Gamewar Da’awar Sheikh Abubakar Mahmud Gumi wallafar Dr. Abdullahi Getso.

Takaitaccen Bayanin Abinda littafin ya
kunsa Wannan littafi ya kunshi takaitaccen
bayani a game da tarihin rayuwar
mashahurin malamin nan, kuma
mujaddadi, wato Shaikh Abubakar
Mahmud Gumi. Bayan nan ya kunshi irin bangarorin da
ya yi da’awarsa zuwa gare su, da kuma
gwagwarmayarsa da fadi tashinsa wajen
yada akida sahihiya da kuma ceto
al’umma masu tarin yawa a kasar nan,
bayan da sun riga sun gurbata addininsu da al’adu da kuma bidi’o’i, bayan da’awa
ta mujaddadi Shehu Usman dan Fodiyo
Allah Ya yi masa rahama. Daga karshe, wannan littafi ya yi bayanai
game da irin salon da’awar malam, da
kuma inda ta sa gaba, musamman ma
yadda da’awar ta shafi kowane jinsi na
mutane, ba tare da kebance ta ga wani
bangare guda ba, sannan kuma littafin ya karkare da bayanin irin yadda da’awar ta
samu karbuwa, da kuma irin tasirin da ta
yi ga al’ummar wannan kasa, mazansu
da matansu. Gabatarwa Dukkan godiya ta tabbata ga Allah
Madaukaki, muna gode masa, muna
neman taimakonsa da gafararsa, kuma
muna neman tsari daga gareshi game da
sharrin kawunanmu da kuma munanan
ayyukanmu, duk wanda Allah Ya shiryar babu mai batar da shi, duk kuma wanda
ya batar, to babu mai shiryar da shi. Ina
shaidawa babu abin bautawa a bisa
cancanta sai Allah, shi kadai, ba shi da
abokin tarayya, kuma ina shaidawa
Muhammad bawansa ne kuma Manzonsa ne, Allah Ya kara tsira da aminci ga
Annabi Muhammad, da alayansa, da
sahabbansa, da kuma duk wadanda suka
bi tafarkinsu har zuwa ranar sakamako. Bayan haka, wannan dan bincike da na yi
akan “Gamewar Da’awar Sheikh
Abubakar Mahmud Gumi ga dukkan
sassan rayuwa” na rubuta shi ne a
sakamakon amsa bukatar majalisar
daliban arewacin Nigeria masu karatu a mataki na koli a jami’ar Musulunci ta
Madina. Ina ganin ban cancanta in yi wannan
bincike wanda ya shafi babban malami
irin wannan ba, musamman ma saboda
raunina da kuma karancin lokaci, amma
duk da haka na amince na amsa
bukatarsu, saboda na karfafi himmarsu da kwazonsu na fito da ayyuka na irin
wadannan malamai nagari, don irin mu
‘yan baya mu yi koyi da su. Su dai malamai kamar yadda Manzon
Allah (SAW) ya fada magada Annabawa
ne, don haka girmamasu da koyi da
manhajinsu ya zama wajibi ga dukkan
musulmi nagari, da ma dukkan mai son
ya kama tafarkinsu na da’awah. Babban abin la’akari a nan shi ne, ita dai
da’awar magabata nagari wacce malam
yayi koyi da ita, kuma shi ma ya zama
abin koyi ga ‘yan baya, shi ne, ilimi da aiki
da shi, rabuwar abubuwan nan guda biyu
ga mai son ya yi da’awah (wato kiran mutane su yi daidai) ba karamar illa ba
ce, inda za a sami mai da’awa ba ilimi, ko
kuma mai da’awah da ilimi amma ba aiki
da shi. Shi dai wannan tafarki na da’awar malam
wanda zamu yi magana a kai, tafarki ne
na da’awah wanda ya shafi dukkan sassa
na rayuwar dan adam : akidarsa,
ibadarsa, mu’amalarsa, zamantakewarsa,
siyasarsa, tattalin arzikinsa, da sauransu. Haka kuma shi wannan tafarki na
da’awah bai bar wani jinsi na mutane ba
face ya taba shi, abin nufi anan shi ne,
da’awar ta shafi masu mulki da masu
kudi, sarakuna, da talakawa, musulmai
da kafirai, ‘yan bidi’a da ahlus-sunnah da makamantansu. To irin wannan da’awah mai cike da
himma da tsoron Allah ita ce wacce
Annabawa suka gadar wa malamai
magabata, sannan su kuma suka gadar
wa da duk wani malami nagari a
zamaninsa, sabanin a yau yadda ta kasance a mafi yawanci malamai
wadanda za a ga suna da’awah ne a
wani bangare guda, ban da sauran
bangarorin, ko kuma ga wani jinsi guda
na mutane ban da sauran, a sakamakon
son zuciya, ko kuma rashin cikakkiyar fahimtar da’awar magabata. {okarin wadannan dalibai na zakulo
manhaji na da’awa ta wannan babban
mujahidi, wanda kusan a iya cewa
mujaddadi ne shi a lokacinsa, wato
Sheikh Abubakar Mahmud Gumi, yana da
matukar amfani wajen a yada shi ga dalibai masu sha’awar da’awah nan
gaba, domin su yi koyi da shi. Amma kasancewar abu ne na tarihi ina
fata ‘yan uwana dalibai zasu yi man uzuri
saboda raunina na karancin ilimi da
rashin lokaci a bisa duk wani kuskure da
ya bayyana a gare su daga gareni, kuma
su sanar da ni domin in gyara a bugu na gaba. Daga karshe, ina rokon Allah Ya sa
wannan aiki da na gabatar ya zama don
shi, ya yi mana kyakkyawan sakamako da
ni da duk wadanda suka ka taimaka aka
buga shi ko suka karanta suka amfana da
shi. Godiya Ina mika godiyata ga daliban da suka
zama sababin rubuta wannan littafi
wanda asalinsa takarda ce da aka
gabatar a taron kara wa juna ilimi. Ina
rokon Allah (SWT) Ya saka masu da
alheri. Hakanan ina mika godiya ta musamman ga dan uwa Muhammad Sani
tsarkaka da ya taya ni rubuta wannan
littafi duk da uzurorinsa, tare da wanda
yayi ta dawainiya wajen bugawa malam
Rabi’u Umar Rijiyar lemo da dan uwa
malam Usman Abdullahi Deba, Allah (SWT) Ya saka masu da alheri. Har wa
yau ina mika godiya ta musamman ga
Iyalan Sheikh Abubakar mahmud gumi
da suka amince a buga wannan littafi da
ya shafi rayuwar mahaifinsu domin
al’umma su amfana kuma su yi koyi da kyawawan halayensa musamman
daliban ilimi masu yin da’awah a wannan
zamani. Godiya ta musamman ga AMB.
(DR) CAPT. (Rtd) Muhammad Usman
Barkabali hakimin Daro fai wanda ya
dauki nauyin buga wannan littafi domin kishinsa da addinin musulunci da son
taimaka masa da yada ilimi a ban kasa.
Allah Ya saka masa da alheri kuma ya yi
wa dukiyarsa albarka da zuriyarsa baki
daya, kuma Ya yi masa jagora a cikin
dukkan al’amuransa. Takaitaccen Tarihinsa Da Neman
Iliminsa Sunansa: Ash-sheikh Abubakar Mahmud
Gumi. Nasabarsa: Abubakar, dan Mahmud, dan
Malam Muhammad Marina, dan Sheikh
Aliyu Barau Al-Badawi. {abilarsa : Shi sheikh Abubakar Mahmud
Gumi yana jingina nasabarsa ga kakansa
na biyu, wato sheikh Aliyu Barau Al-
badawi, wanda yake shi asalinsa
balarabe ne dan kabilar Badawi,
wadanda suke yawo da dabbobinsu a daji, sai dai babu cikakken bayanin
yadda yazo kasar Sakkwato, amma dai
zuwan nasa ba zai rasa nasaba ba da irin
abubuwan da suka yi sanadin zuwan
larabawa kasar hausa, musamman ma
bayan karni na goma sha biyar miladiyya. (1500 CE) Haihuwarsa : An haifi malam a garin
Gumi dake jihar zamfara a arewacin
Nigeria. A ranar Juma’a karshen watan
Ramadan na shekarar 1344 Hijirar
Annabi (SAW), wanda ya yi daidai da 7
ga watan Nuwamba na shekarar 1924 ta Miladiyya(). Tasowarsa da neman iliminsa : Malam ya
taso a hannun mahaifinsa a bisa
kyakkyawar tarbiyya da kame kai, kuma
ya fara karatu a hannun mahaifinsa tun
yana dan karami, mahaifinsa ya damka
kulawar karatunsa a hannun daya daga cikin almajiransa mai suna malam Musa.
A sakamakon haka ne wata rana malam
Musa zai je ganin gida can garinsu
Ambursa, wanda yake nisan tafiyar
kwana uku ne daga garin Gumi, sai ya
nemi mahaifin malam cewa a barsu su tafi tare, nan take mahaifinsa ya amince,
a wannan lokaci malam bai wuce dan
shekara biyar zuwa shida ba. A nan ne wata rana malam ya je bara
wani gida sai ya ji matar gidan tana ce
wa ‘yarta ta kori Ungulu dake cin wani
sauran abinci da aka rage, zuwa can
(malam yace) sai na yi bara, sai na ji ta
ce, ga almajirai can a ba su, da jin haka sai na yi sauri na gudu(). Bayan dawowarsu ne daga Ambursa ya
ci gaba da karatun sa inda a nanne ya
sauke Alkur’ani mai girma tare da
haddace wasu surori da dama, kuma ya
fara karatun littattafai, kamar su Ahlari da
sauransu(). Bayan malam ya kai shekaru tara da
haihuwa, a shekarar 1933 mahaifinsa ya
yanke shawarar kai shi makarantar boko,
wacce ake kira “Elemantare” a wancan
zamanin a garin Dogon Daji inda ya yi
shekaru biyu cur. A Shekara ta 1936 zuwa 1942 malam ya
ci gaba da karatunsa na boko a
makarantar “Midil” dake garin Sakkwato. Duk da karatun boko da malam ya sa
gaba a wannan makaranta bai manta da
ci gaba da karatun litattafan Addinin
musulunci ba, inda a nanne ya karanci
littattafai kamar su: Risala, Mukhtasar,
Askari, Mu’allakatis Sitta, da Mukamatul hariri, a hannun malamin su na kimiyya
wato malam Shehu. Daga nan ne malam ya tafi makarantar
Alkalai ta Sakkwato a tsakiyar shekarar
1942 domin yin karatu na shekara daya. Bayan da shekarar ta kare sai malam ya
tafi karo ilimi a makarantar koyon
harkokin shari’a ta Kano, wacce ake kira
da suna (S.A.S) a yau, inda ya kammala
karatunsa a tsawon shekara biyu, a
karamin sashe na makarantar, sannan ya ci gaba da karatunsa a babban sashi na
makarantar shima tsawon shekara biyu. Malam ya sami takardar karo karatu a
makarantar cibiyar koyon aikin malanta
ta Bakht Er-Rida dake can kasar Sudan,
da shi da abokan karatunsa, su bakwai a
shekarar 1954. A can ne suka karanta
babbar Diploma a fannin koyarwa, inda suka kare karatunsu a cikin nasara,
sannan suka dawo gida a shekaran
1956(). Matsayin iliminsa : Malam ya samu
takardar shaidar babban Diploma a
fannin koyarwa a can makarantar cibiyar
koyan aikin malanta dake Bakhtur-El-rida
dake kasar Sudan. Sai dai abin lura a nan
shi ne, wannan takarda da malam ya samu a wancan lokaci daidai take da
takardar digiri na uku a yau, koma
matsayin farfesa, saboda ingancin ilimi a
wancan zamanin da ikhlasin masu yin sa. Takardun shaidar yabo da malam ya
samu : Malam ya samu takardun shaidar
yabo a cikin gida Nigeria da wajenta,
saboda iliminsa da kuma gwagwarmayar
sa wajen kira ga addinin Allah, ga wasu
daga cikinsu : A shekarar 1963, malam ya sami takardar
girma mawa daga gwamnatin kasar
Masar zamanin mulkin Jamal Abdul-
Nasir. A shekarar 1965, malam ya sami takardar
Dakta na shaidar girmamawa daga
Jami’ar Ahmadu Bello da kuma Jami’ar
Ibadan. A ranar 8 ga watan 7 shekarar 1407
bayan hijira, wanda yayi daidai da
shekarar 1987, 8 ga watan 3, malam ya
sami takardar shaidar yabo don yi wa
musulunci hidima ta sarki Faisal wadda
gidauniyar sarki Faisal dake Saudiyya ta bashi. Mazhabarsa : Yana daga dabi’ar dan
adam ya tasirantu da abin da ya tashi
cikinsa, saboda haka malam ya karanta
littattafan Malikiyya a hannun malaman
da suke bin mazhabar malikiyya, kuma ya
tasirantu da ita, domin ita ce mazhabar da ta mamaye Afirka ta yamma. Duk da
haka malam ya kan girmama sauran
mazhabobi. Misali idan kana sauraron
karatunsa idan ya ci karo da hadisin da
ya sabawa mazhabarsa yakan ce,
“wannan hadisin malikiyya ba su yi aiki da shi ba” ko kuma ya ce, “wannan
hadisin ya sabawa malikiyya”. Wasu Daga Cikin Malamansa: 1- Malam ya fara karatunsa ne a hannun
mahaifinsa, wato malam Mahmud na
Gumi, kasancewarsa dama shi ne
shahararren malami a garin Gumi. 2- Malam Musa na Ambursa: Shi ma yana
daya daga cikin almajiran mahaifin
malam, wanda daga bisani mahaifinsa ya
danka kulawar karatunsa a hannunsa. 3- Malam shehu: Wannan malamin
kimiyya ne a makarantar Midil ta
Sakkwato, wanda kuma malami ne
masanin addini, don haka malam ya
karanci wasu littattafai a wajen sa. 4- Sheikh Junaidu wazirin Sakkwato: shi
ma malam ya fara karatun ” kitabul
Nazmul Kubra ” a hannunsa. 5- Sheikh Nasiru Kabara: shi ne malamin
da Sheikh Junaidu ya turo malam
wurinsa don ya ci gaba da karatun
wannan littafi na Nazmul Kubra a
hanunsa. 6- Sheikh Sadik Zaria: Shi ma an ambata
shi daga cikin malamansa. 7- Sheikh Bashir Sudani : Shi ne farkon
shugaban makarantar (S.A.S) a wancan
zamanin. Halayensa : Yana daga cikin halayensa
da dabi’unsa nagari: malam ya kasance
mai hakuri da kame kai, da juriya da
jarumta, da tsantseni da kau-da-kai daga
jahilai. Haka nan kuma ya kasance mai
kunya ne da zurfin tunani, da natsuwa cikin gudanar da al’amuransa, sannan
kuma mai iya zama ne da mutane,
sawa’un na kusa ne ko na nesa, haka
malam ya kasance mutum ne mai dogaro
da Allah. Misalin hakurinsa da kuma kau-da-kai
daga jahilai da wadanda basu fahimci
da’awarsa ba: wata rana malam yana kan
hanyarsa ta tafiya, sai wasu wawaye
suka ce masa, “Malam ka kafirta” take
malam ya yi kalmar shahada, sannan ya tambaye su ya ce, “na dawo?” shi kenan,
ya kama hanyarsa ya tafi. Misalin rashin damuwarsa da abin
duniya: Sau da yawa akan kawo wasu
abubuwa da zai iya rike su a matsayin
mallaka, amma sai ya mika ga kungiyoyin
musulunci domin yin ayyukan musulunci,
kamar motoci da kyautar da sarki Faisal ya ba shi, da makamantansu. Hakanan wadatuwarsa daga barin karbar
zakkah, shi ma misali ne na musamman. Misalin juriyarsa da jaruntarsa: Malam
shi ne malami na farko wanda ya yi fito-
na-fito da dukkanin shehunai da
malaman sufaye na nan kasar, a lokacin
da ake cewa duk wanda bai riki wani
shehi ba daga cikin shehunan darika to shaidan ne shaihinsa, kuma ya tsaya
tsayin daka akan haka har Allah ya
bayyana gaskiya. Misalin kyautarsa: Malam ya bai wa
Labbaika Bello kyautar gidansa dake
unguwar sarkin musulmi dake Kaduna,
da ya yi amfani da shi a matsayin ofishin
Jama’atu Nasril Islam na farko(). Kuma na sha gani wani ya zo ya tambaye
shi wani abu na bukata, sai ya aika dansa
Nuruddeen zuwa gida domin ya karbo
masa wani abu na kudi ya ba wannan
mabukacin. Akidarsa: Malam ya kasance a bisa
akidar magabata na gari, wato akidar
Ahlus-Sunnah Wal Jama’ah, mabiya
Alkur’ani da Sunnah a bisa fahimtar
magabata. Allah ya yi masa rahama
(Amin). Sai dai a karshen rayuwarsa ya shiga cikin masu tattaunawa game da
rashin dawowar Annabi Isa (A.S) Allah ya
gafartawa Malam. Amin. Almajiransa: Almajiran malam Allah ya yi
masa rahama suna da yawa, yadda ba
zamu iya ambaton adadinsu ba. Amma
ga kadan daga cikinsu: Malam Zakariyya Yawale. Malam lawal Abubakar. Malam Ibrahim Tahir. Malam Usman Muhammad (Tsohon
Alkalin Alkalan Jahar Katsina). Sheikh Muhammad Sunusi Gumbi. Alh Tanimu Saulawa, Jakadan Nigeria a
{asar Algeria. Malam Bello Bindawa. Malam Tukur Katsina. Malam Armaya’u Katsina Ni ma na zauna na wani dan lokaci a
wurinsa na yi karatu. Rasuwarsa : Allahu Akbar! Allah ya yi wa
sheikh Abubakar Mahmud Gumi rasuwa
ranar Juma’a 14 ga watan Rabi’ul Auwal
Hijira ta 1413 daidai da 11 ga watan
Satumba na shekarar 1992. Da’awarsa Zuwa Ga Tauhidi Da Riko Da
Sunna Da Basu Kulawa Ta Musamman Hakika malam (Allah ya yi masa rahama)
kusan a iya cewa tun lokacin zamanin
mulkin mallaka shi ne mutum na farko da
ya fito karara yake yaki da shirka da
bidi’a, kuma yake kira zuwa ga tauhidi da
riko da sunnah, da kuma basu kulawa ta musamman. Zan iya buga misali da littafinsa na Al-
Akidatus Sahiha wanda ya rubuta shi a
wancan lokacin. Shi dai wannan littafi na Akidatus-Sahiha
yana bayani ne akan cewa dole ne
musulmi ya bautawa Allah shi kadai a
bisa tsarin koyarwa ta Manzon Allah
(S.A.W). Ga kadan daga cikin abin da ya
fada: “ﺇِﻥَّ ﻣَﻌْﺮِﻓَﺔَ ﺍﻟﺪِّﻳﻦِ ﺗَﻌْﺘَﻤِﺪُ ﻋَﻠَﻰ ﻣَﻌْﺮِﻓَﺔِ ﻣَﻌْﻨَﻰ ﻛَﻠِﻤَﺘَﻲِ ﺍﻟﺸَّﻬَﺎﺩَﺓِ ﻭَﻫُﻤَﺎ ﻻَ ﺇِﻟَﻪَ ﺇِﻻَّ ﺍﻟﻠﻪُ ﻣُﺤَﻤّﺪٌ ﺭَّﺳُﻮﻝُ ﺍﻟﻠﻪِ، ﻓَﻤَﻌْﻨَﻰ ﻻَ ﺇِﻟَﻪَ ﺇِﻻَّ ﺍﻟﻠﻪُ – ﻭَﺍﻟﻠﻪُ ﺃَﻋْﻠَﻢُ : – ﻻَ ﻣَﻌْﺒُﻮﺩَ ﺑِﺤَﻖٍّ
ﺇِﻻَّ ﺍﻟﻠﻪُ، ﻭَﻣَﻌْﻨَﻰ ﻣُﺤَﻤَّﺪٌ ﺭّﺳُﻮﻝُ ﺍﻟﻠﻪِ ﺃَﻱْ ﺗِﻠْﻚَ ﺍﻟْﻌِﺒَﺎﺩَﺓِ؟
ﻻَ ﻳَﺴْﺘَﺤِﻘُّﻬَﺎ ﺇِﻻَّ ﺍﻟﻠﻪُ ﻻَ ﺗَﻜُﻮﻥُ ﺑِﺮَﺃْﻱٍ ﻭَﻛَﻤَﺎ ﻳُﺤِﺒُّﻬَﺎ
ﺍﻟْﻌَﺎﺑِﺪُ، ﺑَﻞْ ﻫِﻲَ ﻛَﻤَﺎ ﻳُﺤِﺒُّﻬَﺎ ﺍﻟْﻤَﻌْﺒُﻮﺩُ، ﻭَﻛَﺬَﻟِﻚَ ﺃَﺭْﺳَﻞَ
ﺭَﺳُﻮﻟَﻪُ ﻣُﺤَﻤَّﺪًﺍ ﻟِﻴُﻌَﻠِّﻤَﻨَﺎ ﻛَﻴْﻒَ ﻧَﻌْﺒُﺪُﻩُ، ﻓَﻜُﻞُّ ﻣَﻦ ﻳُﺮِﻳﺪُ
ﺃَﻥ ﻳَﻜُﻮﻥَ ﻋَﺎﺑِﺪًﺍ ﻟﻠﻪِ ﺣَﻘًّﺎ، ﻓَﻼَ ﻳَﺴَﻌُﻪُ ﺇِﻻَّ ﺃَﻥ ﻳَﺘَﻌَﻠَّﻢَ ﺭِﺳَﺎﻟَﺔَ ﻣُﺤَﻤَّﺪٍ ) ، ﻳَﻌْﻤَﻞُ ﺑِﻬَﺎ ﻓِﻲ ﻋِﺒَﺎﺩَﺓِ ﺭَﺑِّﻪِ، ﺍﻟﻠﻪُ ﺍﻹِﻟَﻪُ
ﺍﻟْﻮَﺍﺣِﺪُ، ﻭَﻛُﻞُّ ﻣَﻦْ ﻋَﺒَﺪَ ﺍﻟﻠﻪَ ﺑِﻐَﻴْﺮِ ﻣَﺎ ﺟَﺎﺀَ ﺑِﻪِ ﻣُﺤَﻤَّﺪٌ ) ﻓَﻠَﻢْ ﻳَﻌْﺒُﺪِ ﺍﻟﻠﻪَ ﺣَﻘِﻴﻘِﺔً ”. Ma`ana: ” Hakika sanin addini yana
dogara ne akan sanin ma`anar kalmar
shahada shine: la ilaaha illal laah
muhammadur rasuulul lahi; ma`ana: babu
wani abin bautawa bisa cancanta sai
Allah, kuma (annabi) muhammadu manzon Allah ne. Wannan ibadar wacce
Allah kadai Ya cancanta a yi masa ita, ba
ta kasancewa da ra`ayin wani ko yadda
mai bautar ya ga dama, sai dai kamar
yadda Allah Yake so. Saboda haka Ya
aiko manzonsa (annabi) muhammadu domin ya karantar da mu yadda za mu
bauta masa, duk wanda yake so ya zamo
mai bautar Allah na hakika, ba abin da
zai yalwace shi illa ya karanta sakon
(annabi) muhammadu (SAW) kuma yayi
aiki da shi wajen bautar Ubangijinsa abin bauta guda daya; duk wanda ya bauta
wa Allah ba da abin da (annabi)
muhammadu ya zo da shi ba, bai bauta
wa Allah ba hakikatan.” Misali na biyu shi ne, abin da ya fadi a
cikin mukaddimar tafsirinsa “Raddul
