Ahlul Sunnah Wal Jama Editors Copy

AHLUL SUNNAH WAL JAMA’A SASHENSU BAYA

KAFURTA SASHE

Ado Garba Abubakar

Ahlul Sunnah Wal Jama’ah ……

GABATARWA

Da sunan Allah Mai Rahama Mai Jin

qai. Allah ka yi daxin tsira ga fiyayyen

halitta Annabi Muhammad (S.A.W) da

alayensa da sahabbansa da duk

waxanda suka yi biyayya ga tafarkinsa

har yazuwa ranar sakamako.

Ina neman gafarar Ubangiji tare da

jagora wajen gabatar da wannan

taqaitaccen littafi, domin faxakar da

al’umar Musulmi akan tausayawa juna

wajen yanke hukunci ga juna, saboda

savanin fahimta. A yau a wannan qasa

mun wayi gari ‘yan’uwa waxanda suke

uwa xaya uba xaya suna kafurta juna:

Vangare guda na zargin ‘yan’uwansu

akan kuskure bisa ‘Qin Annabi

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(S.A.W)’, xaya vangare na zargin

‘yan’uwansu

bisa kuskure da yin ‘Shirka’.

Subhanallah. .

Shin me ya yi zafi haka? Ga fahimtar

marubucin, abu biyu zuwa uku ya jawo

haka. Na farko, son rai, na biyu, jahilci,

na uku, rashin bin diddigin mas’saloli a

cikin kwanciyar hankali har akai

qarshen su domin kyakkyawar

fahimta.

Ina roqon Allah ya haxa mana

kawunanmu, ya kori shaixan daga

tsakaninmu, ya kuma jiqan mahaifana,

Hajiya Aminatu da Alhaji Abubakar da

gafara tare da dukkan al’umar Annabi

(S.A.W).

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Ado G. Abubakar 16 Muharram, 1431H, Abuja Nigeria

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BABI NA FARKO

Su wane ne Ahlul Sunnah Wal Jama’ah

Malam Abdul kahir Al Bagdadi acikin Al

farku bainal firak yace: Ahlul Sunnah

Wal Jama’ah su ne; al’umar Musulmi

waxanda suka yi Imani da Allah da

Manzo Muhammad (S.A.W).Sun yi

Itifaqi a bisa halifancin Sahabbansa,

Abubakar da Umar da Usman da Aliyu

(RA). Su Ahlul Sunnah Wal Jama’ah

suna girmama dukkan sahabban

Annabi (S.A.W) da matayensa da Ahlul

Bait. Sun yadda da halifancin Xalha da

Zubair (RA) sa’annan basa sukar ko

xaya daga cikin sahabban Annabi

(S.A.W), akan abinda ya afku tsakanin

Mu’awiyya da Aliyu (RA) da ire-iren

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waxannan al’amura, su masu

kewayewa ne, kuma masu kame

bakinsu a kan haka.

Dukkan xaukakin jama’ar Imamu

Malik, Imamu Shafi’i, Imamul

Auza’i, Imamu Sariyu, Imamu Abu

Hanifa, Imam Abi Laila, Abu Sauri,

da al’umar Imam Ahmad bin

Hanbal, da Ahlin Ahmad Zahir da

mutanen Imamu Shazali da sauran

al’umar faqihai waxanda basu bi

tafarkin vata ba (kamar na murji’a

Khawarijawa, Mu’utazilawa, da

Qadarawa).

Daga cikin Ahlul Sannah Wal Jama’ah

akwai salafawa, ko al’umar

Muhammad Ibn Abdul Wahab, akwai

Mujahidai, akwai kuma sufaye. Babu ja

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duk waxanda muka ambata da ire –

iren su Musulmi ne ‘yan uwan juna.

Xaukakin Ahlul Sunnah wal Jama’ah

sun yi Imani zamu qetara siraxi kuma

zamu ga Allah ta’ala ranar Lahira.

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Nau’o’in Ahlul Sunnah Wal

Jama’ah

i. Mallam Abdul kahir yaci gaba

da cewa:

Akwai waxanda suka himmatu

wajen sanin Allah da kaxaita

shi, da sanin Annabi da bin

Sunnarsa, da hukunce-hukuncen

shari’a da sanin cewa Allah yana

sakamako ga bayinsa masu xa’a

da kuma azaba ga waxanda suka

sava masa. Waxannan

kammalallun bayi na Allah sun

qauracewa tafarkin vatattu irin

na rafidhat, Khawarijawa,

Jahmiyya, Najariyya da ire-iren

Jama’un ‘yan bid’a (vatattu).

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ii. Al’umma ta biyu ita ce faqihai

waxanda suka himmatu wajen

sani da riqo da hadisan Annabi

(S.A.W), sun himmatu wajen

sanin Allah da siffofinsa

kebantattu, sani na haqiqa. Sun

qauracewa tunani irin na vata,

kamar na qadarawa da

Mu’utazilawa. Sun yi Imani da

Allah haqiqar Imani, sun yarda da

siraxi da qetare shi, sun yi Imani

da ceto da gafara (koma bayan

wanda ya yi shirka). Sun yi Imani

da dawwamar Muminai a Al’janna

da kuma tabbatar kafirai a wuta.

