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BID’AH (SHIMFIDA) (1)
from nuramuhd3 on 04/27/2015 12:16 AMBID’AH (1)Bismillahir Rahmanir Raheem. Wa Sallallahu ‘alan Nabiyyil Kareem, Wa ‘ala alihi wa Sahbihi wa man tabi’ahum bi ihsanin ila Yaumid-Din.Na lura ko yaushe akan tattauna game da abin da ya shafi “Bid’ah”, a lokuta da dama kuma tattaunawar takan yi zafi. Don haka na dauki alwashin komawa ga littattafan malamai magabata, don na yi tsinkayegame da maganganunsu game da wannan maudu’i mai matukar mahimmanci a rayuwar duk wani musulmi, wanda mutum yakan so ya samo bakin zaren don ya gyara addininsa.Gyaran addini kuwa shine kashin baya, kuma kan gaba wajen mahimmanci, don musulmi ya aiwatar da ibadakarbabbiya, wadda Allah zai yi masa tanadin ladarta zuwaranar gamuwa da shi; dominkuwa kamar yadda malamai suka ambata, Ibadar mutum ba zata zamo karbabbiya ba, sai ta hada sharuda guda biyu:1) Ikhlasi (Wato tsarkake niyya) ya zamo don Allah shi kadai aka yi ta, ba don waninsa ba.2) Biyayya ga Ma’aikin Allah, wato ya zamo ana bin koyarwarsa wajen duk wata ibada da za’a aiwatar.To maganar da ake yi game da ‘Bid’ah’ ya shafi sharadi nabiyu ne.Tattaunawa game da “Bid’ah”takan yi zafi, saboda wasu daga cikin masu magana a kanta, sukan kasa yin bincike na ilimi, sai ya zamo abin ya koma kai hari da musayar maganganu tsakanin bangarori masu mabambantan tunani, alhali kuwa malamai Rabbaniyyun tuni sun rigaya sun yi cikakkun bayanai game da ita. Maganar da nake son yi game da “Bid’ah” zai dauki salo na yin fida dalla-dalla, saboda a fahimci inda aka dosa, ina fatan jama’a za’a jure karanta abin da zan rubuta, duk da na san zai yi tsayi.Zan dogara wajen wannan binciken akan littattafan da malamai magabata masu zurfin ilimi wadanda suka kebance littattafan nasu musamman don magana game da ‘Bid’ah’, Sannan kuma uwa-uba komawa i zuwa littafin Allah, da Hadisan Ma’aiki (SAW) da maganganun Sahabbai (RA), da kuma littattafan da suka yikarin haske da bayani mai fadi game da BID’AH ko da kuwa ba a kanta kadai suka takaita ba, wato littattafan bangaren Akida.Ba zan iya daukar alkawari na lokaci da zan rika yin ‘Posting’ ba, saboda halin yauda kullum, kuma yanzu ne nafara wannan binciken, ba kuwa wani abu ne ya ja hankali na ba, sai ganin cewaakwai bukatuwa zuwa gare shi, saboda yawan tattaunawa da ake yi, har ta zamo abin da mai jajayen kunnuwa yake kira ‘CONTROVERSIAL ISSUE’.Don haka ina fata jama’a za’a yi hakuri idan an samu tsaiko, amma in Allah ya yarda zan yi iya kokari yadda zan iya, da fatan Allah ya bamu fahimta, ya sa mu yi karatu da idon basira da kuma niyyar isa zuwa gaskiya, domin kuwa ya zo a cikin doguwar wasiqar da Umar bnil Khattab (RA) ya turawa Abu Musal Ash’ari (RA) yana fadin cewa:ﻭﻣﺮﺍﺟﻌﺔ ﺍﻟﺤﻖ ﺧﻴﺮ ﻣﻦ ﺍﻟﺘﻤﺎﺩﻱ ﻓﻲ ﺍﻟﺒﺎﻃﻞ“komowa bisa turbar gaskiyata fi alheri da mutum ya zarce kan batanci da yake kai”. [Duba: Ma’rifatus Sunanwal Athar na Baihaqi: 15/395.da I’lamul Muwaqqi’in na Ibnul Qayyim: 1/94].BID’AH (2)Kafin na shiga maganar ‘BID’AH’ kai tsaye, zan so na yi fadakarwa guda hudu:1). Mutumin da kai tsaye yake da damar tabbatarwa ko korewa game da abin da ya shafi “Bid’ah” shine malamin da Allah ya hore masa ilimi na Qur’ani da sanin tafsiran magabata, da Usuluddin, da Hadisi, da Lugar larabci, da fannin Usulul Fiqh, da Maqasidush Shari’ah. Idan mutum bai lelleka wadannan bangarorinba, to zancensa game da wannan maudu’i zai iya zamowa bashi da ma’auni mai karfi, kuma bashi da nauyin da ya kamata ya samu.Wanda ya ke da ido a cikin wadannan fannonin shi zai iya yanke ya gano ‘Bid’ah’ da abin da ba ‘Bidi’a’ ba. Idan bahaka ba to sai dai mai magana ya dogara bisa maganganun malamai magabata masu zurfin sani cikin tabbatar da hakan ko korewa.2). Akwai littattafai da magabata suka rubuta su musamman game da ‘Bid’ah’,daga cikinsu:i. ( ﺍﻟﺒﺪﻉ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ ﻻﺑﻦ ﻭﺿﺎﺡ )Al- Bida’u wan-Nahyu ‘Anha –Na Ibnu Waddhah. (Abu Abdillahi, Muhammad bn Waddhah, al-Qurdubi al-Maliki. Ya rasu a shekara ta 287, ko 289 H).ii. ( ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ﻻﺑﻦ ﺍﻟﺠﻮﺯﻱ )Talbisu Iblisa – Na Ibnul Jawzi (Abul Faraj, Abdurrahman bn ‘Aliy bnil Jawzi al-Hambali, ya rasu a shekara ta 597H).iii. ( ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﻟﺒﺪﻉ ﻷﺑﻲﺷﺎﻣﺔ )Al-Ba’ithu ‘ala Inkaril Bida’ – Na Abu Shamah (Abdurrahman bn Isma’il bn Ibrahim ash-Shafi’i, ya rasu ashekara ta 665 H).iv. ( ﺍﻻﻋﺘﺼﺎﻡ ﻟﻠﺸﺎﻃﺒﻲ )ALi’tisaam- Na Shadibi (Abu Is’haq Ibrahim bn Musa al-Maliki, ya rasu a shekara ta 790 H).v. ( ﻣﻔﺘﺎﺡ ﺍﻟﺠﻨﺔ ﻓﻲ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﺴﻨﺔ ﻟﻠﺴﻴﻮﻃﻲ )Miftahul Jannah fiLi’tisami bis-Sunnah – Na Suyudi (Jalalud deen as-Suyudi ash-Shafi’i, ya rasu a shekarata 911 H).3). Littafin da ya fi kowane mahimmanci a cikin wadanda na ambato, da ma wadanda ban ambato su ba a nan shine littafin (AL’itisam – Na Shadibi). Domin kuwa duk wanda yake so ya fede biri har wutsiya game da maganar BID’AH lallai ne ya sanya wannan littafi cikin manyan littattafai na kan gaba da zai koma musu. Kuma ya kamata a ce duk wani dalibin ilimi ya mallaki wannan littafin…Sai dai wani hanzari ba gudu ba, shi wannan littafin a gaskiya, ba kowane mai koyon larabci bane zai daukeshi ya karanta ya kuma fahimci hakikanin inda marubucinsa ya sa gaba cikin bayaninsa, dole mai karatunsa ya zamanto ya gutsuri kadan daga cikin ilimummukan (Tafsir, Hadisi,Luga, Usulul Fiqh, Maqasidush-Shari’ah).Shehun Malami (Imamush-Shadibi) ya rasu ne kafin ya kammala wannan littafin nasa.4). Idan muka yi duba a hankali zamu ga cewa malaman mazhabar Malikiyya magabata, suna cikin wadanda suka ciri tuta na zamowa kan gaba, sannankuma suka tsananta bincike game da maganar “Bid’ah” da kuma ba da mahimmanci kwarai da gaske game da hakan; wannan kuwa ya samo asali ne tun daga tarbiyyar da Imamu Malik ya bayar ga almajiransa.Bayan wannan ‘yar karamar shimfida da na yi, a gaba Insha’Allahu zan shiga bayanigadan-gadan game da Bid’ah”. Ya Allah ka san raunin da muke fama da shi, ka tallafa mana gaba daya!!!
ReplyBID’AH (MA’ANARTA) (2)
from nuramuhd3 on 04/27/2015 12:12 AMBID’AH (3)A WAJEN MALAMAN HARSHEN LARABCI (LUGAH):Bid’ah ﺑِﺪْﻋَﺔ a harshen larabci, suna ne ko Masdari. Shudadden fi’ilinsa shine: ﺑَﺪَﻉَ“Bada’a”.Tana nufin: “Fara wani abu, ko aikata shi, ba tare da an yi kwaikwayon wani da ya gabace shi ba”. [Maqayisul Lugah na Ibn Faris: 1/209 ﺏ ﺩ ﻉ ].(Al-Bad’u) ﺍﻟْﺒَﺪْﻉُ da ‘Ba’ mai fataha shine: Farar da abin da a baya ba’a taba kago shi, ko ambatonsa, ko saninsa ba…(Al-Bid’u) ﺍﻟْﺒِﺪْﻉ da ‘Ba’ mai kasara shine: Duk wani abu na farkon fari a kowane al’amari. Allah Madaukakin sarki yace:ﻗُﻞْ ﻣَﺎ ﻛُﻨْﺖُ ﺑِﺪْﻋﺎً ﻣِﻦَ ﺍﻟﺮُّﺳُﻞِMa’ana: ((Ka ce ba ni ne farau din Manzonni [da Allahya aiko] ba ). [Ahqaf: 9]. [Duba: Al-‘Ainu na Khalil bn Ahmad al-Farahidi: 2/54-55].A cikin sunayen Allah akwai: ﺍﻟْﺒَﺪِﻳﻊُ “Al-Badi’u” ma’anarsa itace: Mahalicci da Ya kago halitta, wadda a baya babu ita, kuma babu irinta kwata-kwata. Allah shine ya kago halittar Sammai da Kasa, a lokacin babu wani mai riyawa duk yadda ya kai ga tunani, da ya isa ya riya yadda zasu kasance, haka nan Shi ya kago gaba dayan halittu, ba tare da an samu masu kamanceceniya da su kafinsu ba. TSARKI YA TABBATA GARE SHI!BID’AH A ISDIHALI:Malaman harshe sun ci gabada bayyana ta’rifin ‘Bid’ah’ a Isdilahi, ga kadan daga cikin ma’anonin da suka bayyana, wanda ba sai mun tsawaita ba, saboda Ta’rifin malaman shari’a da zamu kawo a gaba kadan, zai wadatar, SUN CE BID’AH ITA CE:“Duk wani aiki da yake sabanin Sunnar fiyayyen halitta (SAW)”. [Ta’rifat na Jurjani: 62].“Duk wani abu da aka farar da shi a cikin addini, bayan cikarsa. Haka duk wani abu da aka farar na ayyuka, ko soye-soyen zuciya, koma bayan abin da Annabi SAW ya zo da shi”. [Al-Qamusul Muheed: 906].