Azhan” “ﺍﻟْﺤَﻤْﺪُ ﻟﻠﻪِ ﺍﻟَّﺬِﻱ ﺣَﻔِﻆَ ﻟِﻸُﻣَّﺔِ ﺍﻹِﺳْﻼَﻣِﻴَّﺔِ ﺩِﻳﻨَﻬَﺎ، ﻭَﻻَ ﻳُﻐَﻴِّﺮُﻩُ ﺇِﺩْﺧَﺎﻝُ ﻣُﺪْﺧِﻞٍ، ﻭَﻻَ ﻳُﺒَﺪِّﻟُﻪُ ﺍﺑْﺘِﺪَﺍﻉُ ﻣُﺒْﺘَﺪِﻉٍ، ﻭَﻻَ
ﻳَﻀُﺮُّﻩُ ﺩَﺟَّﺎﻝٌ ﻛَﺬُﻭﺏٌ، ﻭَﻻَ ﻳُﺒْﻠِﻴﻪِ ﻃُﻮﻝُ ﺯَﻣَﺎﻥٍ، ﻗَﺎﻝَ ﻋَﺰَّ ﻣِﻦ ﻗَﺎﺋِﻞٍ : ﭽ ﮗ ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﭼ ﺍﻟﺤﺠﺮ : ٩ Ma`ana: ” Godiya da kirari sun tabbata ga
Allah wanda Ya kiyaye wa alummar
musulmi addininta, shigarwar mai shigar
da (wani abu) ba zai jirkita shi ba, haka
nan bidi`ar mai bidi`a ba za ta canza shi
ba, kuma karyar makaryaci ba zai cutar da shi ba,tsawon zamani ba zai tsofar da
shi ba. Allah (SWT) Ya ce: ” Hakika mu ne
muka saukar da ambato (Alkura`ni) kuma
hakika mu ne masu kare shi” (Al-hijr: 9) Misali na uku shi ne, bude karatunsa da
yakan yi da ayar nan da take nuni a bisa
wajabcin bin hanyar magabata, wacce ta
ginu akan bin Alkur’ani da Sunnah a bisa
fahimtar magabata, ga ta kamar haka: ﭽ ﭮ ﭯ ﭰ ﭱ ﭲ ﭳ ﭴ ﭵ ﭶ ﭷ ﭸ ﭹ ﭺ ﭻ ﭼ ﭽ ﭾ ﭿﮀ ﮁ ﮂ ﮃ ﭼ ﺍﻟﻨﺴﺎﺀ : ١١٥ Ma`ana: ” Duk wanda ya saba wa manzon Allah a bayan
shiriya ta bayyana a gareshi kuma ya bi
wata hanya da ba ta muminai ba zamu
jibinta masa abin da ya jibinta wa kansa
kuma mu kona shi a jahannama, kuma
makoma ta munana.” Misali na hudu shi ne, irin littattafan da
malam ya karantar da su dukkaninsu na
Sunnah ne, tun daga kan tafsirinsa da ya
rubuta da hannunsa, haka nan littattafan
hadisi da ya karantar tun daga kan Sahih
Al-Bukhari har zuwa na kasa da shi, da kuma littattafan fikihu na mazhabar
malikiyya da kuma littattafan Akida irin su
Fathul Majid. Da’awarsa Zuwa Ga Sauran |angarori na
Addini Allah ya jikan malam, duk da mai da
hankalinsa akan kira ga tauhidi da
sunnah, amma bai manta da bangaren
ibada da mu’amala da zamantakewar
al’umma ba, da sauran halaye nagari. Babban misali da zamu iya dauka shi ne,
farkon rikicinsa da limamin garin Maru a
kan mas’alar alwala da taimama, wanda
limamin da mutanen garin sukan yi sallah
da taimama a maimakon al’awala. Malam ya tsaya kai-da-fata akan wannan
mas’ala har sai da takai su ga zuwa kotu,
inda a karshe dai malam ya sami nasara
(). Misali na biyu shi ne, garkuwar da malam
ya yi da babban littafin nan na fikihun
malikiyya mai suna Mukhtasar Al-Khalil
wanda kowa ya san ya kunshi hukunce-
hukuncen ibada da mu’amala, domin
yana karantar da shi a kowace rana, bayan sallar la’asar, in banda Asabar da
lahadi, ni ganau ne ba jiyau ba!. Hakanan ma ya karantar da Riyadus
Salihina wanda kowa ya sani cewa littafi
ne da ya kunshi koyar da dabi’u nagari. Kulawarsa Wajen Bada Darasi Ga
Dukkan Al’umma Allah ya jikan malam, karantarwarsa ba
ta tsaya ga daliban soro kawai ba, a’a ta
hada dukkanin al’ummar musulmi, hakan
ya samu ne ta irin damar da ya samu ta
yin karatu a masallacin sarkin musulmi
dake Kaduna, sa’annan kafofin yada labarai na jaha da
na tarayya suke dauka domin yada wa
al’umma. A sakamakon haka ne malam ya sami
dalibai daga kowane sashe na kasar nan,
har ma da dukkanin fadin Afirka ta
yamma, domin a karantarwar tasa yana
amfani da hanya mai sauki ga wanda ya
yi karatu, da wanda bai yi ba. Kebewa [aliban Ilimi Lokaci Na
Musamman Don Karantar Da Su Allah ya jikan malam, duk da damuwar sa
na karantar da al’umma gaba daya, bai
manta da kebewa daliban ilimi lokaci na
musamman ba domin karantar da su. Za a iya bada misali akan wannan da
karantarwarsa ta bayan la’asar zuwa
magariba a falon gidansa, wanda tsarin
karantarwar shi ne: Da farko za a karantar da darasin
nahawu gaba daya, ga duk wanda ya je
karatun zai saurara. Bayan nan kuma za
a karantar da Mukhtasar Al-Khalil, sai dai
kowa zai jawo inda yake ne, malam kuma
ya fassara masa, haka sauran littattafan ma akan yi, har kowa a biya masa inda
yake, kamar dai tsarin karatun zaure,
kuma a nan malam yakan gayawa
dalibansa wasu maganganu na
musamman, misali: “ya kamata ace
malami ya sami sana’ar yi domin dogara da kansa, don da haka ne zai sami damar
fadin gaskiya a wa’azinsa da
karantarwarsa”. Bin Fannoni Daban-Daban Na Salon
Karantarwa ga [aliban Ilimi Da Al’umma
Baki [aya Malam ya kan bi fannoni da hanyoyi da
dabaru iri daban-daban wajen isar da
sakon da yake so ya isar ga daliban ilimi
da kuma al’umma gaba daya. Misali inda yake nuni ga wani salon
karantarwa da ya koya a wurin
malaminsa malam Musa, wanda ake
gabatar da abin da littafi ya kumsa a
dunkule kafin a fara bayanin kowane
babi dalla-dalla(). Hakanan malam ya hada tsarin koyarwa
na da, da na yanzu, wato na da shi ne
karatun zaure da kowa zai zo ya dau
littafinsa (wato ya karantashi), ta zamani
kuwa ita ce koyarwar aji da ta halka,
wato inda malami zai bude littafinsa sannan dalibai ma duk mai sha’awa ya zo
da irinsa domin bin abin da ake
karantarwa. Har wa yau malam bai manta da ware
fagen amsa fatawoyi ba domin amsa
tambayoyin masu zuwa daga sassa
daban daban, maza da mata, wannan
kuwa ya ware shi ne daga karfe 11 na
rana zuwa Azzahar. Har ila yau malam bai bar dukkan wata
dama da ya samu ba wajen isar da sako
face ya yi amfani da ita, misali lokacin da
yake malami a makarantar Maru kuma
shine limamin dalibai, kafin kowace
sallah, yakan tabbatar da cewa ya koyar da su wasu shika-shikai na ibada(). Alakarsa Da Mu’amalarsa Ga Wadanda
Suka Sabawa Akidarsa Da Ra’ayinsa Abu ne sananne cewa Allah ya baiwa
malam matsayi da daukaka a kasar nan,
wanda har ta kai shi ga samun mukamin
Alkalin-Alkalai na jahohin Arewa. Shi dai wannan matsayi – kamar yadda
aka sani – malam zai iya amfani da shi
wajen cin zarafin, ko kuma tauye hakkin
mutanen da suka sabawa akidarsa ko
ra’ayinsa, amma ko kadan malam bai yi
haka ba, illa kawai ya yi amfani da duk wani matsayi da ya samu wajen kyautata
mu’amala ga mutane, har ma wadanda
suka sabawa akidarsa da ra’ayinsa. Misalin da zamu iya dauka anan shi ne,
karar da aka daukaka zuwa gare shi a
kaduna wacce ta kunshi rigima tsakanin
wani babban malami da iyalan marigayi
mai unguwar wata unguwa a cikin birnin
kano, inda malamin ya yi masu sama da fadi a kan filinsu na gado, wanda kotun
sarkin Kano a lokacin ta goya masa baya,
su kuma daga karshe suka daukaka kara
zuwa kotun daukaka kara a Kaduna. Wanda hakan tasa malamin ya rika zirga-
zirga wajen malam har yana kokarin yi
masa kyauta, domin dai malam ya yi
masa alfarma, har takai daga karshe dai
ya fito fili ya bayyanawa malam cewa
yana so malam ya yi masa alfarma, domin baya son rabuwa da wannan filin. Inda a nan ne malam ya nuna masa
bacin ransa har yake cewa “Ba don ina
gudun kar na bata iliminka ba, da na sa
an tsare ka”.() A karshe dai malam ya mu’amalance shi
kyakkyawar mu’amala a tsakanin shi da
shi, ba tare da ya ci zarafinsa ko
mutuncinsa ba. Wannan babban misali ne wanda yake
nuna kyakkyawar mu’amalarsa da su. Har
wa yau sabanin dake tsakaninsa da su
bai hana shi ya kai masu ziyara da nufin
yin nasiha a gare su ba, domin ta zama
sanadiyyar shiriyarsu ko kuma yankan hanzari, misali ziyararsa da ya kaiwa
malam Nasiru kabara, da sauransu. {okarinsa Wajen Amfani Da Matsayinsa
Domin Biya wa Mutane Bukatunsu Kamar yadda aka sani, bukatun mutane
dai a dunkule basu wuce neman ilimi na
addini ko zamani ba, domin kyautata
rayuwarsu duniya da lahira, ko kuma
neman abin yi domin dogaro da kai, ko
kuma siyasar su da zamantakewarsu domin kulla alaka tsakaninsu. Malam (Allah Ya yi masa rahama) ya yi
amfani da matsayinsa wajen bada
gagarumar gudummawa mai yawan
gaske ga al’ummar kasar nan a dukkanin
wadannan bangarori. bangaren bunkasa ilimin al’umma: abune
sananne ga al’umma irin yadda malam ya
jajirce tare da yin amfani da dukkanin
damar da yake da ita wajen ganin
al’ummar musulmi ta sami ilimi mai
nagarta tare da sama musu guraben karatu a gida da wajen najeriya, domin
karo ilimi, ni kaina ina daya daga cikin
misali, da kuma wasu jama`a da dama
wadanda malam ya taimaka masu a
wannan bangare. bangaren samawa mutane ayyukan yi
domin dogaro-da-kai: nan ma malam ya
bawa mutane takardu zuwa wurare
daban-daban don samun aikin yi,
sawa’un aikin ofis ko na damara ko kuma
aikin kamfani. bangaren siyasa da zamantakewar
al’umma: a nan ma malam ya karfafi
al`ummar musulmi musamman ‘yan
arewa da su shiga bangarorin siyasa da
mulki domin a dama da su, kasancewarsa
ya hangi irin matsalar da ka iya faruwa idan har basu shiga an dama da su ba,
har ma a nan ya kan ce “Siyasa tafi
sallah” amma aka kasa fahimtarsa a
wancan lokacin. Wannan janibi na taimako, ya taimaka
wa yaduwar da’awar malam matuka
wajen shigar da’awar bangarori daban-
daban na rayuwar al’umma, domin
wannan ne ya sa kowanne dalibi nasa ya
zama wani babban wakili nasa a duk inda yake. {okarinsa Wajen Zaburar Da Musulmi Da
Nuna Musu Wajabcin Shiga |angarori
Daban-Daban Na Hukuma Allah Ya jikan malam, hakika da’awarsa
ta taimaka kwarai da gaske wajen
zaburar da al’ummar musulmi da wayar
masu da kai wajen shiga bangarori
daban-daban na hukuma, domin samun
wakilci, da kuma gudun kar a danne su a mai da su saniyar ware. Malam ya yi amfani da wata ka’ida wacce
take sananniya a wurin daliban ilimi,
wacce malamai magabata (Malaman
usuulul fikh) suka sa, inda suke cewa
“Addharuuratu Tubiihul Mahzuuraat”
ma’ana “larura takan halatta haramun” Kamar yadda aka sani cewa turawan
mulkin mallaka sun zo sun mulki kasar
nan kusan shekara dari, kuma duk sai da
suka kakkabe duk wani tsari na ilimi dana
gudanarwa na addinin musulunci, suka
sanya nasu, a bisa harshen su na turanci, wanda wannan ne ya sanya mummunar
kyama da musulmi ke yi wa ilimin boko,
da kuma amfani da akan yi da shi bayan
an yi shi. Wannan ne ya sa malam ya harara ya
hararo ya ga cewa ba yadda za a yi
musulmi a dama da su face sai sun yi
karatun zamani da kuma amfani da shi,
ba don komai ba, sai don da shi ne ake
shiga dukkan ayyuka na kasa. To wannan ne yasa malam ya tashi
haikan ba dare ba rana wajen zaburar da
musulmi, a cikin dukkan karatuttukansa
cewa su tashi su yi karatun boko, amma
su hada shi da tarbiyyar addinin
musulunci, domin su shiga dukkan fagage na rayuwa, saboda a dama da su. Alhamdu lillahi, mun godewa Allah,
sa’annan mun godewa malam domin ba
don wannan fadakarwar da aka samu ba,
to da bamu san inda zamu tsinci kanmu
ba a yau. To anan ya kamata ga masu da’awa na
yau da su rika koyi da wannan manhaji
na malam, wajen sanin yanayin da suke
rayuwa a cikinsa, kuma su san yadda za
su warwareshi. {okarinsa Wajen Hada Kan Musulmi da
Masu Da’awa Malam ya taso a yammacin Africa a kasar
hausa inda mafi yawancin musulmin
wurin suke bin darikun sufaye masu
bautar shehunansu, kuma wanda kowa
ya san irin barnar da take cikin wadannan
hanyoyi, to Allah a cikin ikonsa ya haskaka wa malam zuciyarsa wajen gane
barnansu da kura-kuransu, kuma ya yi iya
iyawarsa wajen nunawa malaman
wannan zamani irin kura-kuran
wadannan littattafai na sufaye a cikin
ruwan sanyi, kuma a boye ba tare da mabiya sun gane ba, domin samun hadin
kan musulmi, amma ina! Hakan ya ci tura,
saboda soye-soyen zukantansu, kamar
yadda ya fadi hakan a cikin littafinsa Al-
Akidatus Sahiha, in da ya ce: “ﻭَﻣَﺎ ﻛِﺪﺕُّ ﺃَﻛْﺘُﺒُﻬَﺎ ﻣِﻦْ ﺧَﻮْﻑِ ﻭُﻗُﻮﻉِ ﺍﻟْﻔِﺘَﻦِ؛ ﻟَﻮْﻻَ ﻣَﺎ ﻗَﺎﻝَ ﺍﻟﻠﻪُ ﻓِﻲ ﻛِﺘَﺎﺑِﻪِ ﺍﻟْﻌَﺰِﻳﺰِ : ﭽ ﮠ ﮡ ﮢ ﮣ ﮤ ﮥ ﮦ ﮧ ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ ﮮﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ ﯝ ﯞﯟ ﯠ ﯡ ﯢ ﯣ ﭼ . () ﻭَﻓِﻲ ﺍﻟْﺤَﺪِﻳﺚِ ﻋَﻦْ ﺃَﺑِﻲ ﻫُﺮَﻳْﺮَﺓَ ) ﻗَﺎﻝَ : ﻗَﺎﻝَ ﺭَﺳُﻮﻝُ ﺍﻟﻠﻪِ ) “ : ﻣَﻦ ﺳُﺌِﻞَ ﻋَﻦْ ﻋِﻠْﻢٍ ﻓَﻜَﺘَﻤَﻪُ، ﺃُﻟْﺠِﻢَ
ﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ﺑِﻠِﺠَﺎﻡٍ ﻣِﻦ ﻧَﺎﺭٍ ”(). Ma`ana: “Na yi kusa in ki rubutashi
saboda tsoron aukuwar fitina, ba don
abinda Allah Ya fada a cikin littafinsa
mabuwayi ba: (lallai wadanda suke boye abinda muka
saukar na hujjoji da shiriya bayan Mun
bayyanasu ga mutane a cikin littafi,
wadannan Allah Yana la`antarsu kuma
masu la`anta na la`antarsu. Sai dai
wadanda suka tuba kuma suka gyara kuma suka yi bayani, to wadannan zan
karbi tubarsu, Ni mai yawan karbar tuba
ne mai jinkai. ( ya zo cikin hadisi daga
Abu Huraira (RA) ya ce: manzon Allah
(SAW) ya ce: “duk wanda aka tambaye
shi wani ilimi, sai ya boye; za a yi masa linzami na wuta ranar Alkiyama”. Abin da malam ya bayyana daga baya na
kura-kuransu, ba raba kan musulmi ba
ne, a’a hada kansu ne da maida su zuwa
ga tushe na asali, saboda fadin Allah
Madaukakin Sarki: “Ku yi riko da igiyar
Allah gaba daya kada ku rarrabu” Yana daga cikin misalin da ke nuna
kokarin malam na son hada kan musulmi,
kasancewarsa wakili a cikin wakilai na
farko da suka assasa majalisar hadin kan
musulmi ta duniya dake Makkah a
shekarar 1962. Abu na uku da ba zan manta ba na
kokarin da malam ya yi ta yi wajen dinke
barakar da ta faru a cikin kungiyar
Jama’atu Izalatul Bidi’a Wa Ikamatus
Sunnah, na kiran taron sulhu da ya yi,
domin kokarin hada bangarorin guda biyu masu da’awa, su ci gaba da tafiya tare,
domin cimma manufar da aka sa a gaba
ta da’awa. A nan ne ma, ba zan manta ba
malam yana magana yana zubar da
hawaye don bakin cikin wannan rabuwa,
wannan ya faru a shekarar 1984. Yin Amfani Da Sababbin Hanyoyi Na
Zamani A Wajen Da’awah Kowanne mai da’awah yakan so ya ga
da’awarsa ta karbu, kuma ta shiga
kowanne sako da lungu na al’umma a
cikin kankanen lokaci, duk da cewa
malam ya zo ya sami malamai a kasar
hausa ba su fiye amfani da kafafen watsa labarai na zamani ba, kai! wasu ma
suna ganin yin hakan wani laifi ne!,
amma malam da ya zo ya ci gajiyar
kafafen watsa labarai na gani da na ji, da
na karantawa, kuma sun taimaka masa
kwarai da gaske wajen yaduwar da’awarsa cikin kankanen lokaci. Ni kaina na fara fahimtar malam ne a
rediyo, kafin na zauna da shi. Wannan
shi ne ya sa malam yakan kirawo ‘yan
jarida da mujahidai, saboda yadda suke
taimakawa wajen yada da’awa a cikin
kankanen lokaci. {okarinsa Wajen Samar Da {ungiyoyi Da
Kuma Gudummawar Da Ya Bayar Domin
Tabbatar Da Ayyukansu Kasancewar malam (Allah ya jikansa) ya
taso a wata kasa da take da’awar kin
daukar wani addini a matsayin tsarin
gudanar da mulkinta, ballantana ta dauki
nauyin dukkan ayyukan musulunci da
yada shi, wannan ne ya sa malam ya ga ya kamata a samar da kungiyoyi na
addinin musulunci, wanda za su maida
hankali wajen kula da kira zuwa ga
musulunci, da yada shi, da kuma ilmantar
da wadanda suke cikinsa. Wannan ne ya sa malam ya hada kai da
firimiya Ahmadu Bello Sardaunan
Sakkwato wajen kafa kungiyar Jama’atu
Nasril Islam, a shekarar 1962, kuma ya
bata duk wata gudummowa mai yawan
gaske(). Malam ya yi aiki tukuru a karkashin
wannan kungiya shi da Sardauna da
sauran ‘yan kungiya wajen musuluntar
da kiristoci da maguzawa, wanda
wannan ne ya sa arnan cikin gida da na
waje suka shirya makirci wajen yi masa kisan gilla. {ungiya ta biyu wacce aka kafata da
malam, ita ce kungiyar hada kan musulmi
ta duniya, dake Makkah, kuma malam ya
rika halartar taronta na shekara-shekara
har Allah ya yi masa rasuwa. {ungiya ta uku ita ce, kungiyar Jama’atu
Izalatul Bidi’a Wa Ikamatus Sunnah
wacce malam ya kasance uba gareta, tun
da aka kafata a shekarar 1978(), kuma
malam ya ba ta gagarumar gudummawa
da shawarwari nagari ga shugabanninta, domin ci gabanta, musamman ma kafin a
samu sabani a cikinta. Kiransa ga Sarakuna da Masu Mulki da
Irin Mu’amalar da yayi da su Allah Ya jikan malam, da’awarsa bata
tsaya ga kauda kura-kuran da talakawa
da almajirai sukan yi kawai ba, ta hada
har da sarakuna da masu mulki, inda ya
kiraye su zuwa ga aiki da hukunce-
hukuncen shari’a da yin adalci a cikin mulkinsu. Babban misali na farko da zamu dauka
shi ne, rikicin da ya faru tsakanin malam
da hakimin Maru da kuma limamin garin
Maru, wanda har ya hada da sarkin
musulmi a shekarar 1950, akan mas’alar
yin sallah da taimama ba tare da wani uzuri na shari’ah ba, wanda ya yadu a
kasar Sakkwato a wancan lokacin. Malam ya yi iya iyarwarsa ya ga cewa an
kauda wannan mas’ala a cikin ruwan
sanyi, amma abin ya ci tura, har sai da ya
kai ga bijirar da mas’alar zuwa ga
sarakunan arewa gaba daya, malam dai
bai yi kasa a gwiwa ba, ya tsaya tsayin daka har sai da aka kai ga cin nasara na
kauda wannan mas’ala, ta yin sallah ba
alwala a garin Sakkwato(). Misali na biyu shi ne, wasika ta sirri da