Bayan cewa sun yi Imani da

Halifancin sahabban Annabi

(S.A.W); Abubakar, Umar, Usman,

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da Aliyu, suna riqo da Qur’ani da

Sunna sun yadda da shafa akan

Huffi, sun yadda da Afkar da saki

uku sun yadda da haramcin

auren mutu’a sun yadda da

wajibcin bin shugabanni

matsawar basu yi umarni da

savon Allah ba.

iii. Daga cikin su akwai waxanda

suka himmatu wajen tace

hadisai da tarihin Manzo

(S.A.W), suna matiqar tace

dukka ingantattun hadisai,

sahihai, da kuma raunana

daki-daki. Waxannan bayin

Allah basu yadda su gurvata

ayyukansu da na ‘yan bid’a

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vatattu ba, kamar; Khawarij da

makamantansu.

iv. Akwai daga cikin Ahlul Sunnah,

waxanda suka duqufa wajen

sanin ilimin Adab, da nahawu

da luggar larabci domin

ilmantar da musulmi

ma’anonin Alqur’ani da

ma’anonin Hadisan Annabi

(S.A.W) kamar su; Khalil, Abi

Amru bn Ala’i, Saibuwiya, Farra’i,

Akhfashu, Al-Asma’i, Almazani,

Abi Ubaid, da wasu daga cikin

Malaman Basra da Kufa,

waxannan manyan bayin Allah

basu bar iliminsu ya gurvata da

aqidun ‘yan bid’a irin su

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Khawarijawa, Rifadhawa, da

Qadarawa ba.

v. Daga cikin Ahlu; Sunna Wal

Jama’ah, akwai waxanda suka

himmatu wajen karatun

Al’qur’ani da Tafsirinsa tare

da yin Tawili irin wanda ya

dace da Mazhabobi na Ahlul

Sunnah, ba tawili irin na ‘yan

bid’a (Kamar; Khawarijawa, da

Murji’a) ba.

vi. Daga cikin Ahlul Sunnah Wal

Jama’a akwai Zahidai waxanda

aka fi sani da sunan sufaye.

Waxannan manyan bayin Allah

sun himmatu wajen Ibada. Su

masu matuqar kiyaye dokokin

Allah maxaukakin Sarki ne. Basu

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aikata aiki domin ganin ido.

Tauhidi shine abin riqonsu,

Tawakkali da miqa wuya ga Allah

da gudun duniya shine aikin su,

sun himmatu a wajen tarbiyyar

zuciya wajen gujewa savon Allah

da kuma Tuntuni da ambaton

Allah.

vii. Akwai daga cikin Ahlul Sunnah

Wal Jama’a waxanda suka

himmatu wajen tsare mutunci da

dukiyoyi da rayukan Musulmi.

Waxannan manyan bayin Allah

sun xauki tafarki na Jihadi Fi

sabilillah, suna kuma aiwatar da

dukkan al’amuran su bisa koyi da

sunnar Annabi (S.A.W) da kuma

bin Alqur’ani mai girma.

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viii. Waxannan bayin Allah sun

himmamtu wajen bege, da

qasidu na yabo da na tarihin

Annabi (S.A.W) da

sahabbansa. Waxannan sune

Sha’irai na Sunnah. Waqe –

waqensu da qasidun su sun

tattaru akan sunnah da bin Allah

bi na haqiqa.

Mas’aloli Goma Shabiyar Da Ahlul

Sunna Wal Jama’a Suka Tattaru A

Kan Su:

1. Sun tattaru wajen sanin siffofin

Allah da ma’anoninsu da kuma sanin

ginshiken addini tare da ilimin

wadannan siffofi a tattarre da kuma a

rarrabe.

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2. Dukkan su sun yadda cewa Allah

shine mahallincin dukkan ababen

halitta (jikunkuna da kuma rayuka)

3. Sun tattaru wajen Sani da yadda da

Allah Mahallici kuma Masanin dukkan

komai

4. Sun tattaru wajen sannin SiffofinSa

na azaliyya

5. Babu wani bambanci wajen sanin

sunayen Allah da siffofinsa a tsakanin

ahlil sunna wal jama’a

6. Haka nan sun yi itifaki bisa cikakken

Adalcin Allah tare da Gwanintarsa

7. Sun yarda da aiko manzanni daga

Allah

8. Su yadda da Mu’ujizozin Annabawa

(AS) da karamomin waliyan Allah

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9 Sun yadda da ijmain malamai bisa

shari’ar musulunci da rukunanta

10 Haka kuma sun tattaru wajen sanin

hukunce hukuncen umarni da

kyakyawan aiki da hani ga munanan

aiyuka da kuma kame kai daga sabon

Allah

11. Sun yadda da yin fana’in bawan

Allah tare da hukunce-hukuncesa a

shari’a.

12 Sun yadda da halfanci da

shugabanci da sharadansu a

musulunci

13 Sun tattaru wajen hukunce-

hukuncen musulunci da na imani a

dunkulle

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14 Dukkkan su sun san hukunci da

matsayin waliyan Allah da kuma girma

mabayin Allah na gari

15. Dukkansu sun san su wanene

makiyan addinin musulunci na daga

kafirai da masu bin son rai.

BABI NA BIYU

Mu’ujizozin Annabi (S.A.W)

Da Karamomin Sahabbai da

Tabi’ansa

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Daga cikin mu’ujizozinsa (SAW) akwai

tsagewar wata, gunjin kututturen

dabino, vovvugowar ruwa daga

yatsunsa (S.A.W), kututturen dabino

ya yi kuka yayin da Annabi ya daina

hawa kansa, abinci ya yawaita ga

mutane masu yawa ya kuma ishesu.

Rindinar sojoji a yaqin Haibar Annabi

(S.A.W) ya shigar da su ruwa daga

wata salka har kowa ya xiba. A yaqin

Tabuka Annabi (S.A.W) ya ciyar da

rindinar sojoji 30,000 sun ci sun qoshi,

kuma abincin bai ragu ba. Annabi

(S.A.W) ya qosar da mutane 1,500 da

abinci qanqani ya mai da idon Abu

Qatada.

