HANYA INGANTACCIYA DA TA DACE DA SHARI’A {1}

DA SUNAN ALLAH MAI RAHAMA MAI JINKAI

Godiya ta tabbata ga Allah Ubangijin Talikai. Tsira da amincin Allah su tabbaat ga fiyayyen manzanni, shugabammu, Annabi Muhammad, tsira da amincin Allah su kara tabbata a gareshi, da abokan sad a mutanen gidansa baki daya. Yardarm Allah Madaukaki ta kara tabbata abisa shugabanni mabiyansa, da kuma malamai masu aiki da saninsu, da shugabannin mazhabobi hudu – Imam Abu Hanifa, Imam Maliki, Imam Shafi’I da Iamam Ahmad ibn Hambali – da masu koyi da su har zuwa ranar tashin Al-Kiyama.

       Bayan haka, wannan itace hanya ingantacciya ga wanda yake bukatar nasiha cikin ‘yan uwa da masoya. Kuma hanya ingantacciya bat a tabbata sai ta yi daidai da shari’a. wannan ne yasa na sakawa wannan littafi suna “HANYA INGANTACCIYA DA TA DACE DA SHARI’A”. Na rubuta shine don ni kai na da sauran ‘yan uwa Musulmi, saboda bin ingantacciyar hanya, da neman Allah ya amfane ni dasu.

       Ban yi nufin rubuta wannan littafi don tada wata fitina ga al’ummar Musulmi ba sai dai don dogaro da fadar Allah Mabuwayi cikin littafinsa mai girma. Al’kur’ani, inda yake cewa “wadan da suke boye wani abu daga abin da muka saukar na daga hujjoji da bayanai na shiriya, bayan mun bayyana shi ga mutane a cikin littafi, to sune wadanda Allah ya tsine musu kuma duk wani mai tsinuwa ya tsine musu, sai dai wadanda suka tuba, kuma suka gyara kurakuransu, sannan suka ci gaba da bayyanawa mutane gaskiya, to su kam zan karbi tubansu, domin ni mai karbar tuba ne mai tausayi; (Bakara 159 – 160) Kuma ya zo daga cikin hadisi na Abu Hurairah cewa, “Annabi tsira da amincin Allah su kara tabbata a gare shi, yace wanda aka tambaye shi wani ilimi, sai ya boye to za’a masa linzami na wuta ranar tashin al-kiyama. Tirmizi da Abu Dauda sun inganta shi. Wata ruwaya daga Ibn Majah tace, “Ba wani mutum da zai haddace wani ilimi kuma yaki karantar da shi, sai an zo da shi a daure da linzami na wuta a ranar tashin kyama.

       Kuma, ina neman dacewa daga wajen Ubangiji Madaukakin Sarki. Haka kuma, malam yaci daga da cewa, “ku sani” sanin addini yana dogara ne kan sanin kalmar shahada wato “La’ilaha Illahllahu Muhammadurrasulullah,” ma’ana ba wani abin bautawa da gaskiya sai Allah, kuma Annabi Muhammadu bawansa ne, dan aikensa ne. ya ci gaba da cewa, ma’anar kalmar shahada shi ne, ba wani abin bautawa da gaskiya sai Allah. Ma’ana Annabi Muhammadu kuma manzon Allah ne, shi ne, wanda aka aiko don muyi koyi da shi cikin bauta. Ita kuma bautar bat a yiyuwa da son ran wani bawa sai yadda Allah yake so don haka ne ma ya aiko manzo ya karantar da yadda za mu bauta masa. Saboda haka duk wanda yake so ya bi karantarwar Manzonsa, tsira da amincin su kara tabbata a gare shi. Kuma duk wanda ya bauta wa Allah bad a abin da Annabi Muhammadu tsira da aminci su tabbata a gare shi ya zo da shi ba, to a gaskiya bai bauta wa Allah da gaskiya ba. Saboda fardar Allah mai girma, “wanda bai riki Musulunci addini ba to ba za’a karbi ibadarsa ba.” (Ali Imra’na 85). Kuma Musulunci baya zama musulunci na gaskiya sai wanda Annabi mai tsira da aminci ya tababtar a lokacin rayuwarsa saboda fadar Allah mai girma. “Yak u wadanda kuka yi imani, ka da ku tambayai wadansu abubuwa don in kuka tambaya za’a bayyana muku, kuma in aka bayyana muku za su munana muku zuciya. In kuma kuka dage sai kun tambaya a lokacin da Al-kur’ani yake sauka to, za’a bayyana muku hukuncin abin, kuma duk abin da Allah bai bayyana muku ba, to, ya muku sauki ne, don Allah mai gafara ne mai tausayi.” (Ma’idah 101)

