TAMBAYA:- Mallam ya halarta don namiji ya kawowa mace sadaki ba'a daura musu aure ba, ya nemeta(da saduwa)? kuma shin ya halarta ta yadda dashi?

(By Pretty Hidaya)

AMSA:
A'a bai halatta ba. Domin kuwa mace bata zama halal ga wani namiji sai ta hanyoyi guda biyu:

1. Mallaka (wato bauta)

2. Aure.

Shi kuwa biyan sadaki daya ne daga cikin sharudan aure. Amma ba shi bane auren. Domin ana iya daura auren ba tare dashi ba.
(NIKAHUT TAFWEEDH).

Don namiji ya biya sadakin mace batta zama matarsa har sai an daura musu aure. Malaman da suke bada fatawar halaccin saduwa da mace kafin daurin aure, suna bin son zuciyarsu ne kawai. Kuma suna bunkasa fasadi ne abayan Qasa.

Yanzu 'yan mata nawa ne suka lalace ta dalilin haka? Nawa ne sukayi cikin shege ta dalilin irin wannan? Don haka bai halatta a matsayinki na 'Ya mace, ki yarda da wani shaitanin saurayi ya rika kusantarki yana Zina dake don kawai ya biya sadaki ba. Kawai yaudararki zai yi idan yayi zina dake yaji yadda kike, shikenan sai yaje yace ya fasa aurenki. Ya tura gidanku a karbo masa kudinsa shikenan ya lalata miki rayuwa.

FALALAR ZIYARAR MARA LAFIYA." Annabi Tsira da Amincin Allah su tabbata
agareshi, yace: "Idan mutum ya ziyarci D'an Uwansa Musulmi(dabashida lafiya) to
yana tafiyane cikin lambunan Aljannah yana tsinkar 'Ya'yan itaciyarsu, idan yazauna
sai rahama ta lullub'eshi. Idan dasafe ne Mala'iku dubu saba'in(70,000)zasuyi tayi
mashi Salati har sau yashiga Maraice. Idan kuma da maraice ne Mala'iku dubu
saba'in(70,000)zasuyi tayi masa Salati har Ya wayi gari.(Tirmidhi/Abu Daawud.)

DASUNAN ALLAH MAIRAHAMA MAIJIN KAI
HADISAN DA ‘YAN TAWAYE SUKE KARYATAWA KAI
TSAYE.
Kamar yadda akayimin tambaya kuma aka nemi bayani daga wurina , kuma hadissan da suka karyata suna da yawa ainun , kuma agaskiya hukuncin duk wanda yakaryata Annbi (saw) kafirine kaitsaye, mai karyata Annabi (saw) ba’a binsa sallah kuma ba’a cin yankansa, sai in ya tuba yagyara ,saboda haka ga kadan daga hadisan da suka karyata.
ADDU’O’I
Acikin sunnanittirmizi hadisi na dubu uku da dari uku da tamanin 3380 manzon Allah (saw) yace wadansu mutane basu zauna amajalisin da basu ambaci Allah cikin saba kuma basuyi salati ga Annabinsuba face wannan majalisin yazama hasara garesu ranar qiyama , in Allah yaso ya azabtardasu in Allah yaso saiya yafe musu , tirmizin ya inganta hadisin , haka kuma Albanima ya ingantashi.Saboda haka sai muyita Addu’a aduk inda aka taru da salati wa ma’aiki (saw)
Saboda haka yazo acikin fatahulbari hadisi na 5923 Annabi tsira da amincin Allah sutabbata agareshi yace: wadansu mutane bazasu haduba (wato kowanne irin haduwa na musulunci) sashinsu yana Addu’a sahinsu yana cewa Amin face Allah ya karba musu , haka dabarani hadisi na 206 . haka faddulwa’aa’I hadisi na 23. haka kuma hadisin Abubakar siddiq alokacin daya aiki sa’idu bn Amir ya umarceshi yaje harsaiya samu zaid bn Abu safiyan, sai Abubakar yace bayin Allah Kuroki Allah ya tsare sahibinku da ‘yan uwanku dake tare dashi , yakubutar dasu, sai ku daga hannayenku gaba daya Allah yayi muku rahama , saisuka daga hannayensu gaba dayansu su fiye da mutum hamsin 50 sai Aliyu bn Abi dhalib yace : damasu musulmi masu yawa bazasu daga hannayensu suna rokon Allah wani Abuba face yakarba musu ,matukar basabon Allah suke nufiba ko yanke zumunta . faddul wa’aai hadisi na 13 Haka kuma Ankarbo daga salman yace : manzon Allah (saw) yace wasu jama’a mutane bazasu daga hannayensuba zuwa ga Allah Azzawajallasuna rokonsa wani abuba face yakasance hakki ga Allah yasanya abinda suka nema acikin hannayensu” hadisi sahihi. Faddul wa’aa’I shafina 54
Wadannan hadisai dawasunsu sunyi nuni akan addu’ar jam’I duk inda musulmi suka hadu.
kuma bisa ga maimaita addu’a wa mutanen kirki bizaharil gaibi , kadubi suratul hasher ayata 10 inda Allah kecewa (kuma wadanda sukazo abayansu suna cewa uban gijinmu kagafartamana kuma da ‘yan’uwanmu wadanda suka rigamu imani kuma karka sanya wata gilli acikin zukatanmu gameda wadanda suka rigamu imani ) kuma da makamantan wannan ayar kuma asura tul Muhammad Ayata 19 da kuma Ibrahim Ayata 41. Duka sun bada ma’ana guda gameda addu’ar .saboda haka ,
sai manzon Allah (saw) yafassara ayar da cewa “ babu wani bawa musulmi da zaiyi addu’a ga dan’uwanshi alhali dan uwannashi bayanan face mala’ika yace kaima anbaka duk irin abinda karokamasa” sahihu muslim hadisi na 7103. Wato mana’a “bizaharil gaibi” yazamo wanda akewa addu’ar bayanan awajenda ake addu’ar ko yanada rai ko bayi da rai.
Kuma kadubi hadisin ka’ab bn malik wanda maruzi yaruwaito daga ka’ab bn malik yaddar Allah yatabbata agareshi , dansa Abdurrahman yana cewa nine jagoran babana lokacin da yamakance , kuma duk lokacinda nafita dashi zuwa juma’a idan yaji kiran sallah yana Addu’a da neman gafara wa sa’ad bn zurrara sai yazamana kullum yaji kiran sallar juma’a saiyayi Addu’a wa sa’ad bn zurrara , sai yaron yace ya babana meyasa kaketa maimaita addu’a wa sa’ad bn zurrara ko wace juma’a? sai yace ya dana ai shi sa’ad bn zurrara shine farkon limaminda yafara yimana sallar juma’a Amadina a’unguwar baniibayada, kafin Annabi (saw) ya iso daga makkah , sai yaron yace alokacin kunawane? Sai ka’ab bn malik yace alokacinmu hansin 50 ne. wannan aiki na ka’ab bn malik yana tabbatarda cewa zamuyita maimaita addu’a kenan ga magabata mutanen kirki.
Kuma hadisan ingantattune, sabida haka aiki dasu shine bin sunnar ma’aiki (saw) domin sahabi komai yayi ya koyane daga Annabi (saw)saboda haka ba’a tuhumarsu da saba mashi.
SHAFA HANNAYE AFUSKA
Tirmizi hadisina 3386) An tabbatar dashi kamar haka acikin “ faddul wa’a’I 54”
An karbo daga salim dan Abdullahi bin umar daga Abdullahi bin umar daga umar dan khaddabi , yaddar Allah ta tabbata agaresu , yace : manzon Allah (saw) yakasance idan yadaga hannayensa cikin Addu’a baya saukesu saiya shafi fuskarsa dasu . hadisin sahihine . faddul wa’a’I .shafi na 54
to aikaga bazamu barsuba muje muna aiki da kame kame marar daliliba dan son zuciya ,muje muna cewa malam wane yace wane yace, Alhali kuwa ga ingan tattun hadisai dayawa daga manzon Allah (saw) akan wannan mas’ala saboda haka mumanzon Allah (saw) da sahabbansa (Ra) mukebi akowace mas’ala. Kuma Allah ya taimakemu akan haka Amin .
kuma duk wanda ya karyata hadisan Annabi (saw) ingantattu irin wadannan da gangan harma da ayar Al’qur’ani karara bisa ga maimaita addu’a ga bayin Allah agaskiya yakafurta . kuma ina kira ga ‘yan uwa Ahlussunna sulura akwai wadanda suke tahowa da sunan musulunci Alhali kuwa ba musulmi bane suna zuwane don subata akidar musulmai, domin Annabi (saw) yace addu’a bargon ibadane, “wato kashin bayan addinine” kenan saikalura damaikokarin hanaka addu’a yaya ‘aqidarsa take?.
NADIN RAWANI
Nada rawani sunnane kamar yadda aka tambayi Abdullahi bin umar yafada. Umdatulqari sharhu sahihul bukhari hadisi na 5805 Ababin rawani mailamba na 15 .sunanuttirmizi hadisi na 1736 kuma asaki jela tabaya tsakanin kafadu kota gaba kamar yadda Annabi (saw) yake sakewa, kuma sahabbansa sukayi koyidahaka . akara duba .Fatahul bari 16/356
Sunanun nisa’I hadisi na 5343zuwa 5344 da 5345 da 5346
Sunani abi dauda hadisi na 4076 zuwana 4077kuma ga hadisin Rukana mainuna inda ma’aiki (saw) yake cewa banbanci tsakaninmu da mushirkai Rawani akan hula .sunani Abi dauda hadisi na 4078
Sunani ibni majah , hadisi na 3584 zuwa 3585 zuwa 3586 zuwa 3587 kuma cewa rawani al’adar larabane kawai ,!!wannan magana jahilcine don bahaka maruwaita hadissan suka fahimtaba ,a’a sukam sunfahimci rawani sunnane na ma’aiki (saw) kuma gashi mafiyan maruwaitan ba larabawa bane,haka dukkam malamai suka fahimci rawani sunnane na ma’aiki (saw) tabbatacce.
Wato dai abinda yakamata afahimta anan shine Rawanidai sunnane me karfi na Annabi Muhammad (saw) kamar yadda ya gudana acikin sahabbai da tabi’iyna da tabi’uttabi’iyna har zuwa kan sheikh usman dan fodiyo, idan kadubi ihya’ussunnah shafina 148. Shima danfodiyo fahimtarshi rawani sunnane mai karfi, wato yabi sahun ‘yan’uwansa malaman sunnah. Saboda haka duk mai zagin Rawani to yasani da kyau yana zagin Annabine da sahabbansa da tabi’iyna da tabi’uttabi’iyna, kuma ya bautawa son zuciyarsa , da hakan*
JIYARWA A CIKIN SALLAH
Hakiqa Bukhari yayi tarjama akan jiyarwa a cikin sallah da fadinsa “Babin wanda yajiyar da mutanekabbarorin liman Har yakai zuwa ga fadinsa,Abubakar ya kasance yana jiyar da mutane kabbara.Kuma wannan shine jamhurin maluma suka kafa hujja dashi akan jiyarwa acikin sallah(Fathul Bary 2\259).Daga jabir Allah ya yarda dashi yace “Manzon Allah(saw) yayi mana sallah,Abubakar yana bayansa,Idan Manzon Allah(saw)yayi kabbara sai Abubakar yayi kabbara domin ya jiyar damu”(Muslim Bisharhin Nawawi 2\345) .Imamu Nawawi yace wannan dalili ne akan daga sauti don a jiyar da mutane,kuma ya halatta ga mai koyi da liman ya bi wannan sauti na mai jiyarwa.Kuma wannan itace Mazhabarmu , kuma Mazhabar Jamhur.(Muslim Bisharhin Nawawi 2\355—356 ko Umdatul Qary 3\216 ko Tirmizi 1\378 koNailal Audar 2\269).
Ash-shaukani yace ya halatta ga mai koyi da liman bin sautin mai jiyarwa.Don haka sunnah ce ga mai bin liman ya jiyar da masu sallah kabbarar liman,domin Annabi(saw) ya sunnanta haka a Masallacin sa mai Alfarma.Kuma Sahabbai da Tabi`ai sunyi ta aiki da wannan sunnah har zuwa wannan lokaci namu,kuma a yanzu haka ana aikata sunnar jiyarwa a Masallacin Manzon Allah(saw) da yake Madinah mai Alfarma.kuma anyi ijima,I akan haka .to kaga duk malaman hadisi fahimtarsu kenan gameda wadannan hadissan,to kaga ta yaya za’abar sunnah adawo ana shauraron masu Magana da ka?!!