malam ya aikawa sarkin musulmi domin
yi masa gyara a wani kuskure da ya ga ya
yi a cikin jawabinsa na sallah da ya
gabatar wa al’umma. Kuskuren kuwa shi ne, hada Allah ya yi
da sarkin Ingila a cikin godiya, inda yake
cewa kamar haka, “Ina so in fara da
godiya ga Allah Madaukakin Sarki da
Annabinsa Muhammad (S.A.W) da Shehu
Usman [an fodiyo, wanda ya jaddada mana addininmu a nan kasar, tare kuma
da sarkin Ingila wanda muke karkashin
tutarsa ta adalci”(). Duk da wannan wasika da malam ya yi ta
a sirri domin gyara, amma sai ga shi cibi
ya zama kari, inda har ta kai ake kokarin
ladabtar da malam, amma Allah a cikin
ikonsa ya kare bawansa, haka dai sunnar
Allah take ba ta canzawa. Misali na uku kuma shi ne, malam ya yi
mu’amala da sardauna kyakkyawar
mu’amala tun kafin ya zama firimiya,
wanda abu ne sananne ba sai mun fada
ba, ya bashi shawarwari masu yawa
game da taimaka wa addininsa. Misali malam ya ba shi shawara lokacin
da yake siyasa akan cewa: ya rika kashe
ko da kashi daya ne daga cikin goma
akan addini daga irin kudaden da yake
kashewa a siyasa, wanda hakan ya jawo
masa farin jini, ba ma ga mabiyansa ba har ma da mahaliccinsa(). Hakazalika malam ya baiwa sardauna
shawara na a ilimantar da mutane
addininsu, a sakamakon abin da suka
gani a aikin haji na jahilcin ‘yan Nijeriya
wurin aikin jifan shaidan da manya-
manyan duwatsu da takalma. Nan take sardauna ya karbi shawararsa, kuma
suna dawowa Nigeria ya aiwatar da ita(). Alakar malam da sardauna a takaice tana
da yawan gaske kuma ta taimaka matuka
wajen yada da’awar malam din, domin
Sardauna ya taimaka da mulkinsa da
kujerarsa, shi kuma malam ya taimaka da
iliminsa da takawarsa. Wadannan abubuwa guda biyu idan suka hadu ba
karamar nasara akan samu ba. Da Allah
ya sa Sardauna ya sami tsawancin
kwana, to da an yi daula irin ta Ali Sa’ud
da ke kasar Sa`udiyya. Misali na karshe da zan iya kawowa a
yanzu shi ne, mu’amalar da malam ya yi
da Janar Buhari, shi Buhari a wancan
lokaci ya zo da wani tsari na son yin
gyara a bisa barnar da ya tarar na rashin
bin doka da oda, wanda kokarinsa na yin gyara shi ma ya auka cikin wasu kura-
kurai da suka saba wa shari`ar
musulunci, amma duk da zafin da ya zo
da shi, malam bai fasa fada masa kura-
kuransa ba, da nufin ya gyara. Daga cikin abubuwan da malam ya
fadawa Buhari a wancan lokaci a
matsayin shawara shi ne, “na roke shi ya
sake duba al’amarin mutanen da aka
tsare, na bayyana masa a fili cewa ni ba
na goyon bayan aikata kowace irin rashin gaskiya, amma kuma har ila yau ina
ganin babu adalci a tsare mutum ba tare
da yi masa shari’a ba. Saboda haka lallai
ne a yi wa wadanda aka kama shari’a ba
tare da wani jinkiri ba. Daga cikin su
wadanda aka samu sun aikata laifi a kwace dukiyarsu gwargwadon laifinsu a
mayar wa gwamnati, domin kuwa dukkan
mai iyali wanda aka tsare har tsawon
lokaci ba tare da an yi masa shari’a ba, to
kuwa ba shi kadai aka tsare ba, har ma
da iyalinsa da sauran wadanda yake taimaka wa”(). Har ila yau abin da ya faru a kasuwar
Kaduna na bada umarni da hukumomi
suka bayar, duk wanda yake da rumfa ba
bisa ka`ida ba yasan na yi, ba tare da an
bashi wani wurin ba, kuma da lokaci
isasshe. Anan ma malam ya nuna masu wannan ya saba wa shari`a. A kokarin malam na gaya wa masu mulki
gaskiya da nufin su gyara bai tsaya ga
kasarsa kadai ba. Domin lokacin da
shugaban kasar Libiya mu`ammar kazzafi
ya bayyana mummunar akidarsa ta
inkarin Hadisi a wurin wani taron maulidi da ya yi a shekarar 1978AC. inda ya fito
fili yace: “Babu yadda za`a yi duniyar
musulmi ta cigaba har sai an kona
dukkan littattafai an bar Al-kur`ani kadai”. Bayan Gaddafi ya bayyana wannan akida
ne, sai kungiyar Rabidatul Alamil Islami
da ke da cibiya a kasar Saudi Arebiya
suka tura masa wadanda za su yi masa
nasiha, wanda a cikinsu akwai malam,
kuma yana daya daga cikin malaman da suka kausasa masa magana saboda
tsananin kishinsu da sunnah da kuma
sanin hadarin wannan akida da wajabcin
gaya wa shugaba gaskiya. Haka dai malam ya yi ta gyara da ba da
shawara ga masu mulki, kan yadda za su
taimakawa addininsu da al’ummarsu. Kiransa ga Masu Dukiya da Irin
Mu’amalarsa da su Da’awar malam (Allah ya yi masa
rahama) ruwan dare ce game duniya, ta
shafi kowa da kowa, saboda haka masu dukiya ma malam bai barsu a baya ba, ya
yi iya iyawarsa akan ya ga ya kira su
zuwa ga hanya madaidaiciya,
musamman ma kasancewar a wancan
lokacin akwai masu amfani da tsafe-tsafe
da canfe- canfe wajen neman dukiyarsu, da kuma amfani da dukiyarsu wajen yada
darikun sufaye. Don haka malam ya yi
kokari iya iyawarsa wajen yi masu wa’azi,
ba tare da ya ji tsoron kasancewar su
masu dukiya ne ba, ko kuma ya yi
kwadayin abin hannunsu wurin bin son zuciyarsu. Hakanan wadanda suke
neman dukiyarsu ta hanyar haramun, su
ma malam bai yi shakkar yi musu wa’azi
ba. Wani abu da ya kara sa da’awar malam
ta samu karbuwa a wajen masu kudi shi
ne, fitowarsa da ya yi fili ya bayyana
cewa shi baya bukatar zakkah, haka nan
kana’arsa da wadatar zuci da Allah ya ba
shi. Wadannan abubuwa ba karamin tasiri
suka yi a zukatan masu kudi wajen
karbar da’awar malam ba. [aya daga misalan da zamu iya dauka shi
ne da’awar da malam ya yi zuwa ga daya
daga cikin shahararrun masu kudin kasar
nan, wato Alh Ahmadu Chanchangi. Shi
dai wannan mutum da yana sana’ar
dakon giya, amma kuma a karshe Allah ya taimake shi ya tuba, ya bari, ta hanyar
wa’azin malam. Kiransa ga Sauran Mutane da Irin
Mu’amalarsa da su Kiran malam kuwa ga sauran mutane,
nan ya fi yawa, dalili kuwa yana kira ne
zuwa ga gaskiya da fitar da mutane daga
kangin bautar wanin Allah zuwa bautar
Allah Makadaici, da kuma wayar masu da
kai a cikin al’amuran addininsu, da kuma matsalolin rayuwarsu. Shi kuma dabi’ar
dan adam a koda yaushe yakan so fita
daga dukkan wani kangi na wahala da
bauta, zuwa wani abu mai sauki. Wannan
ne ya sa tun malam yana matsayin dalibi
a kananan makarantu zuwa manya, dalibai talakawa suke baibaye da shi,
domin jin dadin wa’azinsa da
karantarwarsa. Hakanan ma duk mai halartar
karatuttukansa na yau da kullum zai ga
kusan kashi tamanin bisa dari talakawa
ne, kuma wannan ita ce sunnah wacce ta
gabata tun zamanin Annabawa, cewa
talakawa galibi su ne suka fi karbar gaskiya. Kiransa ga Wadanda ba Musulmi ba Da’awar malam ga wadanda ba musulmi
ba, ta yi tasiri kwarai da gaske,
musamman ma idan aka yi la’akari da
yadda mabiya addinin kirista da
maguzawa suka rika shiga addinin
musulunci tawaga- tawaga a lokacin da’awarsa. Kiran malam ga wadanda ba musulmi ba,
a karon farko ya samu karbuwa a
sanadiyar hadin kai da goyon baya da ya
samu daga wajen Firimiya Ahmadu Bello
Sardaunan Sakkwato, domin sun hada
kai, shi Sardauna ya yi amfani da kujerarsa ta mulki, shi kuma malam ya yi
amfani da iliminsa, samun haduwar
wadannan abubuwa guda biyu, ya
taimaka kwarai da gaske wajen yada
musulunci ga wadanda ba musulmi ba a
Nijeriya. Babban misali akan wannan shi ne,
jawabin da Firimiya Alh Ahmdu Bello
Sardaunan Sokoto ya gabatar wa taron
musulmi na duniya da aka yi a Makkah a
shekarar 1965, in da ya yi cikakken
bayani bisa nasarar da suka samu a Nigeria, sakamakon kokarin da’awarsu, in
da aka sami a kalla mutane 176 zuwa
930 sun shiga addinin musulunci a
tsakanin shekara ta 1963 – 1965(). Karo na biyu kuwa bayan kashe
Sardaunan Sokoto, da’awar malam ta
dan sami tawaya, amma duk da haka bai
yi kasa a gwiwa ba, ya ci gaba da
karantarwa da wa’azantarwa cikin hikima
da basira, wanda hakan ya jawo wadanda ba musulmi ba, suka rika zuwa
da kansu suna shiga musulunci a
wuraren karatunsa, musamman ma da
azumi a lokacin tafsirin Alkur’ani. Allah
kadai ya san iya adadin da suka
musulunta ta hanyar karantarwarsa. Samun Ilimin Zamani da yayi, da Kuma
Amfanarwarsa da shi Malam dai (Allah ya ji kansa) ya yi
karatun boko a mataki na farko da na
biyu. Na farko shi ne karatunsa da ya yi a
makarantar Elemantari ta Dogon Daji a
jihar Sokoto shekarar 1933, in da ya yi
shekara biyu. Mataki na biyu kuma shi ne, karatunsa a makarantar Midil a shekarar
1936 – zuwa 1942, shi ma dai a garin
Sokoto, bayan nan kuma malam ya tafi
makarantar koyon alkalanci ta Sokoto
domin yin karatu na shekara daya(). Wannan karatu na boko da malam ya yi,
ya sa ya amfana, kuma ya amafanar
kwarai da gaske, zamu iya kasa amfanin
kashi biyu : 1 – Kashi na farko shi ne, Amfanuwarsa
shi kansa. 2 – Kashi na biyu shi ne, Amfanuwar sa da
ya yi da shi. Misalai na farko su ne : Ya iya magana da harshen kasa
(Turanci). Yin abokai da manya-manyan ma’aikata
da shugabanni wadanda makaranta ta
hada su. Samun damar rike babban mukami a
kasa, kamar alkalin alkalai. Samun damar shiga tarurruka na
gwamnati. samun damar gogayya da cudanya da
mutane daban-daban. Wannan ya koya masa bin tsari na tafiyar
da da’awarsa da al’amuransa. Misalai na biyu kuwa su ne: Samun damar wallafe-wallafe da hausar
boko. Yin wa’azi da yaren turanci ga wadanda
ba sa jin hausa. Rubuta wasiku zuwa sassa daban-daban
na gwamnati da ma’aikatu da kamfanoni
don bukata ta da’awa, ko taimakawa
wani. Yin magana da kusoshin gwamnati da
kuma fada musu gaskiya. Ta sanadiyyar sa manya-manyan ‘yan
boko na jami’an gwamnati da na
al’umma sun karbi da’awarsa, kuma sun
ba shi goyon baya. Gudummowar da ya Bayar Wajen
Wallafe-Wallafe Allah ya jikan malam, ya bada
gudummowa gagaruma ta hanyar
wallafe-wallafen da ya yi a fannonin
addinin musulunci daban-daban,
musamman ma wadanda ya yi da
harshen hausa, domin ni a iya sanina shi ne malami na farko a kasar nan da ya
fara rubutu da harshen hausa da sunan
raya addini kai tsaye. Malam ya wallafa littatttafai da dama a
bangarori daban-daban, kamar: Akida,
Hadisi, Fikihu, Mu’amala, Siyasa, Tattalin
arziki, Tarbiyya, da sauransu. Littattafan, wasu sun kasance da
harshen larabci, wasu kuma da hausa.
Misalan na larabcin su ne : ﺭَﺩُّ ﺍﻷَﺫْﻫَﺎﻥِ ﺇِﻟَﻰ ﻣَﻌَﺎﻧِﻲ ﺍﻟْﻘُﺮْﺁﻥِ . Littafin tafsiri ne malam ya wallafa shi,
domin ya dawo da hankulan mutane
zuwa ga fahimtar ma’anonin Alkur’ani. ﺍﻟْﻌَﻘِﻴﺪَﺓُ ﺍﻟﺼَّﺤِﻴﺤَﺔُ ﺑِﻤُﻮَﺍﻓَﻘَﺔِ ﺍﻟﺸَّﺮِﻳﻌَﺔِ . Wannan littafi yana daga cikin littattafan
malam mafiya mahimanci a rayuwarsa,
domin a cikinsa ne ya bayyana cikakkiyar
akidarsa irin ta magabata nagari, kuma
malaman darikun sufaye suka sallama
masa, suka san in da ya sa gaba. ﺍﻹﺳْﻼَﻡُ ﻭَﻧَﻮَﺍﻗِﻀُﻪُ . Malam ya wallafa shi ne domin ya yi
bayanin musulunci da kuma abin da yake
warware shi. ﺍﻟﻮِﺭْﺩُ ﺍﻟْﻌَﻈِﻴﻢُ ﻣِﻦَ ﺍﻷَﺣَﺎﺩِﻳﺚِ ﻭَﺍﻟْﻘُﺮْﺁﻥِ ﺍﻟْﻌَﻈِﻴﻢِ . Malam ya wallafa shi don ya kwadaitar
da musulmi su koma kan ingantaccen
zikiri na asali, irin na Annabi (S.A.W)
kuma su watsar da zikirai na bidi’a
wadanda suka zo ta hannun malaman
darikun sufaye. ﻗَﻀَﺎﻳَﺎ ﻓِﻲ ﺍﻻﻗْﺘِﺼَﺎﺩ ﻭَﺍﻟﺘَّﻌَﺎﻣُﻞِ ﻣَﻊَ ﺍﻟْﺒُﻨُﻮﻙِ ﺍﻟﺮِّﺑَﻮِﻳَّﺔِ . Malam ya rubuta wannan littafi don ya yi
bayanin yadda tattalin arziki yake a
musulunci, kuma ya bayyana ra’ayinsa a
kan bankuna na riba. Misalan na Hausa kuwa, su ne kamar
haka : 1- Fassarar Arba’unan Nawawi, wanda
bugun farko ya kasance a shekara ta
1959. 2- Fassarar Juzu’u Tabara. 3- Fassarar Alkur’ani mai girma cikakke.
Wannan ba karamin taimakawa ya yi ba,
wajen fahimtar ma’anonin Alkur’ani da
harshen hausa. 4- Littafin matakan Musulunci, Dalilin
rubuta wannan littafi shi ne, Alh. Ahmad
Bello Firimiya shi ne ya nemi malam ya
wallafa wani karamin littafi mai saukin
karantawa da hausa, saboda sababbin
shiga musulunci. 5- Fassarar littafin (Nurul Albab) na
Shehu Usman dan Fodiyo. 6- Fassarar littafin (Usulud deen Fi
Masa’ilil Li’itikad) shi ma dai na Shehu
Usman dan Fodiyo ne. 7- Fassarar littafin (Hidayatud dullabi fi
ahammi masa’ilil deen) shi ma na Shehu
Usman dan Fodiyo ne. 8- littafin (Aikin hajji da umara). Wanda
ya wallafa a shekarar 1976. Wadannan littattafai ba karamin tasiri
suka yi ba, a cikin al’ummar musulmin
Nigeria, har ma da makwabtan su, wajen
farkar da su da zaburar da su da sanin
addininsu, da kuma riko da shi. Wanda tun daga bayan shehu Usman da
dan-uwansa Abdullahi da dansa
Muhammad Bello ba a sami wanda ya yi
ma musulunci hidima ba, da iliminsa da
alkalaminsa da lokacinsa ba kamar
Sheikh Abubakar Mahmud Gumi. Tarbiyyarsa ga Iyalansa da ‘Ya ‘Yansa a
Bisa Tafarkinsa Magana akan abin da ke tsakanin malam
da iyalansa abu ne mai wuyar sani,
amma a bisa zahiri malam ya tarbiyantar
da iyalansa tarbiyya irin ta addinin
musulunci. Kasancewar Allah ya
albarkaci malam da iyalai masu yawa, amma yawan nasu bai sa malam ya kasa
tarbiyyar su ba a bisa tsari na addini, ko
kuma ya kasa ilmantar da su ba, ko kuma
uwa-uba kasancewar sun fito daga
dakuna daban-daban bai haifar masu da
matsaloli irin na ‘yan ubanci da sauransu ba, amma dai kamar yadda bahaushe
yake fadi “Waka a bakin mai ita tafi dadi”
don haka ga abin da yake cewa da
kansa: “Gaba daya dai matana hudu da ‘ya ‘ya
ashirin da tara, wadanda daga cikinsu
akwai hafsoshin soja, da ma’aikatan
gwamnati, da likitoci da injiniya da matan
aure, da lauyoyi da malaman makaranta
da ma’aikatan banki, da kuma ma’aikatan kamfanoni, da na sauran harkokin
kasuwanci, kusan in ce babu wata sana’a
wadda wani daga cikin gidana bai iya ba.
Da na tuna duk wadannan sai na kara yin
murna da Allah (S.T.W) ya taimakeni
yadda ban taba samun wadansu matsaloli ba dangane da iyalina”(). Muna
rokon Allah ya yi masu albarka kuma ya
kiyaye daga dukkan abin ki. Amfanuwar da iyaye Mata Suka yi da
Da’awarsa Kafin zuwan da’awar malam, Mata sun
kasance a kasar hausa ba su san komai
ba, sai canfe-canfe da tsafe-tsafe da
al’adu, da kuma karatun da mata tsofaffi
kan shiga gidaje suna koyarwa da sunan
Ilimin addini, misali irin karatun kwanciyar tsakar daki, da karatun fitsari, da
makamantansu, domin tun bayan
da’awar Shehu Usman dan Fodiyo da
karantarwarsa ba a karantar da su ba, sai
dan abinda ba a rasa ba. Amma da malam ya zo ya jajirce wajen
fadakar da al’umma game da
muhimmancin ilimantar da iyaye mata
domin ilimantar da su ilimantar da
al’umma ne. alhamdulilah! A yau an wayi
gari al’umma sun fahimci muhimmancin ilimin mata har takai ga babu wani yanki
da tarin al’umma suke zaune wanda
babu makarantun koyar da iyaye mata.
Wanda a da, a kasar nan abu ne
mawuyaci a sami mace malama ta addini,
amma sai ga shi a yau akwai inda zaka sami makarantar mata, dukkan
malamanta mata ne, duk da masu suka
nayin suka! Koda yake dai an gamu da matsaloli a
wancan lokaci inda ta kai wasu mazaje
sun saki matansu kawai don suna zuwa
makaranta, su kuma matan saboda karfin
imaninsu da fahimtar addininsu, suka
zabi rabuwar auren akan zama bisa jahilci, wanda da yawa na san matan da
suka zauna gidan malam bisa wannan
dalili, har suka sami mazan aure, amma a
yau godiya ta tabbata ga Allah, duk irin
wannan ya kau, sai abin da ba a rasa ba. Kammalawa Wannan shi ne dan abin da na iya
rubutawa dangane da wannan babban
mashahurin malami, mujaddadi, muslihi a
zamaninsa, kuma abin koyi ga ‘yan baya.
Allah nake roko ya yi masa rahama, ya
gafarta masa, kuma ya saka masa dabin da yakan saka wa bayinsa nagari, Allah
yasa Aljanna ce makomarsa. Amen Daga abin da ya gabata zamu ga yadda
da’awar malam ta shiga kowane sashe
na rayuwa, babu inda malam bai ba da
gudummawa ba, wannan wani kalu-bale
ne ga masu yinda’awa a yau, a kan su
fadada da’awarsu ta shafi dukkan sassan rayuwa gaba daya, kamar yadda malam
ya yi, musamman ma a wannan lokaci da
ake fuskantar kalu-bale daban-daban ta
fuskar tsaro, tattalin arziki, tarbiyya, ilimi,
ballantana akida ingantacciya da yau
take fuskantar barazana ta kowane bangare. Dukkan godiya da yabo sun tabbata ga
Allah, wanda ya bani ikon rubuta wannan
dan littafi duk da raunina da karancin
lokaci na. Tsira da aminci su kara tabbata
ga shugaban halitta Annabi Muhammad
(S.A.W) da iyalan gidansa, da sahabbansa, da kuma duk wadanda suka
bi tafarkinsa har izuwa ranar sakamako. Assalamu Alaikum Wa Rahmatullahi Wa
Barakatuhu Dan uwanku a musulunci Abu Jabir Abdullahi Muhammad Getso Mai karantarwa a tsangayar ilimin
addinin musulunci ta kwalejin Sa’adatu
Rimi, Kumbotso, Kano, Nigeria. Email: getso1973@yahoo.com Phone: 08023032008 17/01/1433AH = 12/12/2011AC.

