman bn Affan (ra) damar yin dawafi, yayin da Annabi (SAW) ya tura shi Makka don tattaunawa dangane da yiwuwar shigar musulmi don yin umara, a ranar sulhun Hudaibiyya, sai Usman Zunnurain (ra) ya ce da su: (Ba za ta yiwu ba, ai bazan yi dawafi ba har sai Manzon Allah (SAW) ya yi”.4). Amirul Muminina Aliyu bn Abi Dalib (ra) yace: “Ba zan taba barin sunnar Manzon Allah (SAW) saboda maganar wani [mutum] ba”.5). Fudhail bn Iyadh (r) yace: “Ka bi hanyar shiriya, kada karancin mabiyanta ya dame ka, ka nisanci hanyoyin bata, kada yawan halakakkun [mabiyanta] ya rude ka”.6). Muqatil bn Hayyan (r) yace: “Mabiya soye-soyen zuciyoyinsu sune annobar al’ummar Annabi Muhammad (SAW); domin suna fakewa da Annabi (SAW) da iyalan gidansa, su samu damar farauto mutanejahilai, su kai su zuwa ga halaka, sun yi kama da mutumin da yake shayar da madaci da sunan zuma, ko wanda yake shayar da guba mai kisa da sunan magani. Ka kula da su, domin kuwa inbaka tsinci kanka cikin kogi na ruwa ba, to zaka wayi garicikin kogin soye-soyen zuciya, wanda yake da matukar zurfi, yake da tsananin rikici, yake da yawan rudu, yake da nisa fiyeda yadda kasan kogi da duk abin da yake cikinsa. Abin hawa da zaka iya hawa ka ci nasara, ka kubuta daga fadawa cikin hanyar bata shine: BIN SUNNA.7). Umar bn Abdil’Aziz (r) yana cewa: “Manzon Allah (SAW) da wadanda suka jibinci lamura bayansa sun sunnanta sunnoni, riko da sugaskatawa ne ga littafin Allah, kuma cikon biyayyar Allah ne, kuma karin karfin addinin Allah ne, ba wani da yake da ikon canja su, ko musanya su da wasu, ko waiwayar abin da ya yi hannun riga da su, duk wanda ya yi aiki da su to ya shiryu, wanda ya nemi agaji daga gare su zai samu, wanda kuwa ya saba musu, ya bi sabanin tafarkin muminai, to Allah zai jibinta masa abin da ya rike, kuma ya shigar da shi wutar Jahannama, wannan makomar kuwa ta munana”.Wannan magana ta Umar bn Abdil’Aziz tana matukar kayatar da Imamu Malik (r) sosai, har yakan maimaita ta sau da dama.Akwai ci gaban maganganun magabata …8). Imamu Abu Hanifa (r) yana cewa: “Na hore ku da yin riko da hadisi, da kuma hanyar magabata”.9). Imamu Malik (r) yakan rera wani wake da yake cewa: “mafi alheri cikin al’amuran addini sune wadanda suke bisa Sunna. Mafi sharrin al’amuran kuwa sune wadanda aka kago su aka kirkiro”.10). Imam Shafi’i (r) yace: “Babu abin da ya rage [mana] sai bin sunnar Ma’aikin Allah (SAW)”.11). Imamu Ahmad bn Hanbal (r) yace: “Wata rana na kasance tare da wasu mutane sun tube timbir sun shiga ruwa suna wanka, sai na yi aiki da hadisin da yake cewa: ‘Duk wanda ya yi imanida Allah da ranar lahira to kada ya shiga wurin wanka sai yana [sanye] da dan gyauto’ don haka ni ban yi zigidir ba. A wannan daren Sai na yi mafarkin wani mai fadi yana cewa: ‘Ahmad! Albishirinka! Allah ya gafarta maka saboda aikin da ka yi da sunna, kuma ya sanya ka shugaba da za’a rika yin koyi da kai. Sai nace: Kai kuma wanene? Sai yace: Nine [Mala’ika] Jibrilu”.Don karin maganganun malamai a duba “aLi’tisam” da “Ihya’us Sunnah”.Sheikh Usman bn Fodiyo (r) ya kawo wasu daga cikin maganganun magabata, daga nan yace:“A bisa wannan turba ce, wadda take nuni bisa kaiwa matuka cikin bin sunna, da nisantar bid’a, gaba dayan Sahabbai suka kasance, da kuma Tabi’ai da wadanda suka biyo su (Allah ya yi yarda a gare su gaba daya). Su kuwa sune wadanda Manzon Allah (saw) ya yi musu shaidar alheri da falala, yayin da yace:(mafificin karni shine karni na, daga nan sai [karnin] da yake binsa, sannan sai [karnin] da ya biyo su)”. [Ihya’us Sunnah: 31-32]A biyo mu gaba in sha’Allahuzamu kawo wasu muhimmanKA’IDOJI WANDA IDAN AKA KIYAYE SU ZASU TAIMAKA WAJEN SAUKIN GANO AYYUKAN BID’AH.
BAYANIN ‘BATA DA BIDI’A DA MA’ABOTANSUTAFARKI NE NA MAGABATA
from nuramuhd3 on 04/26/2015 10:23 PMBismillahir Rahmanir Rahim, wa sallallahu a’la Muhammad, wa a’la AliHi waSahbiHi Ajma’in.Wasu mutane su kan damu idan ana bayanin bidi’a da mabarnata a cikin addini, suna ganin yin hakan bai dace ba, raba kan musulmi ne da tayar da fitina, sai dai wani abin mamaki ga ma su wannan ra’ayi shi ne da wuyaka ji su suna sukan ‘yan bidi’ada ma su barna, sai dai ka ji su, su na hantarar ma su yi musu raddi.Babu ko shakka wanda duk ya bibiyi halin magabatanmuna kwarai zai ga yadda suka rika yi wa ‘yan bidi’a da masubata addini raddi, wani lokacima sukan tsananta musu, da kausasa harshe a kansu, gwargwadon girman bidi’arsu da kiran da suke yi zuwa gare ta, Misali : Ya tabbata a cikin sahihi Muslim, lokacin da ‘yan kadariyya suka bulla, wasu daga cikin Tabi’ai sun sami sahabin Annabi (SAW) Abdullahi dan Umar (RA) suka tambaye shi dangane da wannan akida, sai Abdullahi dan Umar ya ce musu, “Idan ka gamu da su ka ce musu, babu su ba Abdullahi dan Umar, Shi ma ba shi, ba su, kuma na rantseda wanda ran Abdullahi ‘dan Umar yake hannunsa, da a ce dayansu yana da kwatankwacin dutsen Uhud na zinare, ya ciyar da shi saboda Allah, Allah ba zai karba ba, har sai ya yi imani da kaddara”. Allahu Akbar! Anan mun ga yadda Abdullahi dan Umar (RA) ya kausasa harshe akan wadannan ‘yan bidi’ar, saboda girman bidi’arsu.Haka nan ya tabbata a cikin Sunanit Tirmizi daga Sa’id binJubair, ya ce wa Abdullahi dan Abbas “Naufal al-Bikali yana cewa Musan bani Isra’il ba shi ne Musan Khadir ba” sai Abdullahi dan Abbas ya ce, “Karya yake makiyin Allah” sannan ya kawo abin da ya ji daga Annabi (SAW). Misalan su na da yawa.Saboda haka bayyana bid’ar masu bidi’a da fito da barnarmasu barna a addini jihadi ne, kuma abu ne mai kyau, sai dai kawai kada a ketare iyaka da shiga mutuncin mutum. Ga kadan daga cikin maganganun Malamai akan halaccin haka:ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﺍﻓﻲ – ﺭﺣﻤﻪ ﺍﻟﻠﻪ – : ” ﺃَﺭْﺑَﺎﺏُ ﺍﻟْﺒِﺪَﻉِ ﻭَﺍﻟﺘَّﺼَﺎﻧِﻴﻒِ ﺍﻟْﻤُﻀِﻠَّﺔِ ﻳَﻨْﺒَﻐِﻲ ﺃَﻥْ ﻳُﺸْﻬِﺮَ ﺍﻟﻨَّﺎﺱُ ﻓَﺴَﺎﺩَﻫَﺎ ﻭَﻋَﻴْﺒَﻬَﺎ ﻭَﺃَﻧَّﻬُﻢْ ﻋَﻠَﻰ ﻏَﻴْﺮِﺍﻟﺼَّﻮَﺍﺏِ ﻟِﻴَﺤْﺬَﺭَﻫَﺎ ﺍﻟﻨَّﺎﺱُ ﺍﻟﻀُّﻌَﻔَﺎﺀُ ﻓَﻠَﺎ ﻳَﻘَﻌُﻮﺍ ﻓِﻴﻬَﺎ ، ﻭَﻳُﻨَﻔَّﺮُ ﻋَﻦْ ﺗِﻠْﻚَ ﺍﻟْﻤَﻔَﺎﺳِﺪِ ﻣَﺎ ﺃَﻣْﻜَﻦَ ﺑِﺸَﺮْﻁِ ﺃَﻥْ ﻟَﺎ ﻳُﺘَﻌَﺪَّﻯ ﻓِﻴﻬَﺎ ﺍﻟﺼِّﺪْﻕُ ﻭَﻟَﺎ ﻳُﻔْﺘَﺮَﻯ ﻋَﻠَﻰ ﺃَﻫْﻠِﻬَﺎ ﻣِﻦْ ﺍﻟْﻔُﺴُﻮﻕِ ﻭَﺍﻟْﻔَﻮَﺍﺣِﺶِ ﻣَﺎ ﻟَﻢْ ﻳَﻔْﻌَﻠُﻮﻩُ ﺑَﻞْ ﻳُﻘْﺘَﺼَﺮُ ﻋَﻠَﻰ ﻣَﺎ ﻓِﻴﻬِﻢْ ﻣِﻦْ ﺍﻟْﻤُﻨَﻔِّﺮَﺍﺕِ ﺧَﺎﺻَّﺔً ﻓَﻠَﺎ ﻳُﻘَﺎﻝُﻋَﻠَﻰ ﺍﻟْﻤُﺒْﺘَﺪِﻉِ ﺇﻧَّﻪُ ﻳَﺸْﺮَﺏُ ﺍﻟْﺨَﻤْﺮَ ، ﻭَﻟَﺎ ﺃَﻧَّﻪُ ﻳَﺰْﻧِﻲ ﻭَﻟَﺎ ﻏَﻴْﺮُ ﺫَﻟِﻚَ ﻣِﻤَّﺎ ﻟَﻴْﺲَ ﻓِﻴﻪِ .” [ ﺍﻟﻔﺮﻭﻕ : 4/207 208 – ].Ma’ana : “Ma’abota bidi’a da litattafan bata ya dace mutane su bayyana bacinsu da aibinsu, da cewa basa kandaidai, don mutane raunana su nisance su, kada su fada cikin (wannan batan da bidi’ar), a tsoratar a kan wadannan barnace –barnacegwargwadon hali, da sharadin kada a wuce gaskiya a ciki, kada a yi wa ma’abotan batan nan kage nafasikanci da alfashar abin da ba su aikata shi ba, a dai takaita a kan abin da suke da shi, na abubuwan ki kawai, kada a cewa dan bidi’a yana shan giya, ko yana zina, ko wani abin da baya tare da shi”. (Al-furuq : 4/207 – 208).ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ : ” ﻭَﻣِﺜْﻞُ ﺃَﺋِﻤَّﺔِ ﺍﻟْﺒِﺪَﻉِ ﻣِﻦْ ﺃَﻫْﻞِ ﺍﻟْﻤَﻘَﺎﻟَﺎﺕِ ﺍﻟْﻤُﺨَﺎﻟِﻔَﺔِ ﻟِﻠْﻜِﺘَﺎﺏِ ﻭَﺍﻟﺴُّﻨَّﺔِ ﺃَﻭْ ﺍﻟْﻌِﺒَﺎﺩَﺍﺕِ ﺍﻟْﻤُﺨَﺎﻟِﻔَﺔِ ﻟِﻠْﻜِﺘَﺎﺏِ ﻭَﺍﻟﺴُّﻨَّﺔِ ؛ ﻓَﺈِﻥَّ ﺑَﻴَﺎﻥَ ﺣَﺎﻟِﻬِﻢْﻭَﺗَﺤْﺬِﻳﺮَ ﺍﻟْﺄُﻣَّﺔِ ﻣِﻨْﻬُﻢْ ﻭَﺍﺟِﺐٌ ﺑِﺎﺗِّﻔَﺎﻕِﺍﻟْﻤُﺴْﻠِﻤِﻴﻦَ ﺣَﺘَّﻰ ﻗِﻴﻞَ ﻟِﺄَﺣْﻤَﺪَ ﺑْﻦِ ﺣَﻨْﺒَﻞٍ : ﺍﻟﺮَّﺟُﻞُ ﻳَﺼُﻮﻡُ ﻭَﻳُﺼَﻠِّﻲ ﻭَﻳَﻌْﺘَﻜِﻒُ ﺃَﺣَﺐُّ ﺇﻟَﻴْﻚ ﺃَﻭْ ﻳَﺘَﻜَﻠَّﻢُ ﻓِﻲ ﺃَﻫْﻞِ ﺍﻟْﺒِﺪَﻉِ ؟ ﻓَﻘَﺎﻝَ : ﺇﺫَﺍ ﻗَﺎﻡَ ﻭَﺻَﻠَّﻰ ﻭَﺍﻋْﺘَﻜَﻒَ ﻓَﺈِﻧَّﻤَﺎ ﻫُﻮَ ﻟِﻨَﻔْﺴِﻪِﻭَﺇِﺫَﺍ ﺗَﻜَﻠَّﻢَ ﻓِﻲ ﺃَﻫْﻞِ ﺍﻟْﺒِﺪَﻉِ ﻓَﺈِﻧَّﻤَﺎ ﻫُﻮَ ﻟِﻠْﻤُﺴْﻠِﻤِﻴﻦَ ﻫَﺬَﺍ ﺃَﻓْﻀَﻞُ .”[ ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ 28/231 ].Shaikhul Islam Ibnu Taimiyyayana cewa : “Irin jagororin bidi’a ma’abota maganganun da suka sabawa Alkur’ani da Sunnah ko kuma ibadojin da suka saba wa Alkur’ani da Sunnah, bayanin halinsu da tsoratar da al’umma su, wajibi ne da ittifakin musulmi, har an cewa Imamu Ahmad dan Hanbal : Mutum ne yana azumi yana sallah, yana I’itikafi, shi ka fi so, ko kuwa ya rika magana akan ‘yan bidi’a? Sai ya ce, “Idan ya tsaya ya yi sallah, yayi I’itikafi, wannan kansa ya yiwa, amma idan ya yi maganaa kan ‘yan bidi’a, wannan na gabadayan musulmi ne, wannan shi ya fi”. (Al-fatawa :28/231).ﻭﻗﺎﻝ ﺍﻟﺸﺎﻃﺒﻲ ﻓﻲ “ﺍﻻﻋﺘﺼﺎﻡ 1/176 ” ﺿﻤﻦ ﺣﺪﻳﺜﻪ ﻋﻦ ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺒﺪﻉ : …”ﺫﻛﺮﻫﻢ ﺑﻤﺎ ﻫﻢ ﻋﻠﻴﻪ، ﻭﺇﺷﺎﻋﺔ ﺑﺪﻋﺘﻬﻢ ﻛﻲ ﻳﺤﺬﺭﻭﺍ، ﻭﻟﺌﻼ ﻳُﻐﺘﺮ ﺑﻜﻼﻣﻬﻢ، ﻛﻤﺎ ﺟﺎﺀ ﻋﻦ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺴﻠﻒ ﺫﻟﻚ “.Imam Shadibi yana cewa yayin da yake magana akan hukunce-hukunen ‘yan bidi’a: “Ambatonsu da abin da suke kai, da yada bidi’arsu don mutane su kiyaye, kuma kada a rudu da maganganunsu, kamar yadda hakan ya zo daga da yawa daga cikin magabata”. (Al-i’tisam : 1/176).ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻓﻲ ﺑﻴﺎﻥ ﻣﻮﺿﻊ ﺗﻌﻴﻴﻦﻓﺮﻕ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻗﺎﻝ : ” ﺣﻴﺚ ﺗﻜﻮﻥ ﺍﻟﻔﺮﻗﺔ ﺗﺪﻋﻮ ﺇﻟﻰ ﺿﻼﻟﺘﻬﺎ،ﻭﺗﺰﻳﻴﻨﻬﺎ ﻓﻲ ﻗﻠﻮﺏ ﺍﻟﻌﻮﺍﻡ ﻭﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ، ﻓﺈﻥ ﺿﺮﺭ ﻫﺆﻻﺀ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻛﻀﺮﺭ ﺇﺑﻠﻴﺲ، ﻭﻫﻢ ﻣﻦ ﺷﻴﺎﻃﻴﻦ ﺍﻹﻧﺲ، ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻧﻬﻢ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻟﺔ، ﻭﻧﺴﺒﺘﻬﻢ ﺇﻟﻰ ﺍﻟﻔﺮﻕ، ﺇﺫﺍ ﻗﺎﻣﺖ ﻟﻪ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﺃﻧﻬﻢ ﻣﻨﻬﻢ .” [ ﺍﻻﻋﺘﺼﺎﻡ : 2/228].Imam Shadibi ya kara da cewa, yayin da yake bayanin wurin da ya dace a ayyana ‘yan bidi’a da sunayensu, ya ce, “A yayin da kungiya ta zama tana kira zuwa ga batan da take kai, tana kawata shi a zukatan gama-garin-mutane da wadanda ba su da ilimi, saboda cutarwar wadannan (‘yan bidi’a) a kan musulmai kamar irin cutarwar Iblis ce, su ne shaidanun mutane, ba makawa abayyana su cewa ‘yan bidi’a ne, mabarnata, a danganta su zuwa kungiyarsu, idan shaida ta tsaya akan cewa suna cikinsu”. Wadannan kadan kenan daga cikin maganganun magabata a kan bayyana bidi’a da tsoratarwa a kanta, da ma fadin sunansu idan ta kama, don a guje su, a nisanci bidi’arsu. Don haka gaba dai,gaba dai, matasan Sunnah wajen kwance wa shi’a da ‘yan bidi’a zani a Kasuwa. Allah ya tabbatar da mu akanSunnah.Wassalam.
TAMBAYA:Don Allah malam a cikin gaba dayan kungiyoyin da ake dangantawa da musulunci wadanne ne suka fi kirkiro abubuwan da ba su da alaka da musulunc
from nuramuhd3 on 04/26/2015 10:21 PMAMSA:To dan’uwa gaba daya a cikinkungiyoyin musulunci babu wadanda suka fi ‘yan shi’a karya, da kirkire-kirkire marasa asali, ga abin da daya daga cikin magabata yake cewa :Ma’abota ilimi da masu hankali sun cimma daidaito cewa : ‘yan shi’a sune kungiyar da suka fi kowa karya, kuma karyarsu dadaddiya ce, wannan ya sa malaman hadisi suke banbance su daga mutane saboda yawan karyar su, ga maganganun wasu daga cikinsu :Abuhatim Arrazy yana cewa :“An tambayi Malik game da rafidha (Yan shi’a) sai ya ce : “Kar ku yi Magana da su, kar kuma ku yi riwaya daga gare su, saboda suna karya”Imamush Shafi’i yana cewa ” Ban taba ganin wadanda su ka fi iya shaidar zurr ba, kamar Rafidha”Sharik kuma yana cewa : “Inadaukar ilimi daga duk wanda na hadu da shi amma ban da‘yan shi’a, saboda suna yiwa Annabi s.a.w. karya”.Duk wanda ya jarraba su zai gane tsananin karyarsu, ta yaya zuciya za ta amince da wanda karyarsa ta yi yawa?Duba: (Minhaaj na Nawawiy, 2467).
tambaya