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Annabi (S.A.W) ya shafi qafar

Muhammad Ibn Malama ta warke

bayan ta karye, yayin da zai kasha

Ka’ab. Ya ciyar da mutum 140 da

nama kalfata guda xaya. Abdullahi xan

Jabir, ya yin da yahuwawa suka matsa

masa akan bashin da suke bin

mahaifinsa, Annabi (S.A.W) ya umarce

su, su zo su xebi dabinon, Allah ya

yalwata dabinon ya isa, bayan Manzo

ya zaga wannan dabinon, aka biya

kowa har ausiqi 15 ya ragu bayan

dabinon bai fi ausiqi 15 ba. Irin

waxannan mu’ujizozi na Annabi (SAW)

inji Ibn Taimiyya sun fi dubu.

Karama

Amincewa da karama wajibine, kuma

qin amincewa da karama bid’a ce

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muharrama. Ma’anar ta shine:

Bayyanar wani abu wanda ya sava da

al’ada. Ita karama ba ta kai matsayin

mu’ujiza ba, domin Annabawa kaxai

ne ke da mu’ujiza.

Ita karama tana bayyana ga bayin

Allah na gari masu cikakkiyar biyayya

ga Annabinsu, imani da karamar

waliyai yana daga cikin turaku na Ahlul

Sunna wal Jama’ah. Inkarin karamar

waliyai yana iya fitar da mutum daga

musulunci.

Imamu Xahawi ya na faxa a cikin

Aqidatul Xahawiyya; muna Imani da

duk irin labarin karama wacce ta

bayyana daga Sahihin baki, ta

sahihiyar hanya. Allah (S.W.T) Shine

yake bayarda karama ga bayinsa

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masu xa’a gare shi da biyayya ga

Annabi (S.A.W).

Sayyidina Abubakar ya yi baqi,

yayinda suka ci abinci tare, abincin

yayi ta qaruwa a duk lokacin da sukayi

lauma, sai yaje kaiwa Annabi (SAW) ya

fada mishi abinda ya faru, Annabi ya

tara sahbbai da yawa suka ci wannan

abinci ya ishesu harma ya ragu.

Imamu Jalalil Muhalli a cikin sharhin

Jam’ul Jawami’i y ace: masana Allah

su ne Allah ke karewa, daga savon

Allah. Ya ce Sayyidna Umar ya yi

wasiqa wacce ya jefa ta a kogin Nil da

nufin saqo, kuma wannan kogin ya yi

biyaiya ga abinda Umar yake nufi a

wannan takarda.

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Sayyidina Umar yana Madina, Sahabin

Annabi, mai suna Sariya, yana

Nahawunde, yana jagorancin runduna

ta mayaqa, Umar (R.A) ya yi magana,

cewa ka yi a hankali da bayan dutsen

nan ya kai sariya. Wannan ya afku

yayin da Umar ya hango waxannan

mayaqa na kafirai yana kan mumbari,

a Madina, tattare da nisan da ke

tsakanin Nahawud da Madina, kuma

Sariya ya ji wannan magana ta Umar.

Wadannnan duk sun kuma zuwa a

cikin kitabbul sabilil salam na Makkiyu

Abdullahi Attijjaniyi.

Mu’utazilawa da wasu ire-iren su suna

inkarin karama. A cikin malamai,

kamar Abu Ishaql Isfarayiji, yana ganin

karama kidan har akwaita, to shine

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amsa kiran Annabi. Bai yadda da duk

wani abu day a keta al’ada ba. Hakan

kuskure ne, malamai irinsu Ibn

Taimiyya sun yadda da karama, kamar

yadad ya zo a cikin Fatawal Kubra Juz’i

na 1, shafi na 194, a inda ya yi bayani

cewa mutum yana iya samun karama

a bisa wata nagarta tasa, amma kuma

ana iya samun sad a wasu kura-kurai.

Wato don mutum yana da karama ba

yana nufin shi ma’asumi ba ne.

Daga cikin tabi’ai waxanda karamarsu

ta bayyana akwai Sa’id Ibn Musayyib

wanda ya yin da Yazid ya kaiwa

Madina hari a yaqin Harra, ya kasance

mutane basa iya zuwa jam’i

masallacin Manzo, sai shi Sa’id. A

wannan lokaci duk sa’adda lokacin

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Salla ya yi, Sa’id yana jin kiran Sallah

ne daga kabarin Annabi (S.A.W).

Imamul Qushairiy, ya ce; Duk wata

mu’ujiza da Allah ya yi wa Annabawa,

yana iya yi wa bayinsa na gari a

matsayin karama, sai dai ita karama

ba’a takara da ita. Hakan bai cika

afkuwa ba, misali, ba’a ciak samun

waliyyi ya yi qure da ita ta hanyar

karama ba, an samu hakan a wurare

kaxa, kamar inda kafirai suka kawo wa

sahabin Annabi (S.A.W) Khalid bn

Walid gubam ya sha a bisa Imani,

kuma Allah ya kare shi, wannan guba

bata yi masa komai ba.

Xaukikin Ahlul Sunnah wal Jama’ah,

sun yarda da karama, kuma sun yarda

inkarinta bid’a ce muharrama, kuma

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qirqirar karamar qarya shima bid’a ce

muharrama.

Ibn Taimiyya, a ciki Majamu’ul Fatawa

juz’i na 11 shafi na 274-283. ya ce

karama ga waliyai naq musulmi tana

daga cikin Mu’ujizozi na Annabi

(S.A.W).