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DONALD TRUMP CIKIN FAGAUNIYA YA SAKE WANI ZALUNCIN KUMA: By Dr. Ibrahim Jalo Jalingo

DONALD TRUMP CIKIN FAGAUNIYA YA
SAKE WANI ZALUNCIN KUMA:
1. A cikin ci gaba da fagauniyarsa da
shirmensa da yake yi wa al’ummar Duniya
shugaban Kasar Amirka Donald Trump ya
sake daukan sabon mataki na zalunci a kan Birnin Qudus; a inda ya ce ya amince
a hukumance cewa Wannan Birni na
Qudus shi ne babban birnin Isra’ila!
Donald Trump ya dauki wannan matsaya
ne duk kuwa da cewa ta saba wa dukkan
ka’idodin da Majalisar Kasashen Duniya ta ayyana a kundinta.
2. Muna yin tir da Allah wadai da wannan
mataki na tsokana da zalunci da neman
tada fitina cikin Duniya da Donald Trump
ya dauka. Muna kuma rokon Allah
Madaukakin Sarki da gaggauta kubutar da Wannan gari mai yawan albarka daga
mamayar azzaluman Yahudawa da
magoya bayansu. Ameen.

BAYANI A KAN BUKIN MAULIDI KASHI NA DAYA: (1)

