RAYUWAR ANNABI SALLALLAHU ALAIHI WASALLAMA A CIKIN WATAN AZUMI → 08( Dr. Mansur Sokoto)


Wallafar:
SHeikh Faisal Bn Ali Al- Ba’adani
Fassarar:
Dr. Mansur Ibrahim Sokoto da
Mal. Aliyu Rufa’i Gusau.
Har yanzu dai muna cikin darasin
RAYUWAR ANANBI SALLALLAHU
ALAIHI WASALLAMA TSAKANINSA DA
UBANGIJINSA A LOKACIN AZUMIN
RAMALANA (4)
vi-Saje/Dore:
Ya tabbata cewa Annabi Sallallahu
Alaihi Wasallama kan yi saje/doren
Azumi, wato doreri a lokacin watan
Ramalana, don ya sada dare da rana a
cikin halin ibada.
Anas Raliyallahu Anhu ya ce, Annabi
Sallallahu Alaihi Wasallama ya ce ma
su wata rana: “Kada ku yi saje/dore.”
Sai wasu daga cikin Sahabbai suka ce
ma sa: “To, ba kai kakan yi ba?” Sai
ya karba mansu da cewa: “To, ai ba
daya nake da ku ba, don ni ana ciyar
da ni ana shayar da ni, a lokacin da
nake bacci.” Haka kuma Abu Hurairata
Raliyallahu Anhu ya ce: “Manzon Allah
Sallallahu Alaihi Wasallama ya hana
yin saje/dore a Azumi. Sai wani
mutum daga cikin musulmi ya ce ma
sa; “Ya Manzon Allah, to ai kai kana
yi.” Sai ya karba ma sa da cewa: “Ai
ba wanda kafadarsa take daidai da ta
wa a cikin ku. Domin ni Ubangijina
kan ciyar da ni, ya kuma shayar da ni
a lokacin da nake bacci.” Amma duk
da haka ba su daina ba. Ganin haka
sai Annabi Sallallahu Alaihi Wasallama
ya kwarara da su suna bin sa har
tsawon kwana biyu suna saje/dore,
sai wata ya tsaya. Sai Annabi
Sallallahu Alaihi Wasallama, ya ce
masu: “Kun kuru, da wata bai tsaya
ba, da sai na shaqe ku a sajen/
doren.” Mai riwaya ya ce, ya yi masu
haka ne Sallallahu Alaihi Wasallama
don ya tarbiyantar da su.”
Wadannan nassosa da suka gabata na
nuna cewa Shari’a ba ta yarda da
saje/dore ga wanda ba Annabi
Sallallahu Alaihi Wasallama ba. Amma
mutum ya samu ya qi buda baki har
sai dare ya tsala. Saboda an riwaito
Annabi Sallallahu Alaihi Wasallama na
cewa: “Kada ku yi saje/dore. Amma
ba laifi ga wanda ke so daga cikinku,
ya jinkirta budin baki, har sai dare ya
tsala.” To, amma ya kamata mu
fahimci cewa, wannan dama da
Manzon Allah ya bayar, ta halacci ce
kawai ba mustahabbanci ba. Domin
kuwa ya tabbata cewa ya yi matuqar
kwadaitar da musulmi a kan gaggauta
budin baki, kamar yadda Hadisin
Sahalu dan Sa’adu yake nunawa, inda
ya ce, Manzon Allah Sallallahu Alaihi
Wasallama ya ce: “Mutane ba za su
gushe cikin alheri ba, matuqar suna
gaggauta budin baki.”
Cewar kuma da Annabi Sallallahu
Alaihi Wasallama ya yi: “Haqiqa
Ubangijina na ciyar da ni ya kuma
shayar da ni a lokacin da nake barci,”
Malamai sun qara wa junansu sani a
kan wannan magana. Sashensu suka
ce, lafuzzan da zancen na Ma’aiki ya
qunsa na tabbatar da cewa
tantagaryar abinci ne da sha, ake
ciyarwa da shayar da shi. Babu kuma
wani dalili da zai bayar da damar yin
ta’awili wa maganar. Wasu kuma suka
ce, a’a Allah Subhanahu Wa Ta’ala na
tsatstsage Manzon Allah ne Sallallahu
Alaihi Wasallama da sannai, ya kuma
cika ruhinsa da mamakon dadin
ganawa da yake yi da shi. Suka qara
da cewa, da tantagaryar abinci da sha
ne Allah ke cika Manzon nasa da su,
hakan ba za ta zama mu’ujiza ba,
kuma ba zai kasance mai Azumi ba,
balle har ya yi saje. Maganar nan ta
biyu ita ce mafi armashi. Ga Allah
muke godiya.