‘Yan harshe suka kara da cewa: A isdilahance, sau da yawa idan aka ce ‘Bid’ah’ to abu ne da ake kushewa.Babban Malami Ibnul Atheeral-Jazari yace: (A URFI sau da yawa ana amfani da kalmar ”Mubtada’ ﻣُﺒْﺘَﺪَﻉ ne a kan abinda ake kushe shi”. [An-Nihayah Fi gareebil Hadeeth: 1/267].MA’ANAR BID’AH A SHARI’ANCE:Idan mutum ya duba ma’anar “Bid’ah” a wajen malaman HARSHE, zai iya cewa, to ashe yawancin abubuwan da muke sarrafawa cikin harkokimmu na yau da kullum duk suna cikin “Bid’ah”; domin kuwa kusan duk wani motsi, KO kaikomo da muke yi muna amfani ne da abubuwan da kirkiro su aka yi, wadanda a da can babu su, kuma duniyar ma ai ba zata ci gababa, har ta kawo yadda take yanzu, muddin ba’a samu irin wadannan kirkire-kirkiren ba. Wannan kuma itace ma’anar “BID’AH” da ka yi bayani a wajen malaman luga.Amsa ita ce: Eh, haka abin yake, shi ya sanya ya zamo wajibi a koma ga ma’anar SHARI’A don gano bakin zaren.Domin bayani ya fito fili ya kamata mu sani cewa: idan aka tashi magana a kan wani lafazi da shari’a ta yi amfani da shi, to a kullum ana fara dubawa ko akwai ma’anar dashari’a ta ajiye wa wannan lafazin. Idan an samu to wannan ma’anar za’a dauka atashin farko. SAI DAI IDAN AKWAI WANI DALILI DA ZAI HANA YIN HAKAN, TO SANNAN NE ZA’A TSALLAKE ZUWA WANI BANGAREN.Malaman “Usulul Fiqh” suna cewa:Idan lafazi ya zo a Shari’a, ba tare da wani kaidi ba, kuma babu wani abu tare da shi dayake daura lafazin bisa wata ma’anar ta daban, kuma shari’a tana da ma’anar da take nufi da lafazin, to ZAMU AIWATAR DA SHI A BISA MA’ANAR DA SHARI’A TA BAYAR. [Duba: al-Ihkaam na Amidi: 2/22, da Sharhul Kaukabil Munir na Ibnun Najjar: 1/299].Misali: lafazin ﺻﻼﺓ “SALAH” a wajen malaman luga yana nufin: Addu’a. A shari’ance kuma lafazin yana nufin wasu ayyuka da ake yinsu da siffoffi kebantattu, a lokuta kebantattu, wanda suke da rukanai da sharuda, ana farosu da yin kabbara, a kare su da yin sallama…Don haka, idan muka samu aShari’a an ambaci lafazin “SALAH” abin da zamu fahimta kai tsaye shine ma’anarsa ta shari’a, ba ma’anarsa ta luga wadda takenufin addu’a ba.A TAKAICE: A IRIN WANNAN YANAYI, KO YAUSHE MA’ANAR DA SHARI’A TA BAYAR A KE GABATARWA A KAN WATA MA’ANAR DABAN, SAI DAI IDAN AKWAI WANI DALILI DA ZAI HANA YIN HAKAN.A biyo mu nan gaba don jin bayanan malaman shari’a ga kalmar “Bid’ah”…BID’AH (4)Sakamakon himmatuwa da ita, Malaman musulunci sun yi kokarin kawo Ta’rifi tsayayye na ‘Bid’ah’ a shari’ance, wanda sanin hakan shi zai taimaka a gane abin da yake zama Bid’ah da kuma wanda ba Bid’ah ba. Bayan an gane hakan, sai kuma a samu damar yanke hukunci bisa wani aiki cewar ya shiga cikinta ko bai shiga ba. Malamai suna da ka’ida da take cewa: Yin hukunci bisa wani abu ba shi yiwuwa matukar ba’a sawwara wannan abin an gane shi ba, kuma ba zai yiwu a sawwara shi ya fito fili ba har sai an bayar da ingantaccen ta’rifinsa.Yawancin ta’rifan da malaman musulunci suka yi game da Bid’ah a shari’ance suna matukar kusantar junansu wajen manufa, amma wasu sun fi fayyace bayani dalla-dalla. Don kada mu tsawaita, zan dauki ta’rifin shahararren malaminmalikiyyah, wato Imam Shadibi (790 H), na yi bayaninsa, sannan a nan gaba zan kawo Ta’rifan wasu malaman ba tare da na yi bayani ba, don dai karin fa’ida da yin tsinkaye bisa maganganun nasu.Sheikh Abu Is’haq ash-Shadibi a ta’rifin bid’a ya ce:ﻃﺮﻳﻘﺔ ﻓﻲ ﺍﻟﺪﻳﻦ ﻣﺨﺘﺮﻋﺔ، ﺗﻀﺎﻫﻲ ﺍﻟﺸﺮﻋﻴﺔ، ﻳُﻘْﺼَﺪ ﺑﺎﻟﺴﻠﻮﻙﻋﻠﻴﻬﺎ: ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺘﻌﺒﺪ ﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ .(WATA HANYA CE DA AKA KIRKIRO TA A CIKIN ADDINI, TANA DAUKAR KAMANNIN [HANYA] TA SHARI’A, ANA TAFIYA A KAN TA NE DA NUFIN ZURFAFAWA WAJEN BAUTAR ALLAH, TSARKI YA TABBATA GARE SHI). [Al-I’tisaam: 1/42].BAYANI:Cewarsa: “WATA HANYA CE”: Hanyar da ake bi don bautar Allah ta kasu kashi biyu:1- Hanya da take da asali a shari’ar musulunci.2- Hanyar da ba ta da asali a shari’a.Kashi na farko wadda take daasali a shari’a ba ita ake magana ba a maudu’in Bid’ah, shi ya sanya bayan wannan jumlar kai tsaye malam ya goya da fadinsa:“DA AKA KIRKIRO TA”: Wato hanya ta biyun kenan, waddabata da asali a shari’a, babu wani dalili da yake tallafa mata, zaman kanta take, ta fita daga tsarin shari’a: ba a ciki take ba, kuma ba hidimtawa shari’ar take yi ba.Cewarsa: “CIKIN ADDINI”: Wannan kaidi ya fitar da abubuwan da aka kirkiro su don duniya, abubuwan da suka shafi rayuwa, wadanda basu da kebantacciyar alaka da addini, kamar Sana’o’i, kere-kere, gine-ginen garuruwa, tsare-tsaren hanyoyi, kirkirar hanyoyi sadarwa iri-iri, ci gaban harkokin jigila da tafiye- tafiye, da sauran abubuwan da suka shafi kyautata rayuwar dan adam, WADANDA BA SU DA KEBANTACCIYAR ALAKA DA ADDINI, wadannan duk basu shiga maganar Bid’ah.Cewarsa: “TANA DAUKAR KAMANNIN HANYAR SHARI’A”: Wato tana daukar kamanni na Shari’a, shi mai bin wannan hanyar ma yakankudurce cewa addinin yake yi, amma kuma a hakikanin lamari hanyar ta sabawa addini ta sabawa koyarwar Ma’aiki (SAW) ta wasu fuskoki da lallai sai an same su ne sannan aiki zai zamo ya yi daidai da shari’a.(A gaba kadan in ana bi a hankali in sha’allahu zamu lissafo abubuwa (6) da dole ibada ta yi daidai da shari’a acikinsu, in ba haka ba lallai tasabawashiryarwar Ma’aiki SAW).Wani lokaci mai bin wannan hanyar yakan riya cewa babukomai don ya bi ta, amma kuma ba haka abin yake ba, akwai hadarin gaske; domin kamar tuhumar shari’ar da Ma’aiki (SAW) ya zo da ita ne da rashin kammala. Wannan Shi ya sanya aka kawo jumlarkarshe a ta’rifin wato:“DA NUFIN ZURFAFAWA WAJEN BAUTAR ALLAH TA’ALA”: Wannan jumlar ta karshe a ta’rifin Bid’ah tana nuna asalin yadda ake fadawa cikinta, domin mai yinta yana kafa dalili ne da cewa Allah ya halicci bayinsa don su bauta masa, to sai ya rike wannan jumlar, ba tare da ya duba cewa itama shari’a tana da sharuda da dokoki da ka’idoji da ta gindaya kafin aiki ya zamo karbabbe ba. Ko kuma ya rika jin kamar shari’ar ta yi sassauci kamata ya yi abin yafi haka;saboda yana jin karfi da lafiya da zai iya fiye da yaddashari’ar ta zo da shi, to ana cikin haka ba tare da ya yi aune ba sai ya fada cikin Bid’ah.ALLAH YA KIYASHE MU.BID’AH (5)TA’RIFIN BID’AH DAGA MALUMAN MUSULUNCI:ﻗﺎﻝ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻴﻨﻲ ﺍﻟﺤﻨﻔﻲ ﺍﻟﺒﺪﻋﺔ ﺷﺮﻋﺎً: ﺇِﺣْﺪﺍﺙ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﺻﻞ ﻓﻲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢBadrud Deen al-’Aini, cikin malaman Hanafiyya ya yi ta’rifin Bid’ah da fadinsa: (Itace farar da abin da bashi da wani asali a lokacin Manzon Allah (SAW). [Umdatul qari': 8/396].ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻓﻮﺩﻱ: ﻭﺃﻣﺎ ﺣﺪ ﺍﻟﺒﺪﻋﺔ ﻓﻜﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺼﻐﻴﺮ : ﻣﺎ ﺧﺮﺝ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺟﻤﺎﻉﻭﻗﺎﻝ ﺍﻟﻔﺎﻛﻬﺎﻧﻲ: … ﺇﺣﺪﺍﺙ ﺃﻣﺮ ﻓﻲ ﺍﻟﺪﻳﻦ ﻳُﺸْﺒِﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣِﻨْﻪ، ﻭﻟﻴﺲ ﻣِﻨﻪ .ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺯﺭﻭﻕ … ﺇﺣﺪﺍﺙ ﺃﻣﺮ ﻓﻲ ﺍﻟﺪﻳﻦ ﻳُﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ، ﻭﻟﻴﺲ ﻣﻨﻪ، ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺑﺎﻟﺼﻮﺭﺓ ﺃﻡ ﺑﺎﻟﺤﻘﻴﻘﺔSheikh Usman bn Fodiyo ya nakalto ta’rifi guda uku na bidi’a:Abul Hasan as-Sagir yace: (Itace duk wani abu da ya fitadaga koyarwar littafin Allah, da Sunnar Ma’aiki, da Ijma’in malamai).Fakihani kuma yace: (Itace: farar da wani lamari a cikin addini, wanda shi [abin] yakan dauki kamanni na kasancewa a cikin addini yake, amma kuma ba a cikin nasa yake ba).Ahmad Zaruq yace: (Itace: Farar da wani lamari a cikin addini, wanda shi [abin] yakan dauki kamanni na kasancewa a cikin addini yake, amma kuma ba a cikin nasa yake ba; a surarsa ko hakikaninsa). [Ihya’us Sunna: 22].ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ: ﻭﺍﻟﺒﺪﻋﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻓِﻌْﻠَﺔ ﺗُﺼﺎﺩﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﻤﺨﺎﻟﻔﺔ، ﺃﻭ ﺗﻮﺟﺐ ﺍﻟﺘﻌﺎﻃﻲ ﻋﻠﻴﻬﺎ ﺑﺰﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥSuyudi ya ce: (Bid’ah tana nufin duk wani nau’in aiki da yake cin karo da shari’a, saboda sabawa, ko kuma [duk wani nau’in aiki] da yinsa yake jawo a yi kari ko ragi [a cikin shari’a]“. [Al-amru bi Littiba': 5].ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ : ﺍﻟﺒﺪﻋﺔ ﻓﻲ ﺍﻟﺪﻳﻦ ﻫﻲ : ﻣﺎ ﻟﻢ ﻳﺸﺮﻋﻪ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪIbn Taimiyya yace: (Bid’ah a addini itace: Duk wani abu daAllah da ManzonSa ba su shar’anta shi ba). [Majmu’ul Fatawa: 4/107-108].ﻭﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ: ﻣﺎ ﺃُﺣْﺪِﺙ ﻣِﻤَّﺎ ﻻ ﺃﺻْﻞ ﻟﻪ ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ ﻳَﺪُﻝّ ﻋﻠﻴﻪIbnu Rajab ya ce: “Duk wani abu da aka farar da shi, kuma bashi da wani asali da yake ishara gare shi a cikin shari’a”. [Jami’ul Ulum Wal Hikam: 500].Abin da yake hada wadannanTa’rifan da suka gabata shinekace: Bid’ah ita ce: Duk wani abu da aka bautawa Allah da shi, sabanin koyarwar Annabi (SAW) da Sahabbansa, na magana, ko aiki, ko kudurcewa.Wasu sun dunkule ta’rifin Bid’ah da cewa itace: Duk wani abu da yake sabanin Sunnar Ma’aiki (SAW)… don haka a nan gaba, zamu yi bayanin me malamai suke nufi da SUNNA a nan.
