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

Nasabar Ta'addanci a Karnin da ya Wuce da Wannan Karni da Muke Ciki

 

Malaminmu Sheikh Prof. Muhammad Bn 'Umar Bazmool (H. A) ya ce: 

"نسب الإرهاب ...

الجماعة انجبت القطبية.

القطبية انجبت التكفير والهجرة ..  والسروروية. 

التكفير والهجرة انجبت الجماعة الإسلامية .

الجماعة الإسلامية انجبت القاعدة.

القاعدة انجبت داعش والنصرة.

باختصار ...الجماعة هي ام الإرهاب في القرن الماضي والحالي."

"Nasabar Ta'addanci: 

Kungiyar Jama'atu Ikhwan al-Muslimeen ta haifi Qutbiyyah (Mabiya Sayyid Qutb). 

Qutbiyyah ta haifi (Jama'atut) Taffeer Wal Hijrah da Suruuriyyah (Mabiya Muhammad Suruur Zain al-Abideen). 

(Jama'atut) Taffeer Wal Hijrah ta haifi al-Jamaa'atul Islaamiyyah. 

Al-Jamaa'atul Islamiyyah ta haifi al-Qa'idah. 

Al-Qaa'idah ta haifi Da'esh (ISIS). 

A takaice: Kungiyar Ikhwan al-Muslimeen ita ce uwar ta'addanci a karnin da ya wuce da karnin da ake ciki". 

Wannan magana tasa babu shakka a kanta, domin Boko-Haram tana da nasaba da masu irin tunaninta a farkonta da karshenta.

Kafin Boko-Haram akwai Yan Shi'ah wadanda da sunanta aka fara saninsu. 

Allah ya kawo karshen ta'addanci a kowane lungu da sako na duniya. 

Ya Allah ka kawo dauki ga musulman Syria wadanda Ikhwaniyawa suka tunzura su fito-na-fito da shugabansu wanda suke da yakinin ba su da guzurin da za su iya kawowa karshensa.

Ya Allah ka kare su daga dukkan sharrin da ake nufatarsu da shi. 

Amin. 

©Ibrahim Lawal Soro

   13. 06. 1439 A. H 

    28. 02. 2018 C. E

Wata Fa'ida Ta Manhajin Salafiyyah

 

Hakika Manhajin Salafiyyah ya yi hanun riga da ha'intar al'umma, kamar: 

1. Rarraba Kan Al'ummah: Saboda Manhaji ne da yake dore a kan hada kan Al'umma a kan mafi alherin Manhaji.

Allah (S. W. T) ya ce: 

"واعتصموا بحبل الله جميعا ولا تفرقوا. "

"Ku yi riko da igiyar Allah gaba dayanku, kar ku rarraba. " 

Kuma manhaji ne da yake tsoron rashin kasancewa tare da Manzon Allah (S. A. W) a karkashin fadin Allah (S. W. T): 

"ان الذين فرقوا دينهم وكانوا شيعا لست منهم في شيء. " 

"Lallai wadanda suka rarraba (a cikin) addininsu, kuma suka kasance kungiya-kungiya ba ka tare da su a kan wani abu (na alheri)." 

2. Raunata Al'ummah: Ta hanyar rashin karantar da ita abin da zai zama alheri ga duniyarta da lahirarta, kana da hidimta mata. 

Manzon Allah (S.W. T) ya ce: 

"خير الناس من ينفع الناس. " 

"Mafi alherin mutane shi ne wanda yake amfanar mutane. " 

Da fadinsa (S. A. W): 

"خيركم خيركم لاهله، وانا خيركم لاهلي. " 

"Mafi alherinku shi ne mafi alheri ga iyalansa, ni ne mafi alherinku ga iyalai na." 

A bisa hasken hadisi na farko za mu fahimci cewa: Lallai Salafawa sune mafi alherin mutane ga mutane,  a sakamakon hidimarsu gare su, daga cikin ire-irenta akwai: 

a. Bankade halin wadanda suka lulluba da mayafin Sunnah alhali ba ma'abotansa ba ne, bal sun suturta da shi ne domin su yake shi daga ciki. 

Mafi hatsarin mahara shi ne mahari gare ka daga cikin gidanka.

b. Martani Ga Wadanda Suka Saba Wa Kyakkyawan Manhajin Magabata Na Kwarai: Wannan babban aiki ne a fanni umarni da kyakkyawan aiki da hani gabarin mummunansa, bal ba kowa Allah (S. W. T) yake azurta shi da kwazon tsayuwa da shi ba sai zababbu daga cikin Ma'abota Ilmi da Kafaffun Almajiransu. 

A bisa hanken hadisi na biyu kuma za mu fahimci kasancewa mafi alherin mutane yana da alaka da kyautata wa iyalai, kuma ba mafi girman kyauta da mutum zai yi wa iyalansa sama da kokarin dora su a kan Tsayayyen Tauhidi, da Tsaftatacciyar Akida da Ingantaccen Manhaji, kuma ba wanda ya aikata haka ga iyalansa ya fin Manzon Allah (S. A. W) da Wadanda suka biyo Manhajinsa da Kyautatawa: Suna kokarin wayar da kan al'umma dare da rana a kan al'amuran ingantaccen addinin Allah (S. W. T) wanda ya barranta daga Shirka karama da babba, ko Bidi'ah Mai Kafirtarwa Ko Fasikantarwa, ko Sabo Babbansa da Karaminsa.