SADALU
Acikin musannaf na ibni Abi shaiba wanda ake kira “Al’ahadisu wal’asar” jizi’I na daya shafi na 342\343, Anruwaito sadalu daga Hasanul basari da ibrahimunnakha’I . Ashafina 395 anruwaito sadalu daga Abdullahi bn zubair sahabin Annabi (saw) da tabi’innan . ibni sirina da sa’eed bn musayyib da Abdullahi bn yazid da sa’eed bn jubair.dawasunsu,kuma dukkansu tabi’aine . kuma ga hadisin mu’azu bn jabal wanda Dabarani ya ruwaito acin mu’ajjamul kabir juzu’I na 2 shafi na 271 yana cewa : “ Annabi (saw) idan yakabbara sallah sake hannunsa yakeyi, awani lokaci kuma yakanyi qabalu.sa’annan gakuma aikin mutanen madina gabadaya,wanda suka gada daga sahabbai da tabi’iina da tabi’uttabi’iina , kuma wannan hujjane ga dukkan al’umma bisa ijima’in musulmi baki daya , kamar yadda ibni taimiyyah ya bayyana acikin majamu’ul fatawi juzu’I na 20 shafi na 294 ba’ataba samun wadanda suka karyataba, sai ‘yan tawayenmu ayanzu Allah ya shiryesu.
HADISIN SALLAMA DAYA
An samu daga Aishatu Matar Annabi (saw) tace “Annabi (saw) yana yin sallama guda daya ne acikin sallah” Sa`ad ibn Hisham Ibn Amir ya tafi zuwa ga Abdullahi Ibn abbas, ya bashi labari da wannan Magana ta Aishatu cewa Annabi (saw) ya kasance yana yin sallama guda ne acikin sallah.Sai Ibn Abbas yace tayi gaskiya(Muslim 2\170). A cikin ruwayar Tirmizi “Lallai Manzon Allah (saw) ya kasance yana yin sallama acikin sallah, guda daya tagabansa, sannan ya karkata kansa zuwa dama kadan”(Tirmizi 1\320). Daga salmata Ibn Ak,wa,i yace “ naga Manzon Allah (saw) yayi sallama guda daya”( Ibn Majah 1\297). Don haka, an samu ruwayoyi daga Annabi (saw) cewa yayi sallama daya acikin sallah gurare da dama, haka kuma an ruwaito daga khalifofi guda hudu, Abubakar da Umar da Usman da Aliyu da kuma sauran sahabbai kamar ibn Umar da Anas da ibn aby aufa, da Aishatu matar Annabi (saw)da Sa,ad ibn aby Waqqas da salmata bn akawa.u, da jama,a da yawa daga Tabi,ai bayan sahabban. Saboda haka ya tabbata kenan Manzon Allah yana fita daga Sallah da Sallama daya tak. Sigarta shine ASSALAMU ALAIKUM.(Fathul Bary Li ibn Rajab 6\59 ko Aujazul Masalik 2\145 ko Umdatul Qary 6\123—124)
Imamu Nawawi da Ibn Munzir sunce malamai sunhadu kancewa ba abinda ke wajaba ga mai sallah sai sallama daya tak( Muslim Bisharhin Nawawi 3\80 ko Sahihu Fiqhus Sunnah 1\127—326).*
Aby Wa`il da Yahya Ibn Wasib da Umar Ibn AbdulAzeez da Hassan da Ibn Sirin da Qasim Ibn Muhammad da Aishatu (RA) da Anas da Aby Aliya da Aby Raja`ida Ibn Aby Awfi da Ibn Umar da Sa`eed bn Jubair da Suwaidu da qaisu ibn Aby hazim, kuma dukkansu an ruwaito daga garesu da Isnadi mai kyau, kuma AbdurRazaq ya ambaci Sallama daya daga Zuhuri. Tirmizi yace “ Jama`a da yawa daga cikin Sahabban Annabi (saw) da tabi’ ai da wasunsu , sun zabi yin Sallama daya a sallar Farilla”(Nailal Audar 2\343 ). Imamu Ahmad ya ruwaito daga Abdullahi Ibn Aby Awfi cewa Annabi (saw) ya kasance yana fita a sallah ne da sallama daya tak(Musnad na Ahmad 1\236 ko irwa il galil *2\32—33). A cikin wata ruwaya Annabi (saw) ya kasance yana fita a sallah da Sallama Daya wajen Fuskarsa akan sharadin Muslim.Haka kuma Ibn Majah da Ahmad da Nisa`i da Tirmizi da Hakeem da Ibn Hibban da Darul-Quduni sun ruwaito da lafazin cewa “Manzon Allah(saw) ya kasance yana yin sallama daya ne wajen fuskarsa(Nailal Audar 2\341—342).Ahmad yace Salih yace Ibn Muhd yace lalle shi zuhair amintacce ne mai gaskiya.Haka kuma Abu Hatim da wasunsu duk sun tabbatar da haka, kuma hakika Bukhari ya ruwaito Wannan yana nuna amincinsa..Amma Bukhari ya takaita akan fadinsa yayi sallama ba tare da ambaton adadi ba, ya dai ce ATTASLIMU ba TASLIMATANI ba,don haka ATTASLIMU shine asalin kalmar wato MASDARI.MASDARI kuwa baya Magana akan adadi,wato kadan ko mai yawa,don haka sallama daya ta shiga.
An tambayi Malik akan sallama daya a cikin sallah,sai yace haka al`amarin yake.Shugabanni magabata sun kasance suna yin sallama daya ne,sallama biyu ta karfafu ne a lokacin Banu Hashim.Laisu yace mun riski shugabanni magabata da sauran mutane suna sallama daya ne a cikin sallah “ASSALAMU ALAIKUM”(Mukhtasar Iktilaful Ulama,u Lid Dahawi 1\590kuma Ahmad ya ruwaito cewa mutanen Madinah sun kasance suna sallama dayane a cikin sallah,kuma yace sallama biyu ta daukaku ne a cikin zamanin Bany Hashim ma`ana a cikin Mulkin Bany Abbas.Faruwar sallama biyu daga Kuhfa ne wato Iraqi.A wannan lokacin Mutanen Madinah sun kasance suna sallama daya ne tak kamar yadda suka gada daga Annabi,sai akai amfani dakarfin mulki wajen tilastasu ga sallama biyu .Laisu yace “masu Magana akan sallama biyunma, mafiya yawansu sun amince akan idan Mutum ya takaita akan sallama daya ta isar masa, kuma sallarsa ta inganta”.saboda haka Ibnul-Munzir ya ambaci ijima,I kan sallama daya. An ruwaito daga Ibn Umar yin sallama daya ga liman da wanda yake sallah shi kadai, da kuma yin sallama uku ga wanda yake Mamu kuma akwai wani tare da shi agefen hagu.Malik da Dara-Qudani sun tafi akan haka cikin abinda suka ruwaito cewa “Annabi(saw) ya umarcemu da muyi wa limamanmu sallama, kuma sashin mu yayiwa sashi sallama”(Dara Kuduni Hadisi na 1373).Hakika Annabi(saw)yayi sallama daya da Abubakar da Umar da Usman da Umar Ibn Abdul-Azeez. (mudawwana juzu,I nadaya shafi 196) kuma hadisin ingantaccene daga Aishatu(R.A).Hakeem yace hadisin ingantaccene akan sharadin Bukhari da Muslim.Hakama Sheikh Ahmad Shakir alokacinda yake tahaqiqi kan sunanuttirmizi, yace: sallama daya ingan taccene daga Annabi (saw)
nikuma inacewa wannan hadisin har ma Albani wanda yake ingantawa ko ya raunana yadda yaga dama, shima ya inganta wannan hadisin a cikin sahihu ibnu majah (750). Kuma hakika an ruwaito sallama biyu daga Abdullahi Ibn Mas`ud,kenan kaga ashe sallama biyumma akwai hadisi * tokaga Ashe sallama daya ko biyu duk wanda kayi sallarka ta inganta , saidai sallama daya tafi yawan hadissai ingantattu, shiyasa bukari bai ruwaici hadisin sallama biyuba .
ALQUNUTU
A alqunutu zamu gabatarda hadisin Anas inda yake cewa manzon Allah (saw) yakasance yana Alqunutu asallar Asuba harsaida yabar duniya baibariba . Ahmad ya ruwaitoshi juzu’ina 3 shafi na 162da ibni Abi shaiba juzi’ina 2 shafi na 312 musannaf na Abdurrazaq juzu’ina 3 shafi na 110 sharhul Asar na dahawi juzu’ina 1 shafi na 244 Assunnan darul quduni juzu’I na 2 shafi na Albaihaqi juzi’I na 2 shafi na 201 sharhissunnah na bagawi juzu’I 39 na 3 shafi 123\124 Al’I’itibar na hazimi shafina 188 zadal mi’ad na ibnul qayyim juzu’ina 1 shafi na 275 nasaburraya juzu’I na 2 shafina 132 Addinul kalis na imamussubuki juzu’I nz 4 shafi 29 majma’uzzawa’id juzu’I na 2 shafi na 162 Al majamu’u na imamunnawawi juzu’I na 3 shafi na 504 sahihul bukhari juzu’I na 2 shafi na 14 fathul bari juzu’I na 2 shafi na 621 sunanuttirmizi juzu’I na 1 shafi na 311 tuh