from nuramuhd3 on 04/26/2015 10:15 PMTAMBAYA TA (6):SHIN RUWAYOYIN DA MALAMAN SHI’A SUKA DOGARA A KANSU, A AK’IDARSU TA CANJA ALK’UR’ANI SUN KAI MATSAYIN RUWAYOYI MUTAWATIRAI?AMSA: EH, HAKA NE. RUWAYOYIN CANJA ALK’UR’ANI A WAJEN MALAMAN SHI’A MUTAWATIRAI NE.ABDULLAHI SHIBR YA CE:( ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻛﺜﺮ ﻣﻤﺎ ﻓﻲ ﺃﻳﺪﻳﻨﺎ ﺍﻟﻴﻮﻡ، ﻭﻗﺪ ﺃﺳﻘﻂﻣﻨﻪ ﺷﻲﺀ ﻛﺜﻴﺮ، ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻈﺎﻓﺮﺓ ﺍﻟﺘﻲ ﻛﺎﺩﺕ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻮﺍﺗﺮﺓ، ﻭﻗﺪ ﺃﻭﺿﺤﻨﺎ ﺫﻟﻚ ﻓﻲ ﻛﺘﺎﺑﻨﺎ: ﻣﻨﻴﺔ ﺍﻟﻤﺤﺼﻠﻴﻦ ﻓﻲ ﺣﻘﻴﺔ ﻃﺮﻳﻘﺔ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ..)YA CE: LALLAI ALK’UR’ANIN DA ALLAH YA SAUK’AR WA ANNABI (SAW) YA FI ABIN DA YAKE HANUNMU A YAU. HAK’IK’A AN ZUBAR DA ABUBUWA MASU YAWA DAGA CIKINSA. KAMAR YADDA RUWAYOYI MASU YAWAN GASKE SUKA NUNI AKAN HAKAN, WADANDA HAR SUN YI KUSA SU ZAMA MUTAWATIRAI. HAK’IK’A MUN YI BAYANIN HAKA A CIKIN LITTAFINMU; MUNYATUL MUHASSILINA FIHAK’IK’ATI ‘DARIK’ATIL MUJTAHIDINA…”DUBA: (MASABIHUL ANWAR NA ABDULLAHI SHIBR, PG. 295)HASHIMUL BAHARAANIY YA CE:( ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﻻ ﻣﺤﻴﺺ ﻋﻨﻪ، ﺑﺤﺴﺐ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﺍﻵﺗﻴﺔ ﻭﻏﻴﺮﻫﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻓﻲ ﺃﻳﺪﻳﻨﺎ، ﻗﺪ ﻭﻗﻊ ﻓﻴﻪ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺹ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻐﻴﻴﺮﺍﺕ، ﻭﺃﺳﻘﻂ ﺍﻟﺬﻳﻦ ﺟﻤﻌﻮﻩ ﺑﻌﺪﻩ، ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻵﻳﺎﺕ..)YA CE: KA SANI LALLAI GASKIYAR DA BA MAKAWA DAGA GARETA, BISA HADISAI MASU ZUWA DA MA WASUNSU, LALLAI WANNAN K’UR’ANIN DA YAKE HANUNMU, HAK’IK’A WANI ABU NA CANJI YA FARU DA SHI A BAYAN MANZON ALLAH (SAW). WA’DANDA SUKA TARA SHI ABAYANSA SUN ZUBAR DA KALMOMI DA AYOYI MASU YAWA…”DUBA: (MUKADDIMAN TAFSIRINSA PG, 36).AL- MAJLISIY YA CE:( ﻭﺍﻻﺧﺒﺎﺭ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺨﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻓﻲ ﺍﻟﻨﻘﺺ ﻭﺍﻟﺘﻐﻴﻴﺮ ﻣﺘﻮﺍﺗﺮﺓ , ﻭﺍﻟﻌﻘﻞ ﻳﺤﻜﻢ ﺑﺎﻧﻬﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻨﺘﺸﺮﺍ ﻋﻨﺪ ﺍﻟﻨﺎﺱ , ﻭﺗﺼﺪﻯ ﻏﻴﺮ ﺍﻟﻤﻌﺼﻮﻡ ﻟﺠﻤﻌﻪ ﻳﻤﺘﻨﻊ ﻋﺎﺩﺓ ﺍﻥ ﻳﻜﻮﻥ ﺟﻤﻌﻪ ﻛﺎﻣﻼ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻮﺍﻗﻊ )YA CE: RUWAYOYIN DA SUKAZO TA HANYAR KE’BANTATTUN MUTANE DA GAMA GARINSU GAME DA RAGE AL- K’UR’ANI DA CANJASHI, MUTAWATIRAI NE. HANKALI YANA HUKUNTA IDAN AL-KUR’ANI YA KASANCE A WATSE A WAJEN MUTANE, KUMA MUTUMIN DA BA MA’ASUMI BA YA BUGI KIRJIN TARA SHI, A AL’ADANCE, TARAWAN NASABA ZAI YIWU YA ZAMA CIKAKKE BA, DA YA DACE DA YADDA YAKE”.DUBA: (MIR’ATUL UK’UUL, NA MAJLISIY 3/ 31).NI’IMATULLAHI JAZA’IRIY:( ﺇﻥ ﺍﻟﻘﻮﻝ ﺑﺼﻴﺎﻧﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺣﻔﻈﻪ، ﻳﻔﻀﻲ ﺇﻟﻰ ﻃﺮﺡ ﺍﻷﺧﺒﺎﺭﺍﻟﻤﺴﺘﻔﻴﻀﺔ، ﺑﻞ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﺍﻟﺪﺍﻟﺔ ﺑﺼﺮﻳﺤﻬﺎ ﻋﻠﻰ ﻭﻗﻮﻉ ﺍﻟﺘﺤﺮﻳﻒ ﻓﻲ ﺍﻟﻘﺮﺁﻥ .. ﻣﻊ ﺃﻥ ﺃﺻﺤﺎﺑﻨﺎ ﺭﺿﻮﺍﻥ ﺍﻟﻠﻪ ﻋﻠﻴﻬﻢ، ﻗﺪ ﺃﻃﺒﻘﻮﺍ ﻋﻠﻰ ﺻﺤﺘﻬﺎ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻬﺎ ).YA CE: LALLAI MAGANA AKAN KARE ALK’UR’ANI DA KIYAYE SHI, ZAI KAI GA ZUBAR DA RUWAYOYI MASU YAWAN GASKE, KAI, MUTAWATIRAI MA. WA’DANDA SUKE NUNI BISA FARUWAR CANJI A ALK’UR’ANI… DUK DA CEWA; MALAMANMU (RA) HAK’IK’A SUN YI ITTIFAK’I AKAN INGANCINSU DA GASKATASU”.DUBA: (AL’ANWARUN NU’UMANIYYA 2/ 357).ALLAH YA CE:ﺇﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﻟﺤﺎﻓﻈﻮﻥ .DON HAKA WANNAR AK’IDA TA ‘YAN SHI’A, K’ARYATA ALLAH NE, K’ARYATA ALLAH KUWA KAFIRCI NE!TAMBAYA TA (7):WA’DANNE MISALAI NE DAGA LITTATAFAN ‘YAN SHI’A SUKE TABBATAR DA AK’IDAR MALAMAN SHI’A TA CANJA ALK’UR’ANI?AMSA: LALLAI AKWAI MISALAI MASU YAWA DAGA LITTATAFANSU. GA KA’DAN DAGA CIKINSU:(1) SURATUL WILAYA:SUN CE – WAI – TANA CIKIN ALK’UR’ANI. GA TA NAN KAMAR HAKA:( ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻨﺒﻲ ﻭﺍﻟﻮﻟﻲ ﺍﻟﻠﺬﻳﻦ ﺑﻌﺜﻨﺎﻫﻤﺎ ﻳﻬﺪﻳﺎﻧﻜﻢ ﺇﻟﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ، ﻧﺒﻲ ﻭﻭﻟﻲ ﺑﻌﻀﻬﻤﺎ ﻣﻦ ﺑﻌﺾ ﻭﺃﻧﺎ ﺍﻟﻌﻠﻴﻢ ﺍﻟﺨﺒﻴﺮ، ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻮﻓﻮﻥ ﺑﻌﻬﺪ ﺍﻟﻠﻪ ﻟﻬﻢ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ، ﻭﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻨﺎ ﻛﺎﻧﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﻣﻜﺬﺑﻴﻦ، ﻓﺈﻥ ﻟﻬﻢ ﻓﻲ ﺟﻬﻨﻢ ﻣﻘﺎﻣﺎ ﻋﻈﻤﻴﺎ ﺇﺫﺍﻧﻮﺩﻱ ﻟﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻳﻦ ﺍﻟﻈﺎﻟﻤﻮﻥ ﺍﻟﻤﻜﺬﺑﻮﻥ ﻟﻠﻤﺮﺳﻠﻴﻦ، ﻣﺎ ﺧﻠﻔﻬﻢ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺇﻻ ﺑﺎﻟﺤﻖ ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﻠﻪ ﻟﻴﻈﻬﺮﻫﻢ ﺇﻟﻰ ﺃﺟﻞﻗﺮﻳﺐ؟ ﺳﺒﺢ ﺑﺤﻤﺪ ﺭﺑﻚ ﻭﻋﻠﻲ ﻣﻦ ﺍﻟﺸﺎﻫﺪﻳﻦ ).DUBA: (FASLUL KHI’DABI NA AL- NUURIY, PG 180, DA TAZKIRATUL A’IMMA NA AL- MAJLISIY, PG. 9-10).(2) A WANNAR AYAH SUN KARA “FIY ALIYYIN” A TSAKIYA ;(( ﻭﺇﻥ ﻛﻨﺘﻢ ﻓﻲ ﺭﻳﺐ ﻣﻤﺎ ﻧﺰﻟﻨﺎ ﻋﻠﻰ ﻋﺒﺪﻧﺎ (( ﻓﻲ ﻋﻠﻲ )) ﻓﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ ﻭﺍﺩﻋﻮﺍ ﺷﻬﺪﺍﺀﻛﻢ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﻪ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﻴﻦ )) [ ﺍﻟﺒﻘﺮﺓ23: ].DUBA: (AL-KAFIY NA KULAINIY, 1/ 417).(3) A WANNAR AYAR SUN K’ARA ”FIY ALIYYIN” A KUSA DA K’ARSHE ;(( ﻭﻟﻮ ﺃﻧﺎ ﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﺃﻥ ﺍﻗﺘﻠﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺃﻭ ﺍﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻛﻢ ﻣﺎ ﻓﻌﻠﻮﻩ ﺇﻻ ﻗﻠﻴﻞ ﻣﻨﻬﻢ ﻭﻟﻮ ﺃﻧﻬﻢ ﻓﻌﻠﻮﺍ ﻣﺎ ﻳﻮﻋﻈﻮﻥ ﺑﻪ (( ﻓﻲ ﻋﻠﻲ)) ﻟﻜﺎﻥ ﺧﻴﺮﺍ ﻟﻬﻢ ﻭﺃﺷﺪ ﺗﺜﺒﻴﺘﺎ ](( ﺍﻟﻨﺴﺎﺀ66: ]DUBA: (AL-KAFIY NA KULAINIY, 1/ 424).(4) A WANNAR AYAR SUN KARA “FIY WILAYATI ALIYYIN…” A KUSAN K’ARSHENTA ;(( ﻳﺼﻠﺢ ﻟﻜﻢ ﺃﻋﻤﺎﻟﻜﻢ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ ﻭﻣﻦ ﻳﻄﻊ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ (( ﻓﻲ ﻭﻻﻳﺔ ﻋﻠﻲ ﻭﻻﻳﺔ ﺍﻷﺋﻤﺔ ﻣﻦ ﺑﻌﺪﻩ )) ﻓﻘﺪ ﻓﺎﺯ ﻓﻮﺯﺍ ﻋﻈﻴﻤﺎ ](( ﺍﻷﺣﺰﺍﺏ71: ].DUBA: (AL-KAFIY NA KULAINIY, 1/ 414).(5) A WANNAR AYAR SUN K’ARA “ALIYYAN” A FARKON AYAR ;(( ﺇﻥ (( ﻋﻠﻴﺎ ))ﺟﻤﻌﻪ ﻭﻗﺮﺁﻧﻪ * ﻓﺈﺫﺍ ﻗﺮﺃﻧﺎﻩ ﻓﺎﺗﺒﻊ ﻗﺮﺁﻧﻪ ](( ﺍﻟﻘﻴﺎﻣﺔ 18-17: ].DUBA:ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ، ) ﺹ116: ( ، ﻭﺍﻧﻈﺮ: ﻣﺼﺒﺎﺡ ﺍﻟﻤﺘﻬﺠﺪ ﻟﻠﻄﻮﺳﻲ ﺍﻟﻮﺭﻗﺔ )122 ( ، ﻭﺍﻟﺒﺮﻫﺎﻥ ) 1/279 ، 277، 22 ( ، ﻭﺍﻟﺼﺎﻓﻲ ) 1/113 ، 254 ( ، ﻭﺑﺤﺎﺭﺍﻷﻧﻮﺍﺭ ) 7/377( ) 19/30( ،)21/95 ( ،) 93/2628- (.(6) A WANNAR AYAR SUN KARA “KALIMAATIN FIY MUHAMMADIN …” A KUSA DA KARSHEN AYAR:(( ﻭﻟﻘﺪ ﻋﻬﺪﻧﺎ ﺇﻟﻰ ﺁﺩﻡ ﻣﻦ ﻗﺒﻞ (( ﻛﻠﻤﺎﺕ ﻓﻲ ﻣﺤﻤﺪ ﻭﻋﻠﻲ ﻭﻓﺎﻃﻤﺔ ﻭﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ ﻭﺍﻷﺋﻤﺔ ﻉ ﻣﻦ ﺫﺭﻳﺘﻬﻢ )) ﻓﻨﺴﻲ](([ ﻃﻪ : 115 ]DUBA: (AL-KAFIY NA KULAINIY 1/ 16).(7) A WANNAR AYAR SUN K’ARA “YAA MA’ASHARAL MUKAZZIBIINA …” A K’ARSHEN AYAR.(( ﻗﻞ ﻫﻮ ﺍﻟﺮﺣﻤﻦ ﺁﻣﻨﺎ ﺑﻪ ﻭﻋﻠﻴﻪ ﺗﻮﻛﻠﻨﺎ ﻓﺴﺘﻌﻠﻤﻮﻥ ﻣﻦ ﻫﻮ ﻓﻲ ﺿﻼﻝ ﻣﺒﻴﻦ )). [ﺍﻟﻤﻠﻚ : 29] – ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻤﻜﺬﺑﻴﻦ ﺣﻴﺚ ﺃﻧﺒﺎﺗﻜﻢ ﺭﺳﺎﻟﺔ ﺭﺑﻲ ﻓﻲ ﻭﻻﻳﺔ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﻫﻮﻓﻲ ﺿﻼﻝ ﻣﺒﻴﻦ -.DUBA: (ALKAFIY NA KULAINIY 1/ 421).