A takaice: Salafiyyah aminci ce ga Al'umma, idan Salafawa suka kare a cikin Al'umma abubuwan da ake tsammanta mata na azaba zai iske ta. 

Kari a kan haka: Kamar yadda Sahabban Manzon Allah (S. A. W) suka zama aminci ga wannan al'umma haka Salafawa suka zama aminci gare ta,  saboda dalilai kamar haka:

1. Sune mabiya Manhajin Sahabbai na hakika.

2. Sun fi kowa kare martabarsu, idan kana son tabbatar da wannan batu sai ka tambayi Yan Shi'ah, saboda ba wadanda suke kwasar kashinsu a hanunsu koma bayansu. 

3. Sune masu tsayawa a kan Manhajinsu dangane da kowane batu, kamar: 

a. Hakuri da zaluncin shugabanni. 

b. Da'a gare su a kan abin da bai zama sabo ba. 

c. Ganin rashin halaccin fito-na-fito da su da kalma ko makami. 

3. Munmunan Wakilci Gare Ta: Ta hanyar assasa kungiyoyin da za a zage ta da su, kamar yadda hakan yake faruwa dangane da kungiyoyin Yan Bidi'ah da Son Zuciya. 

A karshe: Lallai halin ha'intar al'umma da rashin bayyana mata kyakkyawan tafarkin da tafiyarta a kansa ya zama wajibi ba na Salafawa ba ne, bal suna ganin halaccin ukuba ga mai aikata haka. 

Sheikh al-Islaam Ibn Tamiyyah (R. A)  yana mai bayanin maha'intan da suke kare Manhajin Yan Bidi'ah da Son Zuciya tare da bayyana ukubarsu a cikin 'Majmoo' (2/133) ya ce: 

"ومن كان محسنا للظن بهم وادعي انه لم يعرف حالهم؛ عرف حالهم، فان لم يباينهم، ويظهر لهم الانكار، والا الحق بهم، وجعل منهم. " 

"Duk wanda ya kasance mai kyautata tsammani a gare su, kuma ya raya cewa bai san halinsu ba; sai a sanar da shi halinsu, idan kuma ya ki nisantarsu, kuma ya ki bayyana musantawa gare su,  (in ba haka ba) sai a hada shi da su, kuma a maida shi (daya) daga cikinsa. " 

Wasu Fa'idojin daga cikin maganarsa: 

1. Ba a kyautata zato ga Yan Bidi'ah da Son Zuciya bisa bidi'arsu. 

2. Wanda ya nuna bai san abin da suke kai na bata ba za a bayyana masa, idan ya juya gabarinsa za a hade shi da su, wannan shi ake kira: 'Bidi'antarwa Da Abota' 'التبديع بالصحبة', kuma Magabata Na Kwarai sun yi ijma'i a kan zantuwarsa.

Manzon Allah (S.A.W) ya ce: 

"المرء هلي دين خليله، فلينظر احدكم من يخالل. " 

"Mutum yana kan addinin badadinsa , (saboda haka) dayanku (kowannenku) sai rinka duba (addinin) wanda zai badadanta (abota)." 

Abd Allah Bn Mas'uud (R. A), kamar yadda ya zo a cikin 'Al'Ibaanah' (502) ya ce: 

"اعتبروا الناس باخدانهم، المسلم يتبع المسلم، والفاجر يتبع الفاجر. " 

"Ku la'akarci mutane da abokansu,  Musulmi yana bin Musulmi, fajiri yana bin fajiri. " 

Ya kara da cewa: 

"انما يماشي الرجل ويصاحب من يحبه ومن هو مثله. "

"Iyaka mutum yana tafiya da abotar wanda yake so ne, kuma da wanda ya kasance kamarsa. " 

Al-Imaam al-Auzaa'ee (R. A), kamar yadda ya zo a cikin 'Al'Ibaanah' (420) ya ce: 

"من ستر عنا بدعته، لم تخف عنا الفته. "

"Duk wanda ya boye mana bidi'arsa, (lallai) abotarsa ba za ta buya mana ba. " 

A karkashin wadannan bayyanannun dalilai nake cewa: Duk wanda yake cewa shi ba dan wata kungiya ba ce, amma  bayyananniyar abotarsa da zababbiyar zamantakewarsa 

 da yayanta yake yi lallai danta ne, saboda aikin mutum shi yake  fassara boyayyen halinsa.

3. Daga cikin hanyoyin barranta gabarin Bidi'ah da Yayanta akwai: 

a. Inkarin abin da ma'abotanta suke aikatawa.

b. Da bayyana nisantarsa gabarin tafarkinsu a aikace. 

A kansa: Duk wanda ya gaza aikata dayan biyun wadannan tare da samuwar karfin haka bai zama kowa ba face kirgagge a cikinsu, saboda shirunsa tamkar amincewa ce ga sabawarsu. 