DASUNAN ALLAH MAIRAHAMA MAIJIN KAI
HADISAN DA ‘YAN TAWAYE SUKE KARYATAWA KAI
TSAYE.
Kamar yadda akayimin tambaya kuma aka nemi bayani daga wurina , kuma hadissan da suka karyata suna da yawa ainun , kuma agaskiya hukuncin duk wanda yakaryata Annbi (saw) kafirine kaitsaye, mai karyata Annabi (saw) ba’a binsa sallah kuma ba’a cin yankansa, sai in ya tuba yagyara ,saboda haka ga kadan daga hadisan da suka karyata.
ADDU’O’I
Acikin sunnanittirmizi hadisi na dubu uku da dari uku da tamanin 3380 manzon Allah (saw) yace wadansu mutane basu zauna amajalisin da basu ambaci Allah cikin saba kuma basuyi salati ga Annabinsuba face wannan majalisin yazama hasara garesu ranar qiyama , in Allah yaso ya azabtardasu in Allah yaso saiya yafe musu , tirmizin ya inganta hadisin , haka kuma Albanima ya ingantashi.Saboda haka sai muyita Addu’a aduk inda aka taru da salati wa ma’aiki (saw)
Saboda haka yazo acikin fatahulbari hadisi na 5923 Annabi tsira da amincin Allah sutabbata agareshi yace: wadansu mutane bazasu haduba (wato kowanne irin haduwa na musulunci) sashinsu yana Addu’a sahinsu yana cewa Amin face Allah ya karba musu , haka dabarani hadisi na 206 . haka faddulwa’aa’I hadisi na 23. haka kuma hadisin Abubakar siddiq alokacin daya aiki sa’idu bn Amir ya umarceshi yaje harsaiya samu zaid bn Abu safiyan, sai Abubakar yace bayin Allah Kuroki Allah ya tsare sahibinku da ‘yan uwanku dake tare dashi , yakubutar dasu, sai ku daga hannayenku gaba daya Allah yayi muku rahama , saisuka daga hannayensu gaba dayansu su fiye da mutum hamsin 50 sai Aliyu bn Abi dhalib yace : damasu musulmi masu yawa bazasu daga hannayensu suna rokon Allah wani Abuba face yakarba musu ,matukar basabon Allah suke nufiba ko yanke zumunta . faddul wa’aai hadisi na 13 Haka kuma Ankarbo daga salman yace : manzon Allah (saw) yace wasu jama’a mutane bazasu daga hannayensuba zuwa ga Allah Azzawajallasuna rokonsa wani abuba face yakasance hakki ga Allah yasanya abinda suka nema acikin hannayensu” hadisi sahihi. Faddul wa’aa’I shafina 54
Wadannan hadisai dawasunsu sunyi nuni akan addu’ar jam’I duk inda musulmi suka hadu.
kuma bisa ga maimaita addu’a wa mutanen kirki bizaharil gaibi , kadubi suratul hasher ayata 10 inda Allah kecewa (kuma wadanda sukazo abayansu suna cewa uban gijinmu kagafartamana kuma da ‘yan’uwanmu wadanda suka rigamu imani kuma karka sanya wata gilli acikin zukatanmu gameda wadanda suka rigamu imani ) kuma da makamantan wannan ayar kuma asura tul Muhammad Ayata 19 da kuma Ibrahim Ayata 41. Duka sun bada ma’ana guda gameda addu’ar .saboda haka ,
sai manzon Allah (saw) yafassara ayar da cewa “ babu wani bawa musulmi da zaiyi addu’a ga dan’uwanshi alhali dan uwannashi bayanan face mala’ika yace kaima anbaka duk irin abinda karokamasa” sahihu muslim hadisi na 7103. Wato mana’a “bizaharil gaibi” yazamo wanda akewa addu’ar bayanan awajenda ake addu’ar ko yanada rai ko bayi da rai.
Kuma kadubi hadisin ka’ab bn malik wanda maruzi yaruwaito daga ka’ab bn malik yaddar Allah yatabbata agareshi , dansa Abdurrahman yana cewa nine jagoran babana lokacin da yamakance , kuma duk lokacinda nafita dashi zuwa juma’a idan yaji kiran sallah yana Addu’a da neman gafara wa sa’ad bn zurrara sai yazamana kullum yaji kiran sallar juma’a saiyayi Addu’a wa sa’ad bn zurrara , sai yaron yace ya babana meyasa kaketa maimaita addu’a wa sa’ad bn zurrara ko wace juma’a? sai yace ya dana ai shi sa’ad bn zurrara shine farkon limaminda yafara yimana sallar juma’a Amadina a’unguwar baniibayada, kafin Annabi (saw) ya iso daga makkah , sai yaron yace alokacin kunawane? Sai ka’ab bn malik yace alokacinmu hansin 50 ne. wannan aiki na ka’ab bn malik yana tabbatarda cewa zamuyita maimaita addu’a kenan ga magabata mutanen kirki.
Kuma hadisan ingantattune, sabida haka aiki dasu shine bin sunnar ma’aiki (saw) domin sahabi komai yayi ya koyane daga Annabi (saw)saboda haka ba’a tuhumarsu da saba mashi.
SHAFA HANNAYE AFUSKA
Tirmizi hadisina 3386) An tabbatar dashi kamar haka acikin “ faddul wa’a’I 54”
An karbo daga salim dan Abdullahi bin umar daga Abdullahi bin umar daga umar dan khaddabi , yaddar Allah ta tabbata agaresu , yace : manzon Allah (saw) yakasance idan yadaga hannayensa cikin Addu’a baya saukesu saiya shafi fuskarsa dasu . hadisin sahihine . faddul wa’a’I .shafi na 54
to aikaga bazamu barsuba muje muna aiki da kame kame marar daliliba dan son zuciya ,muje muna cewa malam wane yace wane yace, Alhali kuwa ga ingan tattun hadisai dayawa daga manzon Allah (saw) akan wannan mas’ala saboda haka mumanzon Allah (saw) da sahabbansa (Ra) mukebi akowace mas’ala. Kuma Allah ya taimakemu akan haka Amin .
kuma duk wanda ya karyata hadisan Annabi (saw) ingantattu irin wadannan da gangan harma da ayar Al’qur’ani karara bisa ga maimaita addu’a ga bayin Allah agaskiya yakafurta . kuma ina kira ga ‘yan uwa Ahlussunna sulura akwai wadanda suke tahowa da sunan musulunci Alhali kuwa ba musulmi bane suna zuwane don subata akidar musulmai, domin Annabi (saw) yace addu’a bargon ibadane, “wato kashin bayan addinine” kenan saikalura damaikokarin hanaka addu’a yaya ‘aqidarsa take?.
NADIN RAWANI
Nada rawani sunnane kamar yadda aka tambayi Abdullahi bin umar yafada. Umdatulqari sharhu sahihul bukhari hadisi na 5805 Ababin rawani mailamba na 15 .sunanuttirmizi hadisi na 1736 kuma asaki jela tabaya tsakanin kafadu kota gaba kamar yadda Annabi (saw) yake sakewa, kuma sahabbansa sukayi koyidahaka . akara duba .Fatahul bari 16/356
Sunanun nisa’I hadisi na 5343zuwa 5344 da 5345 da 5346
Sunani abi dauda hadisi na 4076 zuwana 4077kuma ga hadisin Rukana mainuna inda ma’aiki (saw) yake cewa banbanci tsakaninmu da mushirkai Rawani akan hula .sunani Abi dauda hadisi na 4078
Sunani ibni majah , hadisi na 3584 zuwa 3585 zuwa 3586 zuwa 3587 kuma cewa rawani al’adar larabane kawai ,!!wannan magana jahilcine don bahaka maruwaita hadissan suka fahimtaba ,a’a sukam sunfahimci rawani sunnane na ma’aiki (saw) kuma gashi mafiyan maruwaitan ba larabawa bane,haka dukkam malamai suka fahimci rawani sunnane na ma’aiki (saw) tabbatacce.
Wato dai abinda yakamata afahimta anan shine Rawanidai sunnane me karfi na Annabi Muhammad (saw) kamar yadda ya gudana acikin sahabbai da tabi’iyna da tabi’uttabi’iyna har zuwa kan sheikh usman dan fodiyo, idan kadubi ihya’ussunnah shafina 148. Shima danfodiyo fahimtarshi rawani sunnane mai karfi, wato yabi sahun ‘yan’uwansa malaman sunnah. Saboda haka duk mai zagin Rawani to yasani da kyau yana zagin Annabine da sahabbansa da tabi’iyna da tabi’uttabi’iyna, kuma ya bautawa son zuciyarsa , da hakan*
JIYARWA A CIKIN SALLAH
Hakiqa Bukhari yayi tarjama akan jiyarwa a cikin sallah da fadinsa “Babin wanda yajiyar da mutanekabbarorin liman Har yakai zuwa ga fadinsa,Abubakar ya kasance yana jiyar da mutane kabbara.Kuma wannan shine jamhurin maluma suka kafa hujja dashi akan jiyarwa acikin sallah(Fathul Bary 2\259).Daga jabir Allah ya yarda dashi yace “Manzon Allah(saw) yayi mana sallah,Abubakar yana bayansa,Idan Manzon Allah(saw)yayi kabbara sai Abubakar yayi kabbara domin ya jiyar damu”(Muslim Bisharhin Nawawi 2\345) .Imamu Nawawi yace wannan dalili ne akan daga sauti don a jiyar da mutane,kuma ya halatta ga mai koyi da liman ya bi wannan sauti na mai jiyarwa.Kuma wannan itace Mazhabarmu , kuma Mazhabar Jamhur.(Muslim Bisharhin Nawawi 2\355—356 ko Umdatul Qary 3\216 ko Tirmizi 1\378 koNailal Audar 2\269).
Ash-shaukani yace ya halatta ga mai koyi da liman bin sautin mai jiyarwa.Don haka sunnah ce ga mai bin liman ya jiyar da masu sallah kabbarar liman,domin Annabi(saw) ya sunnanta haka a Masallacin sa mai Alfarma.Kuma Sahabbai da Tabi`ai sunyi ta aiki da wannan sunnah har zuwa wannan lokaci namu,kuma a yanzu haka ana aikata sunnar jiyarwa a Masallacin Manzon Allah(saw) da yake Madinah mai Alfarma.kuma anyi ijima,I akan haka .to kaga duk malaman hadisi fahimtarsu kenan gameda wadannan hadissan,to kaga ta yaya za’abar sunnah adawo ana shauraron masu Magana da ka?!!