       Kuma Annabi mai tsira da aminci ya ce, “Rayuwata alkhairi ce a gare ku, kuma mutuwa ta ma alkhairi ce a gare ku. (abin nufi a nan shine: rayuwarsa alkhairi ce saboda shiryarwa da alhhairi da ake samu a wajensa, haka ma mutuwarsa alkhairi ce, saboda hukunce hukunce ya tsaya kenan a kammu). Allah shi ne masani a kan haka. To, wannan ya nuna cewa ba wani abin da zai zo bayan mutuwarsa, in kuma wani y ace ga wani abin ya zo to, ya yi shishshigi kenan wa addini. Don ba wani abu da zai sake zuwa na sako, don kuwa Allah ya nuna cewa shi ne karshen manzo da zai zo ba wani kenan. Saboda Allah ya ce, “Annabi ba mahaifin daya cikamakin Annabawa. Allah ya kasance masanine akan komai”. (Ahzah 40)

       Kuma Annabi mai tsira da aminci yace: “Misali na da Annabawa da wandanda suka gabace ni, kamar misalign Katanga ce da aka gama ginata tayi kyau ta ba da kayatarwa sai tubali daya ya rage a ciki katangar inda kowa ya zo ya ga ni sai yace, ina ma wannan tubalin a ciki shi don ta cika kawata? Sai Annabi yace to. Ni ne wanda aka cike wannan guri na tubalin daya  rage, sai ya ambata cewa nine wannan tubalin, da ni aka cika wannan ba wani Annabi bayana. (Bukhari da Muslim ne suka rawaito).

       Annabi mai tsira da aminci yace, “Ni ne mai share duhu, kumani ne Allah yake share kafirci, kuma nine wanda za’a tara mutane a gabana, ni ne kuma karshen Annabawa wanda ba wani Annabi a bayana. (Bukhari da Muslim). Annabi mai tsira da aminci yace, “A cikin jama’ata za’a sami makaryata guda 30, kowanne yana cewa shi Annabine to, kada ku yarda da su. Karya su ke yi. Ba wani Annabi bayana.” (Abu Dauda da Ahmad da wassunsu).

       Kuma an sami Hadisi daga Imam Muslim cewa Annabi mai tsira da aminci yace, “An fifita ni akan Annabawa da abubuwa shida:

(i)                  An bani matattarar Magana.

(ii)                An bani ikon duk inda zanje yaki sai an jarrabe su da tsoro.

(iii)              An halatta mini cin ganima

(iv)               An sanya mini kasa ta zama masallaci kuma guri mai tsarki

(v)                 Kuma an aiko nig a dukkan talikai baki daya (Iman Tirmizi). Kuma yace Hadisi ingantacce ne.

(vi)               Nine kuma cikamakin Annabawa, ba wani Annabi bayanni.

MA’ANAR ANNABCI, DA MANZANCI DA WALITTAKA.

       Mafiyawan abin day a batar da mutane shine rashin sanin wanene Annabi, wanene manzo kuma wanene waliyyi?