BID’AH (MA’ANAR SUNNAH) (3)
from nuramuhd3 on 04/27/2015 12:10 AMBID’AH (6)A bayanin da ya gabata, na bayyana ta’rifin bid’ah daga malaman musulunci, a karshe na rufe da cewa, wasu sukan dunkule ma’anarbid’ah da cewarsu: itace duk wani abu da ya sabawa Sunnah. Wannan shi ya jawo hankulammu bisa cewa lallaiya kamata mu yi karin haske ga ita kanta ma’anar Sunnah,don ya zamo ba mu mance da komai ba a cikin wannan dan bincike da muke yi.MA’ANAR SUNNAH:Sunnah dalili ne na biyu da ake komawa gare shi a shari’ar musulunci bayan Kur’ani. Sunna takan fassara Kur’ani, takan fayyace bayanin abin da ya zo a dunkule, takan kebance abin da yake mai gamewa, takan yi dabaibayi ga abin da ya zo a sake. Sannan a bangaren karfin kafa hujja da wajabcin aiki kamar Kur’ani take. AllahMadaukakin Sarki yace: (MunSaukar maka da ambato [wato AlKur’ani] don ka yi wa mutane bayanin abin da aka saukar musu). [Nahl: 44].Bayanin da Ma’aiki ya yi wa jama’a shine: Sunnah.Ma’aiki (SAW) yace: (Hakika an ba ni Kur’ani, a tare da shikuma akwai wani kwatankwacinsa). [Ahmad: 17174, Abu dawud: 4604] Kwatankwacin nasa shine: Sunnah.A harshen larabci, Sunnah tana nufin: Sirah, wato duk wani salo na rayuwa, mai kyawu ne ko mai muni.A Isdilahi kuwa, ya danganta da fannin da aka yi amfani daSunnah:Malaman HADISI sun yi dubata fuskar cewa Ma’aiki (SAW) shine abin koyin duk wani musulmi; don haka suka bayyana ma’anar Sunnah ta wannan fuska suka ce itace: “Maganganun Manzon Allah (SAW), ko ayyukansa, ko Iqrarinsa, ko kuma wata siffatasa ta halitta, ko ta dabi’a, ko kuma salon rayuwarsa, kafin aiko shi da bayansa”. [As-Sunnah wa makanatuha na Suba’i: 47].Malaman USULUL FIQH sun yi duba izuwa duk wani abu da ya danganci Ma’aiki (SAW)wanda za’a iya fitar da wani hukunci na shari’a a ciki, donhaka suka takaita ma’anar Sunnah bisa: “Maganganun Ma’aiki (SAW), da ayyukansa, da iqrarinsa”. [Jam’ul Jawami': 2/94].Malaman FIQHU kuwa Sun kara takaita ma’anar Sunna bisa abin da yake bai kai karfin wajabci ba, sai suka ceSunna itace: “Duk wani abu da ya tabbata cewa Ma’aiki (SAW) ya koyar, ba tare da yawajabta ba”. [As-Sunnah wa makanatuha: 47].Duk da a wasu lokutan suma sukan yi amfani da lafazin “Sunnah” da nufin abin da yake kishiyantar Bid’ah, kamar yadda suke cewa: {Shika ta sunnah da Shika ta bid’ah}.A dunkule, lafazin sunna yakan zo da ma’anoni da yawa, ya danganta da fannin da aka yi amfani da shi, amma za mu so mu mai da hankali bisa ma’anoni guda biyu a nan:1).“Sunnah” mai ma’anar ABIN DA MA’AIKI (SAW) YA ZO DA SHI WANDA BA KUR’ANI BA. An yi amfani da wannan ma’ana a hadisin limanci, Ma’aiki (SAW) yace: (Wanda ya cancanci limancin mutaneshine wanda ya fi yawan Kur’ani, idan dukansu sun zo daya wajen iya karatu, TO SAI A DUBA WANDA YA FI SANIN SUNNAH). [Muslim: 673].2).“Sunnah” mai ma’anar HANYAR DA ADDINI YA YARDA DA ITA, MA’AIKI (SAW) YA SHIRIYAR GARETA, to wannan ma’anar itace takekishiyantar Bid’ah.A wannan hali idan aka ce: mutum dan Sunnah ne, ana nufin yana bisa shiriyar Ma’aiki (SAW). Idan kuma akace, mutum dan “Bid’ah” ne toana nufin ya sabawa shiryarwar Ma’aiki (SAW). [Duba: Muwafaqat na Shadibi: 2/389-392].Wannan ma’anar ita ce ta zo a hadisin ‘Irbadh bn Sariya (ra) inda Ma’aiki (SAW) yace: (Ina horonku da yin riko da Sunnata, da kuma Sunnar halifofi shiryayyu). [Abu Dawud: 4607, Tirmizi: 2676 Ibn Majah: 43, 44. Tirmizi ya inganta shi].Wannan ma’anar ta “Sunnah”ita ce wasu daga magabata suka yi amfani da ita, yayin da suka sanya wa littattafansu sunan: (As-Sunnah). Daga cikin irinsu akwai: Ibn Abi ‘Asim [287 h] da Muhammad bn Nasr al-Marwazi [294 h], da Lalaka’i [418 h].A KAN WANNAN MA’ANAR TA KARSHE ZAMU CI GABA DA GINA MAGANA A ‘DAN BINCIKEN NAN NAMU.BID’AH (7)A baya mun yi matashiya game da sharudda biyu da lallai ibada sai ta cika su takezamantowa karbabbiya, wadannan sharudda sune:1. Ikhlasi {Wato Tsarkake niyya}2. Dacewa da koyarwa ta shari’a.Wadannan sharuda guda biyu sun kunshi ma’anar da kalmar shahada (LA’ILAHA ILLALLAHU MUHAMMADUR RASULUL LAHI) ta kunsa.Sharadi na farko ya kunshi bayanin cewa babu abin bautawa da gaskiya sai Allah shi kadai.Sharadi na biyu kuma ya kunshi bayanin cewa Annabi Muhammad manzon Allah ne, ya isar da sakon Allah, don haka dole ne a gaskata dukkan abin da ya zo dashi, dole a yi cikakkiyar biyayya ga umarninsa da haninsa.Ana kwatanta duk wata Ibadada tsuntsu: Fiffikensa guda daya shine: Ikhlasi, fiffike na biyun kuma shine: Dacewa da koyarwa ta shari’a. Duk aikin da bai cika wadannan sharuda biyun ba, to ba zai zamo karbabbe ba. Kamar yadda tsuntsu mai fiffike guda daya ba shi yiwuwa ya tashi sama, ballantana kuma wanda bashi da fiffiken gaba daya.i. IKHLASI:Ayoyi da yawa sun zo cikin Kur’ani suna bayanin wannansharadi, mai ma’anar: Aiwatar da Ibada don Allah shi kadai, ba don wani ba. Allah Madaukakin Sarki yana cewa: (Ba’a Umarce su ba saidon su bauta wa Allah, suna masu tsarkake addini gare shi) [Bayyinah: 5] yana kuma cewa: (Ka bautawa Allah, kana mai tsarkake addini gare shi. Ka gane cewa tataccen addini na Allah ne) [Zumar: 2-3].Manzon Allah (SAW) yace: (Dukkan ayyuka basu ingantuwa sai da niyya). [Bukhari da Muslim]. Wato tsarkakar niyya.Sannan hadisi ya nuna cewa farkon wadanda za’a babbaka su a wuta wasu mutane ne guda uku wadanda suka yi ayyukan kirki a duniya: Karatun Kur’ani da Ciyarwa da Jihadi, sai dai basu tsarkake niyyarsu ba, sun yi ayyukan ne don a gani a fada; Sai Allah ya yi musu ukuba. [Muslim].ii. DACEWA DA SHARI’AAbin nufi da wannan sharadi shine: aiki ya dace da Sunna cikin SABABINSA, DA JINSINSA, DA SIFFARSA, DA LOKACINSA, DA WURIN YINSA, DA ADADINSA.Wadannan sune fuskoki shida na bautawa Allah, wanda nan gaba zamu yi karin haske game da su.Dalilai a kan wannan sharadin na biyu suma suna da matukar yawa, daga ciki akwai fadin Allah Madaukakin Sarki:ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ(Don ya jarraba wanda yafi kyautata aiki a cikinku).Fudhail bn Iyadh yace: Ma’anar “Kyautata aiki” a nanshine zamantowarsa da Ikhlasi, da kuma Dacewa. Sai aka tambaye shi ma’anar maganarsa, sai yace: (Aiki idan ya zamo da Ikhlasi amma babu dacewa a ciki, ba za’a karbe shi ba, haka idan ya zamo ya dace da shari’a amma babu Ikhlasi a ciki to shima ba zai karbu ba.Shi kuwa Ikhlasi shine yin aiki don Allah shi kadai, ita kuma Dacewa da shari’a ita ce ta zamo ta dace da sunnarManzon Allah SAW).Wani daga cikin magabata yana cewa: (Duk wani aiki idan kana so ka auna shi to ka sanya masa alamun tambaya guda biyu: Don wa ka aikata? Yaya ka aikata?) Nafarkon tambaya ce game da Ikhlasi, na biyun kuma tambaya ce bisa dacewa da shari’a.Don haka, duk wata Ibada damutum zai yi to ya wajaba ya sanya wadannan alamun tambayoyin guda biyu a zuciyarsa kafin ya yi ta: shin akwai Ikhlasi a ciki?Shin ya dace da koyarwa da shiryarwa ta Annabi (Sallallahu alaihi wa sallama)? Idan ta amsa wadannan tambayoyin guda biyu daidai to sai ya aikata. Idan kuma an samu gibin daya, ko gaba dayansu – to barinta shi ya wajaba, don gudun fadawa cikin garari.A GABA ZA MU YI BAYANIN FUSKOKI SHIDA NA BAUTAR ALLAH, WADANDA SUKE KARKASHIN SHARADI NA BIYU, MAI ALAKA KAI TSAYE DA MAGANA BISA“BID’AH”.BID’AH (8)FUSKOKI SHIDA NA BAUTAWA ALLAHMalamai sun yi bayanin cewalallai ibada ba ta zamowa ta dace da koyarwa ta shari’a har sai ta samu daidaituwa da shari’ar cikin fuskoki gudashida na bautawa Allah, sune:1). SABABI:Wato ya zamo aikin da ake danganta shi ga shari’a ya yi daidai da ita wajen sababin aikata shi, idan bai yi daidai ba, to zai zamo bid’ah. Misali:mutum ya kirkiri yin tsayuwar dare, a wata rana ta musamman daga ranakun shekara, ban da wannan ranar babu wata rana da yake yin tsayuwar daren, kuma ya jingina wannan aikin nasa ga shari’a. To sai ace wa mai yin hakan: an sani dai tsayuwar dare akwai shi a shari’ance, amma menene sababin kebance wannan daren shi kadai? Idan mai aikin ya iya bayyana sababi da ya dace da koyarwa ta shari’a sai a karba hannu biyu-biyu, idan kuwa babu sai a ce wannan aiki lallai ya sabawa shari’a, saboda rashin sababi na shari’a da yake karfafarsa, don haka ba za’a biye wa mutum a kan hakan ba matukar bai kawo dalilin kebance wannan daren shi kadai ba.2). JINSI:Dole jinsin aiki ya yi daidai da shari’a, idan ya saba to shima ya zamo Bid’ah. Misali: mutum ya yi layya da Barewa saboda tafi kima da tsada kuma ita ma dabba ce. Sai a ce masa: Ita dai layya akwai ta a shari’ance, Ma’aiki (SAW) ya yi, kuma an yi bayanin irin jinsin dabbobin da za’a yi wannan ibada da su, to amma a ina zamu iya samun cewa za’a iya yin ita layyar da jinsin Barewa?3). ZAMANI:Dole Ibadar da aka sanya mata lokaci a shari’ance, a aikata ta a zamanin da aka sanya, idan aka saba haka batare da dalili ba to an sabawashari’a, kuma ibadar zata zamo juyayya. Misali: Yin sallar azahar kafin lokacinta ya shiga, ko yin tsayuwar Arafah a ranar idin babbar sallah.4). WURI:Ibadar da aka ce ga wurin daake yinta, to yinta a wani wurin ba wannan ba yana bukatuwa zuwa dalili na shari’a, idan ba haka ba kuwata sabawa shari’a.Misali: yin I’tikafi a cikin gida,ko kuma yin ibada na dawafi a wani daki ba dakin Allah naKa’ba da yake Makka ba.5). ADADI:Idan ibada tana da wani gwargwado na adadi da shari’a ta iyakance, to kari ko ragi bisa wannan gwargwadon yana bukatuwa zuwa dalili, in ba haka ba zata zamo ta sabawa shari’a. Misali: mutum ya rika wanke gabobin alwala sau hudu-hudu, ko kuma ya yi ragi ko karin adadin dawafi na hajji ko na umara daga adadin da shari’a ta sanya, wato sau bakwai.6). KAIFIYYA:Dole ya zamo surar da ake yin ibada ta dace da yadda Shari’a ta sanya, idan aka saba hakan ba dalili to an fitadaga koyarwar shari’a. Misali: Mutum ya rika gabatar da yin sujjada a kan ruku’i a cikin sallarsa (Wato sai ya fara sujjada sannan ya yi ruku’i), ko kuma ya rika faro alwala daga wanke kafafuwa. Haka nan yin dawafi tsirara, kamar yadda ‘yan jahiliyya suka kasance suna yi, da da’awarsu ta cewa: ba zasu kusanci dakin Allah da tufafin da suka sabe shi a lokacin da suke sanye da shi ba.MUN TAKAITA WAJEN KAWO MISALAI, AMMA AKWAI SU SUNA NAN DA YAWAN GASKE. ABU MAI MAHIMMANCI DAI SHINE MU RIKE KA’IDOJI.Mutumin da yake ibada sabanin shari’a yakan rika dauka cewa daidai yake yi, har ma yakan nemo wa aikin nasa madogara bisa hakan. Sai dai imma madogarar ta zamo ba ta da inganci, ko kuma tana da inganci amma bai yi mata fahimta da ta dace ba. Ita kuwa shari’a bata bar komai sakakai ba, sai da ta yi bayani filla-filla, kamar yadda kuma ta bayar da ma’aunai da za’a auna aikida shi in aiki ya shiga wannan ma’aunin, kenan ya yi daidai da shari’ar kenan, idan kuwa ya ki shiga to yanawajenta kenan, mutum da yake son gyara ibadarsa lallai sai ya nisanci abin da yake wajen shari’a, kuma ya yi kokarin aiki da abin da yake cikinta.A gaba in Sha’Allahu zamu shiga bayanin YABO GA SUNNA DA KUSHE GA BID’AHdaga Kur’ani da Sunnah da Maganganun magabata…