Ilmi yana wajen Allah (S. W. T), kuma muna rokon kari daga falalarsa. 

©Ibrahim Lawal Soro

29.02.2016 C. E

Manzumar Tauhidi da Aƙida (2)

 Manzumar Tauhudi da Aƙida (2)

Ma'anar Musulunci

20. Ma'anar miƙa kai ga Jallah shi kaɗai

Lura da ɗa'a shirka i mata wadai

21. Da kore duk bautar wani Ilahu

Roƙonsa fata jingino Allahu.

Rukunan Musulunci

22. Shahada ce a farko sai ko Salla

Mai binsu Zakka azumi ka kalla 

23. Ƙarshensu Hajju mai iko yana tafe 

In ka riƙe su rayuwarka ƙarfafe

24. Amma na farko shi ne dai mabuɗi 

Dominsa yaƙi anka tsaida ba haɗi

25. Mai rushe ɗansa ya rushe dininsa 

Ƙimarka kare dukka martabarsa 

Sharuɗan Shahada 

26. Ka san manarta sai ka san sukuni 

A farko sai yaƙini anka nuni 

27. Kula a zuci zahiri gare ta 

Karɓarka duk hukunci da batunta

28. Ihlasi a cikinsu na da ambato

Sai gaskiya ta zuci babu yin zato

29. Ka so ka ƙi dominta don fitarka

Sharɗanta bakwai sunka zo gare ka. 

Manzumar Tauhidi da Aƙida (3)

Ma'anar Imani

30. Manar imani aiki ce da furuci

Furci na zuci harce zo ga tsokaci

31. Aiki na zuci harce har da gaɓɓai

Ƙarinsa da ragi ko tabbas ba wai

32. Biyayya ce take kai shi samaniya

Saɓo ko ƙas ke kai shi can cikin wuya.

33. Da shi fikonka ke zama ga ɗan uwa

Ba tantama halinsa ne ko hauhawa

34. Imani shi ne gaskatar Ilahu

Mala'iku da Littafan Allahu 

35. Ranar Ƙiyama Manzanni da Ƙaddara

Ta hairi sharri dukka dai ya tattara. 

Kashe-kashen Tauhidi

36. Tauhidi na da nau'uka guda ukku

Gare ka za ni zayyano da babbaƙu

37. Nau'i na farko Tauhidin Ibadati

Kaɗaita Jallah kar ka yo ta'annuti 

38. Kaɗaita Allah da batun halitta

Da arziƙi da nau'ukan bajinta

39. Shi ya biyo shi babu mai jaya da shi

Sai na ukunsu kar mu yo wasa da shi

40. Kaɗaita Allah a cikin siffa taSa

Da sunaye da ayyukan kama taSa. 

©Ibrahim Lawal Soro

   11. 09. 2022 CE. 

Manzumar Tauhidi da Akida

 

Gabatarwa

1. Na gode Jallah don Shi ne yake yi min

Baiwa ta komai ba hani za ya min

2. Ƙarin salati ga Nabiyyi Mustafa

Da Alihi Sahabbai nasa ba ƙwafa

Farkon Wajibi a Kan Bayi

3. Sanin Ilahu wajibinka bawa 

Na farko in ka ƙi ka zamto gawa

4. Ko numfashinka ya cike Samaniya

Izza gare ka kan Ƙassai da Maliya

5. "Wa Ma khalaqqul Jinnah" Allah ya ce:

"Wal Insa" sai bauta ka san ka dace.

Wanene Bawa?

6. Duk wani mahluki idonka ke gani

Ƙira shi bawa duk ficensa ya sani

7. Mai hankalinsu akasinsu mumini 

Ko kafiri, da fajiri, da ƙanƙani 

8. Mana ta bawa wata mai biyayya

Ga Jallah donSa kullum ke biyayya

9. Ba shi da tsoron ya wuce ƙiyama 

Ba shi da haushin madara da nama. 

Ma'anar Bauta

10. Bauta sanin abin da Jallah ya ka so

Ya lamance na aiki koda ba ka so

11. Na zahiri da baɗini duk ta haɗa

Da ƙauracewa kishiyarta an faɗa

12. Aikin ibada da cikar soyayya 

Ke yinsa bawa babu yin jayayya

13. Har risinawarsa cikar bautarsa

Da so da ƙi don Jallah ne nufinsa. 

Sharuɗan Bauta

14. Kyan niyya ayyukansa sa ikhlasi

Biyayya gun Manzo da ba iflasi

15. Addini wasu sunka ce ƙwazonsa 

Allah roƙonmu gunka ne baiwarsa.

Matakan Addini 

16. Dinin Islama na da matakai uku 

Ga jerin nan gare ka tamkar ranaku

17. Islamu Addinin Ilahu yai gaba 

Birni da ƙauye ba kamarsa cigaba 

18. Imani shi ne na biyunsu ka ji

Lurarka dai ta zam gare shi ba ji

19. Ihsani shi ne na uku ba tantama

Shi ne ya zo a ƙoli ba mai gardama. 

©Ibrahim Lawal Soro

   09. 09. 2022 CE. 