(8) ALKASHANIY YA CE:( ﺍﻟﻤﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﻦ ﻃﺮﻳﻖ ﺃﻫﻞ ﺍﻟﺒﻴﺖ: ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻇﻬﺮﻧﺎ ﻟﻴﺲ ﺑﺘﻤﺎﻣﻪ ﻛﻤﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ، ﺑﻞ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﺧﻼﻑﻣﺎ ﺃﻧﺰﻝ ﺍﻟﻠﻪ، ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﺤﺮﻑ ﻣﻐﻴﺮ، ﻭﺃﻧﻪ ﻗﺪ ﺣﺬﻑ ﻣﻨﻪ ﺃﺷﻴﺎﺀ ﻛﺜﻴﺮﺓ، ﻣﻨﻬﺎ : ﺍﺳﻢ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻊ، ﻭﻣﻨﻬﺎ : ﻟﻔﻈﺔ ﺁﻝ ﻣﺤﻤﺪ ﻏﻴﺮ ﻣﺮﺓ،ﻭﻣﻨﻬﺎ : ﺃﺳﻤﺎﺀ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ، ﻭﻣﻨﻬﺎ: ﻏﻴﺮ ﺫﻟﻚ. ﻭﺃﻧﻪ ﻟﻴﺲ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻤﺮﺿﻲ ﻋﻨﺪ ﺍﻟﻠﻪ ﻭﻋﻨﺪ ﺭﺳﻮﻟﻪ ).YA CE: ABIN DA RUWAYOYI DAGA AHLUL BAITI SUKA NUNA; LALLAI ALK’UR’ANIN DA YAKE GABANMU BA DUKKANSA NE YAKE BA KAMAR YADDA AKA SAUK’ARDA SHI WA MUH’D (SAW). KAI, AKWAI MA ABIN DA YAKE SA’BANIN ABIN DA ALLAH YA SAUK’AR, A CIKINSA AKWAI ABIN DA YAKE AN JUYA SHI DAGA YADDA YAKE, AN CANJA SHI, KUMA HAK’IK’A AN SHAFE ABUBUWA MASU YAWA DAGA ALK’UR’ANI. DAGA CIKIAKWAI; SUNAN ALIYU (AS) A WURARE MASU YAWA. HAKAKUMA LAFAZIN ”ALI MUH’D” AN SHAFE FIYE DA SAU ‘DAYA. HAKA AN SHAFE SUNAYEN MUNAFUKAI DAGA WURARENSU, HAKA AKWAI WANINSU MA. KUMAALK’UR’ANIN BA A JERIN DA ALLAH DA MANZONSA SUKA YARDA DA SHI YAKE BA”.DUBA: (TAFSIRIN AL- SAFIY NA AL- KASHANIY, A MUK’ADDIMA TA 6).ALLAH YA CE:ﺇﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﻟﺤﺎﻓﻈﻮﻥ .DON HAKA WANNAR AK’IDA TA ‘YAN SHI’A, K’ARYATA ALLAH NE, K’ARYATA ALLAH KUWA KAFIRCI NE!TAMBAYA TA (8):MENENE MATSAYIN MALAMAN SHI’A ‘YAN ZAMANI GAME DA AK’IDARSU TA CANJA ALK’UR’ANI?AMSA: MALAMAN SHI’A NA WANNAN ZAMANI SUN KASU KASHI (4) AKAN WANNAR AK’IDA KAMAR HAKA:(1) KASHI NA FARKO: SUN KORE SAMUWAR WANNAR AK’IDA A CIKIN LITTATAFANSU GABA ‘DAYA.DAGA CIKINSU AKWAI; ABDUL HUSAINI AL- AMINIY AL- NAJAFIY. INDA YAKE CEWA A RADDINSA AKAN ABIN DA IBNU HAZM (R) YA FA’DA NA CEWA; MALAMAN SHI’A SUNA CEWA; AN CANJAALK’UR’ANI. AL- AMINIY YA CE:( ﻟﻴﺖ ﻫﺬﺍ ﺍﻟﻤﺠﺘﺮﺉ ﺃﺷﺎﺭ ﺇﻟﻰ ﻣﺼﺪﺭ ﻓﺮﻳﺘﻪ ﻣﻦ ﻛﺘﺎﺏ ﻟﻠﺸﻴﻌﺔ ﻣﻮﺛﻮﻕ ﺑﻪ.. ﺑﻞ ﻧﺘﻨﺎﺯﻝ ﻣﻌﻪ ﺇﻟﻰ ﻗﻮﻝ ﺟﺎﻫﻞ ﻣﻦ ﺟﻬﺎﻟﻬﻢ، ﺃﻭ ﻗﺮﻭﻱ ﻣﻦ ﺑﺴﻄﺎﺋﻬﻢ ﺃﻭ ﺛﺮﺛﺎﺭ.. ﻭﻫﺬﻩ ﻓﺮﻕ ﺍﻟﺸﻴﻌﺔ ﻓﻲ ﻣﻘﺪﻣﺘﻬﻢ ﺍﻹﻣﺎﻣﻴﺔ، ﻣﺠﻤﻌﺔ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺑﻴﻦ ﺍﻟﺪﻓﺘﻴﻦ ﻫﻮ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ).YA CE: DA MA ACE WANNAN MAK’ARYACIN YA YI NUNI ZUWA GA INDA ZA A SAMU WANNAR K’ARYAR TASA DAGA AMINTACCEN LITTAFI ‘DAYA NA SHI’A.. KAI, MUNSAUKO, YA KAWO MANA MAGANAR JAHILI ‘DAYA DAGA CIKIN JAHILAN SHI’A, KO MATSAKAICIN ‘DAN BIRNI KO SURUTACCE.. AI GANAN K’UNGIYOYIN SHI’AN, AFARKONSU IMAMIYYA, SUN YI IJMA’I AKAN CEWA; ABIN DA KE TSAKANIN ‘BANGARORI 2 NA MUSHAFI, SHI NE WANNAN LITTAFI DA BABU SHAKKA A CIKINSA).DUBA: (AL- GADEER 3/ 94- 95).ALLAH YA CE:ﺇﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﻟﺤﺎﻓﻈﻮﻥ .DON HAKA WANNAR AK’IDA TA ‘YAN SHI’A, K’ARYATA ALLAH NE, K’ARYATA ALLAH KUWA KAFIRCI NE!(2) KASHI NA BIYU, SUN YARDA DA SAMUWAR AK’IDAR CANJA ALK’UR’ANI A CIKIN LITTAFAN NASU, AMMA SUN YI KOKARIN SAMAR MU SU DA MAFITA.WASU DAGA CIKIN WA’DANNAN SUN YI MAGANA NE AKAN RUWAYOYIN CANJA ALK’UR’ANIN INDA SUKA CE:( ﺿﻌﻴﻔﺔ ﺷﺎﺫﺓ، ﻭﺃﺧﺒﺎﺭ ﺁﺣﺎﺩ ﻻ ﺗﻔﻴﺪ ﻋﻠﻤﺎ ﻭﻻ ﻋﻤﻼ، ﻓﺈﻣﺎ ﺃﻥ ﺗﺆﻝ ﺑﻨﺤﻮ ﻣﻦﺍﻻﻋﺘﺒﺎﺭ، ﺃﻭ ﻳﻀﺮﺏ ﺑﻬﺎ ﺍﻟﺠﺪﺍﺭ ).SUKA CE: RUWAYOYIN MASURAUNI NE, SHAZZAI. KUMA HADISIN AHAAD (WANDA MUTANE KA’DAN NE SUKA RUWAITO SHI) BA SA BA DA HUKUNCI NA ILMI, KO AIKI. DON HAKA IMMA AYI TAWILINSU KO A ZUBAR DA SU”.DUBA: (ASLUSH SHI’AH, NA ALI KASHIFUL GI’DAA’I. PG. 63- 64).WASU KUMA SUN TABBATARDA RUWAYOYIN NE, KUMA SUN YARDA DA INGANCINSU, AMMA SAI DAI SUN CE:( ﺍﻟﻤﺮﺍﺩ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺤﺮﻳﻒ ﻣﻦ ﻗﻮﻟﻬﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ: ﻛﺬﺍ ﻧﺰﻝ، ﻫﻮﺍﻟﺘﻔﺴﻴﺮ ﺑﺤﺴﺐ ﺍﻟﺘﻨﺰﻳﻞ ﻓﻲ ﻣﻘﺎﺑﻞ ﺍﻟﺒﻄﻦ ﻭﺍﻟﺘﺄﻭﻳﻞ )SUKA CE: ABIN NUFI A CIKIN DA YAWA DAGA RUWAYOYINCANJA ALK’UR’ANI, YANA DAGA FA’DIN SU NE (IMAMAI (AS) HAKA YA SAUK’A. HAKAN TAFSIRI NE BISA YADDA YA SAUK’A, A DAURA DA TAWILI”.DUBA: (ALMIZAN FI TAFSIRIL K’UR’AN NA ‘DABA’DABA’IY. 12/ 108).WASU KUMA SUKA CE: ABIN DA RUWAYOYIN SUKE NUFI SHI NE; NASKHU.( ﺃﻭ ﻳﻜﻮﻥ ﻣﻤﺎ ﻧﺴﺦ ﺗﻼﻭﺗﻪ ).SUKA CE: KO YA KASANCE YANA DAGA CIKIN ABIN DA AKA SHAFE KARATUNSA NE”.DUBA: (AL- WAFIY NA AL- KASHANIY, MJALLADI NA 2, JUZ’I NA 1/ 274).WASU KUMA SUKA CE: LALLAI ALK’UR’ANIN DA KE HANUNMU, BABU CANJI A CIKINSA. SAI DAI AN RAGE SHI, HAK’IK’A AN ZUBAR DA ABIN DA YA SHAFI WILAYAR AMIRUL MUMININA ALIYU (AS).DUBA: (AL- ZARI’A ILA TASANIFISH SHI’A 3/ 313- 314).KASHI NA UKU, SU NE WA’DANDA SUKE BAYYANA WANNAR AK’IDA TA CANJA ALK’UR’ANI, DA KAFA MATA DALILAI MASU YAWA.JAGORA A WANNAN ‘BANGARE SHI NE: HUSAINI AL- NUURIY AL- ‘DABARASIY. WANDA YA MUTU A SHEKARA TA 1320 AH. SHI NEMUTUMIN DA YA WALLAFA LITTAFI SUKUTUM DA GUDA,DON YA K’ARA TABBATAR DAWANNAR AK’IDAR TASU NA CANJA ALK’UR’ANI, WANDA YA K’IRA SHI DA SUNA:ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﺇﺛﺒﺎﺕ ﺗﺤﺮﻳﻒ ﻛﺘﺎﺏ ﺭﺏ ﺍﻻﺭﺑﺎﺏ .MA’ANA; “RARRABE ZANCE AKAN TABBATAR DA CANJA LITTAFIN UBANGIJIN IYAYEN GIDA”.YA WALLAFA WANNAN LITTAFI NE DON YA TABBATAR DA IMANIN MALAMAN SHI’A GAME DA CANJA ALK’UR’ANI. DON HAKA YA TARA DUKKAN MAGANGANUN MALAMAN SHI’A DABAN – DABAN, DA AYOYIN DA AKA CANJAN – KAMAR YADDA SUKE FA’DI – YA TARA SU YA BUGA SHI A LITTAFI ‘DAYA. KUMA AN BUGA WANNAN LITTAFI A IRAN A SHEKARA TA 1298 AH.WASU KUMA SUKA CE: MUN YI IMANI WANNAN ALK’UR’ANIN BABU RAGI BA K’ARI A CIKINSA. SAI DAI:( ﻋﻠﻰ ﺃﻧﻨﺎ ﻣﻌﺎﺷﺮ ﺍﻟﺸﻴﻌﺔ ﺍﻹﺛﻨﻲﻋﺸﺮﻳﺔ ﻧﻌﺘﺮﻑ ﺑﺄﻥ ﻫﻨﺎﻙ ﻗﺮﺁﻧﺎ ﻛﺘﺒﻪ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﺪﻩ ﺍﻟﺸﺮﻳﻔﺔ، ﺑﻌﺪ ﺃﻥ ﻓﺮﻍ ﻣﻦ ﻛﻔﻦ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻭﺗﻨﻔﻴﺬ ﻭﺻﺎﻳﺎﻩ ..ﻭﻟﻢ ﻳﺰﻝ ﻛﻞ ﺇﻣﺎﻡ ﻳﺤﺘﻔﻆ ﻋﻠﻴﻪ ﻛﻮﺩﻳﻌﺔ ﺇﻟﻬﻴﺔ، ﺇﻟﻰ ﺃﻥ ﻇﻞ ﻣﺤﻔﻮﻇﺎ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﻤﻬﺪﻱ ﺍﻟﻘﺎﺋﻢ، ﻋﺠﻞ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﺮﺟﻨﺎ ﺑﻈﻬﻮﺭﻩ )SUKA CE: MU DAI ‘YAN SHI’A,MASU IMANI DA IMAMAI 12,MUN YARDA DA CEWA; AKWAI WANI K’U’ANI DA IMAM ALIY (AS) YA RUBUTA SHI DA HANUNSA, BAYAN YAGAMA YI WA MANZON ALLAH (SAW) LIKKAFANI, DA ZARTAR DA WASIYOYINSA… KOWANE IMAMI BAI GUSHE BA YANA KIYAYE DA SHI, KAMAR JINGINA NA ALLAH. HAR YA ZAMA YANA KIYAYE A WAJEN IMAM MAHDI MAI BAYYANA. ALLAH YA GAGGAUTA YAYE MANA BAK’IN CIKINMU DA BAYYANARSA”.DUBA: (AL- ISLAM ALA DAU’IT TASHAYYU’I, NA HUSAINI AL- KHURASANIY. PG. 204).