Yau Juma’a 2/3/1435 H 3/1/2014 M
tsakaninmu da ranar goma sha biyu ga watan
Rabii’ul Awwal kwana 10 ne kacal, sannan
kamar yadda aka sani ne cewa wannan rana
ta 12/3/ ita ce ranar da wasu daga cikin masu
ikirarin Musulunci ke bukin ranar haifuwar Annabi Muhammad mai tsira da amincin Allah
cikinta saboda neman lada da falala a wurin
Allah, duk kuwa da cewa rikon wannan rana a
matsayin Idi bidi’a ce wurin dukkan Maluman
Musulunci! Allah Sarki! Haka dai Shaidan yake
badda mutane cikin mamaki wani lokaci! Allah Madaukakin Sarki yana cewa cikin Suratu
Faatir aya ta 8:-
((ﺃﻓﻤﻦ ﺯﻳﻦ ﻟﻪ ﺳﻮﺀ ﻋﻤﻠﻪ ﻓﺮﺍﻩ ﺣﺴﻨﺎ ﻓﺎﻥ ﺍﻟﻠﻪ ﻳﻀﻞ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﻓﻼ ﺗﺬﻫﺐ ﻧﻔﺴﻚ ﻋﻠﻴﻬﻢ ﺣﺴﺮﺍﺕ
ﺍﻥ ﺍﻟﻠﻪ ﻋﻠﻴﻢ ﺑﻤﺎ ﻳﺼﻨﻌﻮﻥ )). Ma’ana: ((yanzu wanda aka kawata masa
mummunan aikinsa har ya gan shi wani abu
Mai kyau “yana daidai da waninsa?” saboda
haka lalle Allah yana batar da wanda yake so,
kuma ya shiryar da wanda yake so, kada
ranka ya halaka a kansu saboda bakin ciki. Lalle Allah Masani ne ga abin da suke
sana’antawa)). Ni a nan, a bisa dogara da ayah ta 104 a cikin
Suratu Ali Imrana inda Allah Madaukakin Sarki
Ya ce:-
((ﻭﻟﺘﻜﻦ ﻣﻨﻜﻢ ﺃﻣﺔ ﻳﺪﻋﻮﻥ ﺍﻟﻰ ﺍﻟﺨﻴﺮ ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻤﻔﻠﺤﻮﻥ )). Ma’ana: ((A samu wata al’umma daga cikinku
da za ta yi kira zuwa ga alheri, sannan ta
umurni da abin da Shari’ah ta sani, kuma ta yi
hani ga abin da Shari’ah bata sani ba. To su
wadannan Al’umma sune masu rabauta)). Da
kuma dogara kan aya ta 78, da 79 cikin Suratul Maa’idah inda Allah Madaukaki ya yi maga a
kan Banuu Isaraa’iil ya ce:-
((ﻟﻌﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺑﻨﻲ ﺍﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﻟﺴﺎﻥ ﺩﺍﻭﺩ ﻭﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ ﺫﻟﻚ ﺑﻤﺎ ﻋﺼﻮﺍ ﻭﻛﺎﻧﻮﺍ ﻳﻌﺘﺪﻭﻥ . ﻛﺎﻧﻮﺍ
ﻻ ﻳﺘﻨﺎﻫﻮﻥ ﻋﻦ ﻣﻨﻜﺮ ﻓﻌﻠﻮﻩ ﻟﺒﺌﺲ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ )). Ma’ana: ((An la’anci wadanda suka kafirta
daga Banu Isaa’iil a bisa harshen Daawuuda
da Isa Dan Maryam, saboda irin yadda suka yi
sabo, suka kasance suna ketare iyaka. Suka
kasance ba sa hana juna yin mummunan aikin
da suke aikatawa. Wallahi abin da suka kasance suna aikatawa ya yi muni)). Intaha.
Da kuma dogara kan hadithin da Imam Muslim
ya ruwaito hadithi na 49 inda Annabi mai tsira
da amincin Allah yake cewa:-
((ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﻴﺮﻩ ﺑﻴﺪﻩ ﻓﺎﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ﻓﺎﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ ﻭﺫﻟﻚ ﺍﺿﻌﻒ ﺍﻻﻳﻤﺎﻥ )). Ma’ana: ((Wanda duk ya ga munkari daga
cikinku sai ya jirkita shi da hannunsa, in kuma
ba zai iya ba, sai ya jirkita shi da harshensa, in
kuma ba zai iya ba sai ya jirkita shi da
zuciyarsa, wannan shi ne mafi raunin Imani)).
Intaha. Da kuma dogara kan maganar Sahabin Annabi Abdullahi Dan Mas’ud Allah ya kara
masa yarda, wacce ta zo cikin littafin Ibnu
Wadh,dhah shafi na 11 da littafin Ali’itisaam na
Imamush Shaatibii 1/107 inda ya ce:-
((ﺍﺗﺒﻌﻮﺍ ﻭﻻ ﺗﺒﺘﺪﻋﻮﺍ ﻓﻘﺪ ﻛﻔﻴﺘﻢ )). Ma’ana: ((Ku bi -abin da Annabi ya zo da shi-
kada ku kirkiri bidi’ah, domin an gama muku
kome -na addini-)). Dankuma dogara har
yanzu a kan maganar shi Sahabi Abdullahi
Dan Mas’uud wacce ta zo cikin littafin Ibnu
Wadh’dhah shafi na 11 da kuma Sunanud Daarami 1/68-69 a inda ya ce lokacin da ya
wuce wani mai wa’azi a cikin masallaci yana ce
wa mutane: ku yi Subhanallah kafa goma, ku yi
la’laha illalah kafa goma, sai ya ce da su:-
(( ﻭﻳﺤﻜﻢ ﻳﺎ ﺃﻣﺔ ﻣﺤﻤﺪ ﻣﺎ ﺍﺳﺮﻉ ﻫﻠﻜﺘﻜﻢ ! ﻫﺆﻻﺀ ﺻﺤﺎﺑﺔ ﻧﺒﻴﻜﻢ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺘﻮﺍﻓﺮﻭﻥ ﻭﻫﺬﻩ ﺛﻴﺎﺑﻪ ﻟﻢ
ﺗﺒﻞ ﻭﺃﺗﻴﺘﻪ ﻟﻢ ﺗﻜﺴﺮ ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺍﻧﻜﻢ ﻟﻌﻠﻰ ﻣﻠﺔ ﻫﻲ ﺃﻫﺪﻯ ﻣﻦ ﻣﻠﺔ ﻣﺤﻤﺪ ﺍﻭ ﻣﻔﺘﺘﺤﻮﺍ ﺑﺎﺏ ﺿﻼﻟﺔ . ﻗﺎﻟﻮﺍ
ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻣﺎ ﺍﺭﺩﻧﺎ ﺍﻻ ﺍﻟﺨﻴﺮ ﻗﺎﻝ ﻭﻛﻢ ﻣﺮﻳﺪ
ﻟﻠﺨﻴﺮ ﻟﻦ ﻳﺼﻴﺒﻪ ﺍﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺣﺪﺛﻨﺎ ﺍﻥ ﻗﻮﻣﺎ ﻳﻘﺮﺀﻭﻥ ﺍﻟﻘﺮﺍﻥ ﻻ ﻳﺠﺎﻭﺯ ﺗﺮﺍﻗﻴﻬﻢ ﻭﺍﻳﻢ
ﺍﻟﻠﻪ ﻣﺎ ﺍﺩﺭﻱ ﻟﻌﻞ ﺍﻛﺜﺮﻫﻢ ﻣﻨﻜﻢ ﺛﻢ ﻭﻟﻰ ﻋﻨﻬﻢ )). Ma’ana: ((kaitonku ya ku al’ummar Muhammad
mamakin saurin halakarku! Wadannan
Sahabban annabinku ne mai tsira da amincin
Allah ga su nan da yawa, wadannan tufafinsa
ne ba su gama yagewa ba, wadannan
butocinsa ne ba su gama fashewa ba. Ina rantsuwa da Wanda raina yake hannunsa lalle
ne ku ko dai kuna kan wani addini ne da ya fi
addinin Muhammad shiriya ko kuwa ku masu
bude kofar bata ne. Sai suka ce wallahi baban
Abdurrahman babu abin da muke nufi sai
alheri. Sai ya ce ai da yawa mai son alheri ba zai taba samun sa ba. Lalle Manzon Allah mai
tsira da amincin Allah ya gaya mana cewa
akwai wasu mutane da za su rika karanta
Alkur’ani amma kuma ba zai wuce
makogoronsu ba, Ina rantsuwa da Allah
watakila mafi yawansu daga cikinku suke. Daga nan sai ya juya ya bar su)). Intaha. Da
kuma dogara kan maganar babban Taabi’ii
Hasanul Basarii wacce ta zo cikin littafin Ibnu
Wadh’dhah, da littafin Alitisam na Shaatibii
1/111 inda ya ce: ((Mai yin bidi’ah ba zai Kara
kokari cikin azuminsa na bidi’ah ba, ko sallarsa ta bidi’ah ba, face hakan ya nisantar da shi
daga Allah)). Intaha. Dogara kan wadannan ayoyi da hadithai da
maganganun Sahabbai da Taabi’ai da kuka ji
su yanzu ne ya sa muke gargadin Al’ummar
Musulmi, muke hana su rikon ranar haihuwar
Manzon Allah Mai tsira da amincin Allah a
matsayin ranar Idi, muke musu gargadin rikon bukin maulidi a matsayin wani abu na addini da
ake neman lada da shi a wurin Allah
Madaukakin Sarki! Saboda abu ne tabbatacce wurin Maluman
Musulunci cewa Annabi Mai tsira da amincin
Allah bai yi bukin maulidi ba, Sahabbai ba su yi
bukin maulidi ba, Taabi’ai ba su yi bukin maulidi
ba, Taabi’ut Taabi’in ba su yi bukin maulidi ba.
Duk kuwa abin da ba zama addini ba a zamanin Sahabbai, da Taabi’ai, da Taabi’ut
Taabi’in tare da kasancewar sababin yin sa a
lokacin nasu’ da kuma ikon yin sa daga gare
su yana nan’ amma kuma babu Wanda ya yi
shi daga cikinsu, to lalle wannan abin babu ta
yadda za a yi ya zamanto addini karbabbe a wurin na bayansu har zuwa tashin Kiyama. Yan’uwa Musulmi! Lalle shi rikon ranar maulidi
a matsayin Idi, da maida shi ranar buki, ba a
fara yin shi ba cikin wannan Al’umma sai cikin
karni na hudu na hijirar Annabi Mai tsira da
amincin Allah’ watau sai a cikin shekara ta dari
uku da settin da biyu (362). Sannan mutumin da ya fara yin wannan buki na maulidi shi ne
wani sarki dan Shi’ah Fadimiyyah Mai suna
Almu’izzu li Dininl Lah a garin Alkahira’ kamar
yadda yake rubuce cikin littattafan Musulunci
da tarihi, da wasunsu, kuna iya duba
wadannan littattafan:- ﺍﻟﻤﻮﺍﻋﻆ ﻭﺍﻻﻋﺘﺒﺎﺭ ﺑﺬﻛﺮ ﺍﻟﺨﻄﻂ ﻭﺍﻻﺛﺎﺭ ﻟﻠﻤﻘﺮﻳﺰﻱ ١ /٤٩٠، ﻭﺻﺒﺢ ﺍﻷﻋﺸﻰ ﻓﻲ ﺻﻨﺎﻋﺔ ﺍﻹﻧﺸﺎﺀ ﻟﻠﻘﻠﻘﺸﻨﺪﻱ ٣ /
٤٩٨، ﻭﺗﺎﺭﻳﺦ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﻟﻤﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﻟﻠﺴﻨﺪﻭﺑﻲ
ﺹ٦٩، ﻭﺃﺣﺴﻦ ﺍﻟﻜﻼﻡ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺴﻨﺔ ﻭﺍﻟﺒﺪﻋﺔ ﻣﻦ
ﺍﻷﺣﻜﺎﻡ ﻟﻤﺤﻤﺪ ﺑﺨﻴﺖ ﺹ٤٤، ٤٥، ﻭﺍﻟﻤﺤﺎﺿﺮﺍﺕ
ﺍﻟﻔﻜﺮﻳﺔ ﻟﻠﺸﻴﺦ ﻋﻠﻲ ﻓﻜﺮﻱ ﺹ٨٤، ﻭﺍﻹﺑﺪﺍﻉ ﻓﻲ ﻣﻀﺎﺭ
ﺍﻻﺑﺘﺪﺍﻉ ﻟﻠﺸﻴﺦ ﻋﻠﻲ ﻣﺤﻔﻮﻅ ﺹ١٢٦، ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺒﺎﺳﻲ ﻭﺍﻟﻔﺎﻃﻤﻲ ﻟﻠﺸﻴﺦ ﺍﺣﻤﺪ ﻣﺨﺘﺎﺭ ﺍﻟﻌﺒﺎﺩﻱ
ﺹ٢٦١، ٢٦٢ . Almawaa’izu wa Litibaar na Maqriizii 1/490, da
Subhul A’ashaa na Qalqashandii 3/498, da
Taariikhu Lihtifaali Bil Maulidin Nabawii na
Sanduubii shafi na 69, da Ahsanul Kalam fi ma
yataallaqu bis Sunnati wal Bidi’ati minal Ahkam
na Muhammad Bakhiit shafi na 44,45, da Almuhadharaatul Fikriyyah na Ali Fikrii shafi na
84, da Al’ibdaa fi Madharri Libtidaa na Ali
Mahfuuz shafi na 126, da Taarikhul Abbaasii
wal Faatimii na Ahmad Mukhtaar Al’abbadii
shafi na 261,262. MALUMAN MUSULUNCI DABAN DABAN
SUN HANA YIN BUKIN MAULIDI: Yan’uwa Musulmi! Lalle da yawa daga cikin
maluman Musulunci sun gargadi Al’umma sun
hana su yin bukin maulidi da rikon shi a
matsayin wata ibadah da za a nemi lada wurin
Allah da ita, kuma sun bayyanar da cewa yin
bukin maulidi bidi’a ce kuma bata. Daga cikin wadannan malamai akwai manya
manyan malumanmu na mazhabar Malikiyyah,
kamar Ibnul Hajj wanda ya rasu a shekarar
hijira ta 732 watau yau da rasuwarsa shekaru
702 ke nan da suka wuce, da kuma Umarul
Faakihaanii wanda ya rasu a shekarar hijira ta 734 watau yau da mutuwarsa shekara 700 ke
nan da suka wuce, da kuma Ibraahimush
Shaatibii wanda ya rasu a shekarar hijira ta
690 watau yau da rasuwarsa shekara 744 ke
nan da suka wuce, da kuma uwa-uba Sheik
Uthmanu Dan Fodiyo wanda ya rasu a shekarar hijira ta 1234 watau yau shekara 201
ke nan da rasuwarsa. Amma Sheik Ibnul Hajj ga abin da yake cewa
cikin littafin Almudkhal 2/2, da 2/10-11 :-
((ﻭﻣﻦ ﺟﻤﻠﺔ ﻣﺎ ﺍﺣﺪﺛﻮﻩ ﻣﻦ ﺍﻟﺒﺪﻉ ﻣﻊ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺍﻥ ﺫﻟﻚ ﻣﻦ ﺍﻛﺒﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻇﻬﺮ ﺍﻟﺸﻌﺎﺋﺮ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻓﻲ ﺷﻬﺮ
ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﻣﻦ ﺍﻟﻤﻮﻟﺪ ﻭﻗﺪ ﺍﺣﺘﻮﻯ ﻋﻠﻰ ﺑﺪﻉ ﻭﻣﺤﺮﻣﺎﺕ
ﺟﻤﻠﺔ ﻓﻤﻦ ﺫﻟﻚ ﺍﺳﺘﻌﻤﺎﻟﻬﻢ ﺍﻟﻤﻐﺎﻧﻲ ﻭﻣﻌﻬﻢ ﺁﻻﺕ ﺍﻟﻄﺮﺏ ( ( ﺍﻟﻰ ﺍﻥ ﻗﺎﻝ : ) ) ﻭﺍﻥ ﺧﻼ ﻣﻨﻪ ﻭﻋﻤﻞ ﻃﻌﺎﻣﺎ ﻓﻘﻂ
ﻭﻧﻮﻯ ﺑﻪ ﺍﻟﻤﻮﻟﺪ ﻭﺩﻋﺎ ﺍﻟﻴﻪ ﺍﻻﺧﻮﺍﻥ ﻭﺳﻠﻢ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ
ﺫﻛﺮﻩ ﻓﻬﻮ ﺑﺪﻋﺔ ﺑﻨﻔﺲ ﻧﻴﺘﻪ ﻓﻘﻂ ﺇﺫ ﺍﻥ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﻓﻲ
ﺍﻟﺪﻳﻦ ﻭﻟﻴﺲ ﻣﻦ ﻋﻤﻞ ﺍﻟﺴﻠﻒ ﺍﻟﻤﺎﺿﻴﻦ ﻭﺍﺗﺒﺎﻉ ﺍﻟﺴﻠﻒ
ﺍﻭﻟﻰ ﺑﻞ ﺃﻭﺟﺐ ﻣﻦ ﺍﻥ ﻳﺰﻳﺪ ﻧﻴﺔ ﻣﺨﺎﻟﻔﺔ ﻟﻤﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ
ﻷﻧﻬﻢ ﺍﺷﺪ ﺍﺗﺒﺎﻋﺎ ﻟﺴﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻭﺳﻨﺘﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻬﻢ
ﻗﺪﻡ ﺍﻟﺴﺒﻖ ﻓﻲ ﺍﻟﻤﺒﺎﺩﺭﺓ ﺍﻟﻰ ﺫﻟﻚ ﻭﻟﻢ ﻳﻨﻘﻞ ﻋﻦ ﺍﺣﺪ ﻣﻨﻬﻢ
ﺍﻧﻪ ﻧﻮﻯ ﺍﻟﻤﻮﻟﺪ ﻭﻧﺤﻦ ﻟﻬﻢ ﺗﺒﻊ ﻓﻴﺴﻌﻨﺎ ﻣﺎ ﻭﺳﻌﻬﻢ )). Ma’ana: ((Yana daga cikin jumlar abin da suka
kirkira na bidi’o’i tare da akidar cewa hakan
yana daga cikin manyan ibadodi, kuma yana
daga cikin alamomin Musulunci mafi fita fili:
abin nan da suke aikatawa cikin watan Rabii’ul
Awwal na bukin maulidi. Shi dai maulidi ya tattari abubuwan haramun da yawa a dunkule,
daga cikinsu akwai wake-wake da suke yi tare
da Kayan kade-kade …. To amma idan yin
maulidi ya wifinta daga yin wake-wake tare da
kayan kade-kade mai yin maulidin ya yi abinci
kawai ya yi nufin maulidi da shi ya kira yan’uwa zuwa cin abincin, to, yin hakan ya zama bidi’ah
saboda niyyar maulidin da ya yi, domin niyyar
maulidin kari ne a cikin Addini ba ya kuma
daga cikin ayyukan Salaf Magabata ba, bin
Magabata kuwa shi ne ya fi dacewa, kai shi ne
ma wajibi da a ce mutum zai kara wani abu sabanin abin da suka kasance a kansa, domin
su Magabata su ne suka fi kowa yin koyi da