Matsaloli Uku (3)

Matsaloli uku (3) za ka iya bada mahassadinka ko munafikinka ya shiga taitayinsa a tsunake:

1. Kokarin gyara alaƙarka da Ubangijinka (S. W. T): Domin Shi ne mai bada kariya da tunkuɗe cutarwa. 

2. Ƙara ƙaimi wajen ayyukan alheri da ƙoƙarin cika burukanka na addini da rayuwa. 

3. Barinsa a ƙarƙashin inuwarka domin ya ci gaba da cin arziƙinka, domin ƙara yawaita ladanka ta hanyarsa da iyalansa. 

Da haƙuri, da juriya, da ƙyaliya, da yafiya ake ɗaukaka, ba da daƙile na ƙasa ko durƙusar da shi ba! 

©Ibrahim Lawal Soro

   02. 10. 2022 CE. 

Tsegumi

 

1. Cutar da ni ba ka iyawa
Da tseguminka ka ji ni

2. Nai samma can na luliƙa
Ai Jalla ke mani tsani

3. Babu laifi in ka ƙi
Ni ka so ni ban tsammani

4. Mahassadi ya kamarka bai
Da kula wajena don ni

5. Ban karkaɗe wasu kunnuwa
Don jinka ya mai rauni!

19. 11. 2022

Rayuwa

 Rayuwa tsuntuwa ce a gafaƙar lokaci

Kamar rairayi ta ke 

Ta fi zabi tashi

Rayuwa ta rai ce

Ba ta samuwa sai da uwa

Jagoranta ruwa

Tushen duk wani arziƙi

Rayuwa ita ma ƙofatanninta

Na ƙetara dajukan makwanni

Ita ma faratanunta 

Na nome kwanaki a fagenta

Ta fi zuciya ƙaulani

Ta fi hawainiya sauyi 

Ta yi kama da rariya mai giɓi

Ta fi masa son juyi

Rayuwa ita ce sambatun bebe

Mai ɗaga hankalin sauraro! 

Rayuwa mai daɗi

Ilmi  kan zamo sukarinta

Tabbatacce da ake ganin tasirinsa

A sakamakon aiki

Ilmi yake haskawa. 

Furannin rayuwa kwanaki

Tsadarsu ta fi azurfa da zinare

Wane Bitcoin balle PI

Kuɗi dare ɗaya 

A tunanin Jajurtattu

Matasa masu kazar-kazar 

A duniyar tsammani! 

Rayuwa kin mani komai

Da ba su buƙatar kome

A tsarukan masu wadata! 

Ƙi ƙaddara kin ɗaukaka ni

Ba zan kasance Malaki ba!

Ƙi ƙaddara kin sauƙe ni

Ba zan gaza amsa ƙiran Malam ba! 

Rayuwa afuwa tata bacci

Mai ɗauke jarumi a filin daga

Mai kwance naƙuda da mafarki! 

Rayuwa ko kin humbe ni 

Na dade da kammala aikin

Da ba za ki lalatan ba! 

Don na kasance cikin maƙiyanki

Masu tanadin rushe ki

Kafin na yo dakon ajalina! 

Izna (2)

 

1. Ka taimaki kanka ka zauna gida
     Ka roƙi Ilahu zaman lafiya

2. Idan aka kar ka kana turjiya
    Ga ikon Ilahu fa ka sha wuya

3. Ka ƙyale masoya ta ɓarna su je
     Idan ka yi jarumtaka tankiya

4. A kan mola kar ka mace ɗan uwa
    Ka dogara sauƙi na bayan wuya

5. Ka nisanci masu yawan tsinuwa
    Ga jagororinka farar safiya

6. Masu fito-na-fiton nan kuwa
     Ba su da ƙaunar zaman lafiya

7. Su rushe gida nasu don zautuwa
     Da hannu na ɓarna suke tafiya

8. Mu kauce wa ɓarna mu so ci gaba
     Fito-na-fito anka ce wa tsiya

9. Ina hankali gunka ya wanda ke
    Buƙatar a faɗa cikin sarƙiya

10. Zuwan Siriyawa gidanka akwai
      Bayanin buƙatar zaman lafiya!

©Ibrahim Lawal Soro
   21. 12. 2018 CE.

Izna (1)

 

1. Ku gode wa Allah Ilahu ɗaya
Idan kun ci kun sha kuna dariya

2. A watta ƙasa da nake rayuwa
Hali nasu ya damule don wuya

3. Babu kuɗi babu hanya tasa
Kowa da leda a duk safiya

4. Za shi biɗo wa iyalai nasa
Kumallo na kubzu cikin gajiya

5. Ɗol ya ɗale layi don yin jira
Yana ta buge mintina ka jiya

6. A ƙarshe a ce babu yai haƙuri
A ƙarshe ya koma yana magiya

7. Ga mata tasa har ma da ɗiya
Suna nan ya sille cikin yafiya

8. Don haka bawan da ke ƙorafi
Ga Jallah ka tuba ka yo godiya

9. Ka san wahala ko'ina ta shiga
Binni da ƙauye a nan duniya

10. Kai ta ibada da neman na kai
Kar ka zamu butulu ɗan giya!

©Ibrahim Lawal Soro
   18. 12. 2018 CE.