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from nuramuhd3 on 04/26/2015 10:13 PMAKIDUN SHI’A IMAMIYYA AL-ITHNAI ASHARIYYA A SAUK’AK’E (KA SAN GASKIYA DA ‘BATA) (1)بسم الله الرحمن الرحيماللهم صل على محمد وعلى آله وسلمHUZAIFATU BINUL YAMANI (RA) YA CE:( ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺴﺄﻟﻮﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﺨﻴﺮ ﻭﻛﻨﺖ ﺃﺳﺄﻟﻪ ﻋﻦ ﺍﻟﺸﺮ ﻣﺨﺎﻓﺔ ﺃﻥ ﻳﺪﺭﻛﻨﻲ ) .WANI KUMA YA CE:ﻋﺮﻓﺖ ﺍﻟﺸﺮ ﻻ ﻟﻠﺸـ *** ـﺮ ﻟﻜﻦ ﻟﺘﻮﻗﻴﻪﻭﻣﻦ ﻻ ﻳﻌﺮﻑ ﺍﻟﺸـ *** ـﺮ ﻣﻦ ﺍﻟﺨﻴﺮ ﻳﻘﻊ ﻓﻴﻪ-TAMBAYA (1): SU WAYE ‘YANSHI’A???AMSA: BABBAN MALAMIN SHI’A WANDA AKE MASA LAK’ABI DA “AL- MUFEED” YACE:ﺃﺗﺒﺎﻉ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ – ﺻﻠﻮﺍﺕ ﺍﻟﻠﻪﻋﻠﻴﻪ – ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﻻﺀ , ﻭﺍﻻﻋﺘﻘﺎﺩ ﻻﻣﺎﻣﺘﻬﺒﻌﺪ ﺍﻟﺮﺳﻮﻝ – ﺻﻠﻮﺍﺕ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ – ﺑﻼ ﻓﺼﻞ.ﻭﻧﻔﻲ ﺍﻻﻣﺎﻣﺔ ﻋﻤﻦ ﺗﻘﺪﻣﻪ ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﺨﻼﻓﺔ , ﻭﺟﻌﻠﻪ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ ﻣﺘﺒﻮﻋﺎ ﻟﻬﻢ ﻏﻴﺮ ﺗﺎﺑﻊ ﻻﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﻗﺘﺪﺍﺀ .YA CE: SU NE; MABIYA AMIRUL MUMININA (ALIYU (RA) TA HANYAR SONSA, DA K’UDURTA SHUGABANCINSA A BAYAN MANZON ALLAH (SAW) BA TARE DA MARABA BA. DA KORE SHUGABANCI DAGA WA’DANDA SUKA GABACE SHI A MATSAYIN KHALIFANCI. DA SA SHI (ALIYU (RA) A AK’IDANCE; ABIN BI GARE SU, BA MABIYIGA ‘DAYA DAGA CIKINSU BA,TA FISKAR KOYI DA BIYAYYA.DUBA : AWA’ILUL MAK’AALAATI, NA ALMUFEED, SHAFI NA 35.A YAU IN AN AMBACI SHI’A, TO ANA NUFIN SUNE RAFIDA, SU NE MAFI YAWAN MUTANEN IRAN DA IRAK’I DA SYRIA, SUNA DA YAWA A LEBANON DA WASU KASASHENYANKIN GULF. HAKA AKWAI SU A PAKISTAN DA NIGERIA.DON HAKA, WA’DANNAN MUTANE NE DA SUKA SA’BA WA MUSULMIN DUNIYA, SABODA DUKKAN MUSULMI,TUN NA FARKO HAR ZUWA YAU SUN YI IMANIN CEWA; SHUGABA A BAYAN MANZON ALLAH (SAW) SHI NE ABUBAKAR (RA), SAI UMAR (RA), SAI USMANU (RA) TUKUN SAI ALIYUN (RA).ALLAH (T) KUMA YA CE:ﻭﻣﻦ ﻳﺸﺎﻗﻖ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﻴﻦ ﻟﻪ ﺍﻟﻬﺪﻯ ﻭﻳﺘﺒﻊ ﻏﻴﺮ ﺳﺒﻴﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻧﻮﻟﻪ ﻣﺎ ﺗﻮﻟﻰ ﻭﻧﺼﻠﻪ ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ ﻣﺼﻴﺮﺍ .DON HAKA SHI’A ‘BATA CE, SABODA ‘YAN SHI’A BA SU BITAFARKIN MUMINAI BA.-TAMBAYA TA (2):MENENE ASALIN ‘BULLOWARSHI’A??AMSA: MAGANA MAFI RINJAYE A WAJEN K’WARARRUN MASANA; FARKON WANDA YA DASA SHI’A, KUMA YA BAYYANATA SHI NE; BAYAHUDE ABDULLAHI ‘DAN SABA’I. LITTATAFAN SHI’A SUN AMBACI HAKAN. SUN BAYYANA CEWA; BAYAHUDE ‘DAN SABA’I SHI NE FARKON WANDA YA BAYYANA AK’IDAR NASSI AKAN SHUGABANCIN ALIYU (RA). KUMA SHI NE FARKON WANDA YA BAYYANA SUKAN(AIBANTA) SARAKAN MANZON ALLAH (SAW) ABUBAKAR (RA), UMAR (RA), USMANU (RA).KUMA SHI NE FARKON WANDA YA BAYYANA AK’IDAR RAJA’AH; TASHIN MATATTU DAGA K’ABARUKANSU, SU DAWO DUNIYA BAYAN MUTUWARSU.AN- NUBAKHTIY YA CE:( ﺍﻟﺴﺒﺌﻴﺔ: ﻗﺎﻟﻮﺍ ﺑﺈﻣﺎﻣﺔ ﻋﻠﻲ ﻭﺃﻧﻬﺎ ﻓﺮﺽ ﻣﻦ ﺍﻟﻠﻪ ﻋﺰَّ ﻭﺟﻞَّ , ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﻋﺒﺪﺍﻟﻠﻬﺒﻦ ﺳﺒﺄ , ﻭﻛﺎﻥ ﻣﻤﻦ ﺃﻇﻬﺮ ﺍﻟﻄﻌﻦ ﻋﻠﻰ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺗﺒﺮﺃ ﻣﻨﻬﻢ , ﻭﻗﺎﻝ : ﺇﻥ ﻋﻠﻴﺎً ﺃﻣﺮﻩﺑﺬﻟﻚ , ﻓﺄﺧﺬﻩ ﻋﻠﻲ ﻓﺴﺄﻟﻪ ﻋﻦ ﻗﻮﻟﻪ ﻫﺬﺍ ﻓﺄﻗﺮَّ ﺑﻪ , ﻓﺄﻣﺮ ﺑﻘﺘﻠﻪ.… ﻭﺣﻜﻰ ﺟﻤﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻋﺒﺪﺍﻟﻠﻪ ﺑﻦ ﺳﺒﺄ ﻛﺎﻥ ﻳﻬﻮﺩﻳﺎً ﻓﺄﺳﻠﻢ ﻭﻭﺍﻟﻰ ﻋﻠﻴﺎ ً).( …. ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻭﻫﻮ ﻋﻠﻰ ﻳﻬﻮﺩﻳﺘﻪ ﻓﻲ ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ ﺑﻌﺪ ﻣﻮﺳﻰ ﺹ ﺑﻬﺬﻩ ﺍﻟﻤﻘﺎﻟﺔ , ﻓﻘﺎﻝ ﻓﻲ ﺇﺳﻼﻣﻪ ﻓﻲ ﻋﻠﻲِّ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻣﺜﻞ ﺫﻟﻚ. ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺃﺷﻬﺮ ﺍﻟﻘﻮﻝ ﺑﻔﺮﺽ ﺇﻣﺎﻣﺔ ﻋﻠﻲ , ﻭﺃﻇﻬﺮ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺃﻋﺪﺍﺋﻪ… ﻭﺃﻛﻔﺮﻫﻢ , ﻓﻤﻦ ﻫﺎﻫﻨﺎ ﻗﺎﻝ ﻣﻦﺧﺎﻟﻒ ﺍﻟﺸﻴﻌﺔ: ﺇﻥَّ ﺃﺻﻞ ﺍﻟﺘﺸﻴﻊ ﻭﺍﻟﺮﻓﺾ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻴﻬﻮﺩﻳﺔ ).YA CE: SABA’IYYA; SUNA IMANI DA SHUGABANCIN ALIYU (RA), KUMA FARILLA CE DAGA ALLAH. SU NE MUTANEN ABDULLAHI ‘DAN SABA’I, YA KASANCE DAGA CIKIN WA’DANDA SUKA BAYYANA SUKAN ABUBAKARDA UMAR DA USMANU, DA SAHABBAI. KUMA YA BARRANTA DAGA GARESU. KUMA YA CE: ALIYU (RA) NE YA UMURCE SHI DA WANNAR MAGANA. SAI ALIYU (RA) YA KAMA SHI YA TAMBAYE SHI GAME DA MAGANAR TASA, SAI YA YI IK’IRARI. SAI YA YI UMURNI DA KASHE SHI.…. DA YAWA DAGA CIKIN MASU ILMI SUN YI HIKAYAN CEWA; LALLAI ABDULLAHI ‘DAN SABA’I YA KASANCE MUTUM NE BAYAHUDE, SAI YA MUSULUNTA, SAI YA NUNA SOYAYYA WA ALIYU (RA).…. YA KASANCE A LOKACIN YANA KAN YAHUDANCINSA, YANA FA’DIN WANNAR MAGANA (TA IMAMANCI ) WA YUSHA’U BIN NUNI A BAYAN ANNABI MUSA (AS). SAI YA FA’DI IRINTA WA ALIYU (RA) A CIKIN MUSULUNCI. KUMA SHI NE FARKON WANDA YA SHELANTA FARLANCIN SHUGABANCIN ALIYU (RA), KUMA YA BAYYANA BARA’A DAGA MAK’IYANSA… KUMA YA KAFIRTA SU….”DUBA : (FIRAK’USH SHI’A NA NAUBAKHTIY PG. 19 – 20, DA32 – 44).TAMBAYA TA (3):SUWAYE IMAMAN SHI’A GUDA 12???AMSA: GA SU KAMAR HAKA:1- ALIYU ‘DAN ABI ‘DALIB (RA) SUNA MASA ALKUNYA DA (ABUL HASAN), SUNA MASA LAK’ABI DA (AL- MURTADA).2- HASAN ‘DAN ALIYU (RA) SUNA MASA ALKUNYA DA ((ABU MUH’D), SUNA MASA LAK’ABI DA (AL- ZAKIYYI).3- HUSAINI ‘DAN ALIYU (RA) SUNA MASA ALKUNYA DA (ABU ABDILLAH), SUNA MASA LAK’ABI DA (AL- SHAHEED).4- ALIYU ‘DAN HUSAINI (R) SUNA MASA ALKUNYA DA (ABU MUH’D), SUNA MASA LAK’ABI DA (ZAINUL ABIDINA).5- MUH’D ‘DAN ALIYU (R) SUNA MASA ALKUNYA DA (ABU JA’AFAR), SUNA MASA LAK’ABI DA (AL- BAK’IR).6- JA’AFAR ‘DAN MUH’D (R) SUNA MASA ALKUNYA DA (ABU ABDILLAH), SUNA MASA LAK’ABI DA (AS- SADIK’).7- MUSA ‘DAN JA’AFAR (RA) SUNA MASA ALKUNYA DA (ABU IBRAHIM), SUNA MASALAK’ABI DA (AL- KAZEEM)8- ALIYU ‘DAN MUSA (R) SUNA MASA ALKUNYA DA (ABUL HASAN), SUNA MASA LAK’ABI DA (AR- RIDA).9- MUH’D ‘DAN ALIYU (R) SUNA MASA ALKUNYA DA (ABU JA’AFAR), SUNA MASA LAK’ABI DA (AL- JAWAD).10- ALIYU ‘DAN MUH’D (R) SUNA MASA ALKUNYA DA (ABUL HASAN) SUNA MASA LAK’ABI DA (AL- HADIY).11- ALHASAN ‘DAN ALIYU (R) SUNA MASA ALKUNYA DA (ABU MUH’D), SUNA MASA LAK’ABI DA (AL- ASKARIY).12-MUH’D ‘DAN ALHASAN, SUNA MASA ALKUNYA DA (ABUL K’ASIM), SUNA MASA LAK’ABI DA (AL- MAHDIY).SHI WANNAN NA K’ARSHEN SUN CE; AN HAIFE