Wata Fa'ida Ta Ibada

 

Daga cikin fa'idojin sallah a cikin jam'i bayan wajabcinta da lada ashirin da biyar da ake samu a mafi rinjayen maganar malamai, lallai akwai wasu fa'idoji kamar haka:

1. Yinta a cikin nutsuwa: Kasancewar sallah ma'abociyar rukunai, da farillai, da sunnoni da mustahabbai yana nuna bukatuwarta zuwa ga nutsuwa wacce ita ma rukuni ce daga cikin rukunanta; rasa ta yana lazimta bacinta.

Hakika ya tabbata duk wanda zai yi sallah a matsayin limami ko mamu yadda yake fuskantar kulawa da lura ya fi yadda yake yi a yayin da yake yin sallah a tilonsa, wannan kuma ya samo asali ne daga:

i. Darajar Sallar ita kanta da  

ii. Nauyin jagoranci da biyayya da yake kan jagora da wanda ake jagoranta ta yadda ya zama wajibi kowa ya sauke wanda yake kansa, shi ya sa aka:

-Umarci limami da sassautawa saboda kar ya fitini mamu da rashin zuwa jam'i a sakamakon tsanantawarsa, kuma aka: 

-Umarci mamu da rashin rigayar limami da wani aiki na sallah, kuma aka yi masa tanadin juyawar fuskarsa fuskar jaki idan ya dauwama a kan wannan aiki har ya zama dabi'arsa.

2. Hadin kan masallata: Idan sun zama madaidaita sahu kamar yadda Manzon Allah [S. A. W] ya karantar a magance da aikace.

3. Mikarwar Limami ga matsakaiciyar rabkanuwar mamu: Amma a yayin da yake karkashin jagorancinsa, saboda abin da yake dauka shi ma na kuskurensa. 

Wannan ya kasance a karkashin wadannan ka'idoji:

i. 'Rabkanuwar mamu limami yana dauke ta'

[وسهو ‏المأموم ‏يتحمله ‏الإمام]‏‏

Amma bisa yanayin da ya gabata da wasu yanayoyi na daban.

 

ii. 'Iyaka an sanya limami ne domin a yi koyi da shi'

[إنما جعل الإمام ليؤتم به]

Saboda haka duk wanda rabkanuwa ta riske shi tare da limami lallai shi ma ta riske.

A takaice: Tabbas fa'idojin sallah a cikin jam'i suna nan yawa, musamman a wannan zamani da yake cike da abubuwan shagaltarwa daga ambaton Allah [S. W. T]. 

A kansa: Idan aka samu sassaucin limami da biyayyar mamu sai ka ga an samu sakamako kamar haka:

1. Ingantacciyar sallah wacce aka kare ta a cikin nishadi da rashin lalaci: Ita ce sallah da aka yi bisa karantarwar Manzon Allah [S. A. W], saboda limami bai tsawaita ba, koda yana tsananta wa kansa a lokacin da yake sallah shi kadai, sa'annan mamu bai kosa ba, koda yana ha'intar kansa a lokacin da yake sallah shi kadai. 

Da hasken abin da yake sama zaka fahimci asalin abin da ya sa wasu mamu suke fada da limamai, haka ma wasu limamai suke korafi a kan wasu mamu.

Allah ya yi mana baiwar lazimtar sallar jam'i. 

Ibrahim Lawal Soro

06. 02. 2017 C. E

Self-proclaimed Intellectuals and the Question of Ignorance:

 

Intellectualism is, merely, a term that goes around these days, be it not a new trend, but it was transforming into something horrific, something out of the contextualisation and knowledge.

Most of those, recklessly, ascribing themselves to this word, are, without a doubt, ignoramuses of its essence in the sight of those mobilized it, and they are in need of the pure knowledge, which is based on authority and wisdom, for them to detect whereabouts of its meaning and connotation.  

  

Intellectual is, as the Longman defined him, a person who works and lives by using his mind, and who is interested in activities which include thinking and understanding rather than  feeling and doing. 

The big gist in Longman's definition is: 

1. An Intellectual works and lives using his mind not his Religion: This is why every thing, be it religious or not, is subject of discussion before him, and of course, no authority would let to prevail over his mind. 

2. An Intellectual uses his thinking and understanding not his feeling and doing: With this he sees no passion in resting underneath the religious commandments and supreme laws.  

It is very unfortunate to see an ignorant intellectual delving into the pure business of knowledge without the hub of: 

1. Pure intention: That gives a retentive force of endurance. 

2. Patience: That helps a person to achieve his goals.

3. Submission: To the purpose of Almighty's Law!   

And the most annoying, at the end, is he who will be fighting those passed through an opaque wall of knowledge to enlighten their life, and the life of those surrounded them, free of a single charge. 

Most of those yielding with the world of 'Intellectualism' are, if the truth to be told, thirsty of what real scholarship is, since they expect it to be a blasphemy, sometime, and propelling insult on everything Islamic in general, or Sunnatic in most cases. 

