ZANGA-ZANGA(Dr Ibrahim Jalo Jalingo)


Zanga-zangar talakawa saboda
neman tabbataccen wani hakki
nasu, ko saboda neman tunkude
wani zalunci a kansu daga
shugabanni masu mulkarsu, wani
abu ne da ake gani yana faruwa
daga lokaci zuwa lokaci cikin
al’ummai daban-daban.
A wannan makala tamu muna so
ne mu dubi mahangar Musulunci
cikin mas’alar, muna kuma rokon
Allah Madaukakin Sarki da Ya yi
mana jagora ckin abin da za mu
fada, Ya kuma amfanar da
Al’ummarmu da ita.
Farko dai ya kamata a san cewa
babu sabani a tsakanin
Malumanmu cewa: zanga-zangar
hayaniya da kone-kone, da kuma
wacce a ka gina saboda tabbatar
da zalunci, irin wannan nau’i na
zanga-zanga ba ya halatta.
*****************************
Amma zanga-zangar lumana
wacce aka tsara saboda neman
wani tabbataccen hakki, ko neman
tunkude wani tabbataccen zalunci
daga shugabanni, ko daga
wasunsu, lalle malamanmu na
Musulunci a wannan zamani sun
kasu kashi biyu game da
hukuncinta.
Kashi na farko suka ce: Zanga-
zangar talakawa ba ta halatta
saboda abubuwa uku:-
Na farko: Akwai kamanta kai da
kafurai cikin yin ta, domin kafurai
ne aka san cewa suna daukar yin
zanga-zanga a matsayin wata
hanya ta neman kauda wani
munkari, duk kuwa abin da kafurai
za su kebanta da shi, to ba halal
ba ne Musulmi su rika yin shi.
Na biyu: zanga-zanga na daga
cikin fararrun al’amura a cikin
Addini, duk kuwa abin da yake
fararren lamari cikin addini ta ba
daidai ba ne a yi shi.
Na uku: dogara da Qa’idar “sadduz
Zari’ah” domin sau da dama yin
zanga-zanga saboda neman
kauda wani munkari ya kan
sabbaba fadawa cikin munkari mafi
girma, wannan zai wajabta
nisantarsa tun farkon fari.
*****************************
Kashi na biyu kuwa suka ce:
Zanga-zangar lumana halal ce
“babu wani laifi a yi amfani da ita
saboda neman kauda wani
munkari. Sun kafa hujja kamar
haka:-
Na farko: Suka ce: zanga-zangar
lumana wani abu ne da Salaf suka
yi amfani da shi domin kauda
munkari. Imam Abubakar Dan
Khallal ya ce cikin littafinsa mai
suna Al-Amru Bil Ma’arufi Wan
Nahyu anil Munkari shafi na 50:-
(( ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺣﺮﺏ ﻗﺎﻝ: ﺳﺎﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﻪ
ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﺴﻤﻊ ﺍﻟﻤﻨﻜﺮ ﻓﻲ ﺩﺍﺭ ﺑﻌﺾ ﺟﻴﺮﺍﻧﻪ.
ﻗﺎﻝ: ﻳﺄﻣﺮﻩ. ﻗﻠﺖ: ﻓﺎﻥ ﻟﻢ ﻳﻘﺒﻞ؟ ﻗﺎﻝ: ﺗﺠﻤﻊ ﻋﻠﻴﻪ
ﺍﻟﺠﻴﺮﺍﻥ ﻭﺗﻬﻮﻝ ﻋﻠﻴﻪ.(( ﺍﻧﺘﻬﻰ .
Ma’ana ((Daga Muhammad Dan
Abi Harb, ya ce: na tambayi Abu
Abdullahi (watau Imam Ahmad
Dan Hanbal) game da mutumin da
yake jin munkari cikin gidan sashin
makwabtansa. Sai ya ce: Zai
umurce shi (da ya bari). Sai na ce:
To in bai karba ba fa? Sai ya ce:
sai a tara masa makwabta a
tsoratar da shi)). Intaha. Sannan
har yanzu Khallal ya riwaito cikin
shafi na 50-51 ya ce:-
(( ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻨﺴﺎﺋﻲ ﻗﺎﻝ: ﺳﻤﻌﺖ ﺃﺑﺎ
ﻋﺒﺪ ﺍﻟﻠﻪ ﺳﺌﻞ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﻤﺮ ﺑﺎﻟﻘﻮﻡ ﻳﻐﻨﻮﻥ؟ ﻗﺎﻝ:
ﺍﺫﺍ ﻇﻬﺮ ﻟﻪ ﻫﻢ ﺩﺍﺧﻞ. ﻗﻠﺖ: ﻟﻜﻦ ﻳﺴﻤﻊ ﺍﻟﺼﻮﺕ
ﻳﺴﻤﻊ ﻓﻲ ﺍﻟﻄﺮﻳﻖ. ﻗﺎﻝ: ﻫﺬﺍ ﻇﻬﺮ ﻋﻠﻴﻪ ﺍﻥ ﻳﻨﻬﺎﻫﻢ.