Warware Wata Shubuha

 

Hakika takaita kafa hujja a kan Kur'ani, da Sunnah da Ijma'i domin hukunci ga mutane, musamman 'Yan Bidi'ah da Son Zuciya, sabuwar hanya ce da Yan 'Ruwantar da Tafarkin Salafiyyah' [المميعة‎]‎ suka dauka domin shigo da kowane mabarnaci cikin da'irar Salafiyyah, kodayake dama suna da bahaguwar ka'idan nan ta:

‏"‏المنهج واسع" 

"Manhaji fadi gare shi"

Ma'ana: Zai iya dauke Salafawa da wasunsu. 

Idan ka yi la'akari ba za ka iske wani bambanci a tsakanin wannan ka'ida da ka'idar Ikhwaniyawa da suke yi mata lakabi da 'Ka'idar Zinariya' [القاعدة ‏الذهبية‎]‎ wacce mutuncinta bai kai a kira ta 'Ka'idar bakin karfe' [القاعدة ‏الحديدية‎]‎ ba, saboda an rawaito daura aure da shi a zamanin Manzon Allah [S. A. W], amma tasu ka'idar in banda sanadiyyar mutuwar aurarraki ba abin da take yi, saboda anke hukuncin kisa ga wasu a sakamakonta, kamar yadda aka yi daurin rai-da-rai ga wasu a sakamakonta, ka ga wadannan abubuwa ne da za su bayu zuwa ga karewar aure, idan ma ba a yi la'akari da matan da suka gujewa mazajensu ba a sakamakonta.

Mafi girman misali da zai bayyana maka ha'incin wadancan mutane karara shi ne:

Idan wani musulmi ya aikata bidi'ah sai an nemo aya a cikin 'Littafi' da hadisi a cikin 'Sunnah' wadanda suke nuna cewa shi da kansa Bidi'ah ne a nassance, kuma ba za a yi wa mai shi hukunci da bidi'ah ba koda an tsayar masa da hujja, a bisa rinjayayyen ra'ayi a wajen Ma'abota Sunnah, sai an samu Ijma'i.

Idan an rasa aya ko hadisi kuma dole malamai su yi ijma'i a kan bidi'ancinsa kafin a yarda cewa dan bidi'ah ne; ka ga ba wanda zai fadi haka sai dayan biyu: 

1. Jahili: Idan ya zama mai matsakaicin jahilci idan an karantar da shi zai iya alkinta.

2. Dan Son Zuciya: Wanda tabewa ta yi masa kanta babu wata hanyar daidaitawa da shi.

Hatsarin da yake cikin wannan motsi ne: Idan aka biye irinsa zai zamanto ba wani Dan Bidi'ah a wannan zamani -ba burin kowa ya zama halakakke ba, amma tabbas halaka ta tabbata ga wasu, Allah ya kare mu gaba daya- sai irin na baya, kamar: Khawarijawa, da Shi'ah, da Mu'utazilawa, da Murji'awa da  sauransu.

A sallama bisa jidali ba wasu Kungiyoyin Bidi'ah sai su, tunda a wajensu Ikhwaniyawa da Tablighawa ba Yan Bidi'ah ba ne, duk da Malaman Sunnah irin al-Albaanee [R. A] sun tabbatar da cewa: Yan Bidi'ah ne, mai zai hana wani Malamin Sunnah amfani da 'Qiyaasi' matukar an samu illa domin tabbatar da bidi'ancin wata kungiya daga cikin kungiyoyin zamani?

Ko Malamin ya yi 'Ististinbadi' a cikin ingantattun dalilan hukunce-hukunce domin ya  tabbatar da irinsa a kan wanda ya cancance shi?

Ko wata 'Maslahah' ta sa ya yi amfani da sabanin abin da aka sani domin tunkude wata babbar barna?!

Kuma duk hakan ya kasance a karkashin amincewarsa da wadancan kungiyoyin a matsayin tushen bidi'ah da son zuciya a tsakanin Musulmai?!

Domin fuskoki da na ambata na tabbatar da wasu hukunce-hukuncen Shari'ah da koma bayan Littafi, da Sunnah da Ijma'i su fito maka fili, zan so ka rike wadannan a matsayin misali: 

1. Kiyasin kungiyar al-Qa'idah da ISIS da Khawarijawa, saboda tabbatar illoli a tsakaninsu wadanda wasunsu suka bayyana a cikin wadannan munanan ayyuka:

i. Fita daga cikin al'ummar musulunci.

ii. Kafirta Musulmi don ya aikata sabon da ba shirka ba, kuma ba tare da ya halatta shi ba.

iii. Kashe Musulmai da barin kafirai da sunan farawa da arnan gida kafin na daji.

vi. Sanya tsoro da firgici a zuciyoyin al'umma tare da yi musu sata da kwace.

v. Tada zaune-tsaye a cikin al'umma ta hanyar zanga-zanga, da zaman-dirshan, da tafiye-tafiye da sauransu.

Ka ga wadannan kadan ne daga cikin ayyuka da siffofin Khawarijawa, kuma sune illolin da suka hada wadancan kungiyoyi biyu da na ambata da su. 