They are about Islamic creed or faith, either Jahmites, Mu'utalites, or Ashrites, and, in most circumstances, were stepping into everything controversial, everything crossed the boarder of: 

1. Religion: For they have opined that, without liberalism, Islam which is the only religion in the sight of Allah, would remain outdated, uncivilised, and static. 

2. Morality: You can find them everywhere in the hulk of 'Casu', 'Zubarwa', and 'Holewa', and no doubt, for it seek they were affiliating the devoted Muslims to Harshness, Extremism, and Fanaticism. 

3. Culture: That is categorised In Islamic Law as its recognised particle of arranging juristic issues and verdicts. 

Furthermore, all they want is to bring the people's submission to the will of Allah (S. W. T) and His Messenger (S. A. W) down with fluidly assertions, that are nothing but illusions, intuitions, and hallucinations in the name of Intellectualism, Reasoning, and Thinking. 

Some of them are mentally sick; for the boarder less reading they had imposed themselves to, without an authentic faith and creed to estop vices that sneak, while they are reading, into the most softest particle of the human body: heart is weak, and the misconception is magnetic!  

Some of them are busiest critics of religiously firmed matters, with a little they have in the knowledge and wisdom, these are, mostly, brainwashed by the oriental view of the Religion.

Some of them are running behind a worldly gain, you could simply say, they are materialistic and hedonistic, even if they claim to be socially and mystically framed. 

Some of them are disobeying the Creator to imprint happiness in the atrium of the created by abusing his Laws and Orders,  in the name of revivalism and construction; what an ignorance!

Besides, if you want to be an intellectual in their sight, you should be either feel free to criticise Islamic Knowledge by ascribing it to the non professionalism or to step out of revelation to understand it. Although, their portion in every discussion is nothing but the wording that can't uplift a reasonable person to a new fact. 

One of them could boast of his mad reading, but the essence of his understanding couldn't exceed the habit of installing viruses into his heart and art, with the aid of his wandering in the wilderness, with the so-called love of wisdom, he, unfortunately, misled by the misconceptions, and one would never be in a caged of deviance, if he chose to be guided by the light of the Religion, Morality, and Culture. 

To conclude, the hut of intelligence, should be mentored by the religion, morality, and culture in understanding the human life, and this deals with justice and honor for the pious predecessors' stance about the living issues that has nothing to do with religion, for the time varied, so did the circumstance and environment.  

Thereupon, do not justify vices, such as: Atheism, Polytheism, and Homosexuality, in the name of tolerance, for the tolerant is he who calls to the Almighty's way with wisdom and good admonition, for the religion itself is the admonition. 

 For the afore-mentioned, do not reject the cconcept of authoritarianism and fundamentalism in the name of fight against fanaticism and terrorism, for a one could be an authoritarian and fundamental in his religion without being a fanatic or terrorist, for the both concepts are without religious affiliation, and this circumstance taught us that an Atheist could be fanatic or terrorist, even if he says: Atheism is not a religion, but study sees it as a religion of disowning the religions. 

So, seek knowledge at the school: before the real scholars; scholars' parlour is the first school to be existed, attain its blessings, and the best student, I know, is he who strives to learn in the language of his religion, to, simply, escape the fallacy of the mischievous translators and padding of false interpreters. 

However, Ignorance couldn't takes its people to a success in their religious and worldly life, and knowledge guides to honesty in one's wordings and actions; please yourself with the basic knowledge of your religion, with it, neither a devil nor his agents: proclaimed intellectual, could lead you astray. 

May Allah save us! 

©Ibrahim Lawal Soro

02. 01. 2018 C. E

Wani Batu Da Ya Juyo Da Nazari Na (17)

 

Ya sharaha a kan harshen mutane, hatta wasu malamai da  daliban ilmi, fadin: 

"Addini sauki gare shi. "

Da fadin: 

"Babu tsanantawa a cikin addini. "

Hakika wadannan kalmomin gaskiya ne, dalilan Shari'ar Musulunci a kansu yawansu ya kai matsayin yanke shakku ga kowane bijirarren 'Dan Zafin Kai' koda Bakhawarije ne, amma idan ya yi amfani da ingantaccen ilmi da tsaftataccen hankali wadanda Allah (S. W. T)  ya ba wa Dan Adam domin bambance tsakanin gaskiya da karya, saidai ba shi da su, kuma rashinsu yana sanya bijirewa da bin tafarkin Khawarijawa da sauran kungiyoyi bidi'ah masu tsauraran ra'ayoyi. 

Wasu daga cikin wadancan dalilai dangane da wadancan magannu su ne:

1. Fadin Allah (S. W. T) a cikin Soorah al-Haaj (78), ya ce:

"وما جعل عليكم في الدين من حرج"

"Bai sanya muku wani tsanani a cikin addini ba"

Tushe dangane da Shari'ar Musulunci shi ne sassautawa da rashin gallazawa. 

2. Da fadinsa a cikin Soorah al-Baqarah (185) (S. W. T):

"يريد الله بكم اليسر ولا يريد بكم العسر"

"Allah yana nufatarku da saukakawa ne, ba ya nufatarku da tsanantawa." 

Manema abubuwa masu wahala da tsanani, sun fi kowa saurin bata da lalacewa. 