SHI A SHEKARA TA 255 KO 256, AMMA SUN YI IMANIN CEWA; HAR YAU YANA NAN A RAYE!!!WA’DANNAN SU NE IMAMAN SHI’A GUDA 12, WA’DANDA SUKA YI IMANIN CEWA; SU NE KHALIFOFIN ANNABI (SAW) A BAYANSU, KUMA SHUGABANCIN WANNAN AL’UMMA BA ZAI FITA DAGA CIKINSU BA. HAKA SUKA MAI DA SHUGABANCIN ADDINI YA ZAMA GADO. ALHALI MANZON ALLAH (SAW) YA CE:ﺇﻧﺎ ﻣﻌﺸﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻻ ﻧﻮﺭﺙ .DON HAKA MANZON ALLAH (SAW) BA A GADONSA. TO A INA SUKA SAMO MAGANAN GADON??DAGA BAYAHUDE ‘DAN SABA’I KAMAR YADDA YA GABATA!!IBNUL K’AYYIM (R) YA CE:ﺍﻟﺴﺮ – ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ – ﻓﻲ ﺧﺮﻭﺝ ﺍﻟﺨﻼﻓﺔ ﻋﻦ ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻨﺒﻲ ﺻﻠﻰﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻟﻰ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ , ﺇﻥ ﻋﻠﻴﺎ ﻟﻮ ﺗﻮﻟﻰ ﺍﻟﺨﻼﻓﺔ ﺑﻌﺪ ﻣﻮﺗﻪ ﻷﻭﺷﻚ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻤﺒﻄﻠﻮﻥ؛ ﺇﻧﻪ ﻣﻠﻚ ﻭﺭﺙ ﻣﻠﻜﻪ ﺃﻫﻞ ﺑﻴﺘﻪ , ﻓﺼﺎﻥ ﺍﻟﻠﻪ ﻣﻨﺼﺐ ﺭﺳﺎﻟﺘﻪ ﻭﻧﺒﻮﺗﻪ ﻋﻦ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ. ﻭﺗﺄﻣﻞ ﻗﻮﻝ ﻫﺮﻗﻞ ﻷﺑﻲﺳﻔﻴﺎﻥ: ﻫﻞ ﻛﺎﻥ ﻓﻲ ﺁﺑﺎﺋﻪ ﻣﻦ ﻣﻠﻚ؟ ﻗﺎﻝ: ﻻ. ﻓﻘﺎﻝ ﻟﻪ: “ﻟﻮ ﻛﺎﻥ ﻓﻲ ﺁﺑﺎﺋﻪ ﻣﻠﻚ ﻟﻘﻠﺖ: ﺭﺟﻞ ﻳﻄﻠﺐ ﻣﻠﻚ ﺁﺑﺎﺋﻪ .” ﻓﺼﺎﻥ ﺍﻟﻠﻪ ﻣﻨﺼﺒﻪ ﺍﻟﻌﻠﻲ ﻣﻦ ﺷﺒﻬﺔ ﺍﻟﻤﻠﻚ ﻓﻲ ﺁﺑﺎﺋﻪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ.ﻭﻫﺬﺍ – ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ – ﻫﻮ ﺍﻟﺴﺮ ﻓﻲ ﻛﻮﻧﻪ ﻟﻢ ﻳﻮﺭﺙ ﻫﻮ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻗﻄﻌﺎ ﻟﻬﺬﻩ ﺍﻟﺸﺒﻬﺔ ,ﻟﺌﻼ ﻳﻈﻦ ﺍﻟﻤﺒﻄﻞ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻃﻠﺒﻮﺍ ﺟﻤﻊ ﺍﻟﺪﻧﻴﺎ ﻷﻭﻻﺩﻫﻢ ﻭﻭﺭﺛﺘﻬﻢ , ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺯﻫﺪﻩ ﻓﻲ ﻧﻔﺴﻪ ﻭﺗﻮﺭﻳﺜﻪ ﻣﺎﻟﻪ ﻟﻮﻟﺪﻩ ﻭﺫﺭﻳﺘﻪ.ﻓﺼﺎﻧﻬﻢ ﺍﻟﻠﻪ ﻋﻦ ﺫﻟﻚ ﻭﻣﻨﻌﻬﻢ ﻣﻦ ﺗﻮﺭﻳﺚ ﻭﺭﺛﺘﻬﻢ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﺎﻝﻟﺌﻼ ﺗﺘﻄﺮﻕ ﺍﻟﺘﻬﻤﺔ ﺇﻟﻰ ﺣﺠﺞ ﺍﻟﻠﻪﻭﺭﺳﻠﻪ. ﻓﻼ ﻳﺒﻘﻯﻔﻲ ﻧﺒﻮﺗﻬﻢ ﻭﺭﺳﺎﻟﺘﻬﻢ ﺷﺒﻬﺔ ﺃﺻﻼ..ﻭﻻ ﻳﻘﺎﻝ: ﻓﻘﺪ ﻭﻟﻴﻬﺎ ﻋﻠﻲ ﻭﺃﻫﻞﺑﻴﺘﻪ؟؟ !! ﻷﻥ ﺍﻷﻣﺮ ﻟﻤﺎ ﺳﺒﻖ ﺃﻧﻬﺎ ﻟﻴﺴﺖ ﺑﻤﻠﻚ ﻣﻮﺭﻭﺙ , ﻭﺇﻧﻤﺎ ﻫﻲ ﺧﻼﻓﺔ ﻧﺒﻮﺓ ﺗﺴﺘﺤﻖ ﺑﺎﻟﺴﺒﻖ ﻭﺍﻟﺘﻘﺪﻡ , ﻛﺎﻥ ﻋﻠﻲ ﻓﻲ ﻭﻗﺘﻪ ﻫﻮ ﺳﺎﺑﻖ ﺍﻷﻣﺔ ﻭﺃﻓﻀﻠﻬﺎ , ﻭﻟﻢ ﻳﻜﻦ ﻓﻴﻬﻢ ﺣﻴﻦ ﻭﻟﻴﻬﺎ ﺃﻭﻟﻰ ﺑﻬﺎ ﻣﻨﻪ , ﻭﻻ ﺧﻴﺮ ﻣﻨﻪ. ﻓﻠﻢ ﻳﺤﺼﻞ ﻟﻤﺒﻄﻞ ﺑﺬﻟﻚ ﺷﺒﻬﺔ ﻭﺍﻟﺤﻤﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ .YA CE: – WALLAHU A’ALAM- SIRRIN FITAN KHALIFANCI DAGA HANUN IYALAN GIDAN ANNABI (SAW) (AHLUL BAITI) ZUWA GA ABUBAKAR DA UMAR DA USMAN, SHI NE; LALLAI DA ALIYU (RA) YA ZAMA KHALIFA A BAYAN RASUWARMANZON ALLAH (SAW), DA MA’BARNATA SUN CE: SHI ANNABI (SAW) MAI MULKI NE, SABODA IYALAN GIDANSA SUN GAJI MULKIN NASA. AMMA SAI ALLAH (T) YA KIYAYE MATSAYIN MANZANCINSA DA ANNABTARSA DAGA WANNAR SHUBUHAR. KUMAKA LURA DA MAGANAR HIRAK’AL (SARKIN RUM) WA ABU SUFYAN (RA): SHIN YA KASANCE AKWAI SARKI A CIKIN IYAYENSA (IYAYEN ANNABI)? SAI YA CE: A’A. SAIHIRAK’AL YA CE: DA YA KASANCE AKWAI SARKI A CIKIN IYAYENSA, DA NA CE: KAWAI MUTUMIN YANA NEMAN MULKIN IYAYENSA NE.(WANNAN HADISIN YANA CIKIN BUKHARI).SAI ALLAH (T) YA KIYAYE MATSAYIN ANNABI MA’DAUKAKI, DAGA SHUBUHAR MULKI A CIKIN IYAYENSA DA IYALEN GIDANSA.ALLAH SHI YA FI SANI – WANNAN SHI SIRRIN KASANCEWAR BA A GADONSA, SHI DA SAURAN ANNABAWA. DON YANKE WANNAR SHUBUHA. DON KAR WANI MA’BARNACI YA YI ZATON ANNABAWA SUN NEMI TARA ABIN DUNIYA NEMA ‘YA’YANSU, DA MAGADANSU. KAMAR YADDA MUTUM YAKE YI, YA K’I CIN DUKIYARSA DON YA BAR GADO MA ‘YA’YANSA DAZURRIYARSA. TO SAI ALLAH YA KARE SU (ANNABAWA) DAGA WANNAN, SAI YA HANA SU GADAR DA WANI ABU NA DUKIYA WA MAGADANSU. SABODA KA DA TUHUMA TA SHIGA CIKINHUJJOJIN ALLAH DA MANZANNINSA. DON HAKA BABU WATA SHUBUHA DA ZA TA SAURA GAME DA MANZANCINSU DA ANNABATARSU KWATA – KWATA.KUMA BABU WANI DA ZAI CE: AI GA ALIYU (RA) YA YI KHALIFANCIN, SHI DA ‘DANSA???!! SABODA KAMAR YADDA YA GABATA CEWA; LAMARIN BA MULKI NA GADO BA NE, KAWAI KHALIFANCI NE NA ANNABTA, ANA IYA CANCANTARSA NE DA GIRMA DA MATSAYI A CIKIN ADDINI, ALIYU (RA) KUMA A ZAMANINSA YA KASANCE SHI NE MAFI MATSAYI A CIKIN AL’UMMA, KUMA MAFIFICINSU, BABU WANDAYA FI CANCANTAR KHALIFANCI A LOKACIN DA YA ZAMA KHALIFAN SAI SHI, KUMA BABU FIYE DA SHI. DON HAKA ALHAMDU LILLAHI, A NAN MA MA’BARNACI BAI SAMU WATA SHUBUHA BA.DUBA : BADA’I’UL FAWA’ID, NA IBNUL K’AYYIM.TAMBAYA TA (4)TA YAYA AKA FARA SAMUN AK’IDAR CANJA AL-K’UR’ANI AWAJEN ‘YAN SHI’A???AMSA: AN FARA SAMUN WANNAR AK’IDA CE A CIKIN LITTAFI SALEEM BIN K’AIS, INDA A KA SAMU RUWAYOYIGUDA 2, DA SUKE NUNA – WAI – AN CANJA AL-K’UR’ANI.WANDA YA FARA FADIN HAKAN A SHINE: ALIYU BIN IBRAHIM AL- K’UMMIY (307), INDA A CIKIN SHIMFIDAR TAFSIRINSA, YA CE:( ﻓﺎﻟﻘﺮﺁﻥ ﻣﻦ ﻧﺎﺳﺦ ﻭﻣﻨﺴﻮﺥ ….. ﻭﻣﻨﻪ ﻣﺤﺮﻑ، ﻭﻣﻨﻪ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺃﻧﺰﻝ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ )YA CE: ALK’UR’ANI A CIKINSA AKWAI NASIKH DA MANSUUKH, …. KUMA AKWAI ABIN DA A KA CANJA,KUMA AKWAI ABIN DA YAKE SA’BANIN YADDA ALLAH (AJ) YA SAUK’AR.”SA’ANNAN SAI YA KAWO MISALAI A KAN HAKAN, DAGA CIKI YA CE:( ﻭﺃﻣﺎ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺃﻧﺰﻝ ﺍﻟﻠﻪ ﻓﻬﻮ ﻛﻘﻮﻟﻪ: ((ﻛﻨﺘﻢ ﺧﻴﺮ ( ﺃﺋﻤﺔ ) ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ))YA CE: AMMA ABIN DA YAKE SA’BANIN YADDA ALLAH YA SAUK’AR, SHI NE KAMAR FA’DIN ALLAH:(( ﻛﻨﺘﻢ ﺧﻴﺮ (( ﺃﺋﻤﺔ )) ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ ))“KUN KASANCE FIYAYYUN SHUWAGABANNI DA AKA FITAR WA MUTANE”.DUBA: (TAFSIRUL K’UMMIY 1/ 5, 9 – 10).ALHALI GA YADDA AYAR TAKE:ﻛﻨﺘﻢ ﺧﻴﺮ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ .“KUN KASANCE FIYAYYUN AL’UMMA, WACCE AKA FITARWA MUTANE..”MA’ANA; ALLAH YA CE:”UMMATIN”, SHI KUMA YA CE:A’A “A’IMMATIN” NE.ALLAH YA CE:ﺇﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﻟﺤﺎﻓﻈﻮﻥ .DON HAKA WANNAR AK’IDA TA ‘YAN SHI’A, K’ARYATA ALLAH NE, K’ARYATA ALLAH KUWA KAFIRCI NE!!!BAYAN AL- K’UMMIY SAI AL-KULAINIY (328) A CIKIN LITTAFINSA: AL- KAFIY. YA RUWAITO DAGA BABAN ABDILLAH YA CE:( ﻗﺎﻝ: ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺟﺒﺮﺋﻴﻞ ﻉ ﺇﻟﻰ ﻣﺤﻤﺪ ﺹ: ﺳﺒﻌﺔ ﻋﺸﺮ ﺃﻟﻒ ﺁﻳﺔ ).YA CE: LALLAI AL- K’UR’ANIN DA MALA’IKA JIBRILU (AS) YAZO DA SHI WA MUHAMMAD (SAW) AYA 17,000.” DUBA: AL- KAFIY 2/ 634.ALHALI AL- K’UR’ANIN DA YAKE HANUN MUSULMI A YAU, AYOYINSA BA SU WUCEAYA 6236 BA.DON HAKA INA SAURAN?SUKA CE: AN SHAFE SU DAGA AL- K’UR’ANI!!!A BAYAN KULAINIY AKWAI MUH’D ‘DAN MAS’UDU AL- AYYASHIY, YA RUWAITO DAGA ABU JA’AFAR YA CE:( ﻟﻮﻻ ﺃﻧﻪ ﺯﻳﺪ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﻧﻘﺺ ﻣﻨﻪ، ﻣﺎ ﺧﻔﻲ ﺣﻘﻨﺎ ﻋﻠﻲ ﺫﻱ ﺣﺠﻰ ).YA CE: BA DON AN YI K’ARI MA ALK’UR’ANI BA, KUMA AN YI MASA RAGI DA HAK’K’INMU BAI ‘BUYA MA DUK WANI MAI HANKALI BA.” DUBA: TAFSIRUL AYYASHIY 1/ 13.HAKA MUH’D BIN IBRAHIM AN- NU’UMANIY YA TABBATAR DA WANNAR AK’IDA TA CANJA K’UR’ANI A CIKIN LITTAFINSA: (AL- GAIBAH, PG, 218).HAKA MUH’D BINUL HASAN AS- SAFFAAR YA RUWAITO DAGA ABU JA’AFAR:( ﺃﻣﺎ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻓﺤﺮﻓﻮﺍ، ﻭﺃﻣﺎ ﺍﻟﻜﻌﺒﺔ ﻓﻬﺪﻣﻮﺍ، ﻭﺃﻣﺎ ﺍﻟﻌﺘﺮﺓ ﻓﻘﺘﻠﻮﺍ، ﻭﻛﻞ ﻭﺩﺍﺋﻊ ﺍﻟﻠﻪ ﻓﻘﺪ ﺗﺒﺮﺅﺍ).YA CE: AMMA LITTAFIN ALLAH SUN CANJA SHI, AMMA KA’ABA SUN RUSATA,AMMA ZURIYAR ANNABI SUN KASHESU…”DUBA (BASAA’IRUD DARAJAAT, PG 413).HAKA FURAAT BIN IBRAHIM AL- KUFIY. DA ALIYU BIN AHMAD AL- KUUFIY, YA TABBATAR DA CANJA K’UR’ANI A CIKIN LITTAFINSA(AL- ISTIGATHAH, PG, 25)HAKA AKWAI HASHIMUL BAHARAANIY YA CE:( ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﻻ ﻣﺤﻴﺺ ﻋﻨﻪ، ﺑﺤﺴﺐ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﺍﻵﺗﻴﺔ ﻭﻏﻴﺮﻫﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻓﻲ ﺃﻳﺪﻳﻨﺎ، ﻗﺪ ﻭﻗﻊ ﻓﻴﻪ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺹ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻐﻴﻴﺮﺍﺕ، ﻭﺃﺳﻘﻂ ﺍﻟﺬﻳﻦ ﺟﻤﻌﻮﻩ ﺑﻌﺪﻩ، ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻵﻳﺎﺕ..)YA CE: KA SANI LALLAI GASKIYAR DA BA MAKAWA DAGA GARETA, BISA HADISAI MASU ZUWA DA MA WASUNSU, LALLAI WANNAN K’UR’ANIN DA YAKE HANUNMU, HAK’IK’A WANI ABU NA CANJI YA FARU DA SHI A BAYAN MANZON ALLAH (SAW). WA’DANDA SUKA TARA SHI ABAYANSA SUN ZUBAR DA KALMOMI DA AYOYI MASU YAWA…”DUBA : MUKADDIMAN TAFSIRINSA PG, 36.HAKA MALAMINSU MUH’D BIN NU’UMAN, ANA MASA LAK’ABI DA “AL- MUFEED” (413) YA YI HIKAYAN IJMA’IN MALAMAN SHI’A AKAN WANNAR AK’IDA TA CANJA AL-K’UR’ANI.DUBA: AWAA’ILUL MAK’AALAAT, PG, 51.YA KUMA KAWO SHI A CIKIN LITTAFINSA ”AL-IRSHAD” PG. 365.HAKA AL- ‘DABARASIY MAI LITTAFIN AL- IHTIJAAJ.NA BAYA – BAYAN NAN SHI NE; HUSAINI AL- NUURIY AL- ‘DABRASIY (1320) WANDA YAWALLAFA BABBAN LITTAFI AKAN TABBATAR DA CANJA AL- K’UR’ANI, YA KIRA SHI DASUNA: “FASLUL KHI’DAAB FIYITHBAATI TAHRIIFI KITABI RABBIL ARBAAB”, WANDA YA TATTARA AK’IDAN MALAMAN SHI’A A KAN WANNAN KAFIRCI.ALLAH YA CE:ﺇﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﻟﺤﺎﻓﻈﻮﻥ .DON HAKA WANNAR AK’IDA TA ‘YAN SHI’A, K’ARYATA ALLAH NE, K’ARYATA ALLAH KUWA KAFIRCI NE!TAMBAYA TA (5):MENENE AK’IDAR MALAMANSHI’A GAME DA CANJA AL-K’UR’ANI???AMSA: AKWAI MAGANGANUN MALAMAN SHI’A MASU YAWA DA SUKE TABBATAR DA ITTIFAK’INSU AKAN AK’IDAR CANJA ALK’UR’ANI. GA SU KAMAR HAKA:(1) AL-MUFEED YA CE:( ﺃﻗﻮﻝ: ﺇﻥ ﺍﻷﺧﺒﺎﺭ ﻗﺪ ﺟﺎﺀﺕ ﻣﺴﺘﻔﻴﻀﺔ ﻋﻦ ﺃﺋﻤﺔ ﺍﻟﻬﺪﻯ ﻣﻦ ﺁﻝ ﻣﺤﻤﺪ ﺹ، ﺑﺎﺧﺘﻼﻑ ﺍﻟﻘﺮﺁﻥ، ﻭﻣﺎ ﺃﺣﺪﺛﻪ ﺑﻌﺾ ﺍﻟﻈﺎﻟﻤﻴﻦ ﻓﻴﻪ ﻣﻦ ﺍﻟﺤﺬﻑ ﻭﺍﻟﻨﻘﺼﺎﻥ )YA CE: NA CE: LALLAI HADISAI SUN ZO DA YAWAN GASKE DAGA SHUGABANNINSHIRIYA DAGA IYALAN MUH’D (SAW) DA SA’BAWAN ALK’UR’ANI, DA ABIN DA WASU AZZALUMAI SUKA YI ACIKINSA NA SHAFE WANINSA DA RAGEWA”.DUBA: (AWA’ILUL MAK’AALAATI PG. 80).2- AL- AMILIY YA CE:( ﻭﻋﻨﺪﻱ ﻓﻲ ﻭﺿﻮﺡ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ -ﺃﻱ ﺍﻟﺘﺤﺮﻳﻒ – ﺑﻌﺪ ﺗﺘﺒﻊ ﺍﻷﺧﺒﺎﺭ، ﻭﺗﻔﺤﺺ ﺍﻵﺛﺎﺭ، ﺑﺤﻴﺚ ﻋﻠﻴﻪﺍﻟﺤﻜﻢ ﺑﻜﻮﻧﻪ ﻣﻦ ﺿﺮﻭﺭﻳﺎﺕ ﻣﺬﻫﺐ ﺍﻟﺘﺸﻴﻊ ﻭﺃﻧﻪ ﻣﻦ ﺃﻛﺒﺮ ﻣﻘﺎﺻﺪ ﻏﺼﺐ ﺍﻟﺨﻼﻓﺔ )YA CE: INGANCIN WANNAR MAGANA (TA CANJA K’UR’ANI) A FILI YAKE A WAJENA, BAYAN BIBIYAN HADISAI, DA BINCIKEN RUWAYOYI, TA YADDA A KANHAKA AKA YI HUKUNCIN CEWA; YA KASANCE YANA CIKIN ABUBUWAN DA IMANIDA SU WAJIBI NE A MAZHABAR SHI’A, KUMA HAKAN YANA DAGA CIKIN MANYAN MANUFOFIN KWACEN KHALIFANCI”.DUBA: (MIR’AATUL ANWAAR,PG. 36).3- AL- MAJLISIY:( ﻭﻟﻜﻦ ﺃﺻﺤﺎﺑﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻤﻠﻮﺍ ﻋﻤﻞ ﻗﻮﻡ ﻣﻮﺳﻰ، ﻓﺎﺗﺒﻌﻮﺍ ﻋﺠﻞ ﻫﺬﻩ ﺍﻷﻣﺔﻭﺳﺎﻣﺮﻳﻬﺎ، ﺃﻋﻨﻲ: ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﻓﻐﺼﺐ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ ﺧﻼﻓﺘﻪ، ﺧﻼﻓﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺹ ﻣﻦﺧﻠﻴﻔﺘﻪ، ﻭﺗﺠﺎﻭﺯﺍ ﺇﻟﻰ ﺧﻠﻴﻔﺔ ﺍﻟﻠﻪ، ﺃﻱ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻓﺤﺮﻓﻮﻩ ﻭﻏﻴﺮﻭﻩ، ﻭﻋﻤﻠﻮﺍﺑﻪ ﻣﺎ ﺃﺭﺍﺩﻭﺍ )YA CE: SAI DAI SAHABBANSA(SAW) SUN AIKATA IRIN AIKIN MUTANEN ANNABI MUSA (AS), SAI SUKA BI ‘DAN MARAK’IN WANNAN AL’UMMA DA SAMIRINTA, INA NUFIN ABUBAKAR DA UMAR, SAI MUNAFUKAI SUKA K’WACE KHALIFANCINSA, KHALIFANCIN MANZON ALLAH (SAW) DAGA KHALIFANSA, KUMA SUKA K’ETARA KAN KHALIFAN ALLAH, WATO LITTAFINSA DA YA SAUK’AR, SAI SUKA JUYA SHI, SUKA CANJA SHI, SUKA AIKATA ABIN DA SUKE SO DA SHI”.DUBA: (HAYATUL K’ULUUBI NA ALMAJLISIY 2/ 541).4- ALBAHARANIY:( ﻭﻗﺪ ﻭﺭﺩﺕ ﻓﻲ ﺯﻳﺎﺭﺍﺕ ﻋﺪﻳﺪﺓ، ﻛﺰﻳﺎﺭﺓ ﺍﻟﻐﺪﻳﺮ ﻭﻏﻴﺮﻫﺎ، ﻭﻓﻲ ﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﻜﺜﻴﺮﺓ، ﻛﺪﻋﺎﺀ ﺻﻨﻤﻲ ﻗﺮﻳﺶ ﻭﻏﻴﺮﻩ، ﻋﺒﺎﺭﺍﺕ ﺻﺮﻳﺤﺔ ﻓﻲ ﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻐﻴﻴﺮﻩ، ﺑﻌﺪ ﺍﻟﻨﺒﻲﺹ ).YA CE: HAK’IK’A YA ZO A ZIYARORI MASU YAWA, KAMAR ZIYARAR GADEER DA WANINTA. HAKA YA ZO A ADDU’O’I MASU YAWA, KAMAR ADDU’AR SANAMAI K’URAISHIN (GUMAKAN K’URAISHAWA 2) DA WANINSA, MAGANGANU A FILI SUN ZO DA TABBATAR DA JUYA ALK’UR’ANI DA CANJA SHI A BAYAN ANNABI(SAW)”.SAI YA AMBACI RUWAYOYINSU GUDA (21) DA SUKE TABBATAR DA CANJA ALK’UR’ANI.DUBA: (TAFSIRUL BURHAN NA HASHIMUL BAHARANIY, A MUK’ADDIMARSA PG. 36 – 39).5- NI’IMATUL LAHIL JAZA’IRIY:( ﺇﻥ ﺍﻟﻘﻮﻝ ﺑﺼﻴﺎﻧﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺣﻔﻈﻪ، ﻳﻔﻀﻲ ﺇﻟﻰ ﻃﺮﺡ ﺍﻷﺧﺒﺎﺭﺍﻟﻤﺴﺘﻔﻴﻀﺔ، ﺑﻞ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﺍﻟﺪﺍﻟﺔ ﺑﺼﺮﻳﺤﻬﺎ ﻋﻠﻰ ﻭﻗﻮﻉ ﺍﻟﺘﺤﺮﻳﻒ ﻓﻲ ﺍﻟﻘﺮﺁﻥ .. ﻣﻊ ﺃﻥ ﺃﺻﺤﺎﺑﻨﺎ ﺭﺿﻮﺍﻥ ﺍﻟﻠﻪ ﻋﻠﻴﻬﻢ، ﻗﺪ ﺃﻃﺒﻘﻮﺍ ﻋﻠﻰ ﺻﺤﺘﻬﺎ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻬﺎ )YA CE: LALLAI MAGANA AKAN KARE ALK’UR’ANI DA KIYAYE SHI, ZAI KAI GA ZUBAR DA RUWAYOYI MASU YAWAN GASKE, KAI, MUTAWATIRAI MA. WA’DANDA SUKE NUNI BISA FARUWAR CANJI A ALK’UR’ANI… DUK DA CEWA; MALAMANMU (RA) HAK’IK’A SUN YI ITTIFAK’I AKAN INGANCINSU DA GASKATASU”.DUBA: (AL’ANWARUN NU’UMANIYYA 2/ 357).ALLAH YA CE:ﺇﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﻟﺤﺎﻓﻈﻮﻥ .DON HAKA WANNAR AK’IDA TA ‘YAN SHI’A, K’ARYATA ALLAH NE, K’ARYATA ALLAH KUWA KAFIRCI NE!