A karkashin abin da ya gabata babu laifi wani malami da ya ga irin wadancan siffofi da illoli a tare da al-Qa'idah da ISIS ya kira su Khawarijawa, idan ya ga dama ya takaita da fadinsa: Yan Bidi'ah, ko wani abu makamancin haka. 

Kari a kan haka: Boko-Haram ma Khawarijawa ne, na taba fadin haka a September ta 2013 wancan dan son zuciya ya yi min inkari, saboda na saba wa ra'ayinsu na karyata kiyasi da makirin salo. 

2. Babu laifi a yi 'Istinbadin' hukunce-hukunce kamar haka:

i. Rashin dorewa da cin nasara. 

ii. Alamar munmunar makoma da rashin dacewa.

iii. Wauta da karancin fahimta da gurbacewarta. 

Ga Khawarijawa da wadanda suke kan irin tafarkinsu a karkashin siffofi biyu da Manzon Allah [S. A. W] ya labarta dangane da su a cikin ingantaccen hadisi:

‏"‏حدثاء الأسنان سفهاء الأحلام"

"Masu karancin shekaru ne, kuma masu wawayen tunani"

Ka ga wadancan hukunce-hukunce sun dace da wadanda suka siffanta da wadannan siffofi da Manzon Allah [S. A. W] ya danganta da su, saboda haka ba wanda zai musanta irin wannan tabbataccen al'amari a Shari'ah sai wanda ambatonsa ya shude ba tare da jimawa ba.  

 

3. Za a iya amfani da yi wa mutane Jarabawa a kan sunnancinsu da wadanda suka yi shuhura da bankade halin yan bidi'ah da son zuciya a gwargwadon yadda maslaha ta hukunta; kamar yadda Magabata Na Kwarai suka yi, musamman wadanda ba a rufa-rufa a kan kiyayya da su, kuma wannan ba ya nuna rataye sunnancin wani da su, amma yana lazimta cewa: Inda ba su da matsala a cikin sunnancinsu me zai sa su rinka kiyayya ta addini a zahiri da su a matsayinsu na jagororin Sunnah?!

Saboda haka: Masu irin wannan hali su suka fi cancanta da wadannan siffofi:

1. Zurfafawa: Ta bayyana a cikin kariyar da suke bayarwa ga Yan Bidi'ah da Son Zuciya ta hanyar takaita hukunci da dalilan Shari'ah guda uku [3] kacal a yayin hukunci ga mutane, bal shu'umancinsu ya kai mataki na tawilin dalilan da suka takaita wasunsu bisa ha'inci, idan an yi amfani da su a kan wadanda soyayyarsu ga ta barna ta kasance daya.

A matsayin kammalawa: Lallai Ma'abota Sunnah da Hadin Kai na gaskiya suna amfani dukkan dalilan da aka yi Ittifaki a kan amfani da su domin tabbatar da wani hukunci na Shari'ah, kuma ba sa tsegumi a kan wanda ya yi amfani da wanda aka yi sabani a kansa, matukar sabanin yana da wani sashi na abin la'akari a cikinsa, domin sanin irin wadancan dalilai sai ka koma littattafan 'Usool al-Fiqh' wadanda aka rubuta su a kan Tafarkin Annabta.

 Ya Allah ka bankade wa mutune munin halinsu domin tsira daga talabobuwarsu! 

Ibrahim Lawal Soro

21. 04. 2017 C. E

Wata Fa'ida Ta Manhajin Salafiyyah

 

Tsoron maganar wasu mutane ba ya hana ma'abota gaskiya aiki da gaskiya koda sune marinjaya ta fuskar yawa da karfi, kamar yadda aikin makaryata da wani sashi na gaskiya ba ya hana magaskata aiki da ita, koda sun yi tarayya da su a wajen aiwatar da ita, amma hakan ba ya nuna tarayyarsu a kan tafarkinsu.

Dan uwa! Da wannan ka'ida Salafawa suke wanzuwa, kuma ta hanyarta suke dacewa da nasarori a fannin neman ilmi da aiki da shi.

Tabbas kangarewa wannan ka'ida mafari ne na 'Ruwantar da tafarkin sunnah' da hambare shi; kuma kusan duk wanda ya fara kafa wasu ka'idojin faranta wa mabarnata rai da tunaninsa nesa da abin da malamai suke kai ta wannan hanya ya fara fadawa, misali: Ali Hassan al-Halabee da Aboo al-Ma'arabee da ire-irensu.

Salafawa ba su koyar a yi wa wani ta'assubanci ba face Tafarkin Annabta, saboda dalilan aikata haka sun tabbata a kansa; lallai fushinsu idan an taba wanda yake kan Tafarkin Annabta a cikin malamai ko dalibai, yana tasowa ne daga saninsu ga martabar abin da yake dauke da shi na Tafarkin Annabta; ya ci albarkacin abin da yake tare da shi na kyakkyawan tafarki wadanda ake saurin hasararsa, musamman a wannan yanayi da mabarnatan makiraya suka yawaita a kowane lungu da sako.
    
