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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

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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*

*HUKUNCIN SAUKEWA MAMACI ALQUR’ANI BAYAN YA MUTU*

*HUKUNCIN SAUKEWA MAMACI
ALQUR’ANI BAYAN YA MUTU* *Tambaya Assalamau alaikum Malam Meye
Hukuncin Saukewa Mamaci Al-qur’ani ?
*Amsa:*
Wa alaikum assalam To malamai sun yi
sabani akan wannan mas’ala zuwa
maganganu guda uku : *1.* Bai halatta ba, saboda ba’a samu
wani nassi da yake nuni zuwa haka ba,
kuma ita ibada ba’a yinta sai da nassi na
musamman, sannan kuma mutum ba shi
da wani abu sai aikinsa, kamar yadda aya
ta 39 da take cikin suratu Najm, take nuni zuwa haka, tun da ba’a samu ba, yin
hakan zai zama bidi’a, wannan ita ce
maganar farko ta Shafi’i.
*2.* Ya halatta ayi, saboda hadisan da
suke nuna cewa mamacin yana iya
amfana da abin da mai rai zai masa, kamar hadisan da suka yi umarni da yi
masa sallah da nema masa gafara bayan
ya mutu, da yi masa sadaka, wannan shi
ne maganar mafi yawan malamai, har
wasu marubuta ma sun hakaito ijma’i
akan haka, saboda mutane sun jima suna yi kuma malamai ba su yi musu
inkari ba.
*3.* Akwai wadanda suka tafi akan cewa :
idan dansa na cikinsa ya yi masa, to
ladan zai same shi, amma wanda ba
dansa ba, ba zai yi masa ba, saboda fadin Annabi tsira da amincin Allah su
tabbata a gare shi” Dan mutum yana
daga cikin aikinsa” Abudawud ya rawaito
shi kuma albani ya inganta shi a sahihu
sunani-abi-dawud hadisi mai lamba ta :
2528 . Saidai wasu malaman, suna rinjayar da magana ta uku, saboda fadin
Annabi tsira da amincin Allah su tabbata
a gare shi : “Idan dan’adam ya rasu
ayyukansa sukan yanke sai dayan
abubuwa guda uku : sadaka mai gudana,
ko ilimin da ake amfana da shi, ko da nagari da yake masa addu’a” kamar
yadda Tirmizi ya rawaito shi kuma ya
inganta shi a hadisi mai lamba ta :1376.
Wadancan hadisan kuwa da masu
Magana ta biyu suka kafa hujja da su, to
za’a yi amfani da su ne a iya inda suka zo, amma ba za’a yi kiyasin karatun
qur’ani akan su ba . Don neman Karin
bayani : duba majmu’ul fataawa :24\366
da Nailul Audaar 4\112 da Ahakamul
jana’iz shafi na : 171.
Allah ne ma fi sani *Amsawa* *DR. JAMILU YUSUF ZAREWA*
30/4/2014

*YIWA ‘YAN BID’A INKARI AKAN BID’ARSU BA RABA KAN JAMA’A BANE!*

*YIWA ‘YAN BID’A INKARI AKAN
BID’ARSU BA RABA KAN JAMA’A BANE!*
Dayawa daga cikin masu karanta rubuce-
rubucen da malamanmu dasauran yan
uwa dalibai keyi akan inkarin munkari da
bayyana abinda yake daidai idan suka gani sai kaji suna cewa:
WANE YA FIYE KAWO SABANI KO
RARRABA KAN JAMA’A dasauran
kalamai Masu kama da hakan!
To jama’a mu san cewa inkarin munkari
ko bayanin abinda yake daidai (abisa yanda yakamata) bazai taba zama raba
kan jama’a ko kawo sabani a cikin jama’a
ba.
Shaikh Ahmad bn yahyã An-najmêê
yace:
ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﺒﺪﻉ ﺗﻔﺮﻳﻖ ﻟﻸﻣﺔ ﻭﺗﺸﺘﻴﺖ ﻟﻬﺎ ﻓﻬﻮ ﺿﺎﻝ ﺃﻳﻀﺎ . ﻷﻧﻪ ﻳﺮﻳﺪ ﺇﺟﺘﻤﺎﻉ ﺍﻷﻣﺔ
ﻋﻠﻰ ﺑﺎﻃﻞ . ‘‘Duk wanda ya riya cewa: YIWA
MA’ABOTA BID’A INKARI RABA KAN
JAMA’A NE bataccene.
Domin abinda yake nufi shine a kyale
Al’ummah su tattaru akan barna’’.!
( ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﺹ 82 ) Kai bama zancen yiwa ma’abota bid’a
inkari kawai ba hatta kamasu a kulle
(idan akwai hukumar dazatayi haka) ba
laifi bane balle ma yazama raba kan
jama’a.
Imam Abdullahi dan Imam Ahmad(Allah yajiqansu) yace: ﺳﺄﻟﺖ ﺃﺑﻲ ﻋﻦ ﺭﺟﻞ ﺍﺑﺘﺪﻉ ﺑﺪﻋﺔ ﻳﺪﻋﻮﺍﺇﻟﻴﻬﺎ . ﻭﻟﻪ ﺩﻋﺎﺓ ﺇﻟﻴﻬﺎ . ﻫﻞ ﺗﺮﻯ ﺃﻥ ﻳﺤﺒﺲ ? ﻗﺎﻝ : ﻧﻌﻢ ﺃﺭﻯ ﺃﻥ ﻳﺤﺒﺲ ﻭﺗﻜﻒ ﺑﺪﻋﺘﻪ ﻋﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ . ‘‘Na tambayi babana dangane da wani
mutum da ya kir-kiri wata bid’a yake kiran
mutane zuwa gareta. kuma yanada wasu
dasuke kira akan wannan bid’ar tasan.
SHIN KANA GANIN YADACE A
TSARESHI? sai yace: Eh Ina ganin -yadace- a tsareshi. kuma a
kange bid’arsa daga musulmai(kar su
cutu da ita)”.!
( ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺹ 224 ). Saboda hakadai inkari wa yan bid’a da
bayyana gaskiya bazai taba zama raba
kan jama’ar musulmi ba saifa a wajen
wanda ya jahilci Addinin musuluncin.
dahaka nakecewa malamanmu:
kuyi hakuri hakuri da jahilcin masu jahilci a duk lokacin da suka nuna jahilcinsu
yayinda kuke inkarin munkari da bayyana
mana gaskiya,
Allah yamana muwafaqa!
Daga Malam Abubakar Ibrahim Assalafy
*BENEFICIAL FORUM*

*Wa’azin Garin Misau 3/November 17* Tare da: *Sheikh Muh’d Kabir Haruna Gombe (Hafizahullah)*

*Wa’azin Garin Misau 3/November 17* Tare da: *Sheikh Muh’d Kabir Haruna
Gombe (Hafizahullah)*
Wannan Shine Wa’azin Da Malam Ya
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6/11/2017