ﻭﺭﺃﻯ ﺍﻥ ﻳﻨﻜﺮ ﺍﻟﻄﺒﻞ ﻳﻌﻨﻲ ﺍﺫﺍ ﺳﻤﻊ ﺣﺴﻪ. ﻗﻴﻞ :
ﻣﺮﺭﻧﺎ ﺑﻘﻮﻡ ﻭﻗﺪ ﺍﺷﺮﻓﻮﺍ ﻣﻦ ﻋﻠﻴﺔ ﻟﻬﻢ ﻭﻫﻢ ﻳﻐﻨﻮﻥ
ﻓﺠﺌﻨﺎ ﺍﻟﻰ ﺻﺎﺣﺐ ﺍﻟﺨﺒﺮ ﻓﺎﺧﺒﺮﻧﺎﻩ. ﻓﻘﺎﻝ: ﻟﻢ ﺗﻜﻠﻤﻮﺍ
ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺳﻤﻌﺘﻢ؟ ﻓﻘﻴﻞ: ﻻ. ﻗﺎﻝ: ﻛﺎﻥ
ﻳﻌﺠﺒﻨﻲ ﺍﻥ ﺗﻜﻠﻤﻮﺍ ﻟﻌﻞ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻳﺠﺘﻤﻌﻮﻥ
ﻭﻛﺎﻧﻮﺍ ﻳﺸﻬﺮﻭﻥ.(( ﺍﻧﺘﻬﻰ .
Ma’ana: ((Daga Ja’afar Dan
Muhammad An-Nasaaii ya ce: Na
ji Abu Abdillah an tambaye shi
game da mutumin da ya wuce
wasu mutane suna wake-wake?
Sai ya ce: idan ya bayyana gare
shi cewa suna cikin gida. Sai na
ce: sai dai ana jin sauti ana ji a
cikin hanya. Ya ce: wannan ya
zama wajibi a kan shi ya hana su.
Kuma ina ganin ya yi inkarin
babbar ganga, watau idan suka ji
motsin shi. Sai aka ce: mun wuce
wasu mutane suna kan wani bene
nasu suna ta wake-wake, sai muka
je wa jami’in hukuma wanda ake
kai masa labarai aka ba shi labari.
Sai ya ce: ba su yi magana cikin
maudhu’in da kuka ji ba? Sai aka
ce: a’a. Sai ya ce: ya kasance yana
kayatar da ni su yi magana,
watakila mutane za su kasance
suna taruwa suna yayata
lamarinsu)). Intaha.
Kun gani a cikin wadannan atharai
biyu Imam Ahmad ya yi fatawar
mutane su taru saboda inkarin
munkari saboda a tsoratar da Mai
munkarin da kuma yayata
lamarinsa.
Sannan Abul Faraj Abdurrahman
Ibnul Jauzii wanda ya rasu
shekarar hijira 527 ya ce cikin
littafin tarihinsa mai suna: Al-
Mutazim Fi Tarikhil Muluuki Wal
Umam 8/240:-
((ﻭﺍﺟﺘﻤﻊ ﻓﻲ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ ﺭﺍﺑﻊ ﻋﺸﺮ ﺍﻟﻤﺤﺮﻡ
ﺧﻠﻖ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺤﺮﺑﻴﺔ ﻭﺍﻟﻨﺼﺮﻳﺔ ﻭﺷﺎﺭﻉ ﺩﺍﺭ
ﺍﻟﺮﻗﻴﻖ ﻭﺑﺎﺏ ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻘﻼﺋﻴﻦ ﻭﻧﻬﺮ ﻃﺎﺑﻖ ﺑﻌﺪ ﺍﻥ
ﺃﻏﻠﻘﻮﺍ ﺩﻛﺎﻛﻴﻨﻬﻢ ﻭﻗﺼﺪﻭﺍ ﺩﺍﺭ ﺍﻟﺨﻼﻓﺔ ﻭﺑﻴﻦ ﺍﻳﺪﻳﻬﻢ
ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻘﺮﺍﺀ ﻭﻫﻢ ﻳﻠﻌﻨﻮﻥ ﺍﻫﻞ ﺍﻟﻜﺮﺥ، ﻭﺍﺯﺩﺣﻤﻮﺍ
ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻐﺮﺑﺔ ﻭﺗﻜﻠﻤﻮﺍ ﻣﻦ ﻏﻴﺮ ﺗﺤﻔﻆ ﻓﻲ
ﺍﻟﻘﻮﻝ، ﻓﺮﺍﺳﻠﻬﻢ ﺍﻟﺨﻠﻴﻔﺔ ﺑﺒﻌﺾ ﺍﻟﺨﺪﻡ: ﺍﻧﻨﺎ ﻗﺪ
ﺍﻧﻜﺮﻧﺎ ﻣﺎ ﺍﻧﻜﺮﺗﻢ، ﻭﺗﻘﺪﻣﻨﺎ ﺑﺎﻥ ﻻ ﻳﻘﻊ ﻣﻌﺎﻭﺩﺓ،
ﻭﻧﺤﻦ ﻧﻐﻔﻞ ﻓﻲ ﻫﺬﺍ ﻣﺎ ﻻ ﻳﻘﻊ ﺑﻪ ﺍﻟﻤﺮﺍﺩ. ﻓﺎﻧﺼﺮﻓﻮﺍ
ﻭﻗﺒﺾ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﻔﺎﺧﺮ ﺍﻟﻌﻠﻮﻱ ﻓﻲ ﺁﺧﺮﻳﻦ، ﻭﻭﻛﻞ
ﺑﻬﻢ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ. ﻭﻫﺮﺏ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ؛ ﻻﻧﻪ
ﻛﺎﻥ ﺃﺟﺎﺯ ﻷﻫﻞ ﺍﻟﻜﺮﺥ ﻣﺎ ﻓﻌﻠﻮﺍ.(( ﺍﻧﺘﻬﻰ .