Manzon Allah, kuma su ne suka fi kowa
girmama shi da girmama sunnarsa, kuma su
suke da kafar rigaya wajen takawa zuwa ga
abin da yake alheri ne, babu kuma mutum daya da ya ciro yin niyyar maulidi daga
dayansu, mu kuwa sauran Musulmi mabiya ne
gare su, dukkan abin da ya wadatar da su na
addini shi ne zai wadatar da mu)). Intaha. Sannan Imamul Faakihaanii ya ce cikin
Risalarsa ta maulidi mai suna Almurid fil
Kalaami alaa Hukmil Maulid :-
((ﻻ ﺍﻋﻠﻢ ﻟﻬﺬﺍ ﺍﻟﻤﻮﻟﺪ ﺍﺻﻼ ﻓﻲ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨﺔ ﻭﻻ ﻳﻨﻘﻞ ﻋﻤﻠﻪ ﻋﻦ ﺍﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻻﻣﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻟﻘﺪﻭﺓ ﻓﻲ ﺍﻟﺪﻳﻦ
ﺍﻟﻤﺘﻤﺴﻜﻮﻥ ﺑﺂﺛﺎﺭ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ ﺑﻞ ﻫﻮ ﺑﺪﻋﺔ ﺍﺣﺪﺛﻬﺎ
ﺍﻟﺒﻄﺎﻟﻮﻥ ﻭﺷﻬﻮﺓ ﻧﻔﺲ ﺍﻋﺘﻨﻰ ﺑﻬﺎ ﺍﻻﻛﺎﻟﻮﻥ ﺑﺪﻟﻴﻞ ﺍﻧﺎ ﺍﺫﺍ
ﺃﺩﺭﻧﺎ ﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺨﻤﺴﺔ ﻗﻠﻨﺎ ﺍﻣﺎ ﺍﻥ ﻳﻜﻮﻥ ﻭﺍﺟﺒﺎ ﺍﻭ
ﻣﻨﺪﻭﺑﺎ ﺍﻭ ﻣﺒﺎﺣﺎ ﺍﻭ ﻣﻜﺮﻭﻫﺎ ﺍﻭ ﻣﺤﺮﻣﺎ ﻭﻫﻮ ﻟﻴﺲ ﺑﻮﺍﺟﺐ
ﺇﺟﻤﺎﻋﺎ ﻭﻻ ﺑﻤﻨﺪﻭﺏ ﻻﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻤﻨﺪﻭﺏ ﻣﺎ ﻃﻠﺒﻪ ﺍﻟﺸﺮﻉ ﻣﻦ ﻏﻴﺮ ﺫﻡ ﻋﻠﻰ ﺗﺮﻛﻪ ﻭﻫﺬﺍ ﻟﻢ ﻳﺄﺫﻥ ﻓﻴﻪ ﺍﻟﺸﺮﻉ ﻭﻻ ﻓﻌﻠﻪ
ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﻻ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺘﺪﻳﻨﻮﻥ ﻓﻴﻤﺎ
ﻋﻠﻤﺖ ﻭﻫﺬﺍ ﺟﻮﺍﺑﻲ ﻋﻨﻪ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﻠﻪ ﺍﻥ ﻋﻨﻪ ﺳﺌﻠﺖ ﻭﻻ
ﺟﺎﺋﺰ ﺍﻥ ﻳﻜﻮﻥ ﻣﺒﺎﺣﺎ ﻻﻥ ﺍﻻﺑﺘﺪﺍﻉ ﻓﻲ ﺍﻟﺪﻳﻦ ﻟﻴﺲ ﻣﺒﺎﺣﺎ
ﺑﺈﺟﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻠﻢ ﻳﺒﻖ ﺍﻻ ﺍﻥ ﻳﻜﻮﻥ ﻣﻜﺮﻭﻫﺎ ﺍﻭ ﺣﺮﺍﻣﺎ ( ( . ﺍﻧﺘﻬﻰ . Ma’ana: ((Ban san wata hujja da za ta halatta
yin maulidi ba a cikin Alkur’ani da Sunnah,
kuma ba a nakalto yin bukin maulidi koda daga
mutum daya ba cikin maluman Al’umma
wadanda su ne abin koyi a cikin Addini , kuma
su ne ke riko da maganganun magabata, kai, abin da dai yake ciki shi ne: shi dai maulidi
wata biri’ah ce da marasa aikin yi suka kirkira
kuma sha’awar son rai ce da masu cin dukiyar
mutane cikin karya suka runguma, saboda shi
dai bukin maulidi idan muka shimfida shi a kan
hukunce-hukuncin nan guda biyar sai mu ce: ko dai ya zama wajibi, ko kuwa ya zama
mustahabbi, ko kuwa ya zama mubaahi, ko
kuwa ya zama makruuhi, ko kuwa ya zama
haraamun, to in mun yi hakan za mu ga cewa
shi dai ba wajibi ba ne bisa Ijmaa’in Malamai,
shi kuwa ba mustahabbi ba ne domin abin da ake nufi da mustahabbi shi ne abin da Shari’ah
ta ce a yi ba tare da an zargi Wanda ya ki yi
ba, shi kuwa maulidi Shari’ah ba ta ce a yi shi
ba, kuma ni a sanina Sahabbai, da Taabi’ai, da
malamai masu riko da Addini ba su yi shi ba,
wannan shi ne jawabina a gaban Allah a kan bukin maulidi in har aka tambaye ni. Kuma ba
zai halatta ba a ce Maulidi ya zama mubaahi
saboda kirkiran wani abu cikin addini ba zai
zama mubaahi ba a bisa Ijmaa’in Musulmi,
saboda haka babu abin da ya rage face
maulidi ya zama makruuhi ko kuwa haramun)). Intaha. Sannan Imamush Shaatibii ya ce -a lokacin da
yake yin bayanin ma’anar bidi’ah- cikin
littafinsa mai suna Alitisam 1/50,53 :-
((ﻋﺒﺎﺭﺓ ﻋﻦ ﻃﺮﻳﻘﺔ ﻓﻲ ﺍﻟﺪﻳﻦ ﻣﺨﺘﺮﻋﺔ ﺗﻀﺎﻫﻲ ﺍﻟﺸﺮﻋﻴﺔ ﻳﻘﺼﺪ ﺑﺎﻟﺴﻠﻮﻙ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺘﻌﺒﺪ ﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ .… ﻳﻌﻨﻲ ﺍﻧﻬﺎ ﺗﺸﺎﺑﻪ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ
ﻏﻴﺮ ﺍﻥ ﺗﻜﻮﻥ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻛﺬﻟﻚ ﺑﻞ ﻫﻲ ﻣﻀﺎﺩﺓ ﻟﻬﺎ ﻣﻦ ﺃﻭﺟﻪ ﻣﺘﻌﺪﺩﺓ .… ﻣﻨﻬﺎ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻜﻴﻔﻴﺎﺕ ﻭﺍﻟﻬﻴﺌﺎﺕ
ﺍﻟﻤﻌﻴﻨﺔ ﻛﺎﻟﺬﻛﺮ ﺑﻬﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺻﻮﺕ ﻭﺍﺣﺪ
ﻭﺍﺗﺨﺎﺫ ﻳﻮﻡ ﻭﻻﺩﺓ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻴﺪﺍ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ( ( . ﺍﻧﺘﻬﻰ . Ma’ana: ((Bidi’ah wata kirkirarriyar hanya ce
cikin addini mai kama da addinin gaskiya ana
nufin kaiwa matuka matuka cikin bautar Allah
da yin ta .., ina nufin ita bidi’ah tana kama da
hanyar Shari’ah ba tare da ta kasance hanyar
Shari’ah ta hakika ba, kai a gaskiya ma tana karo ne da hanyar Shari’ah ta fiskoki da yawa
… Daga cikinsu akwai lazimtar wasu irin siffofi
ayyanannu, kamar zikirin da ake yi a bisa
tsarin haduwa a kan sauti daya’ da kuma rikon
ranar haihuwar Manzon Allah mai tsira da
amincin Allah a matsayin idi, da abin da yake Kama da haka)). Intaha. Sannan Shehu Uthmanu Dan Fodiyo ya ce
cikin littafinsa mai suna Ihyaaus Sunnah wa
Iqmaadul Bid’ah shafi na 104 :-
((ﻓﺎﻥ ﻗﻠﺖ ﻣﺎ ﺣﻜﻢ ﻣﺎ ﻳﻔﻌﻞ ﺍﻟﻨﺎﺱ ﻓﻲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﻓﻲ ﻳﻮﻡ ﺍﻟﻤﻮﻟﺪ ﺍﻭ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﺍﻟﻤﻮﻟﺪ ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻟﻠﺬﻛﺮ ﻭﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻌﻤﻠﻮﻧﻪ ﻟﺬﻟﻚ؟ ﻗﻠﺖ : ﺍﻧﻪ ﺑﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ ﺍﻥ ﺧﻼ ﻋﻦ ﻛﻞ ﻣﻌﺼﻴﺔ . ﻭﻗﻴﻞ : ﺍﻥ ﺍﻟﺼﻮﺍﺏ
ﺍﻥ ﻋﻤﻞ ﺍﻟﻤﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻨﺒﻮﻱ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﺤﺴﻨﺔ ﺍﻟﻤﻨﺪﻭﺑﺔ ﺍﺫﺍ ﺧﻼ ﻋﻦ ﻣﻌﺼﻴﺔ . ﻭﺃﻣﺎ ﻣﺎ ﻳﻌﺘﺎﺩﻩ ﺍﻟﻨﺎﺱ ﻓﻲ
ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﺧﺘﻼﻁ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻓﻤﻌﺎﺫ ﺍﻟﻠﻪ ﺍﻥ ﻳﻘﻮﻝ ﺍﺣﺪ ﺑﺠﻮﺍﺯﻩ ( ( . ﺍﻧﺘﻬﻰ . Ma’ana: ((Idan ka ce: Mene ne hukuncin abin
da mutane suke yi a cikin watan Rabii’ul Awwal
a ranar maulidi ko kuwa a ranar bakwai ga
maulidi na taruwar jama’a saboda yin zikiri da
cin abincin da aka yi tanadinsa saboda hakan?
Sai in ce: Wannan bidi’ah ce makruuhiyah in yin maulidin ya wofinta daga dukkan sabon
Allah. Amma kuma wasu sun ce: Abin da yake
daidai shi ne shi bukin maulidin Annabi yana
daga cikin bidi’o’i masu kyau matukar dai ya
wofinta daga ko wane sabon Allah. To amma
abin da mutane suka Saba yin shi a maulidi a wannan zamani na cakuda tsakanin maza da
mata a’uuzu billahi da wani mutum zai ce halal
ne)). Intaha.
Wannan shi ne abin da malumanmu na
mazhabar Malikiyyah suka fada game da
bukin maulidi. Sannan Shaikhul Islam Ibnu Taimiyah wanda
ya rasu a shekarar hijira ta 728 watau shekaru
706 ke nan da suka wuce shi ya yi maganar
maulidi ya kuma tabbatar da cewa maulidi
bidi’ah ce, ya rubuta cikin littafinsa mai suna
Iqtidhaa’us Siraa’til Mustaqiim 2/123-124 :- ((ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﺤﺪﺛﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻣﺎ ﻣﻀﺎﻫﺎﺓ ﻟﻠﻨﺼﺎﺭﻯ ﻓﻲ ﻣﻴﻼﺩ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻣﺎ ﻣﺤﺒﺔ ﻟﻠﻨﺒﻲ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﻈﻴﻤﺎ ﻭﺍﻟﻠﻪ ﻗﺪ ﻳﺜﻴﺒﻬﻢ ﻋﻠﻰ ﻫﺬﻩ
ﺍﻟﻤﺤﺒﺔ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻻ ﻋﻠﻰ ﺍﻟﺒﺪﻉ ﻣﻦ ﺍﺗﺨﺎﺫ ﻣﻮﻟﺪ ﺍﻟﻨﺒﻲ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻴﺪﺍ ﻣﻊ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﻣﻮﻟﺪﻩ
ﻓﺎﻥ ﻫﺬﺍ ﻟﻢ ﻳﻔﻌﻠﻪ ﺍﻟﺴﻠﻒ ﻣﻊ ﻗﻴﺎﻡ ﺍﻟﻤﻘﺘﻀﻲ ﻟﻪ ﻭﻋﺪﻡ
ﺍﻟﻤﺎﻧﻊ ﻣﻨﻪ ﻟﻮ ﻛﺎﻥ ﺧﻴﺮﺍ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺧﻴﺮﺍ ﻣﺤﻀﺎ ﺍﻭ ﺭﺍﺟﺤﺎ ﻟﻜﺎﻥ ﺍﻟﺴﻠﻒ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﻢ ﺍﺣﻖ ﺑﻪ ﻣﻨﺎ ﻓﺎﻧﻬﻢ
ﻛﺎﻧﻮﺍ ﺍﺷﺪ ﻣﺤﺒﺔ ﻟﺮﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻭﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻣﻨﺎ ﻭﻫﻢ ﻋﻠﻰ ﺍﻟﺨﻴﺮ ﺍﺣﺮﺹ ﻭﺍﻧﻤﺎ ﻛﻤﺎﻝ
ﻣﺤﺒﺘﻪ ﻭﺗﻌﻈﻴﻤﻪ ﻓﻲ ﻣﺘﺎﺑﻌﺘﻪ ﻭﻃﺎﻋﺘﻪ ﻭﺍﺗﺒﺎﻉ ﺃﻣﺮﻩ ﻭﺇﺣﻴﺎﺀ ﺳﻨﺘﻪ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ ﻭﻧﺸﺮ ﻣﺎ ﺑﻌﺚ . ﺑﻪ ﻭﺍﻟﺠﻬﺎﺩ
ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻴﺪ ﻭﺍﻟﻠﺴﺎﻥ ﻓﺎﻥ ﻫﺬﻩ ﻃﺮﻳﻘﺔ
ﺍﻟﺴﺎﺑﻘﻴﻦ ﺍﻷﻭﻟﻴﻦ ﻣﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻫﻢ ﺑﺈﺣﺴﺎﻥ ( ( . ﺍﻧﺘﻬﻰ . Ma’ana: ((Haka nan abin da sashin mutane ke
kirkira ko dai saboda koyi da Kiristoci cikin
bukin Kirsimeti’ ko kuwa saboda son Annabi
mai tsira da amincin Allah da girmama shi, zai
yiwu Allah ya ba su lada a kan nuna kokari da
soyayya’ amma ba zai ba su lada a kan bidi’o’in rikon maulidin Annabi mai tsira da
amincin Allah a matsayin idi ba duk da yake
ma masu tarihi sun yi sabani a kan wace rana
ce da wani wata ne aka haife shi! Shi dai bukin
maulidi babu wani daga cikin magabata da ya
yi shi duk kuwa da cewa dukkan dalilan da ake bayarwa na yin bukin a yanzu akwai su a
wancan lokacin ma, kuma babu wani abu da
zai hana su yin bukin inda yin shi alheri ne.
Lalle ne da yin bukin maulidi tsantsar alheri ne
to da Salaf Magabata su suka fi cancantar yin
sa a kanmu, saboda sun fi mu son Manzon Allah mai tsira da amincin Allah da girmama
shi, kuma sun fi kowa son aikata alheri. Lalle
cikar soyayya da girmamawa ga Annabi tana
cikin bin shi ne da yi masa da’ah da bin
umurnin shi, da raya sunnar shi ciki da waje,
da yada abin da aka aiko da shi, da yin jihadi da zuciya, da hannu, da harshe a kan hakan
wannan ita ce hanyar Magabata na farko daga
cikin Muhajirai da Ansarawa da wadanda suka
bi su da kyautayi)). Intaha. Yan’uwa Musulmi! Wannan shi ne matsayin
bukin maulidi daga bakunan wadannan gagga-
gaggan maluman Musulunci, tare ma kuma da
cewa Maluman tarihi da siiirah sun yi sabani
game da ranar haihuwar shi Annabi mai tsira
da amincin Allah, a inda wasu suka ce: 1- An haife shi ne a ran biyu ga watan Rabii’ul
Awwal.
2- Wasu kuwa suka ce an haife shi ne a ran
takwas ga watan Rabii’ul Awwal.
3- Wasu kuwa suka ce an haife shi ne a ran
goma ga watan Rabii’ul Awwal. 4- Wasu kuwa suka ce an haife shi ne a ran
goma sha biyumga watan Rabii’ul Awwal.
5- wasu kuwa suka ce an haife shi ne a ran
goma sha bakwai ga watan Rabii’ul Awwal.
6- Wasu kuwa suka ce an haife shi ne a ran
ashrin ga watan Rabii’ul Awwal. 7- Wasu kuwa suka ce an haife shi ne a ran
goma sha biyu ga watan Ramadhan.
Domin ganin wannan sabanin sai ku dubi littafin
Taariikhul Islam na Imamuz Zahbii a Juz’in
Siirah shafi na 25-27, da kuma littafin
Albidaayatu wan Nihaayatu na Alhaafiz Ibnu Katheer 2/662. Yan’uwa Musulmi! Kauli daidai har bakwai a
kan ranar haihuwar Annabi mai tsira da
amincin Allah babu kuma wani wanda ya isa ya
ce: wannan kauli shi ne hakikanin gaskiya
wancan kaulin kuma ba gaskiy ba ne, saboda
abu ne da ya faru kafin zuwan Musulunci kuma bayan shi Musulunci ya zo bai tabbatar
da ranar haihuwar ba ta hanyar wahayi saboda
rashin muhimmancin yin hakan a cikin Addini.
Ke nan ware wata rana daga cikin ranakun
nan da aka ambata da riyawar cewa ita ce
ranar da aka haifi Manzon Allah mai tsira da amincin Allah akwai nau’i na karya da shedan
zur a cikin yin hakan. Allah ya tsare mu da son
zuciya. Wannan shi ne kashi na farko game da
bayananmu a kan bukin maulidi, kashi biyu na
tafe in sha Allahu Ta’ala, kuma zai yi bayani ne
game da shubuhohin da yan bidi’ah ke
ambatawa domin tabbatar da bidi’ar maulidi. Allah Ya nuna mana gaskiya gaskiya ce ya ba
mu ikon bin ta Ya kuma nuna mana karya
karya ce Ya ba mu ikon kin ta. 