An kuma samu daga cikin tabi’ai, cewa

Abu Muslimul Khaulani, wani sarkin

Yemen mai suna Al-Aswadil Ansi ya

tambaye shi cewa, ka yadda ni

Manzon Allah ne? sai Abu Muslimul

Khaulani ya ce ni bana jin abinda ka ke

faxa. Ya sake tambayar say a sake

bashi da wannan amsa. Sai ya

tambaye shi Abu Muslim to ka yadda

cewa Muhammad Manzon Allah ne?

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Sai ya amsa masa cewa: “Qwarai da

gaske”. Sai shi wannan sarki ya sa aka

haxa guma-gumai aka xaure Abu

Muslim aka jefa shi cikin wutar. Igiya

da aka xaure wannan bawan Allah, ita

ce kaxai ta qone, Sayyadina Umar

(R.A) ya ce: Na godewa Allah (S.W.T)

da ya nuna min a cikin al’umar Annabi

Muhammad, mai karama wacce ta yi

dai-dai da mu’ujiza irin ta Annabi

Ibrahim (A.S). Shaihul Islam

IbnTaimiyya ya yi bayanai a cikin

Majamu’ul Fatawarsa.

Ibn Abidin yace: Daga cikin karamomi

na Waliyai har su yi tsinkayu da wani

abu na gaibi, Mu’utazilawa ne kaxai

basu yadda da wannan ba.

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An bada labari cewa, wani mutum

daga cikin qabilar Nakhax, ya na cikin

ayari tare a abokan tafiyarsa, sai

jakinsa ya mutu, abokan tafiyarsa suka

ce ai sai mu kwashe kayan jakin mu

xaukar maka su zuwa gida. Sai

wannan bawan Allah ya ce ku yi min

haquri, sai ya yi alwala kyakkyawa ya

yi nafila, ya roqi Allah cewa; Ya Allah

Kada kasa wani bawa naka ya

zamanto yana da abinda zai min gori

akansa”, Allah Ta’ala ya tayar masa da

jakinsa har zuwa gida. Yana isa gida,

ya ce da xan sa zo ka sauke kayan

dake kan wannan jaki, domin shi

wannan jaki na aro ne, ana sauke

wannan kaya, sai wannan jaki ya cika.

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Lokacin da Uwaisul Qarni ya rasu an

same shi yana cikin likkafani, wanda

kowa ya shaida cewa, kafon rasuwarsa

baya tare da wannan likkafani. Ya yin

da akaje za’a tona kabari domin a

binne shi, an tarar da kabarin a tone,

da kuma wata qofa ta dutse a ciki, a

inda aka sanya shi.

Amr Ibn Uqba Ibn Farqat yin sallah a

cikin rana, yayin da rana tatake, sai

aka ga wani gajimare ya zo ya yi masa

inuwa, yayin tafiya kuma namun daji

suke gadin su tare da abokan tafiyar

su, a duk sa’adda dare ya yi.

Muxarrab Ibn Abdullah Al-Shakkhir, an

bada labari cewa, a duk lokacin da ya

shiga gidansa, a duk lokacin da yake

cin abinci, sai aji kwanon yana yin

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tasbihi tare da shi. Idan yana tafiya a

cikin hudu za’a ga wani haske yana

haska masa kamar fitila.

Ahnab: A yayin da ya rasu, wajen

binne shi sau hular wani mutum ta

faxa cikin kabarin, a yayinda wannan

abwan Allah ya sunkuya domin ya

xauko hularsa, sai ya ga cewa kaarin

ya yi zurfi da faxi, wanda bai ga iyakar

sa ba.

Ibrahimil Taimiy: Ance yak an i wata

guda bai ci komai ba, sai dai ya

samowa iyalinsa abinda za su ci; wata

rana ya fita nema bai samu ba, sai ya

hangi wani tsumma, da jar alkama a

ciki, ya kasance a duk lokacin da aka

buqaci abinci a gidansa sai wanan

tsumma ya futo da abinci kamar inji.

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Utbatul Gulam: Ya roqi Allah abubuwa

guda uku, daxin murya, da yin kuka

yayin karatun Alqur’ani da kuma

samun abinci ba tare da wahala ba.

Allah ya amsa masa.

Asim Ibn Sabit: Allah Ta’ala ya tsare

gawarsa daga kafirai yayin da suka so

su xauke ta, su walaqanta ta a wajen

yaqi, sai Allah ya aiko musu da qwarin

xango, kuma ba’a sami gawar ta sa

ba.

Usaidu Ib Khudair: Yana karanta

Suratul-Kahafi, sai aka ga wani irgije

wanda yake mala’ku ne suka sauko

domin jin karatun sa inji Shaihul Islam

Ibn Taimiya.

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Haka kuma, Salman da Abul Darda’i:

sun kasance suna cin abinc, kwanon

da suke cin abincin yana tasbihi.

Abdan bn Bashir, da Usaiyu bn

Khudair: Sun fito daga wajen Annabi

(S.A.W) a wani dare mai hudu sai

haske yake fita kamar fitilar cocilan

daga goshinsu, yayin da kuma suka

rabu zuwa gidajen su ko wannen su ya

tafi da wannan haske batare da na

kowannan su ya raguba.

Wadannan kadan ne daga cikin irin

karamomin sahabban annabi (SAW).

SON ANNABI (S.A.W)

- Shiga wata darika ko kungiya

ba shine zai sa a yanke wa

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musulmi hukunci a kan son

Annabi ba

- Dole ne ga musulmi ya samu

tarbiyyar wacce zata bashi zauqi

na qaunar Annabi (S.A.W).

- Dole ne dukkan Musulmi ya

zama mai biyaiya ga Sunnar

Annabi (S.A.W) da bin abinda

Annabi yake so a aikace. So,

Alwujdani da kuma ittiba’i

(cikakken Imani).