Ma’ana: ((Mutane da yawa suka
hadu ranar alhamis sha hudu ga
Muharram, daga Harbiyyah, da
Nasriyyah, da Shari’u Darir Raqiq,
da Babul Basrah, da Qalaawiin, da
Nahru Tabiq bayan sun kukkulle
kantuna sun nufi Fadar Khalifah, a
gaba gare su akwai Masu wa’azi
da Makaranta Alkur’ani suna ta
tsine wa jama’ar Karkh, suka yi
cinkoso a kofar gurbah, suka yi ta
magana ba tare da wani rufa-rufa
ba. Khalifah sai ya aiko wasu yaran
Sarki zuwa gare su (da sakon):
Lalle mu mun yi inkarin abin da
kuka yi inkarin shi, kuma muna
gabatar da (akawalin cewa) haka
ba zai sake faruwa ba, kuma mu za
mu tushe aukuwar dukkan abin da
ba shi ne manufa ba. Sai suka
watse, kuma aka kama Ibnul
Faakhir Ba’alawe da ma wasu
daban. Kuma aka jingina su cikin
Diwani, sannan shugaban yan
sanda ya gudu, saboda shi ne ya
ba wa jama’ar Karkh izinin yin abin
da suka yi)). Intaha.
Wannan zanga-zangar ta faru ne a
shekarar hijira 458 watau yau
shekaru 975 ke nan da suka wuce.
Idan ka dubi maganar Imam
Ahmad sannan ka dubi wannan
kissa za ka fahimci cewa zanga-
zanga saboda inkarin wani
munkari lamari mai asali a cikin
Musulunci, ba yi da alaka da abin
da za a kira: Kwaikwayon kafirai.
Hujjarsu ta biyu suka ce: da za a
kaddara, zanga-zanga wata
sabuwar wasilar inkarin munkari ne
ba wai tsohuwa ba ce a cikin
Musulunci, to da ma hakan ba zai
maida ita haramun ba, ko kuwa
hakan ba zai sanya ta cikin jerin
bidi’o’i a cikin Addini ba, saboda su
Wasaa’il matukar dai ba su
kasance haramun ba ne saboda
zatinsu, ko kuwa matukar dai ba su
kasance wani shi’ari ba ne
kebabbe ga kafurai to babu wani
laifi Musulmi su fa’idantu da su a
cikin Maqaasidush Shari’ah, kamar
yadda dai Shaikhul Islam Ibnu
Taimiyyah yake cewa cikin
Majmu’ul Fatawa 30/206 watau
kamar fa’idantuwa da kayayyakin
gini, da saka, da sauran sana’o’i.
Kuma a wannan zamani namu sai
mu ce kamar su lasfikar da za a
kira salla da ita saboda Kara sauti.
Kai kamar rike tasbaha saboda
kidayar lafuzan zikiri, kun san cewa
babban Shaikhinmu Sheik Ibnu
Uthaimiin yana ganin halaccin
amfani da shi, kamar yadda ya zo
cikin littafin: Jalasaatu Wa Fataawa
Ibni Uthaimeen 8/32 saboda ita
tasbaha tana daga cikin babi ne na
Wasaa’il.
Muna fata Allah Ya nuna mana
gaskiya gaskiya ce Ya ba mu ikon
bin ta, Ya kuma nuna mana karya
karya ce Ya ba mu ikon guje mata.

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