BID’AH (SUNNAH: YABONTA/UMURNI DA LIZIMTARTA DA KUSHE BID’AH) (4)
from nuramuhd3 on 04/27/2015 12:07 AMBID’AH (9)DALILI DAGA KUR’ANI NA YABON BIN SUNNA DA KUSHE BID’AHAkwai ayoyi da yawa daga Kur’ani mai girma da suka yi yabo ga bin sunna, wato hanya madaidaiciya da Ma’aiki (Sallallahu alaihi wa alihi wa sallama) ya shiryar da al’umarsa don su bita, sannan suka kushe Bid’ah a cikin addinin Allah, wadda itace karkatacciyar hanya da ta kaucewa shiryarwar Ma’aiki (SAW).Kadan daga cikin wadannan ayoyin sune:1). Fadin Allah Ta’alaﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺕ ﻫﻦ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺃُﺧَﺮ ﻣﺘﺸﺎﺑﻬﺎﺕ ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﺯﻳﻎ ﻓﻴﺘﺒﻌﻮﻥ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻔﺘﻨﺔ ﻭﺍﺑﺘﻐﺎﺀ ﺗﺄﻭﻳﻠﻪ، ﻭﻣﺎ ﻳﻌﻠﻢﺗﺄﻭﻳﻠﻪ ﺇﻻ ﺍﻟﻠﻪ، ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ﻓﻲ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟﻮﻥ ﺁﻣﻨﺎ ﺑﻪ ﻛﻞٌّ ﻣﻦ ﻋﻨﺪﺭﺑﻨﺎ . ﺁﻝ ﻋﻤﺮﺍﻥ : 7Ma’ana: (Shi ne wanda ya saukar da Littafi a gare ka, akwai ayoyi bayyanannu a cikinsa, wanda sune suka fi yawa, akwai kuma wasu [ayoyi] masu rikitarwa [masuwuyar ganewa]. Wadanda suke da karkata a cikin zukatansu, sai su rika bin abin da ya rikitar daga cikinsa, don neman fitina, don kuma su yi masa tawili. Babu kuwa wanda ya san tawilinsa sai Allah, masu zurfi a cikin ilim kuma suna cewa: “Mun ba da gaskiya da shi, dukkaninsa daga Ubangijinmu yake”).A cikin wannan Ayah Allah Madaukakin Sarki ya kushe masu bin rikita-rikita, wadanda zuciyarsu ta samu karkata. Ma’aikin Allah (SAW)ya bayyana mana siffar irin wadannan mutanen, kamar yadda yazo cikin hadisin Nana A’isha (RA) Ma’aiki (SAW) yace: (Idan kuka ga WADANDA SUKE JAYAYYA CIKIN LITTAFIN ALLAH, to wadannan su Allah yake nufi,don haka ku guje su). [Ibn Majah: 47, Albani ya inganta shi].Sahabbai (RA) sun fassara masu wannan siffa da aka ambata da ‘yan bid’ah, kamaryadda ya zo daga Sahabi AbuUmamah da Ibnu Abbas [Allah ya kara musu yarda] cewa sune KHAWARIJ, wandasuna cikin ‘yan bid’ah na farko a cikin musulunci. [ALi’tisam: 1/58-61].2). Fadin Allah Ta’ala:ﻭﺃﻥ ﻫﺬﺍ ﺻﺮﺍﻃﻲ ﻣﺴﺘﻘﻴﻤﺎً ﻓﺎﺗﺒﻌﻮﻩ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴُّﺒُﻞ ﻓﺘﻔﺮّﻕﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ ﺫﻟﻜﻢ ﻭﺻﺎﻛﻢ ﺑﻪ ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ . ﺍﻷﻧﻌﺎﻡ: 153Ma’ana: (Kuma hakika wannan ita ce hanyata madaidaiciya sai ku bi ta, kada ku bi wasu hanyoyin daban, sai su baudar da ku daga hanyarsa. Da wannan [Allah] ya yi muku wasiya don ku ji tsoro).” (An’am: 153).Hanya Madaidaiciya ita ce: tafarkin da Allah ya yi kira zuwa gare shi, wanda shine: Sunnah. Su kuma hanyoyi, sune: hanyoyin masu sabani,wadanda suka kaucewa hanya madaidaiciya, wato hanyoyin ‘yan Bid’ah.Hanyoyi a wannan Ayar ba sune hanyoyin sabo ba; domin kuwa babu wanda yake rikon hanyar sabo a matsayin hanyar da yake bi, yake kuma ganin tana daidai da hanyar shari’a, a’a wannan siffar ta kebanta ne ga ‘yan bid’ah da suka farar da wani abu cikin addini, sune suke daukar hanyar da suka kirkiro din tana daidai da shari’a, kuma suke binta sawu da kafa.Ma’anar wannan ayar tana kara fitowa fili ne idan muka koma fassarar Ma’aikin Allah(SAW) a cikin hadisin da Abdullahi bn Mas’ud (RA) ya ruwaito yace: (Manzon Allah SAW ya zana wani layi a kasa,sannan yace: wannan shine tafarkin Allah) Daga nan sai ya zana wasu layukan daga dama da hagun wancan layin, sannan yace: (wadannan kuma sune hanyoyi daban-daban, kuma kowace hanya cikinsu tana da wani shaidani da yake kirazuwa binta). Sannan sai ya karanto Ayar da ta gabata. [Musnad Ahmad].A gaba Insha’Allahu zamu kawo wata Ayar… daga nan kuma sai mu shiga bangarenHadisai.BID’AH (10)Ci gaba da bayyana Ayoyin da suke yin yabo bisa riko daSunnah da yin kushe ga bid’ah:3) Fadin Allah Ta’ala:ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮَّﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷِﻴَﻌﺎً ﻟﺴﺖ ﻣﻨﻬﻢ ﻓﻲ ﺷﻲﺀ . ﺍﻷﻧﻌﺎﻡ: 159Allah yace: (Hakika wadanda suka rarraba addininsu suka zama kungiyoyi babu wani abu da ya hada ka da su). [An’am: 159].Malam Shadibi ya naqalto daga Ibnu Adiyyah al-Andalusi (Allah ya yi musurahama) yana cewa: “Wannan ayar ta kunshi ma’abota bin son zuciya, da ‘yan bid’ah, da wadanda sukekwakulo bakin mas’aloli a cikin hukunce-hukunce na shari’a, da wasunsu daga cikin masu zurfafawa cikin musu, da kutsawa cikin ilimin Kalam”.Babban malamin malikiyya Ibn Baddal ya hikaito a cikin littafinsa da ya yi sharhin “Sahihul Bukhari” daga ImamAbu Hanifa (r) yace: “Na gamu da Ada’u bn Rabah (r) sai na yi masa wata tambaya,sai yace dani: ‘Dan wane gari ne kai?’ Sai nace: Dan Kufa ne. sai yace: Garin mutanen da suka rarraba addininsu suka zamo kungiyoyi daban-daban? Sai nace: Eh. Sai yace: ‘To kai a wane bangaren kake? Sai nace: Daga cikin wadanda basu zagin magabata, suka yi imani da kaddara, kuma basu kafurta musulmi saboda ya yi aikin sabo. Sai Ada’u yace: ‘Lallai ka dace, don haka ka kara rike abin dakake kai”. [Sharhu Sahihil Bukhari na Ibnu Baddal: 1/86].A wannan amsa da Imamu Abu Hanifa ya baiwa Ada’u bn Rabah (Allah ya yi musu rahama gaba daya) ya bayyana mana bangarori guda uku wadanda suke cikin‘yan bidi’a na farko a tarihin musulunci:1. Wadanda suke zagin magabata – Wato ‘yan shi’a RAFIDA kenan, domin sune masu zagin Sahabban Manzon Allah (Sallallahu alaihi wa alihi wa sallama).2. Wadanda basu yi Imani dakaddara ba – Sune MU’TAZILA, wadanda suke cewa bawa shi yake halittar ayyukansa, ba Allah ne ya kaddara ayyukan nasa ba.3. Masu kafurta musulmi saboda ya aikata aikin zunubi- Sune KHAWARIJ, domin kuwa sune suke kafurta duk wani musulmi saboda ya yi aikin sabo mai girma, wato “Kaba’ira”, har suke cewa ma duk wanda ya yi babban zunubi to zai dawwama a wuta saboda wannan aikin.Alkali Isma’il (Babban malamin Malikiyyah) yace: “Zahirin Kur’ani yana nuna cewa duk wanda ya kirkiro bid’ah a addini, daga Khawarij yake ko wasunsu to ya shiga karkashin wanda wannan ayar take nufi; saboda idan suka yi bid’ar suna yin jayayya wajen kareta, su yi rikici a kanta, kawuna su rarrabu, su zamo kungiya-kungiya”. [ALi’tisam: 65-66].Za mu takaita bayani game da ayoyin Kur’ani da suka yi yabo bisa tabbata kan tafarki madaidaici, wato tafarkin da Annabin rahama (Sallallahu alaihi wa sallama) ya shiryar da al’umarsa gare shi da kuma kushe bisa wasu hanyoyi daban wadanda suka sabawa wannan tafarki na tsira da rabauta.A gaba zamu tabo kadan daga cikin dimbin hadisan Manzon Allah (SAW), da sukanuna girman lamarin Sunna da yabon masu riko da ita, da kushe duk wata bid’a a addini da jan kunnen masu kusantarta. Allah ya taimaka mana.BID’AH (11)Kira bisa lazimtar Sunnar Ma’aiki (SAW) da kushe Bid’ah da kyamatarta daga harshen Ma’aiki (SAW):Akwai hadisai masu matukar yawa da suka yi nassi bisa hakan, zamu takaita bisa kadan daga cikin ingantattunsu, a bayan kowane hadisi idan da bukata za mu ambato maganganun maluman musulunci:1) Hadisin uwar muminai Nana A’isha (Allah ya kara mata yarda) daga Manzon Allah (SAW) yace: (Duk wanda ya farar da wani abu da bashi cikin shiryarwarmu,to wannan abu juyayye ne). [Bukhari da Muslim]. A wata ruwayar kuma yace: (Duk wanda ya aikata wani aiki wanda bashi cikin shiryarwarmu, to wannan [aiki nasa] juyayye ne). [Muslim].Wato Allah ba zai karba ba.Kowanne daga cikin lafuzan ruwayoyi biyu na wannan hadisi yana da ma’ana:Lafazi na farko ya kebanci wanda ya farar da aiki sabanin shiryarwar Ma’aiki (SAW).Lafazi na biyu kuwa ya game duk wani mutum da ya aikataaiki sabanin shiryarwar Ma’aiki (SAW) ko da kuwa ba shine ya kirkiri wannan aikin da kansa ba.Wannan hadisi mai girma ya nuna cewa duk wani aiki da mutum zai aikata to lallai ya tabbata yana karkashin hukunce-hukunce na shari’a. Idan aikin nasa ya gudana a karkashin hukuncin shari’a, sannan ya dace da koyarwarsa, to aikin nasa zai zamo karbabbe. Wanda kuma ayyukansa suka zamo sabanin hakan to zai zamo abin juyarwa gare shi.A sharhinsa ga wannan hadisin, Babban malamin hanbaliyya: Ibnu Rajab (Allahya jikansa) yace:“Wannan hadisin ginshiki ne daga cikin ginshikan addinin musulunci; yana matsayin ma’auni ga ayyuka na zahiri, kamar yadda hadisin (INNAMAL A’MALU BIN NIYYAT) yake a matsayin ma’auni ga ayyuka na badini; DON HAKA kamar yadda dukwani aiki da ba’a nufi Allah da shi ba wanda ya aikata shiba ya samun ladansa, to haka shima duk wani aiki da Allah da ManzonSA ba su yi umarni da shi ba yake zamantowa abin juyarwa ga wanda ya aikata shi; duk kuwa wanda ya farar da waniabu wanda Allah bai yi umarni da shi ba, to ba ruwan addinin Allah da aikin nasa”. [Jami’ul Ulumi wal Hikam: 118].Daga nan sai ya kawo misalaimasu yawa da suke nuna cewa wannan hadisin ya game Ibada da Mu’amala, yana da kyau mai neman cikakken bayani ya komawa littafin nasa.Wannan hadisin na UmmulMiminina Nana A’ishaya kunshi hukunce-hukunce masu dimbin yawa, da kuma ka’idoji da ya kamata a kiyayesu, in Allah ya yarda a nan gaba za mu waiwayesu a cikin wannan bayani da muke yi dangane da Bid’ah.A dunkule aiki yana zamowa Bid’ah ne idan ya hada abubuwa guda uku:1. Aiki ya zamo farar da shi aka yi.2. Ya zamanto an jingina shi ga addini.3. Ya zamanto bashi da asali a shari’a.Fadakarwa:Manyan malaman musuluncisun sanya wannan hadisin a matsayin daya daga cikin hadisan da addini yake ginuwa a kansu, wasu ma suka ce: Daya bisa ukun addini a kansa yake ginuwa. Wasu kuma suka ce: Daya bisa hudun addini a kansa yake ginuwa. Daga cikin malaman da suka yi wannan bayanin akwai: Imamu Ahmad, da Hakim an-Naisaburi, da Is’haq bn Rahawaihi, da Abu Ubaid (Allah ya yi musu rahama gaba dayansu). Allah ya datar da mu…
BID’AH (TSAWATARWA KAN AIKATA TA) (5)
from nuramuhd3 on 04/27/2015 12:04 AMBID’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.