Kuskure ne babba ka dubi Musulmi

domin bambancin ra’ayi ka ce baya

son Annabi (S.A.W). Bayin Alalh da

suka himmtu wajen bin diddigin

Hadisan Annabi (S.A.W) da bin Sunnar

sa lallai masu qaunar Annabi (S.A.W)

ne, koda wane vangare suka xauka a

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matsayin aqidarsu. Sheikh Usman bn

Fodio yayi tafiya da masu Shaihi, wato

‘yan Xariqa da kuma waxanda basu da

shaihi, a matsayin dukkan su musulmi

ne masu qaunar Annabi (S.A.W).

Ma’anar Bid’a

Sheikh Muhammad Nasir Kabara

yana cewa acikin Annasihatul

Sarikha fil Raddi alal akidatul

Sahiha: A cikin ta’alikin Fawa’idul

Ahdil Talamiz na Sheikh

Muhammad Munir Al Shanawi Al

Khalwati (Fasali na farko) Bid’a ta

kasu kashi kashi.Ita Kalmar bid’a

ta samo asali daga Kalmar

badu’a- wato farar da abu sabo.

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Misali farar da Sammai da

Kassai.Kamar yadda Ibn Hajr (Al

Askalani) ya fada. Masu fassara

wannan aya suka ce ai Allah ya

samar ko ya farar da Sammai da

Kassai, al hani da babu su. Kuma

Al Isbali a cikin sharhin Ar’ba’ina

yana cewa : Ayyuka muhaddsai,

wato fararru sun kasu kasha biyu:

Marasa kyau wadanda basu ginu

a kan dalilai na shari’a ba.

Dakuma masu kyau wadanda

suka ginu a kan shari’a. ‘Allah

ta’ala ya na cewa: Ma yati him

min zirkin min Rabbihim

muhdasin’. Sayyadna Ali (RA)

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yana cewa: Madalla da wannan

bid’a (wato sallar tarawihi). Daga

cikinsa, a kwai fadar maaiki

(SAW): Man sanna sunnatin

hasanatan fa lahu ajaraha wa

amalu man amila biha ila yaumil

kiyamati.Shekh Ibrahimlakkani

jahilci ne mutum ya dauka cewa

duk irin aiyukan dab a a aikata su

zamanin sahabbai ba bid’a ce

abarki. (Kitabul manarul fatawa fil

kawa’idul fata’I bil kawa. Misali

neman ilimin fiqhu bid’a da usulul

dini bid’o’I ne wajibai. (Marubucin

wannan littafi ya kara da cewa

misali: Musabakar karatun

35


Alkur’ani mai girma bid’a ce

muhassana) , amma inkarin

karamar waliyan Allah bid’a ce

muharrama.)

BABI NA UKU

36


MA’ANAR SUFANCI A MUSULUNCI

Ma’anar sufanci shine gyara zuciya,

raba mutum daga miyagun xabi’u,

kyakkyawar alaqa tsakaninka da

ubangiji tsakaninka da al’umar

Musulmi.

Sheikh Ali Assayad Al-Qadiriy, ya ja

hankalin sufaye akan al-amura da

dama domin gyara akan kura-kuran

wasu daga cikin sufaye. Haka kuma

Sheikh Ahmad Zaruq a qawa’idul

Sufiyya da kuma Sheikh Usman Bin

Fodio a cikin Ihya’ussunar sa, sun yi

nasiha da gyare-gyare ga sufaye.

Amma kuskure ne ga wanda bai

fahimci al’amarin ba ya yanke hukunci

bisa son rai ko zalunci.

37


Sheikh Usman Bn Fodio ya xauko wata

Magana ta Malam Izuddeen Ibn Abdul

Salam a inda ya karkasa sufaye gida

huxu, ko biyar, a cikin littafinsa

Qawa’idul Ahkam. Sheikh Abubakar

Gumi ya kawo irin wannan bayani a

cikin littafinsa Akidatil sahiha bi

muwafikatil shari’a, kamar yadda yazo

a Mudariji Salikin na Ibn kayyim.

Daga cikinsu akwai waxanda al-asama

(sauraro) yake tasiri a zuciyar su.

1. Sauraroon karatun Alqur’ani

yana sa su suyi kuka, ko suma, ko

hali domin ganin girman Allah.

Waxannnan sune suka fi. Jikinsu

yakan yi sanyi, ko su shixe saboda

sauraron Alqur’ani.

38


2. Imanin su yana qaruwa yayin

da suka ji wa’azi sune masu daraja

ta biyu.

3. Yayin da suka ji waqa al-hida,

kamar waqa wacce makiyaya ko

mata suke yi, idan suna niqa,

zuciyarsu tana karaya, su fusgu,

ko su yi hali, ko su shixe waxannan

sune kaso na uku. Abinda ya sa,

akwai jin daxin rai, don haka basu

kai sauran martabobi ba.

Masu jin Alqur’ani, zuciyarsu ka karye,

su suka fi daraja, sai waxanda wa’azi

ya ke sanya su su yi hali. Ya ci gaba da

kawo ragowar matakai a littafinsa.

Shi kuma Sheikh Muhammad Sani Ibn

Hassan Kafinga yana cewa, a cikin

Alminnahu Hamidat fil Raddi ala fasidil

39


Akidat: Lalle ne babu shakka yin

mujahada tare cudandaya da bayin

Allah na gari yana daga cikin turakun

samun shiriya.Haka huma duk wanda

Allah ke so da samun suluki, sai Ya

arzutashi da da yin biyaiyya ga Allah

tare dagudun sabon Allahsa’annan ya

arzuta shi da yin sulukin.