       Bambamcin wadannan kalmomin da aikinsu sune kamar haka: -

       Malamai da yawa sun fadi maganganu da yawa akan wanene Annabi kuma wanene Manzo. Ga ra’ayoyinsu kamar haka: - Mafi kyawun fassara shine: wanda Allah ya aiko masa da wahayi daga sama cewa yayi wani aiki kuma yayi umarni da ayi to, shine manzo. Kuma wanda aka masa umarnin yayi aiki shi kadai to, shine Annabi. Kuma kowane manzo Annabine, amma ba kowane Annabi bane yake zama manzo. Shi manzo sakonsa na dukkan al’ummarsa ne to, amma Annabi kuwa sakonsa ya kebanta ne gareshi kawai.

       Kuma ita annabtaka yanki ne na sako, kuma sako ta dauki annabataka. Saboda haka annabtaka babban abu ne, amma manzanci kuwa na gaba daya ne. kuma Annabawa suna da yawa, amma na karshensu shi ne Annabi Muhammadu mai tsira da amincin Allah, shine cikamakinsu, kuma limaminsu na tsoron Allah kuma shugaban manzanni. Haka kuma duk wanda yace an ba shi wani sako daga Allah bayan Annabi Muhammadu mai tsira da aminci to, bata ne kuma son zuciya ne, bai halatta a bi shi ba, wanda kuma ya bi shi ya bata. Allah yayi mana tsari da su.

       Amma ita walitttaka, misalince ta imani, saboda haka duk wani mai imani kuma yana tsantsar tsoron Allah a sarari da boye kuma shine masoyin Allah mai girma, kuma asalin walittaka asalinta daya ne, sai dai akan sami cikkake da kuma mai rauni. Kuma walittaka cikakkiya tana kasancewa ga muminai masu tsoron Allah na gaskiya, wato tsantsa, kamar yadda kuma walittaka dacewa ce da abin da Allah yace, “ku saurara lailai akwai waliyai, kuma waliyan Allah ba wani tsoro agaresu, kuma ba za su yi wani bakin ciki ba, sun e masu imani da matukar tsoron Allah, kuma ana musu albishir a rayuwarsu ta duniya da makoma lahira.” (Yunus 62-63- da 64).

       Don haka walittaka tana nan ga masu tsoron Allah sune aka yi musu alkawari da wadannan ayoyi uku, kuma walittaka dacewa ce da abin da Allah yake so ga masu bin umarninsa. Saboda haka ba yawan sallah da azumi n eke sa walittaka ba, (abin da Allah yake nufi da musu bishara duniya da lahira shine bushara ta lahira itace Aljanna kuma bushara a duniya shine yin mafarki mai kyau ko wani ya gane masa abu mai kyau). Kuma daga Abuzarri, Allah yarda da shi yace, “Ya Manzon Allah, mutum yana aiki mai kyau har mutane suna yabonsa kuma suna gode masa to menene matsayin sa? Annabi mai tsira da amincin Allah yace: “wannan busharace ta duniya don nuna mutumin nan na kirki ne. (Imam Muslim).

       A wata ruwaya kuma Annabi mai tsira da aminci yace, mala’iku zasu zo suna masa bushara da kada yayi bakin cikin don shi dan aljannane. Haka kuma an rawaito cewa mala’iku zasu sauko ranar mutuwar mutumin kirki suna masa bushara. Saboda fardar Allah Madaukakin Sarki, “wadan da suka ce Allah shine ubangijimmu kuma suka daidaitu akan imani, mala’iku suna sauka alokacin daukan rayukansu sun ace musu kar kuji tsoro, kuma kada kuyi bakin ciki, muna muku albishir da aljannar da aka muku alkawari, mune majibinta al’amuranku a duniya da kuma lahira, duk abin da kuke so zaku same shi an tanadar muku na abubuwan da zukatan ku suke so, wannan masauki ne daga Allah mai yawan gafara da tausayi.” (Husiat 30-23)

       A wata bushara kuma da Allah yace, “ita ce girgiza mai girma ba zata firgitasu ba, kuma mala’iku suna gaya musu wannan ranace ta ku da aka muku alkawari da shiga al-jannah.” (Anbiya’I 103).

