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. 

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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.