Sheikh Usman Bn Fodio ya ce inkarin

karamar Waliyan Allah bid’a ce

muharrama. Ya ci gaba da cewa bid’a

ce muharrama mutum ya yi qaryar

karama. Malamin ya ce duka

waxannan ana yi musu tsoron

mummunar cikawa.

Sheikh Usman Bn Fodio ya yi bayani

kan cewa, yayin da malami, wanda ya

40


son Alqur’an da Hadisi ya yi karo da

wata magana ta wani sufi, sai ya

zamanto cewa bai fahimci wannan

magana ba, to ya bar ta a a matsayin

cewa, shi ne bai fahimci wannan sufi

ba, yayi masa uzuri. Kuma wannan ko

kaxan ba gazawa bace ga shi

malamin. Yanke hukunci a bisa irin

waxannan maganganu shike jawo

taqaddama da yiwa juna rashin adalci.

Ka yi aiki da abinda ka fahimta ka

qyale abinda baka sanshi ba.

A cikin A’azabul Masalikil Mahmudiyya

na Mahmud Muhammad Khattab

Al-Subki, juz’i na 1 shafi na 40.

- A ilmance ilimin gyaran zuciya

da gavvai yana taimakawa wajen

tsare zuciya daga mugunta, riqo,

41


hassada, fushi mara ma’ana, rawa,

girman kai, da makamantarsu.

- Nisantar Haramun

- Na taqaitawa wajen aikata

halal, kamar cin abinci ba tare da

hama ba.

- Neman kusanci ga Allah.

- Kare gavvai da savon Allah.

- Duqufa da yin aiki ba ji ba gani

akan abinda Allah ya ke so.

- Amfani da lokaci a abinda yafi

komai daraja da cancanta.

Imamu Junaid yana cewa:

Ma’anarsa shine gaskiya ta kasheka,

kuma ta raya ka.

Sheikh Sha’araniy ‘AbdulWahab bn

Ahmad’ (963A.H) y ace: Ma’anar

sufanci shine bayyana wani ilmi

42


sakamakon haske daga zuciya ke

samu, a bisa dalilin aiki da Alqur’ani da

Hadisi, wanda sai mai abin ne yake ji

(kamar yadda Ibn Qayyim yake faxa a

Mudarijissalikin ).

Babban al’amari anan shine tsarkakkar

zuciya, kaucewa shubuha, da

karkacewa dukkan abinda zai jawo

gafala.

Shaihul Islam Ibn Taimiyya a cikin

Majamu’ul Fatawah yana cewa: Daga

cikin (Ahlul Sunnah wal Jama’ah) akwai

waxanda suka himmatu wajen Ibada

kamar Sufaye.

Sheikh Muhammad bn Muhammad

bn AbdulWahab yana cewa a cikin

43


Mauqifil Ayimmati na Sheikh Abdul

Hafiz Al Makki:

Ni da mahaifina bama inkarin Sufanci,

ko kuma xariqun sufaye. Sai dai mu ba

ma tawili akan maganar Ubangiji

maxaukakin Sarki, ko Hadisan Annabi

(S.A.W) ko kuma maganar wani

malami. Yaci gaba da cewa; mu bamu

kai matsayin Ijtihadi ba sai dai mukan

auna duk wani hukunci da wani

malami ya aiwatar a bisa ma’auni na

hadisi da nassin Alqur’ani. A duk inda

wani malami ya bada fatawa wacce ta

sava da wannan ma’auni mu bama

aiki da ita. Mu kuma bama inkarin

Taqlidi da wata Mazhaba ta Ahlul

Sunnah, kuma mun kasance masu bin

Mazhabar Imam Ahmad bn Hanbal ne.

44


Idan har babu kyakkyawar niyya da

kuma gaskiya, babu yadda Shaihul

Islam Ibn Taimiyya zai kashe lokaci ya

vata kusan shafuka xari a cikin

Majamu’ul Fatawarsa Mujalladi na 10

shafi 455-550.1 ) yana ta bayani (na

yabo) a kan maganganun Sheikh

Abdulqadir Jilani (R.H), da yayi a

cikin littafin Futuhul Ghaib na shi

Sheikh Abdulkadir din .

Idan kuma ka duba Ihya’ussanna na

Sheikh Usman bn Fodio za ka ga

inda ya ware sufanci na haqiqa daga

bidi’o’i da suka haifu a cikin sufanci.

Malamin ya yi jan kunnen gaske akan

inkarin karamar Waliyyai, sa’annan ya

yi jan kunne a bisa afkawa littattafan

sufaye musamman ga marasa ilimin 1 Majamu’ul Fatawa.

45


Hadisi da Alqur’ani. Ya yi jan kunne

sosai ga masu qaryar karama (ko

qaryar kashafi). Shi kuwa Shaihin

Malamin nan Ibn Qayyim Al-Jauziy,

littafi guda ya yi (ba na suka ba), mai

suna Mudarijil Salikin. Kowa ya san

cewa suluki al’amari ne na sufaye.

Idan ka duba Tazyinil Waraqat na

Sheikh Abdullahi bn Fodio shafi na

44 zuwa na 46 zaka ga inda ya yi

waqe (na yabo), ga Sheikh AbdulQadir

Jilani.

Mallam Ibrahim Khalil Kano yace:

“Malamanmu suna da kyakkyawan

zato cewa, ba dan Sheihil Islam Ibn

Taimiyya ya rayu har ya rasu kafin

Sheikh Ahmadu Tijjani, da zai yi taliqin

wasu daga cikin bayanansa kamar

46


yadda yayi wa Futuhul Gaib. Allahu

A’alam.”

Dan haka kuskure ne, da rashin adalci

a xauki sufanci a vata shi baki xaya.