3. Da fadin Manzon Allah (S. A. W)  ga Aboo Moosa al-Ash'aree da Mu'az Bn Jabal (R. A) da ya tura zuwa Yemen, kamar yadda ya zo a cikin 'Saheeh' (5773): 

"يسرا ولا تعسرا، وبشرا ولا تنفرا"

"Ku saukaka, kar ku tsananta, ku yi bushara, kar ku yi kora" 

Asali shi ne saukakawa, amma wani ba shi damar sauke wa wani wata ibada saboda wani nau'i na tsanantawa ya aboce ta, kamar azumi, saida lalura, ita kuma tana da iyakarta. 

4. Da fadinsa (S. A. W),  kamar yadda ya zo a cikin 'Saheeh' (39), ya ce: 

"إن هذا الدين يسر، ولن يشد الدين أحد إلا غلبه"

"Lallai wannan addini sauki ne, kuma ba wanda zai tsananta a cikin addini face (addini) ya samu galaba a kansa" 

Wannan hadisi ya kara fito mana da ruhin saukakawa na Shari'ar Musulunci da kyawunta ta yadda ya bayyana rangwame da saukin da ya siffanta da shi idan an yi la'akari da tsarinsa a lokutan da suka shude, saboda haka a rinka tsaiwa a iyakokinsa. 

Amma wannan ba ya nuna cewa mutum zai shantake ba zai yi kokarin kaiwa wani mataki a cikinsa ta fuskar imani da aiki ba, fahimtar haka rushe fifikon da ya zo da shi ne da kama tafarkin Murji'ah da sauran yan sharholiya. 

Abin da yake rushe waccan munmunan tunani shi ne hadisin 'Umar (R. A) wanda ya sharaha da suna ' Hadisin Jibrilu-حديث جبريل' da ya zo a cikin 'Saheehain' (50) da (8).  

A cikinsa Jibrilu ya yi bayani a kan matakan addini uku (3): 

1. Musulunci: Wanda yake da rukunai biyar (5) wadanda suka hada aikin zuciya da gabbai, ma'ana: Tauhidi da Akida, Sallah, da Azumi da Zakkah da Hajji. 

2. Imani: Wanda yake da rukunai shida (6) da suka kunshi akida. 

3. Ihsani: Wanda yake da rukuni daya (1) - a mafi rinjayen maganar malamai- wanda yake da alaka Ayyukan zahiri da badini da suka gabata a matakin farko da na biyu. 

Dukkan wadancan matakai ba a kaiwa zuwa gare su sai da kulawa da kwazo, shi ya sa Allah (S. W. T) ya yi alkawarin taimaka wa wanda ya jajirce -ba ya zurfafawa ko ya tsanantawa- a kan tafarkinsa, kamar yadda ya zo a karshen 'Soorah al-Ankaboot' (69), ya ce

"والذين جاهدوا فينا لنهدينهم سبلنا، وإن الله لمع المحسنين"

"Wadanda suka yi kokari (da kazar-kazar) a tafarkinmu lallai za mu shiryar da su hanyarmu (da aikata kwayayawan  ayyukan alherinmu) kuma lallai Allah tabbas yana tare da masu kyautatawa"

Har ilau ya tabbata a cikin hadisin Anas Bn Maalik (R. A), kamar yadda ya zo a cikin 'Saheeh'  (5774) ya ce: Manzon Allah (S. W. T) ya ce: 

"يسروا ولا تعسروا، وسكنوا ولا تنفروا"

"Ku saukaka kar ku matsanta, ku sassauta kar ku yi kora"

-Kalmar 'التسكين' tushen aikin 'سكن' da rubanya harafin 'ك' da ma'anar 'ya kwantar-هدئ' ko 'ya sassauta-خفف' da sauransu. 

Ibn al-Hajr (R. A) yana mai fassara wannan hadisi, kamar yadda ya zo a cikin 'Fath al-Baaree' (3), ya ce: 

"هو أمر بالتيسير،  والمراد به الأخذ بالتسكين تارة وبالتيسير أخرى، من جهة أن التنفير يصاحب المشقة غالبا، وهو ضد التسكين، والتبشير 

يصاحب التسكين غالبا، وهو ضد 

التنفير"

"Umarni ne da saukakawa, abin da ake nufi da shi riko da sassautawa (ba zafafawa da gasawa ba) a wani lokaci, da kuma sassautawa a wani lokacin na daban, ta fuskar cewa lallai kora tana abotar 'tsanantawa' a galibi, ita kuma kishiyar sassautawa ce, kuma 'bushara' (nasiha da gargadi) tana abotar sassautawa a galibi, ita kuma kishiyar kora ce." 

A bisa hasken abin da ya gabata na magana a kan saukakawar Musulunci da Rangwamensa da kuma makalewar wasu mabarnata a karkashinsa nake cewa: 

Lallai fadin cewa: 

"Addini sauki gare shi" 

Ko 

"Ba a tsanantawa a cikin addini"  

Ba ya nufin mutane su zama masu sakaci da saibi a kan abubuwan da aka farlanta musu, ko aka sunnanta musu,  ko aka kwadaita musu, bal yana nufin: Haramcin zurfafawa da tsanantawa a cikinsu ta yadda za su mirginar da ma'abocinsa a kwana-a-tashi. 

