KIRA ZUWA GA TAFARKIN MAGABATA NA QWARAI (Manhajus Salafis Salih). *** 025(Sheikh Aliyu Said Gamawa)


MAGANGANUN MANYAN MALAMAI
A KAN SUNNAH DA MAQALE WA
MAZHABOBI (2).
Ci gaba
Wadannan shahararrun malamai ba
su yarda da karkasa al’umma zuwa
qungiya ko mazhaba-mazhaba ba,
kamar yadda bayanansu suka
nuna. Haka kuma ba su yarda da a
yi riqo da ra’ayoyinsu cikin
makanta ba (TAQALIDANCI)
musamman a wurin da suka yi
amfani da ijtihadi. Wannan kuwa
koyi ne da sahabban manzon Allah
(S.A.W.) kamar yadda ya zo daga
Abdullahi bin Umar:
“An karbo daga Salim dan
Abdullahi dan Umar ya ce, “Na
kasance ina zaune tare da
Abdullahi dan Umar a lokacin da
wani mutum ya zo masa daga
Sham. Sai ya tambaye shi game da
hajjin tamattu’i tare da umrah.
Abdullahi dan Umar ya ce wa mai
tambaya, hakan yana da kyau. Mai
tambaya kuwa sai ya ce, amma
mahaifinka ya hana yin hakan.
Abdullahi dan Umar ya ce masa
kaitonka mene ne don mahaifina
ya hana? Bayan Manzon Allah
(S.A.W.) ya aikata haka kuma ya yi
umarni da shi? Shin da maganar
mahaifina zan yi aiki ko kuma da
umarnin Manzon Allah (S.A.W.).
Mai tambaya ya ce da maganar
Manzon Allah (S.A.W.). Sai
Abdullahi dan Umar ya ce masa, to
ka tashi ka ba ni wuri.” (Ahmad da
Tirmizi duk suka ruwaito).
Haka ma jagororin mazhabobin
nan sun yi bakin qoqarinsu wajen
tsawatarwa a kan maqale wa
ra’ayoyinsu ba tare da hujja ba.
1. A lokacin da Imam Malik dan
Anas yake jan kunnen almajiransa
da kada su tsananta wajen riqo da
abin da ke cikin maganganunsa
matuqar an samu sahihin Hadisi
da ya yi karo da abin da ke cikin
fatawarsa, sai yake cewa:
“Ni ma fa mutum ne, ina iya
kunskure kuma ina iya yin daidai.
Don haka ku yi nazari a kan
ra’ayina, duk wanda ya yi
muwafaqa da Alqur’ani da Sunnah
ku karbe shi, wanda kuwa duk bai
yi daidai da Alqur’ani da Sunnah
ba, to ku bar shi.”
(Dubi Litafin Al-Jami’ na Ibn Abdul
Barri Juzu’i na 2, shafi na 32, da
Usulul-Ahkam na Ibn Hazm, juzu’i
na 6, shafi na 149).
Ya kuma ce:
“In banda Annabi (S.A.W.), babu
wani mutum, face za a iya karba
ko barin maganarsa.”
2. Shi kuma Imam Abu Hanifa ya
ce:
“Idan aka samu ingantaccen
Hadisi, shi ne Mazhabata.”
A wani wurin kuma ya ce:
“Ba ya halatta ga wani da ya yi
riqo da maganarmu, matuqar bai
san a ina muka ciro wannan
magana ba.” A wata ruwayar kuwa
yana cewa, “Haram ne ga wanda
bai san dalilin da na jingina a
kansa ba, da ya yi fatawa da
maganata. Domin mu mutane ne
muna iya fadar magana yau
sannan mu koma ga wata gobe.”
3. Imam Shafi’i ma ya yi
maganganu ma su yawa a game
da Sunnah. A wani wuri yana
cewa:
“Idan kuka sami wani abu a cikin
littafina, wanda ya saba da Sunnar
Manzon Allah (S.A.W.) ku riqi
Sunnar Manzon Allah (S.A.W.) ku
bar abin da na fada.” (Dubi Littafin
Majmu’u na Annawawi juzu’i 1
shafi 63).