Daga cikin mafi cancantar wadanda ya kamata a buga  misali da su a kan wannan batu shi ne:

Sheikh Rabee Bn Hadee al-Madkhalee [H. A] ya rubuta littafi mai suna:

"التعصب الذميم"

Domin malamai da almajiran da suke kafa tutar kare kansu da malamansu da sabanin gaskiya da adalci; a cikinsa ya nusantar da mabiya Tafarkin Magabata Na Kwarai a kan riko da tafarkin magabatansu na neman gaskiya, da taimakonta tare da ma'abotanta.

Yana daga cikin abin da ambatonsa zai amfanar: Lallai malami ko dalibi yana daukar hanyar bata ce tun daga ranar da ya fara jin shi ma ya kai ya kirkiri wata magana ba tare da wani haske na ilmi da amana ba a jerin maganganun magabata na kwarai [R. A] a kan wata mas'ala daga cikin mas'alolin addini.

Wani zai iya cewa:

"Wannan rufe kofar ijtihadi ne da wayo!"

Sai mu amsa da cewa:

"Mas'alolin addini kala biyu ne:

1. Wacce ijtihadi ba ya shiga cikinta: Ita ce wacce nassi ya tabbata a kanta.

2. Wacce ijtihadi yake shiga cikinta: Ita ce wacce ta rasa nassi a kanta, lallai ma'abota ilmi da amana suna da damar baje gwazonsu domin nemo hukunci a gare ta bisa la'akari da wani dalili da aka yi ittifaki a kansa a matsayin daya daga cikin dalilan Shari'ah.

A kansa: Wanda yake da damar haka fafatawa a wannan fage shi ne Mujtahidi; ba kowane makalli da ido daya ba ga wata mas'ala daga cikin mas'alolin addini: domin sanin abubuwan da mutum zai hada kafin ya taka matakin ijtihadi sai a koma littattafan shari'ah, musamman Usool al-Fiqh, domin sanin hakan zai sa mutum ya tsaya a iya matsayinsa ta fuskar mu'amalantar mas'alolin addini.

A bisa hasken abin da yake sama: Za ka iske an taimaki fanni ijtihadi ne ba rufe shi aka yi ba, za ka ga an kwato shi ne daga hanun masu son hallaka shi ba an kashe shi ba.

A karshe: Kuma haka ba ya nuna kowa ya zama mukallidi, amma zai iya zama mabiya, bayan mun yi bayanin kowane a takaice:

1. Mukallidi: Shi ne wanda addinin malaminsa shi ne nasa, ma'ana: yana koyi ne da malaminsa a kan komai ba tare da sanin dalilansa ba!

Hakika malamai dama sun tafi a kan rashin dacewar haka, a yayin da wasu suke ganin dacewarsa ga gama-garin mutanen da ba su san addini idan sun yi koyi da Malaman Sunnah.

2. Mabiyi: Shi ne mai bin wani malami bisa sanin dalilan da yake kansu tare da tantance su, ta yadda idan ya kuskure gabarin tafarkin gaskiya zai bar shi bayan ya fadakar da shi ya ki gyarawa.

Irin wannan biyayya tana faruwa a tsakanin:

1. Dalibi da malami: Wannan ita ce ta fi faruwa, ta yadda dalibi zai rinka bin tafarkin karantarwa na malamai yana mai la'akari da ingancin dalilan da suke dore a kansu dangane da wasu mas'aloli kafin ya kai matakin ijtihadi, amma wannan ba ya nuna cewa:

i. Sun zama kungiya: Saboda alakar da take tsakaninsu ta addini ce bisa dalili a sakamakon kaiwa mataki na ijtihadi.

ii. Idan dalibi ya kai matakin malunta ya bar la'akari da maganganun malamansa: Hakan ba ya nuna ta'assubanci a gare su, bal dama ilmi wane ya dauka ne daga wajen wane bisa tantancewa da lura.

2. Malami da malami: Ta yadda wani malami zai bi dan uwansa a kan wata mas'ala a cikin mas'alolin addini wacce bai riga ya tsaya a kanta ba.

Kuma abin da ka ji a sama ba ya sauke darajarsa ta malunta, kuma ba shi da alaka da hadin baki ko wani abu da yake da alaka da abubuwan duniya.

A kansa: Kuskure tsammanin hassada da zalunci ga sabawar wani malami ga dan uwansa a sakamakon tsayawarsa a kan ingantaccen dalili a kan wata mas'ala da take karkashin tattaunawa a tsakaninsu, amma akasin haka son zuciya ne.

Wata fa'ida:

Wajibi a kan kowa sanin abubuwan da bai kamata musulmi ya jahilce su dangane da addininsa ba, amma hakan ba ya nuna dole kowa sai ya zama mujtahidi; a yayin da kowane dan hauragiya da bankaura a wannan zamani yake kokarin zama mai fatawa, sai abubuwa suka cakude, har sauran gama-garin mutane suka kasa bambance tsakanin malamai da wasunsu, da Salafawa da Ikhwaniyawa, kuma hakan ya yi sanadiyyar fadawar mafiya yawa a cikinsu ta'assubanci ga barna da ma'abotanta da dan abin da suke tare da shi na ilmi da fahimta.

Allah ya sa mu wanye lafiya.