BID’AH (MUHIMMAN KA’IDODI WURIN GANE TA) (6)
from nuramuhd3 on 04/27/2015 12:01 AMBID’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.
BID’AH (CI GABAN BAYANI A KAN MUHIMMAN KA’IDODI) (7)
from nuramuhd3 on 04/26/2015 11:57 PMBID’AH (15)– CI GABA DA BAYANIN KA’IDA TA UKU (3) da tace:”Dukkan wani abu da aka kirkiro shi a cikin addini bata ne”A rubutun da ya gabata mun bayyana cewar wannan ka’ida ta game duk wata bid’ah da aka kirkiro a cikin addini, ba tare da an kebance ko an togaceta wani abu ba; domin yin hakan yana bukatuwa izuwa dalili ingantacce na shari’a. Amma wasu malaman musulunci (Allah ya yi musu rahama) sun yi kokarin karkasa bid’ah bisa hukunce-hukuncen shari’a guda biyar, wato: Wajibi da Haramun da Mustahabbi da Makruhi da Mubahi.1). Shahararren malamin da ya karkasa bid’ah bisa wadannan hukunce-hukuncen biyar shine Babban malamin shafi’iyya, wanda ake yi masa laqabi da Suldanul Ulama’i: Sheikh al-Izzu bn AbdisSalam (660 H) a cikin littattafansa guda biyu: [i. Qawa’idul Ahkam Fi Islahil Anam: 2/337, ii. da kuma al-Fatawa shafi 116 ).2). Imam Sharafud Deen an-Nawawy (676 H), shima yadakko wadannan kashe-kashen da Sheikh Izzu bn AbdisSalam ya kawo, kuma ya ambato su a cikin littattafansa guda biyu: [i. Tahzibul Asma’i wal-Lugati: 2/22, ii. da kuma Sharhin Sahih Muslim: 6/154 inda ya ambace su a takaice].3). Almajirin Izzu bn AbdisSalam, wato bajimin malamin malikiyyah, Shihabud Deen al-Qarafi (684H), ya dauki maganar malamin nasa, ya yi bayaninta filla-filla, kamar yadda ya zo a cikin mashhurin littafinsa mai matukar mahimmanci: (Anwarul Buruqi fi anwa’il furuqi – Ko kuma al-Furuq a takaice -: 4/1333).4) Sheikh Usman bn Fodiyo ya hakaito maganar Imam al-Qarafi, daga nan ya bibiye ta da wasu maganganun da aka ciro su daga Sheikh Izzu bn AbdisSalam, kamar yaddayake a littafinsa: (Ihya’us Sunnah shafi: 24 -28].Idan muka duba zamu ga cewa mabubbugar wannan maganar tana komawa ne zuwa bajimin malamin shafi’iyyah: al-Izzu bn AbdisSalam, wanda ya yi wafati a rabin karshe na karni na bakwai. Amma da yake al-Qarafi al-Maliki ya dauki maganar tasa ya yi bayaninta fiye da waninsa, zamu rairayo maganar tasa, daga nan mu waiwayi tsokacin da malamai suka yi game da wadannan kashe-kashen.Imamul Qarafi yace: “Ka sanicewa jama’armu [malikiyya]… sun yi ijma’i bisa inkarin [dukkan] bid’o’i. Ibnu Abi Zaid (r) da waninsa sun nassanta [samuwar ijma’in] karara game da hakan. Amma gaskiyar magana itace a yi ta dalla-dalla. Domin kuwa ita [bid’ah] kaso biyar ce:* Kashi na farko: WAJIBAH, ita ce wadda dokoki da dalilan wajabtawa na shari’a suke game ta, misali: Rubuta al-Kur’ani da sauran ilimummuka na shari’a idan aka ji tsoron salwantarsu; saboda isar da su ga ‘yan baya wajibi ne da ijma’in [malamai] kuma yin sakaci da yin haka haramun ne, wannan [misalin] da wanda ya yi kama da shi, bai kamataa samu sabanin wajabcinsu ba.* Na biyu: [Bid’ah] MUHARRAMAH, ita ce duk wata bid’ah da aka samu dokoki da dalilan haramci nashari’a sun game ta… kamar nadin wanda bai cancanta badon ya jagoranci [al’umma] cikin lamari na shari’a….* Na uku: Bid’a wadda take MUSTAHABBAH, ita ce duk wata bid’ah da dokoki da dalilan yabo daga shari’a suka game ta, kamar Sallar Tarawih…* Na hudu: Bid’a abar kyama (MAKRUHAH), itace duk watabid’ah da aka samu kyamatarta daga dalilai na shari’a da dokokinta, kamar kebe wata rana mai falala da wani nau’i na Ibada…* Na biyar: bid’ah ta halal (MUBAHAH) ita ce duk wata bid’ah da aka samu halaccinta daga dalilai na shari’a da dokokinta, kamar yin amfani da rariyar tankade gari…Daga nan sai yace:“Don haka, ita Bid’ah ana bijirar da ita ne bisa ga dokoki da dalilai na shari’a, duk inda ta shiga sai a riskar da ita cikin wannan kashin nawajabci da haramci da sauransu…”.[Duba littattafin: Anwarul buruq fi anwa’il furuq: 4/1333-1335].Wannan magana ta Imam Qarafi (r) a kanta ne duk wani wanda yake ganin bid’a ta kasu kashi-kashi yake kaiwa ya komo.Amma malamai sun yi nazarin wannan maganar, suka yi tsokaci a kanta, daga karshe har ya zamo ma babuwani abin rikewa a cikinta, balle ta zamo hujja da za ta iya kebance umumin hadisin da aka dakko wannan ka’idar daga cikinsa… Kamar yadda bayani zai zo a rubutu na gaba In sha’Allah.Walhamdu lilLahi Rabbil ‘alamin.– A KARKASHIN BAYANIN KA’IDA TA UKU (3)“Dukkan wani abu da aka kirkiro shi a cikin addini bata ne”.A rubutun da ya gabata mun bayyana maganganun malaman da suka kasa bid’ahkashi biyar, da kuma bayanan da suka yi dangane da hakan, yanzu kuma za mu kawo:NAZARIN DA MALAMAI SUKA YI GAME DA MAGANGANUN WADANDA SUKA KASA BID’AH KASHI BIYAR:Da yawa daga cikin malamai sun yi nazari dangane da maganar masu ganin cewa za’a iya kasa bid’ah kashi biyar, suka yi tsokaci kamar haka:1). Malaman da suka ambaci wadannan kashe-kashen ba shakka sun yi hakan ne da kyakkyawar niyya, kuma sun yi ijtihadi wajen bayani, amma kuma ta daya bangaren, abubuwan da suka ambato basu isa su zamo sun kebance umumin nassi ba, musamman ma idan aka lura da cewa wannan nassi ya fito ne dagaharshen Ma’aiki (SAW), wanda Allah ya hore masa fasahar zance, ya bashi Jawami’ul Kalim.Yana daga cikin Ka’idoji na shari’a da ya kamata a kiyayea nan cewa: “IJTIHADI BA ZAISAMU KARBUWA BA MATUKAR YA YI KARO DA NASSI”.2). Wadannan kashe-kashen na bid’ah kirkirosu aka yi daga baya, basu da wata madogara cikin dalilai na shari’a.Idan ma aka duba a hankali, maganganun da suka kawo akarkashin kashe-kashen sunacin karo da junansu ne; saboda masu kawo kashe-kashen suna cewa:“Ita Bid’ah ana bijirar da ita ne bisa ga dokoki da dalilai na shari’a, duk inda ta samu shiga sai a riskar da ita…”Bayan kuma abin da ake nufi da Bid’ah shine ya zamanto babu wani dalili ko doka ta shari’a da ta yi nuni izuwa gareta, ma’ana: Dalili daga NASSI ko kuma KA’IDA daga cikin ka’idojin shari’a ba su shiryar zuwa gareta ba.Amma idan har aka samu wani dalili na shari’a akan abu da yake bayuwa zuwa wajabtawa ko yabawa, ko halastawa to wannan abu ya tashi daga babin bid’ah gaba daya, ya shiga kai tsaye karkashin ayyukan da aka yi umarni da su, ko kuma aka bayar da zabi a kansu, abubuwan da umarni ya zo akansu ko zabi ya zo a kansu kuwa ba’a kiransu Bid’ah.Don haka, shigar da wadannan abubuwa karkashin bid’ah alhali ga dalilai na shari’a da suka nuna wajabci ko mustahabbanci ko halasci – yin hakan kokarin hada abubuwa biyu ne da ba zasu karbi hadewa ba.3). Bid’ah ta kasance abar kyama ne, kuma abar haramtawa saboda gundarinkasancewarta bid’ah, ba don wani abu ba kari.Da kuwa za’a samu wani dalili na shari’a ya yi nuni bisa kyamatar abu, ko bisa haramcinsa to wannan dalilin mai nuna kyamata ko haramci zai iya sanya wannan abu ya shiga babin aikin sabo, kamar yadda kisan kai, da sata, da shan giya, da wasunsu suke zamowa a layin ayyukan sabo saboda dalilai daga shari’a sun nuna haramcinsu, kuma ba zasu kasantu a layin Bid’ah ba. Don haka abubuwan da daliliya nuna haramci ko kyamata gare su sukan shiga karkashin ayyukan sabo.Idan muka fahimci hakan, za mu fahimci cewa karkasa bid’ah zuwa wadannan kashe-kashen yana da matukar wuyan surantuwa a kokwalwa, kuma zai yi wuyar samun mashiga cikin shari’a.4). Imamul Qarafi (Allah ya jikansa) a farkon maganarsa ya hakaito ijma’in malamai a kan inkarin dukkan bid’o’i ba tare da wariya ba, wannan maganar tasa kuwa daidai ce, amma abin mamaki sai gashi malamin (Allah ya jikansa) ya kawo wadannan kashe-kashen da suka sabawa ijma’in da ya riga ya hakaito, wanda sabawa ijma’iabu ne da ba zai samu karbuwa ba shima, har ma malamai suna cewa haramun ne ya zamo an sabawa hukuncin da ijma’i yatabbatu a kansa, saboda Ijma’i ginshiki ne mai karfi dashari’a ta ginu a kansa.Akwai ci gaba da bayanin amsoshin malamai a gaba Insha’Allahu…Walhamdu lilLahi Rabbil ‘alamin.