BID’AH (MUHIMMAN KA’IDODI WURIN GANE TA) (6)
from nuramuhd3 on 04/26/2015 10:02 PMBID’AH (14)-KA’IDA TA DAYA (1)“HANI DA HARAMCI SHINE ASALI A CIKIN DUKKAN AYYUKAN IBADA SAI ABIN DA SHARI’A TA BAYAR DA IZININ A AIKATA SHI”.Wannan ka’ida tana cikin ka’idojin da malaman musulunci suka yi ittifaqi a kanta, kuma dalilai masu dimbin yawa daga shari’a suka zo da bayaninta.Abin nufi da wannan ka’ida shine: “Ba ya halatta a aikata wani abu daga cikin ayyukan ibada, a magance ne ko a aikace, sai da dalili ingatacce daga Kur’ani ko Sunnah da yabayar da izinin aiwatarwa”.Kofar Ibada a rufe take har sai an samu dalili da ya budeta. Tunani, Gargajiya, Mafarkai, Kashafi, Ruwayoyi masu rauni, Al’adun kabilu, Gado, Maganar wani … gaba dayansu ba hanyoyi bane na tabbatuwar ibada. Hanyar sanin ibada kawai shine tabbatuwarta a shari’a, Duk abin da Shari’a ta tabbatar daga cikin ibadu to itace Ibada ta gaskiya. Abin da kuwa shari’a ba ta tabbatar ba, ba ya halatta a shigar da shi karkashin ibada ta shari’a. Shigar da wani abu na ibada da babu dalili a kansa bijirewa ce, da taurin kai, da yin shisshigi; hakkin shar’anta wani abu a kan jama’a na Allah Ta’ala ne shi kadai. Allah Madaukakin Sarki yace: (Hukunci na Allah ne kawai) [Yusuf: 40].Dukkan nassoshin da muka gabatar game da kushe bid’a dalilai ne karara game da wannan Ka’ida, ba sai mun kara maimaito su ba.Wannan Ka’ida ta kunshi wasu dokoki na shari’a:1). Dukkan aikin ibada dole ya zamanto yana tattare da DALILI da ya bayar da izinin aaiwatar da shi.2). Ba ya halatta a daure Ibada da wata SIFFA, sai da dalili. Duk wanda ya yi ibada da wata siffa kayyadajjiya wadda babu dalili a kanta, to ya zo da Bid’ah. Kamar ya ce yadda ake alwala shine a wanke fuska ita kadai.3). Ba ya halatta a daure Ibada da wani SHARADI sai da dalili. Idan mutum ya kawo sharadi cikin aikin ibada to lallai sai ya tsayar da dalilin da yake tabbatarda wannan sharadin kafin a karba. Kamar ya ce ba za’a yi alwala ba sai da ruwan kogi shi kadai. Sai a tambaye shi dalilin shardanta ruwan kogin shi kadaikafin a karbi maganarsa.4). Duk wani abu da ya tabbata da dalili na shari’a, to babu wani abu da ya isa ya WARWARE shi sai wani dalilin na shari’a, idan an samu dalilin da ya warwareshi a karba, idan babu dalili to ba za’a waiwayi mai da’awar cewa akwai warwaraba. kamar a ce: idan mutum ya yi alwala, daga nan ya daka tsalle to tawarware, wato yin tsalle yana cikin abubuwan da sukewarware alwala, to sai a nemi dalilin hakan a shari’ance.5). Ba ya halatta a daure ibada da wani ZAMANI sai dadalili. Kamar a ce: ana yin alwala ne kadai bayan sallar alfijir, ba ta da wani lokaci ban da shi.6). Ba ya halatta a daure ibada da wani BIGIRE sai da dalili. Kamar a ce alwala tanainganta ne idan an yi ta a kofar masallaci kadai.7) Ba ya halatta a daure ibada da wani SABABI sai da dalili. Kamar a ce: daukar lokaci mai tsawo ba’a yi alwala ba sababi ne da zai salallai a kara yinta ko da babu wani abu da ya warware ta.8). Ba ya halatta a daure ibada da wani ADADI sai da dalili. Kamar a ce: ana wankefuska sau hudu ne a alwala.Ba sai mun tsawaita wajen kawo misalai ba, domin kuwa mun gabatar da magana mai shigen wannan (Bid’ah Kashi na 8)A TAKAICE…Za mu iya dunkule abin da yagabata da cewa: “Bai halatta a yi wani aiki na ibada ba sai da dalili na shari’a. Haka kuma bai halatta a daure wani aiki na ibada da Zamani, ko bigire ko siffa ko adadi ko sababi ba sai da dalili na shari’a. Haka kuma bai halatta a yi da’awar cewa akwai wani abu da yake bata ibada ba sai da dalili”.Gaba dayan wadannan dole ne a nemo musu dalili ingantacce daga shari’a kafin su samu shiga karkashin ayyuka na Ibada da za’a yi la’akari da su a shari’ance.IDAN MUTUM YA FAHIMCI WANNAN KA’IDA YADDA YA KAMATA, TO BA KARAMIN KUSKURE NE BA IDAN AN NEMI DALILI DA YA SANYA SHI YA AIKATA WANIABU NA IBADA, SHI KUMA YA DAWO YA CE: TO MENENE DALILIN DA YA HANA AIKATAWAR.Idan kuwa ya fadi hakan, to AMSA SAI ACE:Ai kofar Ibada– Kowace irin ibada ce – a rufe take wanda ya yi kokarinbudewa shi ake neman hujjarsa ta budewar, wannanshine ittifaqin malaman musulunci, kuma sun gina a kan dalilai masu dimbin yawa na shari’a.Sabanin kofar al’ada ita kumaa bude take, wanda ya nemi ya rufe ta ne ake nemansa dadalili, wato komai na al’ada yana halatta sai wanda shari’a ta yi hanibisa aikatawa.-KA’IDA TA BIYU (2)“HUKUNCIN SHARI’A BASHI TABBATUWA SAI DA DALILI INGATACCE KUMA BAYYANANNE”Hukunce-hukunce na shari’a guda biyar ne: Wajibi, da Haramun, da Mustahabbi, daMakruhi, da Mubahi. Babu mai ikon ya tabbatar da dayadaga cikinsu sai shari’a, kamar yadda bai halatta a yi da’awar daya daga cikinsu basai da dalili.WAJIBI:- shine duk wani abu da shari’a ta yi umarnin yinsayanke, kuma wanda ya aikatayana da lada, wanda ya ki aikatawa kuma ya yi laifi.HARAMUN:- shine duk wani abu da shari’a ta yi hani a kansa yanke, kuma duk wanda ya aikata yana da alhaki, wanda ya ki aikatawa kuma yana da lada.MUSTAHABBI:- shine duk wani abu da shari’a ta kwadaitar bisa aikata shi. Mai aikata shi yana da lada, amma ba shi da laifi don bai aikata ba.MAKRUHI:- shine duk wani abu da shari’a ta ki shi, ba tare da mai aikata shi ya zamo mai laifi ba.MUBAHI:- shine duk wani abu da shari’a ta bayar da izinin za’a iya aikatawa ko a bari.To dukkan wadannan suna tabbata ne daga Allah da Manzonsa.Dalilin wannan ka’idar shine fadin Allah Madaukaki:ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻟﻤﺎ ﺗﺼﻒ ﺃﻟﺴﺘﻨﻜﻢ ﺍﻟﻜﺬﺏ ﻫﺬﺍ ﺣﻼﻝ ﻭﻫﺬﺍ ﺣﺮﺍﻡ ﻟﺘﻔﺘﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻠﻪ ﺍﻟﻜﺬﺏ ﺇﻥ ﺍﻟﺬﻳﻦﻳﻔﺘﺮﻭﻥ ﻋﻠﻰ ﺍﻟﻠﻪ ﺍﻟﻜﺬﺏ ﻻ ﻳﻔﻠﺤﻮﻥ“Kuma kada ku fadi abin da harsunanku suke siffatawa na karya cewa, wannan halal ne wannan kuma haram ne, don ku yi wa Allah karya. Hakika wadanda sukekira wa Allah karya ba su rabauta”. Nahl: 116Da fadinSa:ﻭﻻ ﺗﻘﻒ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ﻋﻠﻢ ﺇﻥ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻔﺆﺍﺩ ﻛﻞ ﺃﻭﻟﺌﻚ ﻛﺎﻥ ﻋﻨﻪ ﻣﺴﺆﻭﻻ“Kada kuma ka dinga bibiyar abin da ba ka da ilimi a kansa. Hakika ji da gani da kuma tunani duk wadannan sun zama abin tambaya game da su”. (Isra’: 36).Hankali ba zai iya kadaituwa wajen riskar shari’a dalla-dalla ba, shi ya sanya mutane suka bukatu izuwa aiko manzonni da kuma saukar da littattafai, don shiryar dasu zuwa hanyar bautawa Allah. Da a ce hankula zasu iya kadaituwa da hakan, da ba’a bukaci aikoManzonni da sakko da littattafai ba.Saboda haka: Duk wani abu da ya danganci ibada, na tabbatar da ita asalinta, ko wata siffa, ko lokaci, ko bigire, ko sharadi, ko sababi, dukkan wadannan suna cikin dangogin hukunce-hukunce na shari’a, kuma dole kafin a tabbatar da su a kawo dalilin hakan, dalilin kuma ya zamo ingatacce kuma bayyananne, duk abin da dalili ya tabbatarshine yake zamowa ibada ta gaskiya, wanda bai tabbatar ba kuma ba shi samun mazauni cikin shari’a.-KA’IDA TA UKU (3)“DUKKAN WANI ABU DA AKAKIRKIRO SHI A CIKIN ADDINI BATA NE”Wannan ka’idar ta zo ne dagaharshen Manzon Allah (SAW), kamar yadda ya gabata a hadisan Jabir bn Abdillah, da Irbadh bn Sariyah, da kuma hadisin Nana A’isha (Allah ya kara musu yarda).A hadisin Jabir da Irbadh (ra)Ma’aiki (SAW) ya yi amfani dalafazin da yake nuna umumi wato: (Kullu), shi kuwa wannan lafazin yana cikin lafuzan da suke da karfi wajen nuna gamewar hukunci ga daidaikun da suke shiga karkashinsa.Idan kuwa ya zamo haka, to duk wata bid’ah bata ce. Batakuwa ba ta karkasuwa zuwa mai kyau da mummuna, ballantana a iya cewa daga cikin kashe kashen bata akwai ta wajibi, da ta mustahabbi, da ta mubahi… domin fadin hakan ba zai bayar da mikakkiyar ma’ana ba.Asali lafazin umumi yana kasantuwa bisa umumin nasa, har sai an samu wani dalili na shari’a da ya kebance shi, idan an samu dalilin da ya kebance shi sai a yi aiki da umumin cikin abin da ya yi saura bayan an fitar da abin da aka kebance daga cikinsa.Misali: Allah Ta’ala yace:ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺍﻟﻤﻴﺘﺔMa’ana: (An haramta muku mushe).Wannan lafazin na ﺍﻟﻤﻴﺘﺔ lafazi ne na umumi, saboda zuwansa da ﺍﻝ wadda take nuna shigar dukkan daidaikun mushe karkashinsa.To asali shine a yi aiki da wannan hukunci na haramci bisa duk wani mushe ba tare da an kebance wani ba. Amma da yake an samu dalilina shari’a da ya kebance wasu daga cikin daidaikun mushe, ya basu hukunci na halacci, sai a fitar da su dagacikin hukuncin wannan Ayar.Nassin da ya kebance wannan ayar shine hadisin Abdullahi bn Umar (ra) wanda ya inganta ‘Mauqufi’ amma ‘Marfu’i’ ne a hukunce,inda yace: (An halatta ma na mushen abubuwa guda biyu:Kifi, da kuma Fara…) {Baihaqi: 1/254}.To haka zancen yake a nan.Lafazin Manzon rahama (SAW) ya nuna mana cewa dukkan bid’a a cikin addini bata ce, bata kuma abu ne mummuna, babu kyakkyawa a cikinta.Ibnu Rajab (r) yace: “Wannanlafazin yana cikin Jawami’ul Kalim [wato kalma dunkulalliya da ta tattara ma’anoni masu dimbin yawa a karkashinta] babu wani abuda yake fita daga cikinta, kuma tushe ne mai girma daga cikin turakun addini… duk wanda ya kirkiri wani abu ya jingina shi zuwa addini, bayan ba shi da wani asali a cikin addinin, to za’a mayar masa [da abin da ya kirkiro] domin kuwa bata ne, addini ya barranta daga gareshi, wannan hukunci haka yake a cikin mas’aloli na kudurcewa, ko ayyuka, ko maganganu na fili da na boye”. [Jami’ul Ulumi wal Hikami: 501].To shin akwai wani dalili na shari’a da ya kebance wata bid’ar ya bata wani hukunci sabanin wannan hukunci gamamme da wannan hadisin ya shiryar zuwa gare shi?A biyo mu a hankali don jin maganganun malamai ta kowane bangare, domin samun isa zuwa hakikanin yadda maganar take in sha’Allahu Ta’ala.