Wata fa’ida kuma da musulmi ke iya
qaruwa da ita a cikin wannan magana
ita ce, a duk lokacin da mutum ya
shagalta da yawan bauta da kusantar
Ubangijinsa, to, hakan za ta kakkabe
sha’awowin duniya, da suka shafi
buqatun jiki da ruhi daga zuciyarsa.
Domin kuwa yawan ibada na qara wa
mutum qarfin niyya da himma da
azama ne, ta yadda ba yadda rundunar
shedan za ta iya galaba a kansa.
Saboda haka ne sha’ria ta nada wa
Azumi rawanin zama sarkin yaqi
tsakanin mai yin sa da rundunar
shaidan. Idan kuma muka koma ga
saje da Annabi Sallallahu Alaihi
Wasallama kan yi, a matsayinsa na
wani abu da Shari’a ta halasta masa,
sai mu ga cewa hakan na dada fitowa
fili da irin sha’awar da yake da ita a
kan ayyukan alheri, da irin kulawar da
yake da ita ta ganin ya yaye zuciyarsa
daga kwadayin shan nonon duniya, da
koya mata wadatuwa da abu dan
kadan, don kada nauyi ya niqe ta, har
ta kasa samun isasshiyar dama ta yin
bauta ga Ubangijinta. Musamman a
cikin wannan wata na Azumi mai
albarka da matsananciyar tsada.
Bayan wannan kuma, al’amarin na
nuna mana girman Allah Subhanahu
Wa Ta’ala da daukakar ikonsa, ta
yadda yake iya tabbatar da wani abu
da ya saba wa al’ada, ba tare da wani
dalili na zahiri ba. A yayin da shi kuwa
hana sahabbai yin saje/dore da
Annabi Sallallahu Alaihi Wasallama ya
yi, alhali shi yana yi, ke nuna irin
yadda yake qauna da tausaya wa
al’ummarsa. Haka kuma su Sahabban
a shirye suke su yi koyi da shi
Sallallahu Alaihi Wasallama ta kowane
hali, matuqar bai ce masu kul ba.
Allah shi ne mafi sani.
vii- Azumi A Lokacin Tafiya:
Azumin Annabi Sallallahu Alaihi
Wasallama lokacin da yake cikin halin
tafiya ya dauki wani salo. Malam
Dawusu ya riwaito daga Ibnu Abbas
Raliyallahu Anhuma wanda ya ce:
“Wata rana a cikin Watan Azumi, tafiya
ta kama Manzon Allah Sallallahu Alaihi
Wasallama ya kuma tafi da Azuminsa
a baki, har sai da ya kai wani wuri da
ake ce wa Usfan, inda ya nemi a kawo
masa qwaryar ruwa, ya sha, rana da
sauran mutane na kallonsa. Ya kuma
ci gaba da cin abincinsa har ya isa
Makka. Saboda haka ne ma Ibnu
Abbas ke cewa: “Manzon Allah ya yi
Azumi ya kuma sha, a lokacin tafiya.
Saboda haka wanda ya ga dama ya
sha, wanda kuma ya ga dama ya yi
Azumi.”
Amma kuma idan muka bi diddigin
tarihin tafiye-tafiyen Annabi Sallallahu
Alaihi Wasallama a lokacin Azumi, sai
mu fahimci cewa, yin Azumi ga
matafiyi shi ya fi, matuqar babu wata
wahala da za ta afka ma sa. Saboda
shi ma Annabi Sallallahu Alaihi
WaSallama ya yi haka. Kamar yadda
Hadisin Abuddarda’i Raliyallahu Anhu
ke cewa: “Mun fita wata rana saboda
wata tafiya, tare da Manzon Allah
Sallallahu Alaihi Wasallama a cikin
watan Azumi, ana kuma matsananciyar
rana, da har wasu daga cikinmu ke
dora hannu a ka saboda ita. Amma
duk da haka Manzon Allah Sallallahu
Alaihi Wasallama ne kawai da
Abdullahi dan Rawahata ba su aje
Azumi ba.” Yin haka kuwa ko shakka
babu, matuqar akwai dama shi ya fi,
bisa ga a koma ranko.