A takaice: Idan ka duba masu wancan magana za ka  iske galibinsu ba su fita daga karkashin wadannan ba: 

1. Masu batacciyar Akida da Manhaji: Sune za ka ga suna danganta bacin akidarsu da manhajinsu da saukin addini da Rangwamensa. 

2. Masu batacciyar tarbiyya: Wadanda basu da buri sama da yada barna a cikin al'umma, ta yadda idan aka rushe wata barnar tasu sai ka ji sun kammala da fadinsu: 

"Addini sauki gare shi" 

Da sauran wasu kalmomin gaskiya wadanda suke nufatar dasa barna da su. 

Bugu da kari: Na san galibin masu tsanantawa a fagen bidi'ah da son zuciya da sharholiya da sakaci da za su ce wannan zafafawa ce, a sakamakon jahiltar cewa ba zafafawa a cikin riko da abin da Shari'ar Musulunci ta zo da shi bisa iko da iyawa, hakika zafafawa tana cikin:

1. Wuce-gona-da-iri: Kari a kan abin da aka yi umarni da shi. 

2. Sakaci: Rashin aikata abin da aka yi umarni da shi. 

Sai ya kasance akwai: 

1. Zafafawa a cikin kari. 

2. Zafafawa a cikin ragi. 

Ma'abota wadannan bangarori sune yan tsanantawa!

Ba wanda Shari'ar Musulunci ta goyi bayansa a cikinsu:

Allah (S. W. T)  yana mai kashedi da hani ga Ma'abota Littafi a kan zurfafawa a cikin Addini, ya ce: 

"قل يا أهل الكتاب لا تغلوا فى دينكم غير الحق"

"Ka ce: "Ya ku ma'abota littafi kar ku zurfafa a cikin addininku (a kan) koma bayan gaskiya" 

Ibn Katheer (R. A) yana fassara wannan aya a cikin tafsirinsa ya ce: 

"لا تجاوزوا الحد فى اتباع الحق، ولا تطروا من أمرتم بتعظيمه، فتبالغوا فيه حتى تخرجوه عن حيز النبوة إلى مقام الإلهية، كما صنعتم فى المسيح وهو نبي من الأنبياءة، فجعلتموه إلها من دون الله، وما ذاك إلا لإقتدائكم بشيوخكم شيوخ الضلال الذين هم سلفكم ممن ضل قديما" 

"Kar ku wuce iyaka a cikin biyayya ga gaskiya, kar ku wuce goda-da-iri a kan wanda aka umarce ku da girmama shi har ku zurfafa a kansa sai kun fitar da shi daga kewayen Annabta zuwa ga matsayin Allantaka kamar yadda kuka yi wa Almasihu, alhali Annabi ne daga cikin Annabawa, amma sai kuka maida shi Abin Bauta koma bayan Allah (S. W. T),  kuma haka bai kasance ba sai don koyinku da shehunanku, shehunan bata wadanda suka zama magabatanku a cikin batattu a jiya" 

A kansa Manzon Allah (S. A. W),  kamar yadda Muslim ya fitar a cikin 'Saheeh' (2815), ya ce: 

"قاربوا وسددوا، واعلموا أنه لن ينجو أحدكم بعمله"

"Ku tsayu (a kan ayyukan alheri) kuma ku daidaita, kuma ku sani lallai dayanku ba zai tsira da ayyukansa ba" 

Sai Sahabbai (R. A) suka ce: 

"ولا أنت يا رسول الله - صلى الله عليه وسلم -؟"

"Koda kai ne ma Ya Manzon Allah (S. A. W)?!"

Sai ya amsa da cewa: 

"ولا أنا إلا أن يتغمدني الله برحمة منه وفضل"

"Koda ni ne har sai Allah ya suturce ni da wata rahama daga wajensa da wata falala". 

-Ma'anar kalmar 'Kusanci-المقاربة' ita ce tsayuwa a kan ayyukan alheri da nisantar sakankancewa. 

-Ma'anar kalmar 'Daidaita-السداد' ita ce tsayuwa a kan ayyukan alheri da dogewa. 

Al-Allaamah 'Uthaimeen (R. A) a cikin 'Sharh al-Riyaadh al-Saliheen'   yana fassara wannan hadisi, ya ce: 

"هذا الحديث يدل على أن الإستقامة على حسب الاستطاعة، وهو قول النبي -صلى الله عليه وسلم-: "قاربوا وسددوا"  أي سددوا على الإصابة، أي: احرصوا على أن تكون أعمالكم مصيبة للحق بقدر المستطاع، وذلك لأن الإنسان مهما بلغ من التقوي، فإنه لا بد أن يخطئ كما جاء فى الحديث عن النبي -صلى الله عليه وسلم- قال: "كل بني آدم خطاء، وخير الخطائين التوابون" 