SADALU
Acikin musannaf na ibni Abi shaiba wanda ake kira “Al’ahadisu wal’asar” jizi’I na daya shafi na 342\343, Anruwaito sadalu daga Hasanul basari da ibrahimunnakha’I . Ashafina 395 anruwaito sadalu daga Abdullahi bn zubair sahabin Annabi (saw) da tabi’innan . ibni sirina da sa’eed bn musayyib da Abdullahi bn yazid da sa’eed bn jubair.dawasunsu,kuma dukkansu tabi’aine . kuma ga hadisin mu’azu bn jabal wanda Dabarani ya ruwaito acin mu’ajjamul kabir juzu’I na 2 shafi na 271 yana cewa : “ Annabi (saw) idan yakabbara sallah sake hannunsa yakeyi, awani lokaci kuma yakanyi qabalu.sa’annan gakuma aikin mutanen madina gabadaya,wanda suka gada daga sahabbai da tabi’iina da tabi’uttabi’iina , kuma wannan hujjane ga dukkan al’umma bisa ijima’in musulmi baki daya , kamar yadda ibni taimiyyah ya bayyana acikin majamu’ul fatawi juzu’I na 20 shafi na 294 ba’ataba samun wadanda suka karyataba, sai ‘yan tawayenmu ayanzu Allah ya shiryesu.
HADISIN SALLAMA DAYA
An samu daga Aishatu Matar Annabi (saw) tace “Annabi (saw) yana yin sallama guda daya ne acikin sallah” Sa`ad ibn Hisham Ibn Amir ya tafi zuwa ga Abdullahi Ibn abbas, ya bashi labari da wannan Magana ta Aishatu cewa Annabi (saw) ya kasance yana yin sallama guda ne acikin sallah.Sai Ibn Abbas yace tayi gaskiya(Muslim 2\170). A cikin ruwayar Tirmizi “Lallai Manzon Allah (saw) ya kasance yana yin sallama acikin sallah, guda daya tagabansa, sannan ya karkata kansa zuwa dama kadan”(Tirmizi 1\320). Daga salmata Ibn Ak,wa,i yace “ naga Manzon Allah (saw) yayi sallama guda daya”( Ibn Majah 1\297). Don haka, an samu ruwayoyi daga Annabi (saw) cewa yayi sallama daya acikin sallah gurare da dama, haka kuma an ruwaito daga khalifofi guda hudu, Abubakar da Umar da Usman da Aliyu da kuma sauran sahabbai kamar ibn Umar da Anas da ibn aby aufa, da Aishatu matar Annabi (saw)da Sa,ad ibn aby Waqqas da salmata bn akawa.u, da jama,a da yawa daga Tabi,ai bayan sahabban. Saboda haka ya tabbata kenan Manzon Allah yana fita daga Sallah da Sallama daya tak. Sigarta shine ASSALAMU ALAIKUM.(Fathul Bary Li ibn Rajab 6\59 ko Aujazul Masalik 2\145 ko Umdatul Qary 6\123—124)
Imamu Nawawi da Ibn Munzir sunce malamai sunhadu kancewa ba abinda ke wajaba ga mai sallah sai sallama daya tak( Muslim Bisharhin Nawawi 3\80 ko Sahihu Fiqhus Sunnah 1\127—326).*
Aby Wa`il da Yahya Ibn Wasib da Umar Ibn AbdulAzeez da Hassan da Ibn Sirin da Qasim Ibn Muhammad da Aishatu (RA) da Anas da Aby Aliya da Aby Raja`ida Ibn Aby Awfi da Ibn Umar da Sa`eed bn Jubair da Suwaidu da qaisu ibn Aby hazim, kuma dukkansu an ruwaito daga garesu da Isnadi mai kyau, kuma AbdurRazaq ya ambaci Sallama daya daga Zuhuri. Tirmizi yace “ Jama`a da yawa daga cikin Sahabban Annabi (saw) da tabi’ ai da wasunsu , sun zabi yin Sallama daya a sallar Farilla”(Nailal Audar 2\343 ). Imamu Ahmad ya ruwaito daga Abdullahi Ibn Aby Awfi cewa Annabi (saw) ya kasance yana fita a sallah ne da sallama daya tak(Musnad na Ahmad 1\236 ko irwa il galil *2\32—33). A cikin wata ruwaya Annabi (saw) ya kasance yana fita a sallah da Sallama Daya wajen Fuskarsa akan sharadin Muslim.Haka kuma Ibn Majah da Ahmad da Nisa`i da Tirmizi da Hakeem da Ibn Hibban da Darul-Quduni sun ruwaito da lafazin cewa “Manzon Allah(saw) ya kasance yana yin sallama daya ne wajen fuskarsa(Nailal Audar 2\341—342).Ahmad yace Salih yace Ibn Muhd yace lalle shi zuhair amintacce ne mai gaskiya.Haka kuma Abu Hatim da wasunsu duk sun tabbatar da haka, kuma hakika Bukhari ya ruwaito Wannan yana nuna amincinsa..Amma Bukhari ya takaita akan fadinsa yayi sallama ba tare da ambaton adadi ba, ya dai ce ATTASLIMU ba TASLIMATANI ba,don haka ATTASLIMU shine asalin kalmar wato MASDARI.MASDARI kuwa baya Magana akan adadi,wato kadan ko mai yawa,don haka sallama daya ta shiga.
An tambayi Malik akan sallama daya a cikin sallah,sai yace haka al`amarin yake.Shugabanni magabata sun kasance suna yin sallama daya ne,sallama biyu ta karfafu ne a lokacin Banu Hashim.Laisu yace mun riski shugabanni magabata da sauran mutane suna sallama daya ne a cikin sallah “ASSALAMU ALAIKUM”(Mukhtasar Iktilaful Ulama,u Lid Dahawi 1\590kuma Ahmad ya ruwaito cewa mutanen Madinah sun kasance suna sallama dayane a cikin sallah,kuma yace sallama biyu ta daukaku ne a cikin zamanin Bany Hashim ma`ana a cikin Mulkin Bany Abbas.Faruwar sallama biyu daga Kuhfa ne wato Iraqi.A wannan lokacin Mutanen Madinah sun kasance suna sallama daya ne tak kamar yadda suka gada daga Annabi,sai akai amfani dakarfin mulki wajen tilastasu ga sallama biyu .Laisu yace “masu Magana akan sallama biyunma, mafiya yawansu sun amince akan idan Mutum ya takaita akan sallama daya ta isar masa, kuma sallarsa ta inganta”.saboda haka Ibnul-Munzir ya ambaci ijima,I kan sallama daya. An ruwaito daga Ibn Umar yin sallama daya ga liman da wanda yake sallah shi kadai, da kuma yin sallama uku ga wanda yake Mamu kuma akwai wani tare da shi agefen hagu.Malik da Dara-Qudani sun tafi akan haka cikin abinda suka ruwaito cewa “Annabi(saw) ya umarcemu da muyi wa limamanmu sallama, kuma sashin mu yayiwa sashi sallama”(Dara Kuduni Hadisi na 1373).Hakika Annabi(saw)yayi sallama daya da Abubakar da Umar da Usman da Umar Ibn Abdul-Azeez. (mudawwana juzu,I nadaya shafi 196) kuma hadisin ingantaccene daga Aishatu(R.A).Hakeem yace hadisin ingantaccene akan sharadin Bukhari da Muslim.Hakama Sheikh Ahmad Shakir alokacinda yake tahaqiqi kan sunanuttirmizi, yace: sallama daya ingan taccene daga Annabi (saw)
nikuma inacewa wannan hadisin har ma Albani wanda yake ingantawa ko ya raunana yadda yaga dama, shima ya inganta wannan hadisin a cikin sahihu ibnu majah (750). Kuma hakika an ruwaito sallama biyu daga Abdullahi Ibn Mas`ud,kenan kaga ashe sallama biyumma akwai hadisi * tokaga Ashe sallama daya ko biyu duk wanda kayi sallarka ta inganta , saidai sallama daya tafi yawan hadissai ingantattu, shiyasa bukari bai ruwaici hadisin sallama biyuba .
ALQUNUTU
A alqunutu zamu gabatarda hadisin Anas inda yake cewa manzon Allah (saw) yakasance yana Alqunutu asallar Asuba harsaida yabar duniya baibariba . Ahmad ya ruwaitoshi juzu’ina 3 shafi na 162da ibni Abi shaiba juzi’ina 2 shafi na 312 musannaf na Abdurrazaq juzu’ina 3 shafi na 110 sharhul Asar na dahawi juzu’ina 1 shafi na 244 Assunnan darul quduni juzu’I na 2 shafi na Albaihaqi juzi’I na 2 shafi na 201 sharhissunnah na bagawi juzu’I 39 na 3 shafi 123\124 Al’I’itibar na hazimi shafina 188 zadal mi’ad na ibnul qayyim juzu’ina 1 shafi na 275 nasaburraya juzu’I na 2 shafina 132 Addinul kalis na imamussubuki juzu’I nz 4 shafi 29 majma’uzzawa’id juzu’I na 2 shafi na 162 Al majamu’u na imamunnawawi juzu’I na 3 shafi na 504 sahihul bukhari juzu’I na 2 shafi na 14 fathul bari juzu’I na 2 shafi na 621 sunanuttirmizi juzu’I na 1 shafi na 311 tuh