HUJJAR AHLUS SUNNAH A KAN RASHIN YIN KUNUTIN DIN- DIN-DIN NA SALLAR ASUBA:

HUJJAR AHLUS
SUNNAH A KAN
RASHIN YIN
KUNUTIN DIN-
DIN-DIN NA
SALLAR ASUBA: ‘Yan’uwa Musulmi masu daraja! Lalle
Ahlus Sunnan da ba sa karanta
Kunutin din-din-din na Sallar Asuba
suna yin hakan ne saboda riko da
Sahihiyar Sunnah ba wai saboda son
zuciya ko neman kare girman wani jagoran wata bidi’ah ba. A wannan
dan takaitaccen bayani zan ambaci
Hadithai biyu ne kacal masu ingancin
isnadi, muna kuma fata Al’umma za
su gamsu:- 1- Imam Ibnu Khuzaimah ya ruwaito
hadithi na 619, cikin Sahihinsa, da
kuma Imamut Tabarii hadithi na 2598
cikin Tahziibul A’athar, daga Sahabi
Abu Hurairah Allah Ya kara masa
yarda ya ce:- ((ﺍﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻻ ﻳﻘﻨﺖ ﺍﻻ ﺍﻥ ﻳﺪﻋﻮ ﻻﺣﺪ ﺍﻭ ﻳﺪﻋﻮ ﻋﻠﻰ ﺍﺣﺪ )). Ma’ana: ((Lalle Annabi mai tsira da
amincin Allah ya kasance ba ya yin
Kunuti sai dai in zai yi wa wani
addu’ar alheri, ko kuwa zai yi wa
wani mugunyar aduu’a)). Wannan
Hadithi Shaikul Al’azumii ya inganta shi.
2- Imamut Tirmizii ya ruwaito hadithi
na 402 cikin Sunan, daga Abu Maalik
Al’ashja’ii ya ce:-
(( ﻗﻠﺖ ﻻﺑﻲ ﻳﺎ ﺍﺑﺔ ! ﺍﻧﻚ ﻗﺪ ﺻﻠﻴﺖ ﺧﻠﻒ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ
ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﺑﻦ ﺍﺑﻲ ﻃﺎﻟﺐ ﻫﻬﻨﺎ ﺑﺎﻟﻜﻮﻓﺔ ﻧﺤﻮﺍ ﻣﻦ ﺧﻤﺴﻴﻦ ﺳﻨﺔ، ﺍﻛﺎﻧﻮﺍ ﻳﻘﻨﺘﻮﻥ؟ ﻗﺎﻝ : ﺍﻱ ﺑﻨﻲ ! ﻣﺤﺪﺙ )). Ma’ana: ((Na ce wa babana: Ya Baba!
Lalle kai ka yi salla bayan Manzon
Allah mai tsira da amincin Allah, da
Abu Bakar, da Umar, da Uthman, da
Aliyyu Dan Abii Taalib a nan Kufah
kusan shekara hamsin, ko sun kasance suna yin Kunuti? Sai ya ce:
Ya kai Dana, ai bidi’ah ce)). Wannan
Hadithi Albaanii ya inganta shi.
*************************
Sannan Shaikhul Islam Ibnu Taimiyah
ya ce cikin littafinsa Majmuu’ul Fataawa 22/372:-
((ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻫﻞ ﺍﻟﻤﻌﺮﻓﺔ ﺑﺎﻟﺤﺪﻳﺚ ﺍﻧﻪ ﻗﻨﺖ ﻟﺴﺒﺐ ﻭﺗﺮﻛﻪ ﻟﺰﻭﺍﻝ ﺍﻟﺴﺒﺐ )). Ma’ana: ((Abin da dai Masana ilmin
Hadithi ke kansa shi ne: (Shi dai
Annabi) ya yi Kunuti ne saboda wani
dalili, kuma ya bar yin Kunutin
saboda gushewar dalilin)).
******************* To amma idan wani ya ce: Ai Imam
Ahmad ya ruwaito hadithi na 12679
cikin Musnad daga Sahabi Anas Dan
Maalik cewa:-
((ﻣﺎ ﺯﺍﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻨﺖ ﻓﻲ ﺍﻟﻔﺠﺮ ﺣﺘﻰ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ )). Ma’ana: ((Manzon Allah mai tsira da
amincin Allah bai gushe ba yana yin
Kunuti cikin Sallar Asuba har ya bar
Duniya)).
Sai mu ce da shi: wannan Hadithi ba
zai cancanci a kafa hujja da shi ba, saboda hidithi ne mai rauni. Imamul
Albaanii ya ce cikin Silsilah Sahihah
a karkashin lambar Hadithi na 5574:
Hadithi ne munkari ba ya inganta.
Haka nan shi ma Sheik Shu’aibul
Arnaa’ut ya ce hadithi ne dha’iifi. **************************** TAMBAYA DAGA FACEBOOK:
Wani ya yi tambaya cikin Facebook
ya ce: Idan akwai wani wanda yake
da nassin da ya ce: Bayan Kunutin
da Annabi mai tsira da amincin Allah
ya yi na wata guda shi Annabin ya sake yin wani Kunutin kuma daban a
wani lokaci saboda wata Naazilah
watau musiba da ta auku, to ya kawo
musu wannan nassin don su karu da
Ilmi!!
AMSA: Mai wannan tambaya daminsa ya
tsinke a gindin kaba, saboda nassin
Shaikhul Islam Ibnu Taimiya ne zai
ba shi wannan amsar shi da ire-
irensa. Shaikhul Islam Ibnu Taimiyah
yana cewa cikin Majmuu’ul Fataawaa 22/372:-
((ﻭﺍﻣﺎ ﺍﻟﻘﻨﻮﺕ ﻓﺎﻣﺮﻩ ﺑﻴﻦ ﻻ ﺷﺒﻬﺔ ﻓﻴﻪ ﻋﻨﺪ ﺍﻟﺘﺎﻣﻞ ﺍﻟﺘﺎﻡ؛ ﻓﺎﻧﻪ ﻗﺪ ﺛﺒﺖ ﻓﻲ ﺍﻟﺼﺤﺎﺡ ﻋﻦ
ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﻪ ﻗﻨﺖ ﻓﻲ
ﺍﻟﻔﺠﺮ ﻣﺮﺓ ﻳﺪﻋﻮ ﻋﻠﻰ ﺭﻋﻞ ﻭﺫﻛﻮﺍﻥ ﻭﻋﺼﻴﺔ، ﺛﻢ ﺗﺮﻛﻪ . ﻭﻟﻢ ﻳﻜﻦ ﺗﺮﻛﻪ ﻧﺴﺨﺎ ﻟﻪ؛ ﻻﻧﻪ ﺛﺒﺖ
ﻓﻲ ﺍﻟﺼﺤﻴﺢ ﺍﻧﻪ ﻗﻨﺖ ﺑﻌﺪ ﺫﻟﻚ ﻳﺪﻋﻮ
ﻟﻠﻤﺴﻠﻤﻴﻦ ﻣﺜﻞ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ، ﻭﺳﻠﻤﺔ ﺑﻦ
ﻫﺸﺎﻡ، ﻭﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ، ﻭﻳﺪﻋﻮ ﻋﻠﻰ ﻣﻀﺮ . ﻭﺛﺒﺖ ﻋﻨﻪ ﺍﻧﻪ ﻗﻨﺖ ﺍﻳﻀﺎ ﻓﻲ
ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻭﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ ﻗﻨﻮﺕ
ﺍﺳﺘﻨﺼﺎﺭ )). Ma’ana: ((Amma shi Kunuti ai
al’amarinsa a bayyane yake babu
wata shubuhah a cikinsa a wurin
wanda ya yi cikakken tunani; saboda
cewa ya tabbata a cikin Littattafan
Sihah daga Annabi mai tsira da amincin Allah cewa ya yi Kunuti a
sallar Asuba sau daya yana
mugunyar addu’a a kan Ri’il, da
Zakwaan, da Usayyah, sannan kuma
ya bari. Wannan bari nasa ba wai
naskhi ba ne gare shi; saboda ya tabbata cikin Littattafan Sihah cewa
ya sake yin Kunuti bayan hakan yana
yi wa Musulmi addu’ar alheri; kamar
Alwaliid Dan Waliid, da Salamah Dan
Hishaam, da raunana daga cikin
Muminai, kuma yana mugunyar addu’a a kan Mudhar. Haka nan ya
tabbata daga gare shi cewa ya sake
yin Kunuti cikin sallar Magariba, da
Ishaa’i, da sauran Salloli Kunuti irin
na neman taimakon Allah)). Intaha.
Muna fata mai wannan tambaya yau zai kwana yana murna saboda
wannan ilmi da ya nema kuma ya
samu. Allah Ya taimake mu. Ameen. by: Hussaini Auwalu Ya’u. · 1 · November 16, 2017

KADA TUFAR MUSULMI TA WUCE IDON SAWU: by Dr Ibrahim Jalo Jalingo

KADA TUFAR MUSULMI TA WUCE IDON
SAWU:
Duk inda Musulmi yake wajibi ne ya
daure ya bi Allah a cikin suturar da yake
sanyawa; watau wajibi ne ya tabbatar da
cewa wandonsa, ko rigarsa, ko alkebbarsa ba su kasance kasa da
idanun sawunsa ba. Wannan shi ne abin
da Allah Ya wajabta masa a wannan
babin.
Lalle ba daidai ba ne mutum musulmi a
bisa zabinsa, da ganin damarsa, saboda kawai neman ado ya je ya biya tela kudi
ya dinka masa Zunubi da Bala’I; watau:
wandon da ya zarce idon sawunsa, ko
rigar da ta zarce idon sawunsa, ko
alkebbar da ta zarce idon sawunsa. Lalle
wannan Bala’I ne babba cikin wannan Al’ummah Muhammadiyyah.
Imam Malik ya ruwaito Hadithi na 1,631
cikin Muwataa, da Imam Ahmad Hadithi
na 11,023 cikin Musnad, da Abu Dawud
Hadithi na 4,095 cikin Sunan, da Nasaa’iy
Hadithi na 9,633 cikin Sunan, da Ibnu Majah Hadithi na 3,573 cikin Sunan, da
Ibnu Hibban Hadithi na 5,447 cikin Sahih,
da Dabaraaniy Hadithi na 13,113 cikin
Muujam, da Ibnu Abi Shaibah Hadithi na
25,318 cikin Musannaf da isnadi sahihi
daga Abu Sa’id Al-Khudriy ya ce: Manzon Allah mai tsira da amincin Allah ya ce:-
((ﺍﺯﺭﺓ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻰ ﻧﺼﻒ ﺍﻟﺴﺎﻕ، ﻭﻻ ﺣﺮﺝ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻜﻌﺒﻴﻦ، ﻣﺎ ﻛﺎﻥ ﺃﺳﻔﻞ ﻣﻦ ﺍﻟﻜﻌﺒﻴﻦ ﻓﻬﻮ ﻓﻲ
ﺍﻟﻨﺎﺭ، ﻣﻦ ﺟﺮ ﺇﺯﺍﺭﻩ ﺑﻄﺮﺍ ﻟﻢ ﻳﻨﻈﺮ ﺍﻟﻠﻪ ﺍﻟﻴﻪ )). Ma’ana: ((Suturar Musulmi zuwa tsakiyar
kwabri ne, amma babu laifi cikin abin da
ya kasance tsakaninsa da idanun sawu,
abin da kuma ya kasance kasa da idanun
sawu wannan shi yana cikin Wuta,
wanda kuma suturarsa ta ja kasa saboda nuna ado sam Allah ba zai dube shi ba)).
Sayyidina Abubakar Allah Ya kara masa
yarda ya kasance Idan ya dan gafala
mayafinsa na jan kasa, Sannan nan da
nan sai ya daga shi; kamar yadda Imam
Ahmad da Baihaqiy suka ruwaito. Saboda fa’idah ga wasu ayyuka da
maganganun Sahabbai game da isbaalin
sutura:- ﺭﻭﻯ ﺍﻻﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻟﺴﻨﻦ : ٩٦٢٠ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ ﻗﺎﻝ )) : ﺍﻥ ﺍﻟﻠﻪ ﻻ ﻳﻨﻈﺮ ﺍﻟﻰ ﻣﺴﺒﻞ .(( ﻭﺭﻭﻯ ﺍﻟﺪﺍﺭﻣﻲ ﻓﻲ ﺍﻟﺴﻨﻦ : ٢٨١٠ ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﻗﺮﻁ ﻗﺎﻝ )) : ﺇﻧﻜﻢ ﻟﺘﺄﺗﻮﻥ ﺃﻣﻮﺭﺍ ﻫﻲ ﺍﺩﻕ ﻓﻲ ﺍﻋﻴﻨﻜﻢ ﻣﻦ
ﺍﻟﺸﻌﺮ ﻛﻨّﺎ ﻧﻌﺪﻫﺎ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻤﻮﺑﻘﺎﺕ . ﻓﺬﻛﺮ ﻟﻤﺤﻤﺪ ﻳﻌﻨﻲ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻓﻘﺎﻝ : ﺻﺪﻕ ﻓﺎﺭﻯ ﺟﺮ ﺍﻹﺯﺍﺭ ﻣﻦ ﺫﻟﻚ .(( ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ : ٢٥٣٢٤ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ )) : ﺍﻹﺯﺍﺭ ﺍﻟﻰ ﻧﺼﻒ ﺍﻟﺴﺎﻕ ﺃﻭ ﺍﻟﻰ ﺍﻟﻜﻌﺒﻴﻦ، ﻻ ﺧﻴﺮ ﻓﻴﻤﺎ ﻫﻮ ﺃﺳﻔﻞ ﻣﻦ ﺫﻟﻚ .(( ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ : ٢٥٣٢٦ ﺍﻥ ﻋﻤﺮ
ﺩﻋﺎ ﺑﺸﻔﺮﺓ ﻓﺮﻓﻊ ﺍﺯﺍﺭ ﺭﺟﻞ ﻋﻦ ﻛﻌﺒﻴﻪ ﺛﻢ ﻗﻄﻊ ﻣﺎ ﻛﺎﻥ ﺃﺳﻔﻞ ﻣﻦ ﺫﻟﻚ .(( ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ : ٢٥٣٢٧ ﻋﻦ ﺍﺑﻲ ﺇﺳﺤﺎﻕ ﻗﺎﻝ )) : ﺭﺃﻳﺖ ﻧﺎﺳﺎ ﻣﻦ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺎﺗﺰﺭﻭﻥ ﻋﻠﻰ ﺃﻧﺼﺎﻑ
ﺳﻮﻗﻬﻢ؛ ﻓﺬﻛﺮ ﺍﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ، ﻭﺍﺑﻦ ﻋﻤﺮ، ﻭﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ، ﻭﺍﻟﺒﺮﺍﺀ ﺑﻦ ﻋﺎﺯﺏ .(( ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ : ٢٥٣٣١ ﺍﻥ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻛﺎﻥ ﺇﺯﺍﺭﻩ ﺍﻟﻰ ﻧﺼﻒ ﺳﺎﻗﻴﻪ، ﻗﺎﻝ : ﻓﻘﻴﻞ ﻟﻪ ﻓﻲ ﺫﻟﻚ؟ ﻓﻘﺎﻝ : ﻫﺬﻩ ﺍﺯﺭﺓ ﺣﺒﻴﺒﻲ، ﻳﻌﻨﻲ ﺍﻟﻨﺒﻲ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )). Allah Ka tausaya wa wannan Al’ummah
Ka cusa mata ganin kyawun abin da duk
yake sunna ce ta ManzonKa. Ameen.

WHO IS Dr. MUHAMMAD SANI RIJIYAR LEMO?

WHO IS Dr. MUHAMMAD SANI RIJIYAR
LEMO?
Some are born great. While, others are
not born
great but they grow or later on turn to be
great. Obviously, a look at the profile of an
indomitable
scholar and gifted writer, “RIJIYAN ILIMI
or
MALLAMIN MALLAMAI”, meaning
“SCHOLAR OF THE SCHOLARS” as majority of scholars
and
students of knowledge usually and
honourably
call him because of his God-given vast
wealth of islamic knowledge, sharp-wittedness,
enthralling
eloquence especially in writing and
uncommon
wisdom. And, it shows volumes of
greatness in erudition with success and
achievements.
*PERSONAL DATA:
– FULL NAME: Muhammad Sani Umar
Musa
Rijiyar Lemo – PLACE OF BIRTH: Makkah, Saudi
Arabia.
– AL-KUNYA: Abu Abdur-Rahman.
* CURRENT STATUS:
– Senior Lecturer, Bayero University Kano
(BUK), Kano State.
– Chief Imam, Dorayi Jum’at Mosque,
Kano.
– Director, Al-Imam Al-Bukhari Centre For
Research And Translation, Kano.
– Chairman, Sheikh Ja’afar Mahmud Adam Islamic
Documentation Center (SJIDC), Kano.
– Chairman, Committee Of The
Membership Of
The Union Of African Scholars.
* SOME OF HIS TEACHERS (SCHOLARS) HOME &
ABROAD:
– NIGERIA:
Malam Hamza Adakawa (Akhdari,
Arbauna Hadisan, Ishriniya, Hamziyya
etc), Mal. Sani Inuwa (Nahwu &
Sarfu), Mal. Mahbub Abdulkadir Sumaly
(Balaga), Mal. Bashir Hassan (Adab), Mal.
Aminu
Mahe (Tarikh) Among Many Others.
– SAUDI ARABIA: Sheikh Abdulmuhsin Al-Abbad
(Tauhid), Sheikh Ali Abdurrahman
Alhuzaifi, Imam
Of Madina (Tauhid), Sheikh Abdulaziz
Abdullatif (Jarh Wattaadil), Sheikh
Muhammad Matar (Tadwin And Ruwat), Sheikh Dr. Hafiz Alhakami (Musdalahul
Hadis), Sheikh Dr.Muhammad Nur Saif
(Musdalahul Hadis), Sheikh
Dr.Abdussamad
Abid (Musdalahul Hadis), Sheikh Dr.
Umar Hawiyya (Tafsir), Sheikh Dr. Faihan
Almudairi (Fiqh) And Many Others.
* ACADEMIC QUALIFICATIONS:
– PhD. In HADITH AND ISLAMIC
STUDIES, With
Excellent & First Class Upper – 2005 (Islamic University, Madina, Saudi
Arabia).
– M.A In HADITH AND ISLAMIC
STUDIES, With
Excellent – 2000 (Islamic University,
Madina, Saudi Arabia).
– B.A. In HADITH AND ISLAMIC STUDIES
With
Excellent – 1994 (Islamic University,
Madina,
Saudi Arabia). – S.I.S (Senior Islamic Secondary School,
With
Distinction – 1989) Govt. Arabic Teachers
College, Gwale, Kano.
– J.I.S (Junior Islamic Secondary School –
1987) Higher Islamic Secondary School,
Shahuci, Kano.
* RESEARCH AND PUBLICATIONS:
1. DHAWABIT AL-JARH WAT TA’ADIL
INDA AL-
HAFIZ AZ-ZAHABI, “The Criteria Of Grading And
Degrading Of Hadith Narrators”, (M.A
Thesis,
Published In London, U.K 1995), (Written
In
ARABIC: 2 VOLUMES). 2. Editing And Authentication Of AL-
IGHRAB By
Al-Imam An-Nasa’i, Published By Al-
Ma’athir,
Madina, K.S.A. 1995), (Written In
ARABIC). 3. Editing And Authentication Of AT-
TAMYIZ FI
TALKHIS TAKHRIJ AHDITH SHARH AL-
WAJEEZ,
by Al-Hafiz, Published by Adhwa’ As-
Salaf, Riyadh, K.S.A, 2005, (Written In ARABIC:
7
VOLUMES).
4. AL-MADARASATUL HADISIYYA FIL
MAKKAH
WAL MADINA, “The School Of Hadith In Makkah
And Madinah During The First And
Second
Centuries And Its Impact On Hadith
Sciences”.
(PhD Thesis – Published In Darul Minhaj, Riyadh,
2005), (Written In ARABIC: 2 VOLUMES).
5. AT-TA’AQQUBAT LIMA FI
SAMARATUN NAZAR
MIN AL-SHUBUHAT, “Critical Study On
The Book Of Al- Sana’ani titled, “THAMARATUN
NAZAR”,
(Written In ARABIC).
6. SHAHR BIN HAUSHAB: “His Biography
And The
Different Views Of Islamic Critics On Him”:
(Written in ARABIC), (Madinah, 1999).
7. The Statistic Study Of The Books Of
Hadiths
Related To The Jurisprudence Written By
The Scholars Of Shafi’i School Of Law.
8. Critical Study On Ibn Shaheen And His
Book:
“MAN EKHTALAFA AN-NUQQAD FIHI –
2002”,
(Written in ARABIC). 9. The Islamic Creed Of Ahlusunna Wal
Jama’ah
By Sheikh Al-Etheimeen (Translated Into
Hausa),
(Published by University of Madina Press,
K.S.A. 1993).
10. Two Different Views Between Sunnis
And
Shi’its, By Abul Hasan Ali An-Nadawy
(Translated
into Hausa), (Kano, Nigeria 1999). 11. The Importance Attached To Sunnah
In Hausa
Literature. (Written in ARABIC),
(Published by
King Fahd Qur’an Complex, K.S.A. 2004).
12. AYYAMI MA’A DAA’IYATIL JEEL, My Dairy
With The Prominent Scholar Late Ja’afar
Mahmud
Adam. (Published, Egypt, 2011), (Written
In
ARABIC). 13. BUGHYATUL MUSHTAQ FI SHARHI
RISALATI
SHAIKHIL ISLAM IBN TAIMIYYA ILA
AHLIL IRAQ,
“The Commentary Notes On The Ibn
Taimiyya’s Message To The People Of Iraq”. (Egypt,
2013),
(Written In ARABIC).
14. NABIYYUR-RAHMAH, “The Authentic
Biography Of The Holy Prophet
Muhammad S.A.W” (Egypt, 2012, 2013, 2014),
(Written In
ARABIC).
15. AT-TABSEER LI MAJAALISIT
TAFSEER, “An
Academic Criteria Of The Qur’anic Interpretation
In Various Schools”, (Egypt, 2012, 2013),
(Written
In ARABIC).
16. ASHEIKH USMAN BIN FODIYO:
QIRAA’TUN FEE TURATHIHIL ELMI, “Review On His
Academic
Works”, (On Publishing, Riyadh, 2014),
(Written In
ARABIC).
* NEWSPAPERS AND JOURNALS’ ARTICLES:
1. The History Of The Companions Of
The Prophet
(P.B.U.H), (Albishir, Hausa Newspaper,
Kano,
1986). 2. The History Of The Companions Of
The Prophet
(P.B.U.H), (Alkalami, Hausa Newspaper,
Kano,
1987-1988).
3. Critical Study On The Work Of RA’ID SABRI On
The Book Of THAMARATUN NAZAR):
(Al-Bilad,
Arabic Newspaper, Saudi Arabia – 2001),
(Written
In ARABIC). 4. Which One Is Correct: ZAILUS- SIYAR
OR
ZAILU TARIKH AL-ISLAM? (Al-Bilad,
Arabic
Newspaper, K.S.A. 2001), (Written In
ARABIC). 5. The Study On Arabic And Islamic
Terms, titled:
“AT-TAQYEED WAL EIDHAH LI
QAULIHIM LA
MUSHAHHAT FIL ISTILAH”, (Al-Hikmah,
Arabic Journal, U.K – 2003).
6. AL-SHEIKH USMAN BIN FODIYO:
WAT-TARIQ
LIS TI ADATIL HUWIYYA, (Sheikh
Usman Bin
Fodiyo And Means Of Restoring The Islamic
Identity. (Qira’at Ifriqiyyah, Arabic
Magazine,
Riyadh, K.S.A. 2005).
7. SHI’A FI NIGERIA: ANNASH’ATU WAL
WASAIL – (Shiites in Nigeria: Emergence And
Means),
(Qira’at Ifriqiyyah, Arabic Magazine,
Riyadh,
K.S.A. 2009).
8. ARA’A AL-SHEIKH IBRAHIM INYASS FEE AL-
MIZAN – “A Critical Review On His Views”,
(Qira’at Ifriqiyyah, Arabic Magazine,
Riyadh,
K.S.A. 2010).
9. MAJALISIT TAFSEER FEE BILADINA ILAA AIN?
“On Ramadan Tafseer In Nigeria”,
(Qira’at
Ifriqiyyah, Arabic Magazine, Riyadh,
K.S.A. 2010).
10. ASHEIKH ALI KUMASI: ALIMUN DIDDA
TAYYARI BEE’ATHA : “A Scholar Against
The
Stream Of His Environment”, (Qira’at
Ifriqiyyah,
Arabic Magazine, Riyadh, K.S.A. 2012). * SEMINAR AND CONFERENCE
ATTENDED:
1. Refresher Courses For Arabic And
Islamic
Studies Teachers, Islamic University,
Madinah, K.S.A. (Maiduguri & Bauchi – 1996-2002).
2. International Conference On Sunnah
And Sirah,
Organized By The Ministry of Islamic
Affairs,
K.S.A. Presented A Topic Titled: “The Importance
Attached To Sunnah In Hausa Literature”