"Wannan hadisi yana nuna cewa lallai 'Istiqaamah'  (tsayuwa da daidaita) tana kasancewa ce bisa iko da iyawa, kuma fadin Annabi (S. A. W) ne: "Ku tsayu, kuma ku daidaita" ai ku daidaita a kan dacewa: Ku yi kwadayin ayyukanku su kasance datattu da gaskiya gwargwadon iko da iyawa, saboda duk yadda mutum ya kai a tsoron Allah, lallai ba makawa sai ya yi kuskure kamar yadda ya zo daga Manzon Allah (S. A. W): "Duk Dan Adam mai yawan kuskure ne, amma mafi alherin masu kuskure su ne masu yawan tuba" 

A karshe: hakika wadancan nassoshi sun bayyana bacin zurfafawa da sakankancewa, kuma sun kara fitowa da Manhajin Ma'abota Sunnah da Hadin kai na kasancewarsu 'Masu Tsakaitawa-وسطيون' amma ba 'Tsakaitawa Ta Zurfafawa'  ko 'Tsakaitawa Ta Sakankancewa'  ba, saboda wadancan na Yan Bidi'ah da Son Zuciya ne; sune tushen tsanantawa da kausasawa, da Sakaci da sakankancewa, bal 'Tsakaitawarsu a kan gaskiya da aiki da ita gwargwadon iko da iyawa ta kasance'.

Watakila da wannan gajeren rubutu za mu iya dakile wancan sakalci na danganta barna ga addininmu da batun saukakawarsa da sassautawarsa. 

Allah ya yi mana tsari da tsanantawa da kausasawa, kuma ka maida masu aikata su kan kyakkyawar turba ta Magabata Na Kwarai da wadanda suka biyo su da kyautatawa. 

©Ibrahim Lawal Soro 

    26. 01. 2017 C. E

Wata Fa'ida Ta Akidar Salafiyyah

 

Sheikh al-Islaam Ibn Taimiyyah (R. A)  ya ce: 

"المظهرين للإسلام ينقسمون إلى مؤمن ومنافق، والفارق بين المؤمن والمنافق هو : الصدق فإن أساس النفاق الذي يبنى عليه هو الكذب."

"Masu bayyana Musulunci suna rabuwa zuwa Mumini da Munafiki, abin da raba tsakanin mumini da munafiki ita ce: gaskiya, saboda tushen munafurci wanda yake ginuwa a kansa ita ce karya." 

Wasu fa'idoji daga cikin maganarsa (R. A) :

1. Musulunci addini ne da yake bukatar bayyanawa, ma'ana: mutum ba zai ce shi Musulmi ba ne amma a ganin alamoninsa a tare da shi, kamar: 

i. A lafazinsa da kalmar shahada. 

ii. A aikinsa da sallah, da azumi, da zakka da aikin hajji. 

iii. A zuciyarsa da imani wanda damshinsa yake bayyana a kan gabbansa. 

Allah (S. W. T) ya ce: 

"إن الصفا والمروة من شعائر الله، فمن الجح البيت أو اعتمر فلا جناح عليه أن يطوف بهما"

"Lallai Safa da Marwa suna cikin alamomin (addinin)  Allah, saboda haka duk wanda ya je hajji ko umara babu laifi a kansa da ya kewaya su (ya yi dawafi a huruminsa)"

Al-Imaam al-Baghwee yana bayyana ma'anar 'Alamomin Allah-شعائر الله' ya ce:

"وشعائر الله أعلام دينه، أصلها من الإشعار، وهو الإعلام، واحدتها شعيرة، وكل ما كان معلما لقربان يتقرب به إلى الله تعالى من صلاة ودعاء وذبيحة فهو شعيرة، فالمطاف، والموقف، والنحر، كلها شعائر الله. "

"Alamomin Allah' sune 'Alamomin Addininsa',  asalinta daga  'jiyarwa'   ita ce 'sanarwa',  tilonta 'alama',  dukkan abin da ya kasance sananne domin kusanci da ake kusantar Allah (S. W. T) da shi na sallah, da addu'a da yanka, lalla shi alama ce, haka 'mazagaya' (wajen dawafi), da 'matsaya' (wajen tsaiwar Arfa), da yanka dukkansu alamomin addinin Allah ne". 

2. Mumini shi ne wanda ya furta kalmar imani, kuma yake aiki da sakonta, kuma ya kudurce gaskiyarta a zuciyarsa, tare amincewarsa a kan hauhawarsa da karuwar ayyukan alherinsa, kuma da ruguwarsa a sakamakon raguwarsu. 

2. Munafiki akasin mumini ne, saidai za su iya haduwa a kan ayyuka na zahiri, kamar: 

i. Furta kalmar imani, kamar: Kalmar Shahara da zikirori. 

ii. Ayyuka irin na masu imani, kamar: Sallah, da azumi da sauransu. 

3. Abin da yake bambance tsakanin mumini da kafiri abubuwa biyu ne: 

i. Gaskiya wacce mumini yake riko da ita, kuma ya dora addininsa a kanta. 

ii. Karya wacce munafiki yake tafiya a kanta a cikin addininsa, amma yake bayyana sabaninta. 