       Allah mai girma da daukaka yace, “ranar tashin kiyama, ran ace da za’a ga munini da mumina haske yana tafiya a gaban su da bayansu, dama da hagu, ana musu albishir su a wannan rana makoma itace aljannaha wadda koramai ke gudana acikinta, zasu tabbata cikin ta har abada, wannan babban rabo ne a gareku.” (Hadi 12) (Tafsir na ibn Khasir na ayoyi guda uku da aka ambata).

       Saboda da haka, idan an gane wadannan ayoyi to waliyi shine mai tsoron Allah, bambancin anan shine, wanda yafi karfin imani. Don kuwa karuwar imani da raguwarsa shine karuwar aiki da tsoron Allah, haka kuma yana raguwa ne da raguwar tsoron Allah. Allah yace, “Ubangiji shine waliyin wadanda suka yi imani yana fitar dasu daga duhu zuwa haske, amma kafirai waliyansu sune shedanun malamai suna fitar dasu daga haske zuwa duhu. (Bakara aya 257).

       Kuma Allah Madaukakin Sarki yana cewa, “mumina mace da mumini namiji sashe da sashe waliyan juna ne. “(Taubah 71).

       Shaikha ya yi Karin bayani cewa, “Allah kuma shine waliyinsu kuma majibincin al’amuransu. Kuma Allah zai jibinci bayin sa muminai don yana sonsu su kuwa suna yarda da shi, don haka ne duk wanda ya yi gaba da waliyin Allah to, ya fito yin yaki ne da shi gaba da gaba, kuma wannan walittaka bada wani ne yake ba a a, rahama ce ta ubangiji da kyautatawarsa ga wanda yake so, ba wani walittaka ce ta wani ba, tsakanin mutum da mutum ba saboda wata bukata da yake so. Saboda fadar sa a cikin Al-Kur’ani mai girma, “Kace godiya ta tabbata ga Allah wanda bai riki da ba; kuma ba shi da abokin tarayya a mulkinsa; kuma ba shi da wani waliyi saboda kaskancinsa; saboda haka ku girmama Allah iyakar girmamawa.” (Isra’I 111). Saboda haka, Allah ba shi da wani waliyi don gazawarsa, saboda gaba daya buwaya ta Allah ce, sabani da sarakuna masu rike wadansu don suyi karfi dasu, saboda kaskancinsu da bukatar suna taimako ga wanda zai aimakesu. Allah kuma ba haka yake ba.

BAYANI AKAN IMANI

       Imani shi ne gaskatawa a zuciya da kuma tabbatarwa a aiki, cewa duk abin da yazo daga Annabi mahammadu mai tsira da aminci, gaskiyane. Kuma shi imani abu daya ne, kuma daidai wa daidai da suke, fifiko kawai yana karuwa ne da tsoron Allah, da kuma sabawa son zuciya, da kuma abin da yake mafififci wajen bin Allah. Saboda haka su muminai, wajen fifikonsu kamar gain ne, don kuwa wani ganinsa mai karfi ne, kuma wani ganinsa mai rauni ne kamar mai sa tabarau ga mai raunin gain da wanda baya sawa wajen ganin to, haka imani yake. Haka kuma daidaituwa wajen imani, wasu daga mutane imaninsu wajen kalmar Lailaha illallahu kamar rana yake, kuma wasu kamar watane da kuma taurari wajen haske na imani. Amma kuma wasu kamar fitila yake, mai haske da marar haske, wajen imanin su. Don haka a ranar tashin Kiyama haka za’a ga wasu hasken sun a imani ya fina wasu. Duk lokacin da wannan haske yayi rauni sai a ga sha’awa sha’awe ya say a yi rauni, to, amma ga wasu sai yayi ta karuwa. Saboda haka duk lokacin da imani ya yi haske sai kaga hasken ya koma wasu sha’awe sha’awe har imani ya yi ta karuwa kamar wutar daji da ta sami dama. To wannan shine wanda gaskiyar tauhidinsa ya tabbata. Wanda ya gane wannan zai fahimci fadin Annabi mai tsira da yardarm Allah day ace, “La’ilaha-ilallahu” da neman yardarm Allah ga fadin haka.” (Bukhari da Muslim)