( Madinah, 2004).
3. International Conference On
Supporting The Holy Prophet (S.A.W), Organized By The
International University Of Khartum, And
Al-
Muntada Organization, Al-Khartum,
Sudan,
Presented A Topic Titled: “The Position Of The
Holy Prophet Within His Companions
And The
Rest Of Ummah” – (Sudan, 2007).
4. Bamako Conference For The
Importance Of The Media In Da’awah, Which Took Place On
20th –
24th July, 2010 Presented A Paper Titled,
“Media
Participation: Its Importance And
Criteria”. 5. Conference For the Establishment of
Union of
African Scholars, Under The Theme Of:
“The Role
of Ulamaa In Advancing Peace”. Bamako
8th – 10th July, 2011, Presented A Topic
Titled:
“Advancing Peace By Establishing The
Al-
Wasatiyya And Avoiding The Extremism”.
6. The Regional Conference on Da’awa (1) In
Sudan Under The Theme: “ADDA’IYA
MUTAMAYYIZ”, Khartum, 19th – 23rd
October
2014, Presented A Topic Titled: “AL-
BINA’UL ILMI LIDDA’IYA” (i.e. Making A Solid Academic
Background For Islamic Preacher”.
* MERIT AWARDS:
1. First Position Winner (1st) On Islamic
And
Arabic Studies Competition, (Islamic University,
Madina, K.S.A. 1994).
2. Winner of Al-Madina Award For The
Best
Performance In The Level Of M.A.
Studies In 2001), (Madinah, K.S.A).
* DID YOU KNOW THAT Dr. SANI
RIJIYAR LEMO:
– Has The Highest Number Of Books In
ARABIC
All Over The World Than Any Other Islamic
Scholar From Nigeria.
– His Book, “DHAWABIT AL- JARH WAT
TA’ADIL
INDA HAFIZ AZ-ZAHABI Was Awarded
The Best Project Of The Year In Madina 2001,
“KING
ABDULMAJEED AWARD”.
– His Book, “AL-IGHRAB By Imam Nisa’i,
Is Rated
As One Of The Best Editing & Authentication Of
This Generation, Even The Famous
Hadith Scholar
Of Our Generation, MUHAMMAD
NASIRUDEEN AL-
ALBANY Attempted And Wasn’t Successful. Dr.
SANI RIJIYAR LEMO Did Excellently!
* SOME OF HIS FAMOUS STUDENTS IN
NIGERIA:
– Dr. Ibrahim Disina (Bauchi)
– Mal. Muhammad Rabi’u Rijiyar Lemo (His
Immediate Younger Brother, Kano)
– Mal. Jabir Mai Hula (Sokoto)
– Dr. Mansur Isa Yelwa (Bauchi).
If erudition is all about writing extensively
on various fields of islamic knowledge, DR.
SANI
RIJIYAR LEMO is beyong a great scholar,
an
authority on the field of hadith with
exceptional talents but also a pioneer record setter.
May the Almighty Allah (S.W.T) in His
infinite
mercy continue to grant RIJIYAN ILIMI
long-life,
sound health, knowledge & wisdom, prosperity,
ikhlas, perseverence, courage &
commitment in
order to keep on preaching the genuine
messages
of Allah & His messenger, Amin. Insha Allah the ink of RIJIYAN ILIMI’s
spiritual
pen will never dry!
Hmm! Amma a haka shugaban ‘yan kogo
yake
cewa doctor din karya, hmm! Ko ba a fada ba ai
Kasan kurna ta fi magarya zaki.

WANENE SHEIKH Ja’afar Mahmud Adam.

An haifi Malam Ja’afar Mahmud Adam a
Garin Daura ta Jahar Katsina,Shekarar
1960, 12 ga watan Fabrairu,ya fara
karatu a wajan Malam Haruna,daga
bisani aka dakko shi zuwa fagge kano
domin haddar Alqur’ani a shekarar 1978. :
Ya taba halartar Egyptian Cultural
Center da ke titin Bello Dandago,kano a
Shekarar 1981.Sannan ya shiga
Makaranta Government College,Gwale
tsakanin shekarar 1984 izuwa 1988 [Wadda yanzu ake kiranta Government
Arabic College,Gwale (G.A.C Gwale)].
Cikin sa’a,A 1989 ya samu admission a
jami ar Madina yayin da ya kammala
digirinsa da kyaky kyawan sakamako a
1993.Sannan ya cigaba da digiri na biyu a Sudan’s International University of
Africa.
:
Bayan dawowarsa daga Madinah ne ya
kafa jibiyar Musulunci ta Usman Bin
Affan wadda ta yi shahara a 1995,Sheikh Ja’afar ya wakilci Najeriya a gasar
Qur’ani a Kasashe da dama,Shi ne
Shugaban Islamic Trust Memba ne a
Ulama Consultive Forum a Zamfara da
Bauchi.
Shehin Malamin ya na gudanar da tafsiri dul ranar Juma’a,magriba zuwa Isha’i a
Masallacin Usman Ibn Affan,kano,da
azumi yana tafsirin a Masallacin Indumi
da ke jahar Borno.Ya na karantar wa a
masallata da majalisan karatu da
dama,akwai cikakken tafsirin Alqur’ani nasa,Kira,a,Bulugul Maram,Umdatul
Ahkam,Arba,una Hadith,da dai sauransu.
Kullum kiransa bin Allah da Manzan Allah
S A W bisa koyarwa magabata na kwarai.
:
Jaridar Daily Trust ta rawaito:Mutum ne na gari,mai haba haba da jama’a,hakuri,g
askiya,rashin tsoro,tawari’u,Fahimta da
fadin gaskiya.
:
Ya rasu sakamakon wasu mutane da su
ka harbe shi yayin da yake Gudanar da Sallah Asubah a Masallacinsa na
Dorayi,ya rasu yana da Shekara 47,Yayin
da ya ke digirinsa na uku a Jami’ar
Usman Danfodio,Sokoto.
Sheikh Dahiru Usman Bauchi ya kai ta
aziyar rashin Malamin yayin da ya bayyana shi da dan Aljannah Insha
Allah,Domin ya rasu ya na Sallah,Ya na
karatu,ga shi hafizi kuma mai sanin
darajar mutane,Sheikh Abdul Jabbar
Sheikh Nasiru Kabara,Shi da dalibansa
sum yi zaman rashin Malam Ja’afar. Allah ya jikansa tare da musulmai ba ki
daya.
Amin amin amin

Ladubba ashirin da biyar 25 lokacin yin addu’a

Ladubban addu’a 25
Daga Sheikh Aminu Ibrahim Daurawa
1. Tsarkake niyya, da yi don allah.
2. Farawa da yabo ga Allah taala.
3. Yin salati ga annabi saw .
4. Sakankancewa da amsawa . 5. Yin naci wajan addua .
6. Halarto da zuciya, da tara hankali.
7. Yin addua a halin kunci, da halin
yalwa.
8. A roki allah kawai,
9. A kiyayi mummunar addua ga iyali da ‘ya’ya da kai.
10. Sassauta murya, lokacin addua da
nuna tawali’u
11. Tuba, da istigfari, da godiya, da sanin
komai daga Allah ne.
12. Kiyaye yin shishigi, a cikin addua. 13. Nuna kwadayi da sa rai allah bashi da
rowa.
14. Mayarwa da wanda aka zalunta
hakkinsa.
15. Maimaita addua sau uku .
16. Fuskantar gabas. 17. Daga hannu a inda sharia tace a
daga.
18. Yin alwala kafin fara addua, inda
sarari.
19. Rashin nuna gwanintar harshe a cikin
addua 20. Ka fara rokawa kanka, kafin wani, sai
inda wata masalaha.
21. Yin kamun kafa da sunayan allah, da
siffofinsa, ko wani aiki na kwarai, ko
neman addua daga wani, rayayye, mai
iko halatacce, 22. Cin halal,
23. Kiyaye mummunar addua ta yanke
zumunta.
24. Yin umarni da kyawawan aiyuka, da
hani da mummuna.
25. Nisantar mugayen laifuffuka. Allah ya ji ka, ya sanka, taskarsa bata
karewa, kuma bashi da rowa, kuma ya
bawa wani ka gani, mu rokeshi kuma mu
sakankance zai amsa.
Allah ya amsa adduar mu.

Lokacin bazara {Sanyi} da abin da ya kebancesa da hukunce – hukuncensa da ladubbansa.

Hudubar juma’ah Daga Masallaacin
Sheikh Dalhat Assalafy Tudun Jukun
Zaria.
Limami: Sheikh Basheer Lawal
Muhammad Zaria {Abu Sumayyah}.
Rubutawa: Yusuf Lawal Yusuf {Abu Ja’@far}.
Rana: 21 ga watan Safar 1439
(10/11/2017)
Maudhu’i: Lokacin bazara {Sanyi} da abin
da ya kebancesa da hukunce –
hukuncensa da ladubbansa. Bayan gabatarwa da godiya ga Allah
sannan da salati ga Manzon Allah,
limamin ya jawo hankalinmu zuwa ga
Mahimmancin lokacin bazara {Sanyi} da
yanda magabata suke in lokacin yazo.
Sannnan ya kawo Hadisin “Idan zafi ya tsananta to ku sanyaya sallah {Azahar}
domin tsananin zafi ya daya daga cikin
numfashin da jahannama take yi .
Saboda haka Jahannama numfashi biyu
take yi daya ta ba da zafi daya sanyi.
Sannan a mahanga ta musulunci zafi da sanyi dukkansu daga wutar jahannama
suke, shiyasa ba a yaban daya daga
cikinsu.
Shiyasa da Allah ya tashi lissafa
ni’imomin daya yi ma ‘yen aljanna dai
yace ” ‘Yen aljanna basu ganin zafin rana be cutar dasu sannan kuma babu sanyin
da ke cutar dasu” aljanna sanyin dake
ciki sanyi ne mai dadi haka zafin dake ciki
zafi ne mai dadi.
Shi yasa magabata idan hunturu yazo
{Sanyi} suna daukan wannnan a matsayin lokacine da suke jin dadin
gabatar da ibada a cikinsa.shiyasa aka
ruwaito maganganu daga garesu
Sayyidina Umar (R) yana cewa: “Lallai
hunturu shine garabasan masu bauta”.
Sayyidina Abdullahi bn Mas’ud (R) yace ” Maraba lale da lokacin hunturu albarka
na sauka a cikinsa sai ya kasance
darensa ya tsawaita aita kiyamullaili
sannnan yininsa yanayin qaranci sai ya
zama azumi yai dadi.
Al’imam Alhasanu Albasariyyu {R} yace ” Madallah da zamanin masu Imani lokacin
hunturu {Sanyi} darensa yai tsawo ta
yanda mutum zai tashi yayi kiyamullaili.
Haka ma an ruwaito daga daya daga
cikin magabata yana ce ” da badin daya
daga cikin abu uku ba da na gommace na zama kudan zuma abubuwan sune :
naitayin azumi lokacin sanyi, na biyu
naitayin kiyamullaili, sannan naita yin
Karatun Alqur’ani da daddare ina jin dadi
wayennan abubuwa da badan suba dana
gwammace Allah ya mayar dani kudan zuma bazan damu ba”. Haka magabata
ke daukan lokacin hunturu ta hanyar cin
gajiyarsa kuma suna ji a ransu lokaci ne
da zasu zage dantse wajen qara kusanci
da Allah .
Shi yasa a shari’armu ta musulunci aka kwadaitar damu idan irin wannan lokacin
yazo akwai ibadu da ake so ya zama mun
rikesu qamqam daga cikinsu :
*Azumi:*
sakamakon bayannin da aka yi sannna a
Hadisi “Azumi a hunturu wannan itace ganima mai rahusa wacce take mai sanyi
mutum yai azumi kamar beyiba saboda
babu jigata a ciki babu shan wahala yinin
baida tsawo sannan ga rana babu ita
wanda wadannan abubuwan guda biyu
su suke jigata mai azumi. *Tsayuwar dare:*
Dare nada tsawo zai ba mutum dama yai
bacci ya huta sannan ya tashi yayi
qiyamul-laili, saboda haka ana bukatar ya
zama mun luzumci wannan domin
magabatan haka suka kasance sunayi idan lokacin hunturu yazo.
*Kula da lafiya:*
Likitoci suna nasiha akan irin wannan
yanayin in yazo akula da lafiyar jiki
musamman yara a rufe musu jikinsu kar
ya zama ciwo na sanyi ya kamasu musamman a gaba-gaba *_Mura_* da
sauran cututtukan da zasu iya faruwa a
cikin wannan yanayin wanda sanyi ke
haifar dashi.
*Nisantar abin da duk zai haifar da
Gobara:* Kada abar yara su rika wasa da wuta a
tare da su ko kuma mata su rikayin sakaci
wajen kai rushi daki sai ya zama wuta
tana ruruwa tana haifar da musiba da
gobara a cikin wannan yanayi .
Saboda haka ‘yan uwa masu daraja mu zama munci gajiyar wannan yanayi mai
albarka kar ya zama mun dauke shi wani
yanayi na abin da zamu shu’umceshi a a
muci gajiyarsa kamar yadda magabatan
mu suka kasance suna cin gajiyarsa suna
yawaita ibada a cikinsa ta dare sannan kuma suna yawaita azumi a cikinsa na
yini.
Allah subhanahu wata ala yai albarka a
cikin ruwarmu, wannan yanayi da muke
ciki {Sanyi} Allah yasa mu ga wuce warsa
lafiya. Daga: ZAUREN MAL. BASHEER LAWAL
MUHAMMAD.

*_ZUBAR DA CIKI WATA BIYU SABODA TSORON TALAUCI ! ! !_*

*_ZUBAR DA CIKI WATA BIYU SABODA
TSORON TALAUCI ! ! !_*
*_Tambaya?_*
Assalamu Alaikum DR. Ko yana halatta
mace ta zubar da cikin da bai wuce wata
biyu ba saboda tana shayarwa kuma batada cikakkiyar lafiya ga talauci sosai
awurin mijinta baya iya cida ita, sai tafita
tayi qwadago ta nemowa yaranta
abinci.?
*_Amsa_*
Wa’alaykumussalam, To dan’uwa Malamai sun yi ijma’i akan
haramcin zubar da ciki bayan an busa
masa rai, idan ya kai wata hudu, saboda
ya zama kashe rai ba da hakki ba.
Amma sun yi sabani game da zubar da
ciki kafin ya kai watanni hudu, wasu sun haramta, wasu kuma sun halatta wasu
sun karhanta
Amma abin da yake daidai shi ne ya
halatta a zubar da cikin da bai kai wata
hudu ba, idan akwai lalura.
Idan aka zubar da ciki kafin ya cika wata hudu saboda matsalar da likita ya
tabbatar yaron ko Uwar za su fuskanta,
ko kuma tsoran tagayyarar yaron bayan
ya fito, ba za’a ce kun yi laifi ba, tun da
bai zama mutum ba, kuma ba za’a tashe
shi ranar alkiyama ba. Don neman karin bayani duba Ahkamu
al-janin fil-fiqhil islamy na Umar Ganam
“Babu wata rai face azurtata da abincinta
yana wajan Allah”, Kamar yadda aya ta: 5
a Surat Hud ta tabbatar da hakan.
Kada ka taba fargabar arzikin yaronka saboda Allah ne yake azurta shi tun yana
ciki, kamar yadda ayoyi da hadisai Suka
tabbatar.
Allah ne mafi sani.
*_DR JAMILU YUSUF ZAREWA_*
*16/01/2017*

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