4. Gaskiya tana amfanar da ma'abotanta ta kowace fuska a bangaren addini da rayuwa, ba wanda ya taba rike gaskiya aka ce ya tozarta.  

5. Ramin karya kurarrare ne komai zurfinsa; mai bautawa Allah (S. W. T)  da karya ya yi mafi girman hasara, saboda ya jijjiga wasu gabbansa kamar muminai, amma ya lalata zuciyarsa, saboda haka ya yi hasarar ladansa, kuma ukubarsa tana jiransa. 

Hakika munafurci shi ne tsantsar karya, ita kuma karya ita ce matattarar mushrikai da munafukai. 

Allah (S. W. T)  ya ce: 

"إن المنافقين فى درك الأسفل من النار"

"Lallai munafukai suna madirkaka ta can kasan wuta"

Wadannan sune ma'abota 'munafurci na akida' wadanda suke bayyana karyar Musulunci a kan gabobinsu su boye gaskiyar kafirci a zuciyouonsu. 

Amma ma'abota 'munafurci na aiki' wadanda suke aikata wasu ayyuka da aka ambace su da sunan munafurci ko alamarsa, lallai ma'abota manyan laifi ne, idan suka tuba kafin mutuwarsu ana karbar tubarsu, haka ma ma' abota 'munafurci na akida', amma idan sun mutum ba tare da tuba ba, al'amarinsu yana wajen Allah (S. W. T), idan ya so ya azabtar da su da adalcinsa, idan ya so ya yafe musu da falalarsa, sabanin ma'abota 'munafurci na akida'  wadanda suke saman mushrikai a azaba.  

Allah ya yi mana tsari daga shirka da munafurci. 

©Ibrahim Lawal Soro 

   31. 01. 2017 C. E

Tsakanin Dr. Ahmad Gumi da Sayyid Qutb da Izalah da Ikhwan al-Muslimeen

 

(Tshohuwar Ajiya, 30. 07. 2017 CE) 

Bana tsakkar samuwar barbarar tunani da kamanceceniya a tsakanin Dr. Ahmad Gumi da Sayyid Qutb, kamar yadda aka samu tsakanin Kungiyar Izalah da Ikhwan al-Muslimeen, daga cikin abubuwan da za su bayyana maka haka akwai:

1. Sayyid Qutb Bakhawarije ne a bangaren mu'amala da mahukunta, haka da Dr. Ahmad Gumi, kurarinsa na fin karfin gwamnati da gagararta bai yi nisa gabarinka ba.

2. Sayyid Qutb Bamu'utazile ne dangane da al'amuran da suka shafi qaibi; yana gabatar da hankali a kan nakali, haka ma Dr. Ahmad Gumi, domin yana kore shigar Aljani a jikin Dan Adam, kuma yana karyata tasirin sihiri da sauransu.

3. Sayyid Qutb mazagin Sahabban Manzon Allah [R. A] ne, ya zagi 'Uthmaan Bn 'Affaan da Mu'aawiyah Bn Abee Sufyaan [R. A], kamar yadda Dr. Ahmad Gumi ya sa Mu'adh Bn Jabal [R. A] da cin mutunci.

4. Duk irin aika-aikar Sayyid Qutb da bidi'o'insa kungiyar Ikhwaan al-Muslimeen da ya kasance jigo a cikinta ba ta taba furta kalma ta barranta da shi ba, kamar yadda Kungiyar Izalah ba ta taba jefar da kalma da nisantar da kanta gabarinsa Dr. Ahmad Gumi a kungiyance ba, kuma martanin wasu malaman kungiyar gare shi ba ya wakiltar kungiyar a zahiri, shi ya sa tasirinsa ya yi karanci a wajen Yan Kungiyar da suke ganinsa har yanzu a matsayin Malaminsu.

5. Matukar mutum ya yi imani da tsare-tsaren Kungiyar Ikhwaan al-Muslimeen da manufofinta shi kenan, domin ba ta damuwa da akidah da tafarkin da yake dauke da ita, hakika irin wannan salo Kungiyar Izalah ta kama, musamman a baya-bayan nan, batun Dr. Ahmad Gumi bai yi nisa gare ka ba! 

Watarana Malaminmu Sheikh Dr. Muhammad Sa'eed Raslaan [H. A] ya taba cewa dangane da Sayyid Qutb: 

"Sayyid Qutb kundin bidi'o'i ne."

Ma'ana yana tattare da bidi'o'i kala-kala na jiya da yau. Idan ka bibiyi lamarin Dr. Ahmad Gumi za ka iske ba shi da maraba da nasa, shi ne yau a cikin wannan bidi'ar gobe a cikin waccar, ya rasa matsaya guda daya hatta a kan bidi'anci, dama haka halin wadanda suke gabatar da hankali a nakali yake a kowane zamani da muhalli.

Makircin Ikhwaniyawa

 A kowane lungu da sako Ikhwaniyawa makirai ne; sun kware a farautar kwakwalen mutane da karya da yaudara, kamar Yan Shi'ah: manufarsu ta Kyautata mu'amala da mutane ko hidimta musu bata wuce su yi shiru garin barnarsu ba, amma matukar za ka bankade ta, sai sun bayyana maka asalin halinsu na kiyatar gaskiya da ma'abotanta. 