Babban abinda sufanci yake so ya gina

a zukatan musulmi shine tarbiyyar da

bayin Allah wajen neman yardar Allah

shi kaxai. Ita ce hanyar da ake bi

domin samun wannan tarbiya, bayanai

na malamai irin su Ibn Taimiyya da su

Ibn Qayyim sun yadda cewa sufaye

sun fi kowa qwarewa wajen wannan

tarbiyya.

Lallai ne jama’u guda uku su sani

cewa;

i. Masu qaunar Ibn Taimiyya

kuma suka san shi, su sani

cewa ya san sufanci, kuma

47


yana da kyakkyawar alaqa da

sufanci. Koda zai yi bayani a

inda yake ganin akwai gyara

wannan baya nufin cewa shi

baya qaunar sufanci.

ii. Masu ganin cewa shi Ibn

Taimiyya baya qaunar sufanci

su san cewa ba haka ba ne.

iii. Su kuma malamanmu su riqa

yin adalci koda daga wane

vangare suka karkata.

Dan an samu wasu waxanda suke

da’awar sufanci, suka samu kansu

cikin aikata kuskure, wannan kuskure

bai kamata ya zama hujja ta haxawa a

rafke wannan kyakkyawar aqida ba.

Sheikh Usman Xan-Fodio yana cewa a

cikin Ihya’ussunnarsa; kuskure ne

48


ga wanda ba zai iya bambancewa

tsakanin tururuwa da giwa ba ya riqa

xaukar littattafan sufaye ko kuma

bayin Allah masu kashafi yana yanke

hukunci (na yabo ko na suka) a kansu.

Shaihun Malamin ya yi jan kunne ga

sufaye (har ma da wanda ba sufaye

ba) a kan cewa duk lokacin da ka ji

wani ‘Hatifi’ akan aikata wani aiki,

lallai ne ka aunashi akan ma’auni na

Hadisan Annabi (S.A.W) da nassin

Alqur’ani mai girma. Idan har ya

zamanto wannan hatafi naka bai yi

muwafaqa da hadisan Annabi (S.A.W)

da Alqur’ani ba to ka yi watsi da shi

kawai.

Bayanin Malaman Azhar Akan

Sufanci

49


Malaman Azhar suka ce a cikin

kundinsu mai suna Haza Bayanin

Linnas karkashin jagorancin Shaihi

malaminnan, Jadil Haq Aliyu Jadil Haq.

[Juz’i na 2 shafi na 35-37];

Haqiqa an yi rubuce-rubuce akan

sufanci masu wayan gaske. Xabaqatil

Sufiyya na Abu Abdul Rahman Al-

Sulami shi ne na farkon wanda ya fara

rubutu akan sufanci. Sai Al-Risalatil

Qushriyya fi Ilmil Tasawwuf Abul

Qasim Abdul Karim Ibn Hawazim Al-

Qushairiy.

Imamul Qushairi ya ce ‘Kalmar sufanci,

laqabi ne kamar dai kalmar mutum

take’. A ganin sa kuskure ne a

danganta ma’anarsa da ‘Suffa’ ko ‘Suf’

50


wace ke a masallacin Annabi (S.A.W)

ko safa, ko saffi ko suffu.

Abinda ake cewa sufanci shine gaskiya

ta kasheka, kuma ta rayaka. Ma’anar

gaskiya anan shine Allah ko shari’a;

Ya ce: Shehunnai sun tafi sai dai

kufansu, sai dai matasa (a shekara ta

xari huxu). Amma a cikin matasan

akwai masu nagarta da dama (abin

koyi ne).

Yayi bayanai a kan kura-kuran wasu

daga cikin sufaye a kan aqida da kuma

suluki.

Wasu daga cikin malaman tarihi suna

danganta asalin maganganu masu

nuna wujdaniyya da zauqi iri na sufaye

daga sahabin Annabi (S.A.W)

Huzaifatul Yamaniy daga inda suke

51


ganin Hasanul Basri ya sami wannan

tarbiya. Hasanul Basri ya rasu

(110A.H). Ana ganin daga shi Hasanul

Basri sufanci ya samo asali.

Ma’aunin da za’a auna sufaye da shi

shine faxin Allah Ta’ala: “Ala inna

Auliya’ullahi la Khaufun alaihim wala

hum yahazanuun. Allazina Amanu wa

kanu yattaqun. Lahumul Bushra fil

hayatuddunya wa fil akhira. La tabdila

li Kalimatillah, zalika huwal fauzil

Amim”

“Wa anna haza siraxiy mustaqima

fattabi’uhu, wala tattabi’al subula fa

tafarraqa bikum”.

Da kuma Hadisan Annabi (S.A.W) Man

Ahdasa fi Amrina haza ma laisa minhu

fa huwa raddun.

52


Dan haka, a ganin malaman Azhar irin

wannan gudun mawa ta sufaye abin

yabo ne, kuma abin a qarfafa musu

gwiwa ne. Suka ci gaba da cewa a

yayin da aka samu wasu daga cikin

sufaye, sun kaucewa koyarwa wacce

ta dace da Sunnar Annabi (S.A.W) da

Alqur’ani mai girma, to lallai ne a dawo

da su kan hanya.

To, mene ne dalilin rashin jituwa

tsakanin wasu daga cikin Ahlul

Sunanna Wal Jama’a {Kamar Sufaye

(‘Yan Xariqa) Da Kuma Salafawa (‘Yan Izala)} a

wannan zamanin?

A qashin gaskiya, babu wani dalili na

gaskiya da zai sa hakan ta faru, idan

har kuwa akwai bai wuce son zuciya

53


na masu ilimi daga ciki ba, sai kuma

jahilci da qarancin fahimta.