DASUNAN ALLAH MAIRAHAMA MAIJIN KAI
HADISAN DA ‘YAN TAWAYE SUKE KARYATAWA KAI
TSAYE.
Kamar yadda akayimin tambaya kuma aka nemi bayani daga wurina , kuma hadissan da suka karyata suna da yawa ainun , kuma agaskiya hukuncin duk wanda yakaryata Annbi (saw) kafirine kaitsaye, mai karyata Annabi (saw) ba’a binsa sallah kuma ba’a cin yankansa, sai in ya tuba yagyara ,saboda haka ga kadan daga hadisan da suka karyata.
ADDU’O’I
Acikin sunnanittirmizi hadisi na dubu uku da dari uku da tamanin 3380 manzon Allah (saw) yace wadansu mutane basu zauna amajalisin da basu ambaci Allah cikin saba kuma basuyi salati ga Annabinsuba face wannan majalisin yazama hasara garesu ranar qiyama , in Allah yaso ya azabtardasu in Allah yaso saiya yafe musu , tirmizin ya inganta hadisin , haka kuma Albanima ya ingantashi.Saboda haka sai muyita Addu’a aduk inda aka taru da salati wa ma’aiki (saw)
Saboda haka yazo acikin fatahulbari hadisi na 5923 Annabi tsira da amincin Allah sutabbata agareshi yace: wadansu mutane bazasu haduba (wato kowanne irin haduwa na musulunci) sashinsu yana Addu’a sahinsu yana cewa Amin face Allah ya karba musu , haka dabarani hadisi na 206 . haka faddulwa’aa’I hadisi na 23. haka kuma hadisin Abubakar siddiq alokacin daya aiki sa’idu bn Amir ya umarceshi yaje harsaiya samu zaid bn Abu safiyan, sai Abubakar yace bayin Allah Kuroki Allah ya tsare sahibinku da ‘yan uwanku dake tare dashi , yakubutar dasu, sai ku daga hannayenku gaba daya Allah yayi muku rahama , saisuka daga hannayensu gaba dayansu su fiye da mutum hamsin 50 sai Aliyu bn Abi dhalib yace : damasu musulmi masu yawa bazasu daga hannayensu suna rokon Allah wani Abuba face yakarba musu ,matukar basabon Allah suke nufiba ko yanke zumunta . faddul wa’aai hadisi na 13 Haka kuma Ankarbo daga salman yace : manzon Allah (saw) yace wasu jama’a mutane bazasu daga hannayensuba zuwa ga Allah Azzawajallasuna rokonsa wani abuba face yakasance hakki ga Allah yasanya abinda suka nema acikin hannayensu” hadisi sahihi. Faddul wa’aa’I shafina 54
Wadannan hadisai dawasunsu sunyi nuni akan addu’ar jam’I duk inda musulmi suka hadu.
kuma bisa ga maimaita addu’a wa mutanen kirki bizaharil gaibi , kadubi suratul hasher ayata 10 inda Allah kecewa (kuma wadanda sukazo abayansu suna cewa uban gijinmu kagafartamana kuma da ‘yan’uwanmu wadanda suka rigamu imani kuma karka sanya wata gilli acikin zukatanmu gameda wadanda suka rigamu imani ) kuma da makamantan wannan ayar kuma asura tul Muhammad Ayata 19 da kuma Ibrahim Ayata 41. Duka sun bada ma’ana guda gameda addu’ar .saboda haka ,
sai manzon Allah (saw) yafassara ayar da cewa “ babu wani bawa musulmi da zaiyi addu’a ga dan’uwanshi alhali dan uwannashi bayanan face mala’ika yace kaima anbaka duk irin abinda karokamasa” sahihu muslim hadisi na 7103. Wato mana’a “bizaharil gaibi” yazamo wanda akewa addu’ar bayanan awajenda ake addu’ar ko yanada rai ko bayi da rai.
Kuma kadubi hadisin ka’ab bn malik wanda maruzi yaruwaito daga ka’ab bn malik yaddar Allah yatabbata agareshi , dansa Abdurrahman yana cewa nine jagoran babana lokacin da yamakance , kuma duk lokacinda nafita dashi zuwa juma’a idan yaji kiran sallah yana Addu’a da neman gafara wa sa’ad bn zurrara sai yazamana kullum yaji kiran sallar juma’a saiyayi Addu’a wa sa’ad bn zurrara , sai yaron yace ya babana meyasa kaketa maimaita addu’a wa sa’ad bn zurrara ko wace juma’a? sai yace ya dana ai shi sa’ad bn zurrara shine farkon limaminda yafara yimana sallar juma’a Amadina a’unguwar baniibayada, kafin Annabi (saw) ya iso daga makkah , sai yaron yace alokacin kunawane? Sai ka’ab bn malik yace alokacinmu hansin 50 ne. wannan aiki na ka’ab bn malik yana tabbatarda cewa zamuyita maimaita addu’a kenan ga magabata mutanen kirki.
Kuma hadisan ingantattune, sabida haka aiki dasu shine bin sunnar ma’aiki (saw) domin sahabi komai yayi ya koyane daga Annabi (saw)saboda haka ba’a tuhumarsu da saba mashi.
SHAFA HANNAYE AFUSKA
Tirmizi hadisina 3386) An tabbatar dashi kamar haka acikin “ faddul wa’a’I 54”
An karbo daga salim dan Abdullahi bin umar daga Abdullahi bin umar daga umar dan khaddabi , yaddar Allah ta tabbata agaresu , yace : manzon Allah (saw) yakasance idan yadaga hannayensa cikin Addu’a baya saukesu saiya shafi fuskarsa dasu . hadisin sahihine . faddul wa’a’I .shafi na 54
to aikaga bazamu barsuba muje muna aiki da kame kame marar daliliba dan son zuciya ,muje muna cewa malam wane yace wane yace, Alhali kuwa ga ingan tattun hadisai dayawa daga manzon Allah (saw) akan wannan mas’ala saboda haka mumanzon Allah (saw) da sahabbansa (Ra) mukebi akowace mas’ala. Kuma Allah ya taimakemu akan haka Amin .
kuma duk wanda ya karyata hadisan Annabi (saw) ingantattu irin wadannan da gangan harma da ayar Al’qur’ani karara bisa ga maimaita addu’a ga bayin Allah agaskiya yakafurta . kuma ina kira ga ‘yan uwa Ahlussunna sulura akwai wadanda suke tahowa da sunan musulunci Alhali kuwa ba musulmi bane suna zuwane don subata akidar musulmai, domin Annabi (saw) yace addu’a bargon ibadane, “wato kashin bayan addinine” kenan saikalura damaikokarin hanaka addu’a yaya ‘aqidarsa take?.
NADIN RAWANI
Nada rawani sunnane kamar yadda aka tambayi Abdullahi bin umar yafada. Umdatulqari sharhu sahihul bukhari hadisi na 5805 Ababin rawani mailamba na 15 .sunanuttirmizi hadisi na 1736 kuma asaki jela tabaya tsakanin kafadu kota gaba kamar yadda Annabi (saw) yake sakewa, kuma sahabbansa sukayi koyidahaka . akara duba .Fatahul bari 16/356
Sunanun nisa’I hadisi na 5343zuwa 5344 da 5345 da 5346
Sunani abi dauda hadisi na 4076 zuwana 4077kuma ga hadisin Rukana mainuna inda ma’aiki (saw) yake cewa banbanci tsakaninmu da mushirkai Rawani akan hula .sunani Abi dauda hadisi na 4078
Sunani ibni majah , hadisi na 3584 zuwa 3585 zuwa 3586 zuwa 3587 kuma cewa rawani al’adar larabane kawai ,!!wannan magana jahilcine don bahaka maruwaita hadissan suka fahimtaba ,a’a sukam sunfahimci rawani sunnane na ma’aiki (saw) kuma gashi mafiyan maruwaitan ba larabawa bane,haka dukkam malamai suka fahimci rawani sunnane na ma’aiki (saw) tabbatacce.
Wato dai abinda yakamata afahimta anan shine Rawanidai sunnane me karfi na Annabi Muhammad (saw) kamar yadda ya gudana acikin sahabbai da tabi’iyna da tabi’uttabi’iyna har zuwa kan sheikh usman dan fodiyo, idan kadubi ihya’ussunnah shafina 148. Shima danfodiyo fahimtarshi rawani sunnane mai karfi, wato yabi sahun ‘yan’uwansa malaman sunnah. Saboda haka duk mai zagin Rawani to yasani da kyau yana zagin Annabine da sahabbansa da tabi’iyna da tabi’uttabi’iyna, kuma ya bautawa son zuciyarsa , da hakan*
JIYARWA A CIKIN SALLAH
Hakiqa Bukhari yayi tarjama akan jiyarwa a cikin sallah da fadinsa “Babin wanda yajiyar da mutanekabbarorin liman Har yakai zuwa ga fadinsa,Abubakar ya kasance yana jiyar da mutane kabbara.Kuma wannan shine jamhurin maluma suka kafa hujja dashi akan jiyarwa acikin sallah(Fathul Bary 2\259).Daga jabir Allah ya yarda dashi yace “Manzon Allah(saw) yayi mana sallah,Abubakar yana bayansa,Idan Manzon Allah(saw)yayi kabbara sai Abubakar yayi kabbara domin ya jiyar damu”(Muslim Bisharhin Nawawi 2\345) .Imamu Nawawi yace wannan dalili ne akan daga sauti don a jiyar da mutane,kuma ya halatta ga mai koyi da liman ya bi wannan sauti na mai jiyarwa.Kuma wannan itace Mazhabarmu , kuma Mazhabar Jamhur.(Muslim Bisharhin Nawawi 2\355—356 ko Umdatul Qary 3\216 ko Tirmizi 1\378 koNailal Audar 2\269).
Ash-shaukani yace ya halatta ga mai koyi da liman bin sautin mai jiyarwa.Don haka sunnah ce ga mai bin liman ya jiyar da masu sallah kabbarar liman,domin Annabi(saw) ya sunnanta haka a Masallacin sa mai Alfarma.Kuma Sahabbai da Tabi`ai sunyi ta aiki da wannan sunnah har zuwa wannan lokaci namu,kuma a yanzu haka ana aikata sunnar jiyarwa a Masallacin Manzon Allah(saw) da yake Madinah mai Alfarma.kuma anyi ijima,I akan haka .to kaga duk malaman hadisi fahimtarsu kenan gameda wadannan hadissan,to kaga ta yaya za’abar sunnah adawo ana shauraron masu Magana da ka?!!