Wannan kuma shi ne halin galibin yan kungiya da kungiyanci; ka tambaya yi wanda ya yi mu'amala da su, sa'annan ya rabu da su a kan gaskiya, hakika za ka sha labari!  

Wani abokina ya taba ban wani labari kamar haka: 

"Yan kungiyar kauyenmu suna kira na 'Sheikh' (bai amince da sheikh din da suke kiransa da shi ba, da ya kasance tare da su, kodayake ba Sheikh din ba ne ma), bayan lokacin da suka ga na fara barinsu a sakamakon bacin manhajinsu, sai suka fara kira na 'Ustazu', a karshe ma wasu 'Dan Iska' suke kira na a bayan idona.  Laifina shi ne na gane gaskiyar bacin tafarkin raba kan Musulmai da sunan Musulunci!" 

Sai na ce masa: 

"Haka halinsu yake a ko'ina a duniya, ga su a nan Masar muna ganin irinsu, ba su da aiki sai la'anar Shugabannin Musulunci,  da datse mubaya'ar mabiyansu a kansu da cin Zarafin malaman Salafiyyah." 

Ka yi taka-tsantsan Ikhwaniyawa a duk lokaci da muhalli da ka tsinci kanka, domin tafarkinsu ya nashe a cikin kungiyoyi masu yawa da suke gefenka, alhali basa cikin Jama'ar Tsira kamar yadda Al-Albaanee (R. A) ya bayyana bayan la'akari da akidunsu da Manhajinsu. 

©Ibrahim Lawal Soro 

   06. 02. 2017 C. E

Lazimtar Manzon Allah (S. A. W) Ga Raka'o'in Alfijir Guda Biyu (2)

 

Raka'o'in Alfijir suna ne na wata sallar nafila wacce Manzon Allah (S. A. W) ya lazimce ta bayan fitowar alfijir (tare da kiran sallah) kafin sallar asubahi, kuma ya tabbatar da ingancin yinta bayan sallar asubahi. 

Bugu da kari: Dalilin ambatonta da 'Raka'o'in Alfijir' bai wuce cudanyarta da shi ba, sa'annan da kasancewarta takaitacciya ta fuskar karancin raka'o'i da karancin lokacin da ake dauka a ya yi gabatar da ita. 

A kansa: A'ishah (R. A) da siffanta mana karancin lokacin da Manzon Allah (S. A. W) yake dauka da nuna zatonta a kan cewa: shin yana karanta fatiha kuwa?!  Saidai hakika ta san sallah kowace iri ce bata yiwuwa saida karatun fatiha hatta sallar jana'izah saboda gamewar fadin Manzon Allah (S. A. W), kamar yadda ya zo a cikin 'Saheeh' (723), ya ce: 

"لا صلاة لمن لم يقرأ بفاتحة الكتاب" 

"Babu sallah ga wanda bai karanta mabudin littafi ba" 

-Mabudin littafi ita ce 'Soorah al-Faatihah', littafin kuma shi ne 'al-Qur'aan al-Kareem'. 

Kuma tana da falalar da ta kai matakin fin duniya da abin da yake cikinta. 

Manzon Allah (S. A. W), kamar yadda ya zo a cikin 'Saheeh Muslim' (362), ya ce: 

"ركعتا الفجر خير من الدنيا وما فيها" 

"Raka'o'i biyu na alfijir sun fi duniya da abin da yake cikinta albarka" 

Wannan falala makamanciyarta kadan ce a cikin ayyukan lada: Allah (S. W. T) ya halicci duniya, sa'annan ya halicce ka a cikinta, kuma ya yi maka nuni ga wani aikin alheri ta hanyar Manzonsa (S. A. W) wanda ya fi ta albarka; hakika wannan ba karamar falala ba ce wacce ta cancanci godiya mai yawa.

Domin bada wannan rubutu hakkin takensa, lallai A'ishah (R. A),  kamar yadda ya zo a cikin 'Saheeh' (1110), ta ce:

"لم يكن النبي -صلى الله عليه وسلم - على شىء من النوافل أشد منه تعاهدا على ركعتي الفجر"  

"Manzon Allah (S. A. W) bai taba kasancewa mai tsananin lazimtar wani abu na nafila ba sama da raka'o'i biyu na alfijir"

Wannan hasidi ya tara fa'idoji masu yawa, daga cikinsu: 

1. Lazimtar Manzon Allah (S. W. T)   ga wata Ibada yana fa'idantar da darajarta a matakin farko, sa'annan da wajabcinta idan ya wajabta ta, ko karfinta koda bai wajabta ta ba. 

Misalin wancan ita ce Sallar Wutiri da wasu ibadu wadanda Manzon Allah (S. A. W) ya lazimce, har wasu mazhabobi suke ganin wajabcinsu, saidai abin sani: Akwai wanda aka farlanta masa, mu kuma aka sunnanta mana, ma'ana a hakkinsa farilla ce, mu kuma a hakkinmu sunnah ce, ana butakar zuwanmu da ita, koda bai kasance ba, babu wani laifi, kamar: (Sallar) Tsaiwar dare ko Tahajjud. 