BID’AH (AMSOSHI DA SAKAMAKON KARKASA BID’AH (8)
from nuramuhd3 on 04/26/2015 11:54 PMBID’AH (16)– Ci gaba da bayar da amsoshi bisa karkasa bid’ah kashi biyar:5) Dukkanin daidaikun misalan da aka ambato a karkashin kowane kashi dagacikin kashe-kashen nan guda biyar da suka gabata akwai tsokaci a kansu, ga bayani:i. Sun misalta Bid’a wajiba daRUBUTA AL-KUR’ANI.Wannan misalin kuwa ba zai samu shiga karkashin hakikanin bid’ah ba, saboda dalilai masu zuwa:a). Rubuta Kur’ani yana da asali a shari’a, domin kuwa hanya ce ta kiyaye shi, Allah Madaukakin sarki ya yi alkawarin kiyaye littafinsa inda yace:ﺇﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﻟﺤﺎﻓﻈﻮﻥMa’ana: (Hakika Mu Muka saukar da Alkur’ani, hakika kuma lallai Mu za Mu kiyaye shi) (Hijr: 9).Rubuta al-Kur’ani hanya ce daga hanyoyin da Allah ya kimsa wa musulmai don kiyaye littafinsa. Don haka nema rubuta shin ya zamo wajibi, saboda hanya ce ta tabbatuwar wani wajibin.Malamai suna da ka’ida da take cewa: (DUK WANI ABIN DA WAJIBI BA YA CIKA SAI DA SAMUWARSA, TO SHIMA WAJIBI NE).Misali: Aikin hajji, ba zai yiwuba sai da yin tattaki zuwa garin Makkah, kenan tattaki hanya ce ta tabbatuwar wajibi wanda shine aikin hajji, don haka shi ma ya zamo wajibi, duba da cewa ba zai yiwu a sauke faralin basai da samuwarsa.To haka shima kiyaye al-Kur’ani ba zai yiwu ba sai da rubuta shi, don haka rubutawar ta zamo wajibi, dogaro da wannan ka’ida ta shari’a.b). Malaman malikiyya suna sanya batun rubuta Al-Kur’ani a karkashin wani asali da suke kira: (Al-Masalihul Mursalah) wanda in Allah ya yarda nan gaba za mu yi bayaninsa, saboda ana yawan samun rudani wajen bambancewa tsakanin Bid’ah da kuma al-Masalihul Mursalah.To haka maganar take kuma dangane da rubutun ilimummuka na shari’a a littattafai wanda hanya ce ta isar da sako ga al’umma ‘yan baya, kuma Ma’aikin Allah (saw) ya yi umarni a hajjin bankwana cewa: (Wanda ya halarci [hudubar] ya isar da ita ga wanda ba ya nan). Rubutawar kuwa daya ce daga muhimman hanyoyi isar da wannan sakon ga ‘yanbayan.c). Tabbas wasu manyan Sahabban Manzon Allah (saw) a farkon lamari kafin tattara Alkur’ani waje guda da maganar ta taso abin ya basu tsoro, kasancewar lamari ne da Manzon Allah (saw) bai aikata ba, sai dai abin da ya faru a yakin ridda na mutuwar shahada da makaranta Alkur’ani masu yawan gaske suka yi, ya zamo sababin da Allah ya kimsa wa wasunsu tunanin lallai fa ya zamo wajibi a hada Kur’ani waje guda, don kada ya zamo ya salwanta. Daga baya dukkaninsu suka yi ijma’i bisa hakan, ijma’i kuwa hanya ce ta tabbatuwarhukunci a shari’ar musulunci; domin al’umar Annabi Muhammad (saw) basu yin ijma’i bisa kuskure.Kuma duk lokacin da aka samu ijma’i to lallai akwai madogarar shari’a da ijma’in yake komawa zuwa gare ta.Har yanzu dai magana ba ta kare ba… a biyo mu nan gaba in sha’Allah.Walhamdu lilLahi Rabbil ‘alamin.– Cikin abubuwan da masu karkasa bid’ah kashi biyar suka yi:ii. Sun yi misalin bid’ah abar so (Mustahabbah) da SALLARTARAWAHI.Sai dai Wannan misalin shima kamar wanda ya gabace shi ba zai samu shigakarkashin bid’ah ba, saboda dalilai masu zuwa:a. Manzon Allah (SAW) ya yi wa jama’a wannan sallah a masallaci, kamar yadda ya zoa sahihin hadisin da ya zo daga Abu Zar (ra) yace: (Munazumci watan Ramadana tare da Manzon Allah SAW, bai yi mana salla ba, har sai da wata ya rage saura kwanabakwai, sai ya yi mana sallah mai tsayi, har sai da daya bisa ukun dare ya shude, a lokacin da wata ya saura kwana shida bai yi mana sallar ba, da ya saura kwana biyar sai ya yi mana salla harsai da dare ya raba… da [watan] ya saura kwana hudushima bai yi mana sallar ba, da ya saura kwana uku sai yatattaro iyalansa da matansa da ragowar mutane ya yi mana salla, har muka ji tsoron kada [lokacin] sahur ya tsere mana. {Nasa’i: 1364, da Abu Dawud: 1377, Ibnu Majah: 1327, Baihaqi: 2/494 Albani ya inganta shi}.Wannan hadisin ya nuna mana karara cewa Ma’aiki (SAW) ya yi wannan sallar tare da mutane.b. Manzon Allah (SAW) ya yi wa jama’a sallar tarawih a wasu ranaku, amma ya tsayar da hakan saboda tsoron kada a wajabtawa al’umarsa ita.Kamar yadda hakan ya tabbata a hadisi mai zuwa:ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ ﺃﻥ ﺭﺳـﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺧـﺮﺝ ﻣﻦ ﺟـﻮﻑ ﺍﻟﻠﻴﻞ ﻓﺼﻠﻰ ﻓﻲ ﺍﻟﻤﺴﺠـﺪ ﻓﺼﻠﻰ ﺭﺟﺎﻝ ﺑﺼﻼﺗﻪ ، ﻓﺄﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻳﺘﺤﺪﺛﻮﻥ ﺑﺬﻟﻚ ، ﻓﺎﺟﺘﻤﻊﺃﻛﺜﺮ ﻣﻨﻬﻢ ، ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺼﻠﻮﺍ ﺑﺼﻼﺗﻪ ، ﻓﺄﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻳﺬﻛﺮﻭﻥ ﺫﻟﻚ ﻓﻜﺜﺮ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ، ﻓﺨﺮﺝ ﻓﺼﻠﻮﺍﺑﺼﻼﺗﻪ ، ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺠﺰ ﺍﻟﻤﺴﺠﺪ ﻋﻦ ﺃﻫﻠﻪ ﻓﻠﻢ ﻳﺨﺮﺝ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻄﻔﻖ ﺭﺟﺎﻝ ﻣﻨﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺍﻟﺼﻼﺓ ، ﻓﻠﻢ ﻳﺨﺮﺝ ﺇﻟﻴﻬﻢﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺣﺘﻰ ﺧﺮﺝ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ، ﻓﻠﻤﺎ ﻗﻀﻰ ﺍﻟﻔﺠﺮ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ، ﺛﻢ ﺗﺸﻬﺪ ، ﻓﻘﺎﻝ : ﺃﻣﺎ ﺑﻌﺪ : ﻓﺈﻧﻪ ﻟﻢ ﻳﺨﻒَ ﻋﻠﻲ ﺷﺄﻧﻜﻢ ﺍﻟﻠﻴﻠﺔ ، ﻭﻟﻜﻨﻲﺧﺸﻴﺖ ﺃﻥ ﺗﻔﺮﺽ ﻋﻠﻴﻜﻢ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ، ﻓﺘﻌﺠﺰﻭﺍ ﻋﻨﻬﺎ . ﻭﻓﻲ ﺭﻭﺍﻳﺔ: ﻭﺫﻟﻚ ﻓﻲ ﺭﻣﻀﺎﻥ]ﺍﻟﺒﺨﺎﺭﻱ : 924 ، ﻣﺴﻠﻢ: 761 ].An karbo daga Nana A’isha (ra) cewa Manzon Allah (saw)ya fito cikin dare, ya yi salla amasallaci, sai wasu mutane suka bi sallarsa. Aka wayi gari mutane suka yi hirar abin da ya faru. Sai Manzon Allah (saw) ya kara fitowa wani karon, sai [mutane] suka bi sallarsa. Sai aka wayi gari mutane suka yi hirar hakan. A dare na uku sai mahalarta masallacin suka yiyawa, sai ya fito suka bi sallarsa. A dare na hudu, sai ya zamo masallacin ba zai iyadauke mutanen da suka halarta ba [saboda yawansu],sai Manzon Allah (saw) bai fito ba, har wasu mutane suka rika cewa: Salla! Manzon Allah (saw) bai fito ba har sai lokacin sallar alfijir, da ya ja su sallar alfijirsai ya juyo wajen mutane, ya bude da kalmar shahada sannan yace: Bayan haka: Inasane da halin da kuka kasance cikin dare, sai dai naji tsoron a wajabta muku sallar daren ne, ku kuma ya zamo kun kasa yi. A wata ruwayar: hakan ya faru ne a cikin watan Ramadana [Bukhari: 924, Muslim: 761].Don haka wadannan hadisansuna tabbatar da cewa sallar tarawih sunna ce tabbatacciya, Ma’aiki (SAW) ya yi ta, amma ya dakatar da ita ne saboda tsoron kada a wajabta ta ga al’umarsa, wannan kuwa ba yana nuna barinta bane kwata-kwata; domin lokacin da yake a rayelokaci ne na shar’anta hukunce-hukunce, yayin da tsoron wajabtawar ya gushe, bayan wafatin Manzon Allah (SAW) sai lamarin sallar tarawih ya komo zuwa asalinsa.– ‘Yan uwa masu karatu, a ci gaba da bayanin sallar tarawihi, kada mu taba dauka cewar sallar ta yanke bayan da Ma’aikin Allah (saw) ya bar fitowa ya yi wa jama’a ita. A’a ba haka lamarin yake ba, domin kuwajama’a sun ci gaba da yinta a cikin wannan wata mai girma, sai dai a yanayi daban-daban: wasu su yi ta adaidaiku… wasu kuma sa ja zuga su yi sallar tare… wani lokacin mutum ya fara sallarsa shi kadai sai jama’a su dunguma su bi sallar tasa… haka dai.Don haka ne aka rika samun jama’a daban-daban suna yinsalla a masallaci a lokaci guda, har ake samun karatuttukan junansu suna hadewa da na juna, wannan yanayin ne ya jawo hankalin Umar (ra) har ya hado kan wadannan jama’ar gaba dayansu don su rika yin sallar karkashin jagorancin limami guda daya, wato Ubayyu bn Ka’b (ra).ABIN DA NAKE SO MU FAHIMTA A NAN SHINE: UMAR (RA) KAWAI YA SANYAWADANNAN JAMA’AR NE A KARKASHIN JAGORANCIN LIMAMI GUDA DAYA KWAL, MAIMAKON KASANCEWARSU KARKASHINJAGORANCIN LIMAMAI DA YAWA, KO KUMA SALLATAR SALLAR A DAIDAIKU KAMAR YADDA SUKA KASANCE SUNA YI A BAYA.INA FATAN A FAHIMCI WANNAN NUQDAR, DOMIN KUWA TANA DA MATUKAR MUHIMMANCI.Bayanin haka yana nan a cikin ruwaya mai tsayi da Baihaqi ya kawo. [Duba As-Sunanul Kubra na Baihaqi: 2/493. Asalin ruwayar kuma tana cikin Sahihul Bukhari].c). Bayan Umar (ra) ya hada jama’a a karkashin limami daya, gaba dayan magabata sun yi ijma’i a kan wannan sallar, babu wani wanda aka samu ya yi sabani,wannan kuwa kadai ya isa ya zamo dalili na shari’a, domin kamar yadda muka yi bayani a baya: IJMA’IN MALAMAI HUJJA NE kuma yana daya daga cikinhanyoyin tabbatuwar hukunci a shari’a, kuma al’umar Annabi (SAW) ba ta taba haduwa bisa kuskure kobata, kamar yadda duk wani abu da ijma’i ya tabbatu akansa to babu shakka yana da madogara daga shari’a. Don haka sallar tarawihi ba babinsu daya da bid’ah a ma’anarta ta shari’a ba.d) Ibnu Abdilbarr [463 h] babban malamin malikiyya yana cewa:ﻟﻢ ﻳَﺴُﻦّ ﻣﻨﻬﺎ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺇﺫ ﺃﺣﻴﺎﻫﺎ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺤﺒﻪ ﻭﻳﺮﺿﺎﻩ، ﻭﻟﻢ ﻳﻤﻨﻊ ﻣﻦ ﺍﻟﻤﻮﺍﻇﺒﺔ ﻋﻠﻴﻪ ﺇﻻ ﺧﺸﻴﺔ ﺃﻥ ﻳُﻔﺮﺽ ﻋﻠﻰ ﺃﻣﺘﻪ، ﻭﻛﺎﻥﺑﺎﻟﻤﺆﻣﻨﻴﻦ ﺭﺅﻭﻓﺎ ﺭﺣﻴﻤﺎ ، ﻓﻠﻤﺎ ﻋَﻠِﻢَ ﻋﻤﺮ ﺫﻟﻚ ﻣِﻦْ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