4. Daga cikin irin maganganun
Imam Ahmad dan Hambal da suke
nuni da barin ra’ayin da suka saba
da abin da Sunnah ta tabbatar
akwai:alik ko Shafi’i ko kuma
Thauriy, amma ku karbo daga
wurin da suka karbo.”
Sannan kuma ya qara da cewa:
“Ra’ayin Al-Auza’i da ra’ayoyin
Malik da ra’ayin Abu Hanifa, duk
ra’ayoyi ne kawai, kuma a wurina
duk daya ne, abin sani dai shi ne
hujja tana daga riwayar (Hadisai)
.” (Dubi Littafin Jami’ na Ibn
Abdul-Barri juzu’i na 2 shafi na
149).
Wadannan maganganu duk
malaman sun yi su ne saboda
tsame kansu daga abin da zai iya
biyowa bayansu na daukaka
maganganunsu da qanqame
ra’ayoyinsu, a maimakon yin
amfani da abin da ya dace da
tafarkin sunna da koyarwar
magabatansu. Hakan kuwa yana
da muhimmanci a gare su saboda
kasancewar wadanda suka gabace
su daga Sahabban Manzon Allah
(S.A.W.) da Tabi’ai duk babu mai
mazhaba, kuma babu wanda
mabiya Sunnar Manzon Allah
(S.A.W.) suka yiwo riqo irin na
taqalidanci da shi. Zamanin
magabatan farko al’umma a
dunqule ta ke wuri xaya qarqashin
Sunnah ta Manzon Allah (S.A.W.),
babu rarraba zuwa mazhabobi ko
kungiyoyi savanin abin da ya
bayyana a bayansu. Ga shi kuma
Imam Malik yana cewa: “Babu
wani alherin da al’ummar baya
wanda za ta zo da shi wadda
al’ummar da ta gabace ta ba ta zo
da shi ba.” Saboda haka muminan
farko, su ake dubi wajen koyi.
Masu riqon makanta ga mazhaba
suna iya jefar da Hadisi, su qi aiki
da shi ba don wani dalili ba sai
don ya saba da mazhabarsu, kai
ka ce: Shugabaninsu ko
mazhabobinsu sun fi Sunnar
Manzon Allah (S.A.W.) ko kuma
mazhaba ce ke hukunci a kan
Sunnah, bayan kuwa wajibi ne
fahimtar mazhaba ta dace da
koyarwa Sunnah. Irin wadannan
masu taqalidanci ko ta’assubanci
wani lokaci har maganganun
malaman mazhabobin nasu ma ba
sa aiki da su. Domin kuwa Imam
Shafi’i yana cewa a cikin littafinsa
mai suna Al-Risala.
“Wajen taqalidanci ne (watau riqon
makanta ga wani malami ko
mazhaba), masu gafala su ke
gafala. Allah dai ya gafarta mana
tare da su.”
A cikin dalilan da masu daukaka
ra’ayoyin mazhaba ke bayarwa,
akwai cewa suna riqo da mazhaba
ne saboda tsoron kada Hadisin da
ya bijiro musu ko an soke aiki da
shi. Abin tambaya a nan shi ne
idan an soke aiki da wani Hadisi
ne, ina wanda ya maye gurbinsa?
Imam shafi’i ya yi hannunka mai
sanda a gare su cikin littafinsa mai
suna Al-Risala, inda yake cewa
“Haka ma Sunnar Manzon Allah
(S.A.W.), babu wani abu da zai
soke ta sai Sunnah makamanciyar
ta. Da Allah zai saukar da wani
sabon hukunci don zama Sunnar
Manzon Allah (S.A.W.) wanda
kuma akwai wani hukunci da aka
Sunanta gabannin hakan, to da sai
an yi bayanin soke aiki da
hukuncin farkon, domin gudun
samun sabani. Wannan magana ta
tabbata cikin Sunnar Manzon Allah
(S.A.W.).”

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