       Haka kuma duk wanda yace “La’ilaha-illallahu” to ya haramta ga shiga wuta.” (Buhkari da Muslim). Don haka ayyuka bas u fifita da kamanninta ko yawanta, sai dai tana fifita ne da niyar da aka aikata aikin a cikin zuciya. Haka kuma hankali, shi ma yana karbar fifiko a bisa aikin Allah, don haka za’a ga kowa yana da hankali, wani yafi wani yafi wani. Haka kuma wajen wajibi da harmaci, dukkansu wani fi wani wajen aikin. Amma shi karuwar imani ta fuskar karuwa wanda ya zauna da Annabi lokacin da yake raye, to akwai bambanci da wanda labari ya zaike masa daga baya, kamar najjashi da kamarsu domin shi karuwar imani yana karuwane wajen zuciya da aiki da gabbai kamar malamin da yake aiki da saninsa da malamin da yake ya sani amma baya aiki da saninsa. Don haka rashin aikin malami da saninsa, yana nuna raunin iamaninsa.

       Saboda fadin Annabi mai tsira da aminci cewa, “wanda aka ba shi labari bai zai zama dai-dai da wanda ya gain ba haka a wani fadi yace, “labari baya zama dai-dai da wanda ya gain.” (Iman Ahmad ya rawaito).

       Kuma ga wani labarin day a karfafa mana cewa Annabi Musa day a sami labarin cewa mutanensa sun koma ga bautar dan maraki, bai zubar da allunan Attaura ba, said a ya zo ya gansu da idonsa sannan ya zubar da allunan saboda gigicewa. To anan ai ba yana nuna cewa Annabi Ibrahim mai tsira da aminci yace, “Allah ka nuna mini yadda kake tada matattu,” Allah yace masa, “ya Ibrahim ba ka yadda bane?” Sai Annabi Ibrahim yace, “na yarda sai dai ina neman zuciyata ta natsu ne.” (Bakara 260). Haka kuma wanda Hajji ta wajaba a gareshi to, wajibi ya san yadda ake yin aikin hajji don in an sami ikon zuwa ayi aikin daidai, saboda ita Hajji wajibi ne akan kowane Musulmi sai dai tana wajaba ne akan wanda yake da halin zuwa, da halin yin Zakka ga wanda ya sami ikon bayarwa, to, amma wajibi ne mu yi imani da Hajji da Zakka ko da ba mu da halinsu. Haka kuma wanda ya zo zai Muslunta to, sai a ‘LAKKABA’ masa Kalmar “La’ilaha illallah” to, amma ba za ka ce sai ya yi ayyukan ibada dai-dai ba sai daga baya in an koya masa yadda zai yi. Kuma duk lokacin da wata matsala ta taso na addini sai a sanar da shi har ya zama yasan hukunce hukuncen addinin. Saboda haka ba yadda za’a yi mutane su daidaita cikin imaninsu. Kuma lallai duk wanda ya tashi cikin ayyuka na kwarai to zai kara imaninsa.