SADALU
Acikin musannaf na ibni Abi shaiba wanda ake kira “Al’ahadisu wal’asar” jizi’I na daya shafi na 342\343, Anruwaito sadalu daga Hasanul basari da ibrahimunnakha’I . Ashafina 395 anruwaito sadalu daga Abdullahi bn zubair sahabin Annabi (saw) da tabi’innan . ibni sirina da sa’eed bn musayyib da Abdullahi bn yazid da sa’eed bn jubair.dawasunsu,kuma dukkansu tabi’aine . kuma ga hadisin mu’azu bn jabal wanda Dabarani ya ruwaito acin mu’ajjamul kabir juzu’I na 2 shafi na 271 yana cewa : “ Annabi (saw) idan yakabbara sallah sake hannunsa yakeyi, awani lokaci kuma yakanyi qabalu.sa’annan gakuma aikin mutanen madina gabadaya,wanda suka gada daga sahabbai da tabi’iina da tabi’uttabi’iina , kuma wannan hujjane ga dukkan al’umma bisa ijima’in musulmi baki daya , kamar yadda ibni taimiyyah ya bayyana acikin majamu’ul fatawi juzu’I na 20 shafi na 294 ba’ataba samun wadanda suka karyataba, sai ‘yan tawayenmu ayanzu Allah ya shiryesu.
HADISIN SALLAMA DAYA
An samu daga Aishatu Matar Annabi (saw) tace “Annabi (saw) yana yin sallama guda daya ne acikin sallah” Sa`ad ibn Hisham Ibn Amir ya tafi zuwa ga Abdullahi Ibn abbas, ya bashi labari da wannan Magana ta Aishatu cewa Annabi (saw) ya kasance yana yin sallama guda ne acikin sallah.Sai Ibn Abbas yace tayi gaskiya(Muslim 2\170). A cikin ruwayar Tirmizi “Lallai Manzon Allah (saw) ya kasance yana yin sallama acikin sallah, guda daya tagabansa, sannan ya karkata kansa zuwa dama kadan”(Tirmizi 1\320). Daga salmata Ibn Ak,wa,i yace “ naga Manzon Allah (saw) yayi sallama guda daya”( Ibn Majah 1\297). Don haka, an samu ruwayoyi daga Annabi (saw) cewa yayi sallama daya acikin sallah gurare da dama, haka kuma an ruwaito daga khalifofi guda hudu, Abubakar da Umar da Usman da Aliyu da kuma sauran sahabbai kamar ibn Umar da Anas da ibn aby aufa, da Aishatu matar Annabi (saw)da Sa,ad ibn aby Waqqas da salmata bn akawa.u, da jama,a da yawa daga Tabi,ai bayan sahabban. Saboda haka ya tabbata kenan Manzon Allah yana fita daga Sallah da Sallama daya tak. Sigarta shine ASSALAMU ALAIKUM.(Fathul Bary Li ibn Rajab 6\59 ko Aujazul Masalik 2\145 ko Umdatul Qary 6\123—124)
Imamu Nawawi da Ibn Munzir sunce malamai sunhadu kancewa ba abinda ke wajaba ga mai sallah sai sallama daya tak( Muslim Bisharhin Nawawi 3\80 ko Sahihu Fiqhus Sunnah 1\127—326).*
Aby Wa`il da Yahya Ibn Wasib da Umar Ibn AbdulAzeez da Hassan da Ibn Sirin da Qasim Ibn Muhammad da Aishatu (RA) da Anas da Aby Aliya da Aby Raja`ida Ibn Aby Awfi da Ibn Umar da Sa`eed bn Jubair da Suwaidu da qaisu ibn Aby hazim, kuma dukkansu an ruwaito daga garesu da Isnadi mai kyau, kuma AbdurRazaq ya ambaci Sallama daya daga Zuhuri. Tirmizi yace “ Jama`a da yawa daga cikin Sahabban Annabi (saw) da tabi’ ai da wasunsu , sun zabi yin Sallama daya a sallar Farilla”(Nailal Audar 2\343 ). Imamu Ahmad ya ruwaito daga Abdullahi Ibn Aby Awfi cewa Annabi (saw) ya kasance yana fita a sallah ne da sallama daya tak(Musnad na Ahmad 1\236 ko irwa il galil *2\32—33). A cikin wata ruwaya Annabi (saw) ya kasance yana fita a sallah da Sallama Daya wajen Fuskarsa akan sharadin Muslim.Haka kuma Ibn Majah da Ahmad da Nisa`i da Tirmizi da Hakeem da Ibn Hibban da Darul-Quduni sun ruwaito da lafazin cewa “Manzon Allah(saw) ya kasance yana yin sallama daya ne wajen fuskarsa(Nailal Audar 2\341—342).Ahmad yace Salih yace Ibn Muhd yace lalle shi zuhair amintacce ne mai gaskiya.Haka kuma Abu Hatim da wasunsu duk sun tabbatar da haka, kuma hakika Bukhari ya ruwaito Wannan yana nuna amincinsa..Amma Bukhari ya takaita akan fadinsa yayi sallama ba tare da ambaton adadi ba, ya dai ce ATTASLIMU ba TASLIMATANI ba,don haka ATTASLIMU shine asalin kalmar wato MASDARI.MASDARI kuwa baya Magana akan adadi,wato kadan ko mai yawa,don haka sallama daya ta shiga.
An tambayi Malik akan sallama daya a cikin sallah,sai yace haka al`amarin yake.Shugabanni magabata sun kasance suna yin sallama daya ne,sallama biyu ta karfafu ne a lokacin Banu Hashim.Laisu yace mun riski shugabanni magabata da sauran mutane suna sallama daya ne a cikin sallah “ASSALAMU ALAIKUM”(Mukhtasar Iktilaful Ulama,u Lid Dahawi 1\590kuma Ahmad ya ruwaito cewa mutanen Madinah sun kasance suna sallama dayane a cikin sallah,kuma yace sallama biyu ta daukaku ne a cikin zamanin Bany Hashim ma`ana a cikin Mulkin Bany Abbas.Faruwar sallama biyu daga Kuhfa ne wato Iraqi.A wannan lokacin Mutanen Madinah sun kasance suna sallama daya ne tak kamar yadda suka gada daga Annabi,sai akai amfani dakarfin mulki wajen tilastasu ga sallama biyu .Laisu yace “masu Magana akan sallama biyunma, mafiya yawansu sun amince akan idan Mutum ya takaita akan sallama daya ta isar masa, kuma sallarsa ta inganta”.saboda haka Ibnul-Munzir ya ambaci ijima,I kan sallama daya. An ruwaito daga Ibn Umar yin sallama daya ga liman da wanda yake sallah shi kadai, da kuma yin sallama uku ga wanda yake Mamu kuma akwai wani tare da shi agefen hagu.Malik da Dara-Qudani sun tafi akan haka cikin abinda suka ruwaito cewa “Annabi(saw) ya umarcemu da muyi wa limamanmu sallama, kuma sashin mu yayiwa sashi sallama”(Dara Kuduni Hadisi na 1373).Hakika Annabi(saw)yayi sallama daya da Abubakar da Umar da Usman da Umar Ibn Abdul-Azeez. (mudawwana juzu,I nadaya shafi 196) kuma hadisin ingantaccene daga Aishatu(R.A).Hakeem yace hadisin ingantaccene akan sharadin Bukhari da Muslim.Hakama Sheikh Ahmad Shakir alokacinda yake tahaqiqi kan sunanuttirmizi, yace: sallama daya ingan taccene daga Annabi (saw)
nikuma inacewa wannan hadisin har ma Albani wanda yake ingantawa ko ya raunana yadda yaga dama, shima ya inganta wannan hadisin a cikin sahihu ibnu majah (750). Kuma hakika an ruwaito sallama biyu daga Abdullahi Ibn Mas`ud,kenan kaga ashe sallama biyumma akwai hadisi * tokaga Ashe sallama daya ko biyu duk wanda kayi sallarka ta inganta , saidai sallama daya tafi yawan hadissai ingantattu, shiyasa bukari bai ruwaici hadisin sallama biyuba .
ALQUNUTU
A alqunutu zamu gabatarda hadisin Anas inda yake cewa manzon Allah (saw) yakasance yana Alqunutu asallar Asuba harsaida yabar duniya baibariba . Ahmad ya ruwaitoshi juzu’ina 3 shafi na 162da ibni Abi shaiba juzi’ina 2 shafi na 312 musannaf na Abdurrazaq juzu’ina 3 shafi na 110 sharhul Asar na dahawi juzu’ina 1 shafi na 244 Assunnan darul quduni juzu’I na 2 shafi na Albaihaqi juzi’I na 2 shafi na 201 sharhissunnah na bagawi juzu’I 39 na 3 shafi 123\124 Al’I’itibar na hazimi shafina 188 zadal mi’ad na ibnul qayyim juzu’ina 1 shafi na 275 nasaburraya juzu’I na 2 shafina 132 Addinul kalis na imamussubuki juzu’I nz 4 shafi 29 majma’uzzawa’id juzu’I na 2 shafi na 162 Al majamu’u na imamunnawawi juzu’I na 3 shafi na 504 sahihul bukhari juzu’I na 2 shafi na 14 fathul bari juzu’I na 2 shafi na 621 sunanuttirmizi juzu’I na 1 shafi na 311 tuh