Ibrahim Lawal Soro
16. 04. 2017 C. E

Tunatarwa Ga Prof. Mansur Isa Yelwa

 

Ko shakka babu Salafawa sun barranta da abin da ka danganta su da shi na:

1. Zurfafawa: Saboda sun fi kowa ƙoƙarin yaƙar zurfafawa a bisa Tafarkin Annabta. Martaninsu ga ƙungiyoyin zurfafawa da zafin kai a faɗin duniya samamme ne, kuma sananne, kamar martaninsu ga Ikhwan da Sururiyyah, da sauran ƙungigiyoyin da suka reshenta a kansu, kamar: al-Qa'idah, Taliban, da sauransu.

Kuma babu laifi na bijiro da wasu tambayoyi:

I. Su wane ne sanadin ingiza matasa kan tituna domin fito-na-fito da shugabanninsu, ba su ya cancanta a danganta su da zurfafawa ko zafin kai, amma menene laifin waɗanda suka yi musu nasiha, suka tsoratar da su gabarin saɓa wa Shari'ah?!

II. Su wane ne suke tsigale shugabanni a wuraren karatunsu da kan minbarorinsu, ba ire-irensu ba ne ya suka haifar da fitinar kangara da ake fama da ita?!

III. Su wane ne suka ƙarfafa lamarin magana a cikin addini da ra'ayi, kuma suka dage wajen raba alaƙar mutane da magabata na kwarai  da waɗanda suke kan tafarkinsu, musamman a ɓangaren aƙida da manhaji?

2. Cire Mutane daga Sunnah ko shigarwa: Shi ma wannan ba aikin Salafawa ba ne, bal ma'abota tsantsani ne dangane da haka; abin da suka sani shi ne: tabbatar da abin da ya tabbata bisa ingantaccen dalili, da kore saɓaninsa, kuma ba fatansu kowa ya zama halakakke ba, kamar yadda galibin ƙungiyoyin da suke jingina kansu da sunnah suke yi a wannan lokaci, a nan Nigeria ko Niger.

3. Sheikh Dr. Aman al-Jami (Allah ya jiƙansa)  sanannen malami ne mai tsaftacciyar aƙida da ingantaccen tafarki a wajen Malamansa, kamar: Sheikh Muhammad Ibn Ibrahim Ali Sheikh, Sheikh Abdulaziz Ibn Baz, da sauransu.

Ƙari a kan haka, duk abin da Sururiyyun suke tuhumarsa da shi na martani ga wasu ƴan zafin kai da kuka dauka a matsayin malamai, lallai Sheikh Ibn Baz ya kamata ku tuhuma, saboda shi da ƴan uwansa malamai suka fada fatawar halaccin shigowar Sojin America Saudi Arabia domin tunkuɗe kwararar Saddam Hussein cikinta, shi kuma Sheikh Aman al-Jami ya bada kariya ga fatawarsu wacce take ɗore kan ilmi, da hikima, da hangen nesa.

4. Sheikh Rabee (H. A) ɗalibin Sheikh Aman ne, kamar yadda kasance ɗalibin manyan malaman zamaninsa, kamar: Sheikh Ibn Baz, da Sheikh al-Albani da suransu, kuma ya samu yabon alheri daga wajensu, bal ma sun ƙarfafe shi dangane da  martanoninsa ga ƴan sururiyyah, hasali ma Sheikh Ibn Baz ya faɗa masa: Ko ni na yi ba daidai ba ka yi min martani.

Ƙari a kan haka, an taba tambayar Sheikh Uthaimin a kan jagoran Qutbiyyah  Sayyid Qutb ko littattafansa, sai ya yi nuni zuwa ga rubuce-rubucen Sheikh Rabee (H. A) a kansa ko kansu.

5. In har wani tsohon ɗalibin Jami'ar Musulunci Ta Madinah zai danganta tsofin malaman malansa da fitina, alhali sun barranta daga gare ta, kuma sun kai mataki na ƙarshe a ɓangaren karantarwa, da bincike, da riƙe matsayi, ko shakka babu shi ya faɗa cikin fitina.

Ƙari a kan haka: Idan danganta malaman da suka samu mafi darajar shaida a wajen malaman zamaninsu da fitina bai zama abin mamaki ba, bai kamata a ce danganta malaman da suka samu kushe, tsigalewa, da tsoratarwa daga malamansu ya zama abin mamaki ba. Wannan shi ne misalin waɗannan malamai biyu: Sheikh Aman al-Jami da Sheikh Rabee al-Madkhali da sauran Malaman Sururiyyah, kama daga kan Muhammad Surur Zain al-Abidin zuwa kan Dr. Salman al-Audah.

6. Kamar yadda ka ce: kun barranta daga Salafawa, lallai Salafawa ma sun barranta da Sururiyyah da ƴan tsakinta, kuma ba za su kasance a cikin ƙasƙanci ko faɗuwar gaba ba dangane da haka.

7. Wannan tunatarwa ce, kuma na san Mal. Ahmad Tijjani Yusuf ma yana wajen aka yi, zai iya tuna maka idan ka manta.

Allah ya shiryar da mu zuwa ga gaskiya da aiki da ita.

©Ibrahim Lawal Soro
  12. 03. 2022 CE.