BID’AH (CI GABAN BAYANI A KAN MUHIMMAN KA’IDODI) (9)
from nuramuhd3 on 04/26/2015 11:50 PMBID’AH (17)-KA’IDA TA HUDU (4)(DOMIN GANO HAKIKANIN BID’AH LALLE NE A SAN BAMBANCIN DA YAKE TSAKANIN IBADA DA AL’ADA)Akawai bambanci tsakanin Ibada da Al’ada a mahanga ta sharia, don gane bid’ah dole ne a iya bambancewa tsakaninsu:1). Ibada ita ce duk abin da Allah da ManzonSa suka yi umarni a aikata don neman kusaci zuwa ga Allah da kuma neman ladansa.Al’ada kuwa ita ce: duk wani abu da mutane suka yi sabo da shi a tsakaninsu, kamar cin abinci, ko shan abin sha, ko mazauni, ko dinka tufafi, ko mu’amalarsu da sauransu.Misali: Bahaushe yana cin tuwo, yana shan kunu, haka yana shan fura da nono, yana gina gida mai soro da tsakar gida, yana sanya Babbar riga, shakwara da janfa… Da sauran abubuwa masu kama da haka. Wannanduk suna cikin al’adunsa.Za mu ga wadannan abubuwan na al’ada ana samun bambanci kwarai da gaske daga gari zuwa gari, kokasa zuwa kasa, kuma wannan sabanin ba ya jawo ace gari kaza, ko kasa kaza sun yi kuskure da suka yi haka, ba su yi haka ba, matukar ba shari’a ce ta fadaba. Sabanin Ibada ita iri dayatake, duk garin da ka je, sallar Azahar raka’a hudu ce, babu bambanci tsakanin Kano da Sokoto, da Daura… ko kuma yadda ake yinta a kasar Kamaru da Indiya, da Amerika…2). Asali duk wani aikin Ibada, to haramun ne mutum ya aikata, har sai akwai dalili na shari’a da ya bayar da izinin aikatawa; dalilin hakan shine fadin Allah Madaukaki:ﺃﻡ ﻟﻬﻢ ﺷﺮﻛﺎﺀ ﺷﺮﻋﻮﺍ ﻟﻬﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﻟﻢ ﻳﺄﺫﻥ ﺑﻪ ﺍﻟﻠﻪMa’ana: (Ko suna da wasu abokan tarayya ne da suka shar’anta musu wani addini wanda Allah bai yi izinin yin sa ba?)Wannan kuma shine ma’anarfadin Malam Abdurrahman Al-Akhdhari, da yake cewa:“ ﻭﻻ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﻓﻌﻼً ﺣﺘﻰ ﻳﻌﻠﻢ ﺣﻜﻢ ﺍﻟﻠﻪ ﻓﻴﻪ ”Wato (Bai halatta [mukallafi] ya aikata wani aiki ba, har saiya san hukuncin Allah a cikinsa).Misali: Sallolin farilla guda biyar ake yi a rana, idan da mutum zai ce akwai wata sallar farilla ta shida sai a ce masa ina dalilinka?Al’ada kuwa asalinta ya halatta a aikata ta, har sai an samu dalili na shari’a da ya yihani; don haka, idan mutane suka dauki al’ada suna aiwatarwa, sai wani ya zo yace dasu: wannan fa haramun ne, to kai tsaye su nemi ya kawo musu dalilin haramcin a shari’a, tun da asali shine halalci.Da kuwa mutum zai aikata wani aiki a matsayin cewa ibada ne, sai aka ce da shi: wannan fa bid’ah ce. Shi kuma yace: A’a ba bid’ah bace. To sai a ce masa: ya kawo dalilinsa na cewa ba bid’ah bace? Tun da dai mun sani duk wani aiki na Ibada haramun ne a aikata, har sai akwai dalili na shari’a da yace a aikata din.3). Niyya: Ana bambanta Ibada da Al’ada da niyya, Ibada ba ta ingantuwa sai da niyya tsarkakkiya cewa don Allah aka yi ta. Wannan Shinefadin Ma’aiki (s.a.w):ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕIta kuwa al’ada ba ta bukatuwa izuwa niyya wajen aiwatar da ita.4). Hankali ba ya riskar wani abu na Ibada, dole shari’a ce take shiryarwa zuwa gare shi, shi ya sanya Allah ya aiko mana Manzonni suna masu bushara da kuma gargadi. Al’ada kuwa da yake ta hado da maslahar mutanena zahiri, to hankali yana iya riskarta.Walhamdu lillahi rabbil alamin.– KA’IDA TA BIYAR (5)DOMIN GANO HAKIKANIN BID’AH, LALLAI NE A BAMBANCE TSAKANINTA DAMAS’LAHA MURSALAMagana bisa wannan ka’ida tana da ‘dan zurfi, don haka sai an mai da hankali za’a fahimceta sosai.Malaman Usulul Fiqh da Maqasidush Shari’ah sun karkasa Mas’laha zuwa kashi uku:1. Maslahar da dalili na shari’a kai tsaye yake la’akari da ita. Wannan yanke ana yinaiki da ita, kuma barinta sabawa shari’a ne. Kamar yinqisasin kisan kai, ko yin qisasi saboda salwantar da wata gaba ta ‘dan Adam. Shari’a ta hukunta yin qisasi, bugu da kari kuma akwai mas’laha wajen daukar wannan mataki.Maslahar itace, kare rayukanjama’a, da jan kunnen masu kirinki da kiriniya da rawar kai, don su kame daga barnar da suke sakawa a ransu zasu aikata, tun da sunsan matukar suka aikata din, to fa suma ba za’a taba sassauta musu ba.2. Mas’lahar da aka samu dalili na shari’a kai tsaye ya yiwatsi da ita. To wannan malamai sun yi ittifaqi cewa ba za’a yi la’akari da ita ba, balle a gina hukuncia kanta.3. Mas’lahar da babu dalili kai tsaye da ya yi la’akari da ita da sunanta, ko ya yi watsi da ita da sunanta, amma tana shiga karkashen gamammen dalili, ko gamammiyar ka’ida ta shari’a. To wannan kashi na uku shi ake kira: MAS’LAHA MURSALA.Ga wasu misalan MASLAHA MURSALA:a. Hada Al-Qur’ani a cikin Mus’hafi, wanda Sahabbai (r.a) suka yi ittifaqi bisa aikatawa.Wannan aiki babu wani dalili na shari’a da ya yi umarni da shi kai tsaye, shi ya sanya a farkon lamari, lokacin da Umar (r.a) ya jawo hankalin Abubakar (r.a) bisa hakan, Abubakar (r.a) yace: “Ta yayazan aikata abin da Manzon Allah s.a.w bai aikata shi ba!”Daga karshe dai ya gamsu damaganar Umar (r.a).Shi ma Zaid bn Thabit (r.a) da aka umarce shi da ya yi aikin tattarawar, sai da ya jinjina hakan, a karshe shimaAllah ya yalwata zuciyarsa, yagane mas’lahar da take cikin aikatawar.Duba: [Sahihul Bukhari, Lamba (4679)].To Wannan misali ne na Maslaha Mursala; domin babu dalili kai tsaye da ya nuna a aikata hakan, ko ya yi watsi da ita. Amma idan aka duba, za’a samu cewa aiwatarwar tana shiga karkashin babban dalili na shari’a, wato alkawarin da Allah ya yi na kiyaye littafinsainda yake cewa:ﺇﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﻟﺤﺎﻓﻈﻮﻥ(Hakika Mune Muka saukar da Azzikr [wato AlQur’ani] kuma hakika Mu masu kiyayewane gare shi). (Hijr: 09)Daga cikin hanyoyin kiyaye littafin nasa ne, ya kimsawa Sahabban Manzon Allah (s.a.w) bayan wafatinsa, sukatattara shi, suka rubuta shi a Mus’hafi guda daya. [Duba: Shifa’ul Galil na Gazali, (213) da AL’i’tisam na Shadibi (452-454)]b. Kashe jama’ar da suka yi hadin gwiwa wajen yin kisan gilla ga wani mutum.An fara samun aukuwar hakan ne a zamanin Umar (r.a), inda ya yi hukunci da cewa a kashe gaba dayan wadanda suka yi tarayya wajen kisan gilla ga wani mutum, kuma Sahabbai (r.a) suka yi ijma’i bisa wannan hukunci. [Duba: Bukhari, lamba (2896). Muwadda’ Malik: (3/73)]To idan muka duba daidaikun dalilai na shari’a, ba zamu ci karo da dalili kai tsaye game da wannan hukuncin ba. Amma kuma yana shiga karkashin babbar ka’idar shari’a da ta shiryar bisa (KIYAYE RAYUKAN JAMA’A) ta hanyar yin qisasi.Bayanin mas’lahar shine: Da za’a kyale jama’a saboda sun kashe rai guda daya, to da hakan zai zamo hanya ce sassauka ta sarayar da hukuncin qisasi, sannan kuma idan mabarnata suka fahimci cewa babu qisasi matukar jama’a da yawa ne suka yi aikin, to kofa ta bude musu da zasu bi suna yiwa jama’a dauki daidai. Kun ga an samu tangarda kenan.Don haka, komai yawan jama’a, idan suka yi tarayya wajen kisan gilla, to a matsayin jiki guda suke, kuma za’a dauki matakin yi musu qisasi gaba dayansu. [Duba Shifa’ul Galil (253) da ALi’tisam: (461)]Za mu takaitu da wadannan misalai guda biyu na MASLAHA MURSALA, a gaba In sha’Allahu zamu ambato bambancinta da Bid’ah.Walhamdu lillahi rabbil alamin.– Ci gaba da bayanin Ka’idar “BAMBANCI TSAKANIN BID’AH DA MAS’LAHA MURSALAH”A darasin da ya gabata, mun bayyana cewa Mas’laha Mursalah itace, ” Mas’lahar da babu dalili kai tsaye da ya yi la’akari da ita da sunanta, ko ya yi watsi da ita da sunanta, amma tana shiga karkashen gamammen dalili,ko gamammiyar ka’ida ta shari’a”.To duba da cewa Mas’laha Mursala, itama mas’alolinta basu kasance an aikata su a zamanin Ma’aiki (s.a.w) ba, sannan kuma babu wani kebantaccen dalili da ya yi nuni gareta da sunanta, wasu zasu iya yin garaje ba tare da sun zurfafa ba, su cakudata da Bid’ah. Sai dai malamai sun yi bayanin bambancin da yake tsakaninsu. Ga kuma bayaninda suka bayar a dunkule:1. Bid’ah tana shiga ne cikin lamurra da suka danganci bautar Allah, da lamurra na addini, wanda kwakwalwar dan Adam ba zata iya takaituwa wajen gano hikimar da take cikinsu ba. Ita kuwa Mas’laha Mursala tana shiga cikin abubuwa da suka shafi rayuwar jama’a, wadanda kwakwalwar dan Adam takan iya riskar cikakkiyar hikimar da takekunshe a cikinsu.2. Bid’ah “ gaya” ce, wato masu yinta suna aikatata ne da nufin ita kanta ta kusata su zuwa ga Allah MadaukakinSarki.Ita kuwa Mas’laha Mursala ” Wasila” ce, wato hanya ce da ake bi don tabbatar da wata hikima da shari’a ta yi kira zuwa tabbatar da ita. Wadda in ba’a bi wannan hanya ba, to za’a iya salwantar da umarnin da shari’a ta yi na kiyaye wani aiki da ta shar’anta.Don haka ne,
BID’AH (SABUBBAN DA SUKE KAIWA GA AFKAWACIKIN BID’AH) (10)