DASUNAN ALLAH MAIRAHAMA MAIJINKAI.
Tsira da amincin Allah sutabbata ga annabinmu maidaraja.
Bayan haka:
Duk hukuncin dayake da nassi na Al’qur’ani ko hadisi sahihi, wanda anriga anbayyanashi da nassi, tofa anan kowane irin qiyasi ko tawili basa shiga anan,domin anriga anyi nassi akai.don haka munbayyana muku ayoyin al’qur’ani da hadisan ma’aiki tsira da amincin Allah sutabbata agareshi,akan cewa acikin addinin musulunci ilimi shine sama da komai, samada kowa,malamine ke jagorancin addini , kamar yadda yazo cikin Alqur’ani da hadisi, kuma wannan shine hukuncin da Allah yayi da manzonsa,kuma haka magabata na kwarai suka fahimta ,babu dama asanya ra’ayi anan, bazaka iya ta’awilin wani abu awajanba,saidai kayi dayan abu biyu, na 1.kodai kakaryata ayoyin da hadisan da kowa yafahimcesu ayadda suke kazama kafiri. 2.kokuma kokagaskata ayoyin da hadisan da kowa yafahimcesu ayadda suke ,domin katabbata musulmi. domin Allah yariga yabayyana kuma Annabi(saw) ma yabayyana.kuma nan bawurin kiyasi bane ko ijitihadi wurinbine kawai na da’a . kamar yadda Allah yabayyana dabi’ar muminai game da hukunce hukuncen Allah (swa) ( Bashi yiwa ga wani mumini namiji ko wata mumina ta mace ace Allah da manzansa yayi nassi akan wani hukunci suwatsarda hukuncin Allah da manzansa subi wani zabi nason zuciyarsu , alhali kuwa ga nassi ) suratul ahzab ayata 36
HUKUNCIN DINKULEWA WURI GUDA GAMUMINAI
Dunkulewa wuri guda wajibine, wato farillane, bawai sai mutum yaga damaba ,domin Allah (swa) yayi nassi akan dunkulewa,a’inda yake cewa : (kudunkule wuri guda ga igiyar Allah kada kurarrabu ) Ali imrana ayata 103 zuwa ayata 105 inda Allah kecewa ( kada kuzamo kamar wadanda suka rarraba suka sassabawa juna akan karya (wato kafirai ) tokaga anan dunkulewa wuri guda ga musulmi masu imani da Alkitabu wassunnah dolene basu da wani zabi , kuma anan zamu iya ganewa dukkan wanda baidauki wannan dunkulewa wajibineba kuma yayi watsi da wannnan nassi ya gitta wani sharadi nasa nakashin kansa , yace sai anbiya masa wata bukata tasa , kosai anbashi shugabanci na mutane gaba daya , abisa jahilcinsa inba’abashiba to yafasa dunkulewar, to wannan gaskiya munafikine babu wani addini gareshi shida duk wanda yagoyi bayansa akan haka , ballantana acesu ahlussunnane .don haka ina kira da babbar murya zuwa ga wadanda suka fahimci addini, sudaina wahalarda kansu wajen tunani gameda wanda badan izala ba, wanda bai fahimci komaiba yadda suka fahimta , wanda suna kawai na izala yake amfani dashi, domin biyan wata bukata tasa, saboda izala tayi darajarda basuyi tsammaniba, alhali kuwa ku fahimtane yakawoku dagaske , baikamata kubata lokacinku kan wanda bai fahimci komaiba sai neman girma kawai, yana tsammanin abin abanza kawai yake ba sai anyi aikiba , don haka Ahlussunnah na kwarai sun yarda dahadin kannan, sunyi imani da Alqur’ani da hadisi , don haka sukazo muka hade, gasunan munata mu’amala tare dasu, tundaga kan sheikh yusuf sambo Rigacukum da almajiransa da sheikh Rabi’u Daura da almajiransa , da,da,da,da,da. Duk Sun amince da hukuncin al’qur’ani da hadisi kamar yadda Allah yayi nasssi akan dunkulewa , batare da gitta wani sharadiba, amma kaga wadanda basuyi imaniba sunyi watsi da wannan nassin , tunda ba’abiya musu bukatarsuba dasukazo nema bisa sharadinda suka gitta na kashin kansu, wanda ba Alqur’aniba kuma ba hadisiba, ya ‘yan uwa musulmi gaba daya kusani zamowa dan izala yanada tsada , bakowa kesamun wannan darajaba sai wanda Allah yanufa,saboda haka Allah ma yahana muminai surinka damuwa kan sha’anin munafukai , don haka kudaina kulasu , saboda haka nan Allah ke cewa : ( To menene yasameku acikin munafukai, kunzama qungiya biyu , alhali kuwa Allah ne ya mayardasu baya ( wato ya dilmiyardasu) saboda abinda suka aikata (na munafunci) shin kuna nufin kushiryar da wanda Allah yabatarne ?! kuma wanda Allah yabatar to bazakasamu wata hanyar shiryarshiriyaba agareshi ) Al’imrana ayata 88 Saboda haka muyita wa’azinmu kawai kuma muyi watsi da wadanda Allah ya dilmiyar dasu saboda munafuncinda suka aikata,domin duk wanda yaki karbar nassin Alqur’ani bayyananne yayi nisanda bazai fahimci wa’aziba ko anyi .saboda haka manzon Allah (saw) dukda irin bayanin daya iya mai gamsarwa, haryakoma ga ubangijinsa yabar munafukai basu gamsuba,to waye kuma yake da bayaninda zai gamsardasu, baku ganin Abdullahi bn ubayyu bn salul,saboda shugabancinnan da ba’abashiba, yazama munafiki kuma yana sallah kuma yakanje jahadi tare da Annabi (saw) amma saboda mulkin da ba’abashiba yadoje amunafurci harya mutu haka .
wato asalin abin Dan salul shiza’a nada sarki kamin Annabi (saw) yazo madina ,kafin anadashi Annabi (saw) yazo madina. To kaga babu maganar wani shugaba amadina sai Annabi (saw) to saboda rashin samun shugabancinnan yacigaba da munafunci har karshen rayuwarsa.ammashi yamutu gabanin manzom Allah (saw) yamutu. saidai Dan salul yabar masu rufa masa baya masu yawa, wadanda har manzon Allah (saw) yakoma ga ubangijinsu basu gamsuba . Allah yatsaremu daga sharrin munafukai.
Wato babban abinda nake kokarin ganarda ‘yan uwana ahlussunnah anan shine, mufahinci cewa iya ahlussunnafa sunzo mun hade, amma wadanda suka rage suna jayayyannan basu fahimci sunnah bafa , sabooda haka ‘yan gargajiyane dasunan izala,saboda haka kowa yasan suna bashine aikiba, baku ganin sunabin kowane mutum sallah kuma suci yankan kowa, kuma kowanne irin shirme zaka samesu aciki, to masu irin wannan dabi’ar kake cewa ‘yan izalanesu ?