Babban abin baqin ciki shine ko

wannan su yana suka wanda ya wuce

iyaka, wanda haqiqa malaman dukkan

vangarorin biyu sun tabbatar ba

gaskiya ba ne. Misali, Malaman Xariqu

sun san cewa ba gaskiya ba ne, kuma

kuskure ne babba ka ce da xan Izala

maqiyin Annabi (S.A.W). Haka nan

Malamai daga cikin ‘yan izala sun sani

cewa kuskure ne ka kira Sufaye da

sunan Mushirikai, ko ‘yan bid’a.

Allah Ta’ala ka shiga tsakaninmu da

shaixan jefaffe. Taqaitaccen misali na

kwanannan shine yadda Sheikh

Nasiruddeen Albani, wanda kowa ya

san ra’ayinsa irin na Almajiran Sheikh

54


Muhammad Ibn AbdulWahab ne, ya

varke da kuka a yayin da wasu ‘yan

‘uwa (mata) suka buga masa waya

suna yi masa Albishir da cewa; Sun ga,

ko kuma xaya daga cikin su ta ga

Annabi (S.A.W) cikin bacci yana gaba

suna bin sa a baya, sai suka yi karo da

wani Shaihin Malami, suka yi da masa

sallama, shi kuma malamin ya amsa. A

yayin da Nasirudddeen Albani ya ji

wannan bayani sai ya ce, wanene

wannan malamin? Sai suka ce kai ne

wanda muka gain a cikin wannan

mafarki. Ya ce: kunga Annabi! Suka ce

qwarai. Allahu Akbar, wannan babban

Malami, masanin Hadisai sai ya varke

da kuka.2

‘Yan uwa sai muyi hattara. 2 Domin karin bayani, ka duba http://www.youtube.nasiruldeenalbani...

55

http://www.youtube.nasiruldeenalbani/


To kai kuma xan izala mai cewa da

sufaye mushirikai, ka sani cewa

Babban Malamin nan mai suna

Yusufun Nabahaniy a cikin littafinsa

Shawhidil hak ya ce: “Na yi mafarki, a

inda naji magana, na tabbatar cewa

Allah ta’ala ne, na waiga na kalli sama,

na ga haske kwatankwacin yadda

Annabi Musa Alaihis Salam ya gani, sai

naji ance; Ni ina qaunarka, Allah shine

shaida akan abinda muka ambata”.

Tirqashi! Malamai sun san cewa babu

wasa a maganar mafarki da Allah ko

Manzo (SAW). Don haka kowa ya tsaya

matsayinsa a kuma yi ta karatu a

kuma guji karambani.

56


BABI NA HUDU

NASIHA…

…..GA MALAMANMU

1. Wajibi ne Malamai su san cewa

su halifofi ne na Annabi (S.A.W).

2. Su kasance masu qaunar

al’uma da tausayawa al’umar

Annabi (S.A.W).

3. Annabi (S.A.W) baya jin daxin

kafircin kafirai ma saboda tausaya

musu, don haka wajibi ne malamai

su yi wa musulmi duka, duba na

Rahama da qauna.

4. Zalunci ne da cutarwa ga

al’umma malamai su sanya qiyaiya

57


ga wasu daga cikin musulmi domin

kawai bambancin aqida.

5. Imam Malik yana cewa ka yi

wa xan’wanka hanzari sau xari,

sa’annan ka nema masa gafara

wajen ubangiji (akan kura-

kuransa).

6. Annabi (S.A.W) ya yi haquri da

larabawan qauye, ya kasance mai

tausayawa da qauna ga al’umarsa.

7. Wajibi ne malamai su yi

Tarayus da nuna qauna wajen

da’awa.

8. Tausayawa juna da nasiha

cikin hikima da rashin qyamar juna

shi kansa wa’azi ne wanda zai sa

ka ja hankalin xan’uwanka ya yi

sha’awar aqidar ka.

58


……..GA DALIBAI

1. Kada ku yadda a tunkuxa ku

wajen qin ‘yan’uwanku musulmi

domin bambancin aqida ko

mazhaba.

2. Akwai Hadisin Annabi (S.A.W)

wanda Sheikh Al-Baniy ya kawo shi

a cikin Silsilarsa, Annabi Ayub

(A.S.) ya kasance idan ya zo

yucewa ya ji wani Musulmi yana

rantsuwa a kan zai yi kaza ko ba

zai yi ba, yakan yi sadaka, ya

kuma ‘yanta bayi, ya ce Allah na

‘yanta wannan bayi, idan kaffara

ta kama wannan bawa naka, to na

yi masa kaffara ka yafe masa.

Haka ya kamata mu zama masu

59


tausayi da qaunar ‘yan uwanmu

Musulmi.

RUFEWA

‘Yan Uwa Musulmi, sai muyi hattara

wajen neman ilimi tare da yi wa juna

kyakkyawar fahimata. Hakan ba zai

samu ba sai mun san matsayin mu

kafin mu san matsayin ya’n uwanmu

akan mas’aloli: Inda mukayi

musharaka da kuma inda muka sha

bam ban wajen fhimta.Tare da fatan

mun gamsu cewa ‘yan uwan mu

sufaye Ahlul sunna ne cikakku ba

mushrikai bane,’yan uwanmu ‘yan

Izala ba makiya annabi bane suma

Ahlul sunna ne kuma masoya Annabi

(SAW) ne sa’annan wanda baya wat

60


kungiya ko darika matsawar yayi riko

da sunna shi ma ahlul sunna ne kuma

kuskure ne ace masa Jemage.

ALLAH YI MANA MUWAFAKA DA BIN

SUNNAR MA’AIKI (SAW). AMIN

61

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