2. Ibada ta rabu gida biyu (2) ta wannan fuska, kamar haka: 

i. Farilla ko wajibi: Ita ce zancen Mai Shar'antawa wanda yake rataye da neman wani abu da sigar 'yi' ko 'bari' bisa tilasci.  

A karkashin wannan akwai umarni da hani, domin idan aka umarce ka da wani abu ya zama wajibi a kanka aikata shi, haka ma hani ya zama wajibi a kanka kamewa gabarinsa.  

Ana bautawa Allah (S. A. W) da kowane a cikinsu, misali: Ya zama wajibi ka yi bauta da tsantsar tauhidi ga Allah (S. W. T), kamar yadda ya zama wajibi ka nisanci shirka kowace  iri da kofofinta. 

ii. Nafila: Ita ce abin da Mai Shar'antawa ya yi umarni da shi ko hani da shi ba bisa tilasci ba, ta yadda idan ya aikata shi zai samu samu lada, idan ya ki aikatawa kuma ba shi da zunubi, da akasin haka. 

Hakika ma'anar nafila ita ce kusan ma'anar sunnah a wajen masana fikihu, tare da cewa akwai dan bamabanci kamar haka:

-Ita Nafila kamar kari ce a kan farilla, ma'ana: Bayan ka aikata abin da aka umarce ka da aikata shi bisa wajabci, sa'annan kuma sai ka zo da kari a kansa da abin da aka umarce da shi bisa zabin aikatawa ko barinsa. 

-Da ita ake cike gibin da mutum ya yi a cikin farillunsa, sa'annan duk wanda ya cudayanta da ita dole ya zo da farillan da suke cikinta. 

Misali: Wanda ya fara sallar Nafila dole ya zo da farillar karanta fatiha, ba zai ce tunda sallar nafila ce ba dole sai na karanta ta ba. 

-Nafila hada wasu ibadu wadanda shari'ah ta yi umarni da su ba bisa tilas ba, su kuma suna kunshe da farillu da sunnoni a cikinsu wadanda suka zama wajibi ga wanda ya cudaya da ita zuwa da su kamar yadda yadda ya gabata, ragi ko kari a kansu bidi'ah ce, kuma suna bata su kamar yadda suke bata farilla. 

-A yayin da sunnah kuma ta zama cikamakin ibadu na farilla da nafila. 

-Rashin zuwa da ita a cikin mafiya yawan ibadu ba ya bata ta, saidai ya rage lada ko a bukaci mikar da ita da wani aiki da aka tanada domin haka. 

-Wannan sunnah kenan a wajen masana fikihu, amma a wajen masana hadisi ta game koyi da Manzon Allah (S. A. W)  a kan komai na fadinsa, da aikinsa, da tabbatarwarsa, da siffa ta dabi'arsa da ta halinsa. 

A kansa: Duk abin da ya tabbata Manzon Allah (S. A. W) ya fade shi, ko ya aikata shi, ko ya tabbatar da shi, ko ya siffanta da shi a dabi'unsa, ko ya kasance siffarsa ta halitta, lallai ana kokarin koyi da shi matukar wani dalili bai tsaya a matsayin mai kebance shi, daidai ne ya yi umarni da haka ko bai yi ba, saboda gamewar fadin Allah (S. W. T) a cikin 'Soorah al-Ahzaab' (21), ya ce: 

"لقد كان لكم فى رسول الله أسوة حسنة لمن كان يرجو الله واليوم الآخر وذكر الله كثيرا" 

"Hakika kyakkyawan abin koyi ya kasance a gare ku a cikin (rayuwar) Manzon Allah ga wanda yake fatan Allah (da ayyukansa) da ranar karshe, kuma ya ambaci Allah da yawa"

Hakika komai a cikin rayuwar Fiyayyen Halitta (S. A. W) abin koyi ne, saidai akwai abubuwan da Allah (S. W. T)  ya kebance shi da shi, ko yi da shi a kansu zai iya zama Haram, kamar: Auren sama da mata hudu, ko tsanantawa kai, kamar: Tsaiwar Dare a kullum duk tsanani da matsatsi da mutum ya samu kansa. 

3. Raka'o'in Alfijir guda biyu suna da matsayi na musamman a wajen Manzon Allah (S. A. W), abin da yake tabbatar da haka shi ne lazimtarsa (S. A. W) gare su, saboda abin da suke kunshe da shi na lada mai tsoka, sa'annan da kwadaitarwarsa ga al'ummarsa lazimtarta a kowane lokaci, bal kwadaitarwar tasa gare ta ya kai ga lamince mata gabatar da ita a sabanin lokacinta idan ba a riske shi a sakamakon wani uzuri da Shari'ah ta amince da shi. 

Allah ya yi mana baiwar lazimtar Sunnonin Manzon Allah (S. A. W) a cikin rayuwarmu. 

©Ibrahim Lawal Soro 

   11. 02. 2017 C. E