       Saboda haka a kullum ana so mutum ya yi kokarin ayyuka da za su kara masa imaninsa don ayyuka sun a kara wa imani karuwa kuma rashin yin sa yana rage imanin mutum. Don haka Manzon rahama mai tsira da amincin Allah yace, “mazinaci baya zina yayin da yake da imani,” (Bukhari da Muslim). Abin nufi anan shi ne lokacin da mutum yake yin zina to ba shi da imani sai in y agama imaninsa ya komo masa, sai ya yi nadama in yana da rabo ya tuba ga sake aikatawa. Domin su masu tsoron Allah in shaidan ya shafe su da yin wani mummunan aiki sai su tuno da ubangiji, sai ga shi suna gane shaidan ne ya shafe shi daga nan sai su tuno da Allah, suna masu barin wannan aikin.” (Araf 30)

       Haka kuma daga Imam Laisi ya ji daga Muyahid ya fassara wannan aya da cewa, lokacin da zai yi niyar aikata wani laifi sai ya tuno da laifi ne sai ya bari tun kafin ma ya aikata. Sai Shaikh yace, “dukkan laifuka in mutum ya yi sha’awar yi sai ya tuno kuma ya bari, don sha’awa da fushi sune mafarin laifi, a lokacin da mutum ya gano haka sai ya gaiya janye ta. Kuma Allah y ace, “shaidan na karfafa batattu cikin bata bas a ragewa. (A’ararf aya ta 202).

       Abin nufi anan shi ne shaidanu suna taimakon mutum cikin bata da laifi, kuma ibn Abbas ya ce, “shi mutum baya jinkirin aikata laifi kuma shaidanu bas a ragar masa, in har bai gane ba sai idanunsa su makance cikin aikata laifin, sai ya halaka. Kuma shaidan sai ya kara tunzura shi cikin aikatawa. Ko da yake shi mutum ya san cewa abin da zai aikata ba mai kyau bane, don kuwa ya san abin ba mai kyau bane, wannan ya nuna cewa haka darfin imani yake ga mutum kamar mutum ya rufe idonsa amma ya san shi ba makaho ba ne, to, haka zuciya take runtsawa wajen aikata laifi kamar makantar kafiri.

       Wannan bayani ansamo shi daga wajen fadar Annabi mai tsira da aminci cewa, “idan bawa zai yi zina sai a zare masa imaninsa, kuma idan ya tuba sai a dawo masa da imaninsa (Abu Dawuda)

       Malam ya ce wannan shine maganar masu hikima cewa, ba’a kafirta Musulmi don ya aikata wani laifi na zunubi kamar zina ko shan giya ko caca sai in ya halatta cewa abin halal ne, to, ya zama kafiri, amma ban da shirka. Saboda fadin “Allah baya gafarta wa wanda ya masa kishiya cikin aiknsa, amma yana gafarda wa wanin wannan ga wanda yaso.

YADDA AKE SAMUN DARAJOJI

       Game da darajoji ya dauko mataki-mataki ne, da farko duk wanda ya yi furuci da Kalmar Shahada to, Musulmi ne, kuma za’a yi mu’amala da shi na abubuwan da suka shafi musulnci tsakaninsa da ‘yan uwansa musulmi. Kuma wand aya yi imani da abubuwan da Annabi tsira da aminci ya zo da shi to, wannan muminine a sarari, don kuwa ana aiki ne da abin da ya kasance a fili, saboda Allah shine masanin abin day a ke boye. Amma su muminai darajarsu ba daya bace, don kuwa wani ya fi wani a gwargwadon ayyukansa da kuma gaskatawarsa da kuma ayyukansa na tsoron Allah, don haka mumini day a fi karfin zuciyarsa da sha’awar kawace – kawace na kare kansa daga dukkan wani laifi da kuma hadiya fushinsa to, wannan shine waliyi a cikin muminai, saboda fadar Allah mai Girma da Daukaka na cewa, “Su waliyan Allah ba tsoro a garesu kumna ba za su yi bakin ciki ba, su ne wadanda suka yi imani da kuma tsananin tsoron Allah, kuma basa saba masa a cikin dukkan ayyukan su.” (Yunus, aya ta 63) 

DAGA LITTAFIN; AL-AKIDATUSSAHIHATA BI MUWAFAKATUS, NA MARIGAYI SHEIK ABUBAKAR MAHMUD GUMI {R}