from nuramuhd3 on 04/26/2015 11:47 PMBAYANIN SUNNAH HASANAHYa zo a cikin hadisin Jarir bn Abdillahil Bajali, yace: “Na kasance ina zaune a wurin Annabi (Sallallahu alaihi wa sallama), sai wasu jama’a suka zo wajensa, tufafinsu a yayyage ta tsakiya, suna rataye da takubbansu, basu sanya gyauto ba, yawancinsumutan kauye ne. Da Manzon Allah (Sallallahu alaihi wa sallama) ya ga halin da suke ciki, na gajiya, da tsiraici, da yunwa, sai hankalinsa ya tashi, fuskarsa ta canja, ya mike ya shiga gida, sannan ya fito masallaci, ya sallaci sallar azahar, ya hau kan minbari, ya yi godiya ga Allah, ya yi masa kirari, daga nan yace, “Bayan haka, hakika Allah a cikin littafinsa ya saukar da fadinsa: (Ya ku mutane, ku ji tsoron ubangijinku da ya halicceku daga rai guda daya…) har zuwa karshen aya. (Ku ji tsoron Allah, kuma rai ta duba abin da ta tanada don gobe). Ku yi sadaka tun kuna da dama, ku yi sadaka tun ba’a sanya shamaki tsakaninku da yin sadakar ba. Mutum ya fitar da sadaka, daga dinarensa, daga dirhaminsa, daga kwayar hatsinsa, daga kwayar sha’ir dinsa, kada ya raina wani abu da zai yi sadaka da shi, ko da barin dabino ne).Sai mutane suka dan yi sanyi,har aka gane [rashin jin dadi]a fuskar [Manzon Allah s.a.w], can wani mutum ba’ansare ya taho da wani janjaminsa na zuba kudi ya baiwa Manzon Allah (s.a.w), daga nan fa sai mutane suka bi sawunsa [suka rika bayar da sadaka] har aka tara tsibi guda biyu, na abinci da kumana tufafi. Har dai na ga fuskar Manzon Allah tana walwali da haske kamar gudan zinare [saboda murnada farin ciki] sai Manzon Allah (s.a.w) yace: (Duk wanda ya raya wata sunna kyakkyawa a musulunci, to za’a ba shi ladanta, da ladan wanda duk ya yi aiki da ita bayansa, ba tare da an tauye wani abu daga cikin ladansu ba. Kuma duk wanda ya raya wata sunna mummuna a musulunci, to za’a daura masa laifinta, da laifin wadanda suka yi aiki da ita bayansa, ba tare da an tauye wani abu na zunubansu ba) . [Muslim: 1017, Baihaqi: 4/176].Kawo wannan hadisin tare da sababinsa, shi zai fito da abin da ake nufi da ‘Sunna Hasanah’ .Abin nufi da Sunna hasanah shine: Wani lamari da shari’ata yi umarni da aikata shi, imma dai ya zamo wajibi, ko ya zamo mustahabbi, ya zamanto kuma an samu waniya raya shi, ko wasu jama’a sun raya shi, sannan ragowar jama’a su yi koyi da shi wajen aiwatarwa. Kamar sadaka da ya zo a wannan hadisin.Shari’a ta yi umarni da ita, wanda ya fara garzayowa ya fitar da sadakan shine ya raya sunna hasanah. Tare dacewa da ma can shari’a ta yi umarini da ita. Ita kuwa Sunna Mummuna ita ce duk wani lamari da shari’a ta yi hani a kansa, ko dai ta hanyar haramatawa, ko kuma ta karhantawa, sai a samu wani mutum ya aikatata, wasu kuma su gani, suma su kwaikwaye shi. To wannan da ya fara wannan danyen aiki, zai yi dakon alhakinsa da alhakin wadanda suka gani suka kwaikwaye shi.Don haka, Sunna Hasanah bata da alaka da Bid’ah, kamar yadda wasu suke kuskure fahimta, domin Bid’ah gaba dayanta bata ce, kamar yadda bayani ya gabata. Sannan babu wani umarni nashari’a da ya zo a kanta. Ita kuwa Sunna Hasanah tana cikin abin da Shari’a ta yi umarni da aikatawa, sai dai an samu gafala daga mutane, to sai a samu wani ya rayata, a samu wasu jama’a su bi sawun mai rayawar, su kwaikwaye shi a kanta. [Duba littafin: Al-Bida’u wal-Hawadithu wa ma la Asla lah, na Hammud al-Madar, shafi 77, don samun cikakken bayani gameda wannan hadisi].Walhamdu lillahi rabbil Alamin.ME KE JAWO AUKUWAR BID’AH?Akwai sabubba da suke jawo aukuwar bid’ah cikin al’umma, saninsu zai sanya wanda Allah ya ni’imta shi dalafiyayyen tunani, ya yi kokarin guje musu, idan ya guje su bayan datarwa ta ubangiji zai zamo ya samu kariya, da kuma rabauta da tsira.Ga manyan sabubban:1. Jahilci:Jahilci mugun ciwo ne, don haka Allah Ta’ala da kansa yake jan kunne bisa fadawa cikinsa, ya kuma tsawatar da kada mutum ya sake ya yi magana cikin abin da bashi da masaniya a cikinsa. Allah yana cewa:ﻭﻻ ﺗﻘﻒ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ﻋﻠﻢ ﺇﻥ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻔﺆﺍﺩ ﻛﻞ ﺃﻭﻟﺌﻚ ﻛﺎﻥ ﻋﻨﻪ ﻣﺴﺆﻭﻻMa’ana: (Kada ka soma bibiyar abin da ba ka da ilimia kansa. Hakika ji da gani da kuma tunani, duk wadannan sun zamo abin tambaya game da su). (Isra’: 36).Ya zo a hadisin Abdullahi bn Amr bnil As (Allah ya kara musu yarda) yace, Na ji Annabi (Sallallahu alaihi wa sallama) yace:(Hakika Allah ba yana kwace ilimin da mutane [suka riga suka sani] bane, a’a yana janye shi ne ta hanyar karbe [rayukan] malamai, sai ya zamo an janye ilimin tare da tafiyarsu, [daga karshe] sai ya zamanto jahilai ne jagororin mutane, zasu rika ba da fatawa ba tare da ilimi ba, su bata, kuma su batar). [Bukhari: 7307, Muslim: 2673].2. Bin son zuciya:Wannan ma cuta ce mai hatsarin gaske, kuma tana aukar da mai yinta cikin bid’ah, ayoyin da suke tsoratarwa bisa bibiyar soye-soyen zuciya suna da yawa cikin Al-Qur’ani mai girma. Daga cikinsu akwai ayar da Allah yake cewa:ﻳﺪﺍﻭﺩ ﺇﻧﺎ ﺟﻌﻠﻨﺎﻙ ﺧﻠﻴﻔﺔ ﻓﻲ ﺍﻷﺭﺽ ﻓﺎﺣﻜﻢ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺤﻖ ﻭﻻ ﺗﺘﺒﻊ ﺍﻟﻬﻮﻯ ﻓﻴﻀﻠﻚ ﻋﻦ ﺳﺒﻴﻞ ﺍﻟﻠﻪMa’ana: (Ya Dawuda, hakika mun sanya ka halifa a cikin kasa, sai ka yi hukunci a tsakanin mutane da gaskiya, kada ka bi son rai sai ya batar da kai daga hanyar Allah) (Sad: 26).Allah ya yi wa Annabi Dawuda kashedi da cewa karya kuskura ya biye wa son zuciya; domin yin haka yana kai mutum ya baro, ya hana shi bin hanyar Allah. Ko da yake wannan umarni an fuskantar da shi ne zuwa ga Annabi Dawuda, amma dai ana nufin har da sauran mahukunta.Kuma son zuciya yana faruwa a cikin dukkan lamurra, ba sai bangaren da ya shafi yin hukunci tsakanin mutane ba.3. Riko da shubuha da abubuwa masu rikita-rikita:Itama wannan hanya ce da take jefa mutum cikin bid’ah. Allah Madaukakin Sarki yana cewa:ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺕ ﻫﻦ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺃُﺧَﺮ ﻣﺘﺸﺎﺑﻬﺎﺕ ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﺯﻳﻎ ﻓﻴﺘﺒﻌﻮﻥ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻔﺘﻨﺔ ﻭﺍﺑﺘﻐﺎﺀ ﺗﺄﻭﻳﻠﻪ، ﻭﻣﺎ ﻳﻌﻠﻢﺗﺄﻭﻳﻠﻪ ﺇﻻ ﺍﻟﻠﻪ، ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ﻓﻲ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟﻮﻥ ﺁﻣﻨﺎ ﺑﻪ ﻛﻞٌّ ﻣﻦ ﻋﻨﺪﺭﺑﻨﺎ .Ma’ana: (Shi ne wanda ya saukar da Littafi a gare ka, akwai ayoyi bayyanannu a cikinsa, wanda sune suka fi yawa, akwai kuma wasu [ayoyi] masu rikitarwa [masuwuyar ganewa]. Wadanda suke da karkata a cikin zukatansu, sai su rika bin abin da ya rikitar daga cikinsa, don neman fitina, don kuma su yi masa tawili.Babu kuwa wanda ya san tawilinsa sai Allah, masu zurfi a cikin ilimi kuwa suna cewa: “Mun ba da gaskiya da shi, dukkaninsa daga Ubangijinmu yake”). (Aali Imrana: 07).A cikin wannan aya Allah Madaukakin sarki ya kushe masu bin rikita-rikita, wadanda zuciyarsu ta samu karkata.Abdullahi bn Abbas da Abu Umamah (Allah ya kara musu yarda) sun fassara masu wannan siffa da aka ambata da ‘yan bid’ah, sun cesune KHAWARIJ, wanda sunacikin ‘yan bid’ah na farko da suka bulla cikin musulmi. [ALi’tisam: 1/58-61].4. Dogaro bisa tsantsar hankali shi kadai:Wanda zai dogara bisa tsantsar kwakwalwarsa, ya yi wurgi da nassin Kur’ani da Sunnah, ko kuma ya yi wurgi da daya daga cikinsu, to lallaiyana cikin hatsarin farar da wani abu a cikin addini.Akwai ci gaba In sha’Allah…Walhamdu lillahi Rabbil alamina.CI GABA DA BAYANIN SABUBBAN AUKUWAR BID’AH…5. Gani-kashe-ni akan wani mutum ko ra’ayinsa da Makauniyar biyayya gare shi:Allah ya yi kushe ga masu irin wannan hali, masu kin karbar gaskiya a kan cewa ta saba da yadda suka samu iyayensu ko wasu da suke girmamawa. Ayoyi da dama sun tsawatar bisa hakan, daga ciki Allah yake bayyana shi a matsayin halin kafurai masu karyata Manzonni da abin da aka saukar musu. Allah yana cewa:ﻭﺇﺫﺍ ﻗﻴﻞ ﻟﻬﻢ ﺍﺗﺒﻌﻮﺍ ﻣﺎ ﺃﻧﺰﻝ ﺍﻟﻠﻪ ﻗﺎﻟﻮﺍ ﺑﻞ ﻧﺘﺒﻊ ﻣﺎ ﺃﻟﻔﻴﻨﺎ ﻋﻠﻴﻪ ﺁﺑﺎﺀﻧﺎMa’ana: (Kuma idan aka ce da su, ku bi abin da Allah Ya saukar, sai su ce, a’a mu muna biyayya ne ga abin da muka samu iyayenmu a kansa). (Baqara: 170).Don haka, wannan hali ne mai muni da aka san kafurai masu bijirewa Manzonni da shi, Allah ya bayyana mana hakan don mu guje shi.6. Abota da ashararai ko zama tare da su:Abota da mutanen banza tana kai mutum zuwa da-na-sani a rayuwarsa, ta kai shi ta baro shi. Ga yadda Allah ya suranta mana irin nadamar da mutum yake yi saboda abokantaka da mutanen banza:ﻭﻳﻮﻡ ﻳﻌﺾ ﺍﻟﻈﺎﻟﻢ ﻋﻠﻰ ﻳﺪﻳﻪ ﻳﻘﻮﻝ ﻳﺎﻟﻴﺘﻨﻲ ﺍﺗﺨﺬﺕ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺳﺒﻴﻼً . ﻳﻮﻳﻠﺘﻰ ﻟﻴﺘﻨﻲ ﻟﻢ ﺃﺗﺨﺬ ﻓﻼﻧﺎ ﺧﻠﻴﻼً . ﻟﻘﺪ ﺃﺿﻠﻨﻲ ﻋﻦ ﺍﻟﺬﻛﺮﺑﻌﺪ ﺇﺫ ﺟﺎﺀﻧﻲ، ﻭﻛﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻺﻧﺴﺎﻥ ﺧﺬﻭﻻMa’ana: ([Ka tuna] ranar da azzalumi zai rika cizon yatsunsa yana cewa, kaitona!Ina ma na bi hanya tare da Manzo! Na halaka! Ina ma ban riki wane