Amma idan mai Azumi ya hangi wata
matsala ‘yar qanqanuwa da ba za ta
cutar da shi ba, ko buqatar lalle sai ya
aje Azumin ta kama, to abin da ya fi
shi ne ya ajiye, saboda Annabi
Sallallahu Alaihi Wasallama ya ce:
“Haqiqa Allah na son a karbi
rangwamensa kamar yadda yake qin a
saba masa.” Kai! ana ma iya cewa yin
Azumi a cikin irin wannan hali
makaruhi ne, saboda aje shi da
Manzon Allah Sallallahu Alaihi
Wasallama ya yi a lokacin yaqe-yaqen
da ya yi a cikin Ramalana, kamar
yadda ya zo a cikin Hadisin Ibnu
Abbas Raliyallahu Anhuma cewa:
“Manzon Allah Sallallahu Alaihi
Wasallama ya dauki Azumi, har sai da
aka kai wani wuri da ake ce wa
Qudaid, sannan ya ci abinci. Kuma
daga nan bai sake Azumi ba har
watan ya qare.”
Haka kuma Anas Raliyallahu Anhu ya
riwaito cewa: “Mun Kasance tare da
Annabi Sallallahu Alaihi Wasallama
wata rana a cikin watan Azumi, wanda
ya fi mu samun inuwa shi ne wanda
ya yi rumfa da bargonsa. Wadanda
suka ci gaba da Azumi a cikin wannan
hali, ba su sami tabuka komai ba. Su
kuwa wadanda suka aje shi, sai suka
ci gaba da ayyukan shirin yaqi. Sai
Annabi Sallallahu Alaihi Wasallama ya
ce: “Yau kam wadanda suka ajiye
Azumi sun kwashe lada.” Kaga da
wannan ya gama tabbata cewa,
matuqar al’amari ya tsananta ga mai
Azumi, ko wata lalura ta faru, to aje
Azumi ya wajaba a kansa. Dalili kuwa
shi ne cewar da Manzon Allah ya yi a
kan wadanda suka qi aje Azumi a irin
wannan hali: “Lalle sun saba! Lalle
sun saba!!” Haka kuma a lokacin da
wasu mutane suka taru a kan wani
mutum suna yi masa inuwa daga zafin
rana, an riwaito cewa Ma’aiki ya ce
masa: “Ba nagarta ba ce yin Azumi a
cikin halin tafiya; Allah ba ya son
haka.”
Bayan wannan kuma an riwaito Abu
Sa’idil-Khudri Raliyallahu Anhu na
cewa: “Wata rana tafiya ta kama mu
tare da Manzon Allah Sallallahu Alaihi
Wasallama zuwa Makka, duk kuma
muna dauke da Azumi. Muna ya da
zango wani wuri, sai ya ce: “To,
haqiqa fa, kun kusa haduwa da
abokan gaba, saboda haka ku aje
Azumi shi ya fi. Allah ya yarde maku”.
Sai kuwa wasu suka aje, wasu kuma
suka daure. Da kuma muka sake ya da
zango a wani wurin, sai ya sake ce
mana: “To, gari na wayewa fa za ku
gamu da abokan gaba. Saboda haka
kada wanda ya dauki Azumi, haka shi
ya fi gare ku. Sai kuwa muka aje
Azumi gaba daya.” Mai riwayar ya ce:
“Bayan haka Manzon Allah Sallallahu
Alaihi Wasallama bai qara hana mu
Azumi a lokacin tafiya ba, ko muna
tare da shi.” Allah shi ne mafi sani.
Malam Ibnul Qayyim ya qara da cewa:
“Ba Sunnar Annabi Sallallahu Alaihi
Wasallama ce ba, kula da tsawon
tafiya kafin a aje Azumi. Duk zantukan
da ke cewa haka, ba su inganta cewa
daga gare shi suke ba Sallalhu Alaihi
Wasallam. Ya ma tabbata cewa
Sahabbai ko Azumin ba su dauka da
zarar sun qulla niyyar tafiya. Ba wai
sai sun ba gidajensu baya ba. Sun
kuma tabbatar wa duniya cewa haka
Annabi Sallallahu Alaihi Wasallama ke
yi.
Idan muka koma ga abin da Malaman
Fiqihu suka cirato daga bakunan
ma’abuta ilmi, na qoqarin gane abin
da ya fi tsakanin yin Azumi ko aje shi
a lokacin tafiya. Sai a taras kawai
suna tabbatar da cewa, yin Azumi ko
aje shi duk halas ne, kuma Sunnah ce
ta Manzon Sallallahu Alaihi
Wasallama. Wannan kuma shi ne abin
da ya kamata masu gaggawar suka ga
masu aje Azumin ko daukar sa su
lura. Domin kowannensu yana da
hujja, tattare kuwa da cewa aje
Azumin shi ya fi, ko a kame baki.
Allah shi ne mafi sani.

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