HARAMUN NE A SIFFANTA WANIN ALLAH DA CEWA SHI MASANIN GAIBI NE:

Haramun ne wani mutum ya siffanta wata halitta daga cikin halittun Allah Madaukakin Sarki: Mala'iku ne, ko Annabawa da cewa shi wannan halitta masanin gaibi ne, domin yin hakan tamkar karyata Allah Madaukakin Sarki ne!

Hakan haramun ne saboda Allah Madaukakin Sarki Ya ce cikin Suratun Naml aya ta 65:-
{قل لا يعلم من في السماوات والارض الغيب الا الله وما يشعرون ايان يبعثون}.

Ma'an: {Ka ce: Babu wanda ya san gaibi a cikin Sammai da Kasa face Allah, kuma ba sa sanin cewa a yaushe ne ake tayar da su}.

Lalle akwai ayoyi da hadithai masu yawan gaske da suke tabbatar da wannan ma'ana ta haramta sifanta wanin Allah da cewa shi masanin gaibi ne.

KARIN HASKE

Amma idan wani ya ce: Ni ina da hujjar halatta siffanta Annabi mai tsira da amincin Allah da cewa shi masanin gaibi ne, hujjar tawa kuwa ita ce:-

Fadar Allah Madaukakin Sarki cikin Suratut Takwiir aya ta 24:-
{وما هو على الغيب بضنين}.
Ma'ana: {Kuma shi (Annabi) ba mai rowan gaibi ba ne}.

Da kuma fadarSa cikin Suratu Aali Imran aya ta 44:-
{ذلك من انباء الغيب نوحيه اليك}.
Ma'ana: {Wannan daga labarun gaibi ne muke yin wahayinsa zuwa gare ka (ya kai Annabi) }.
Da wasu nassosi masu kama da wannan to sai a ce da shi:-

Gaibin da ya zo cikin wadannan nassosi yana nufin wahayin da Allah Yake yi ne zuwa ga manzanninSa, idan kuwa haka lamarin yake to ba zai halatta ba a siffanta su manzannin da cewa su masana gaibi ba ne, saboda abu biyu:-

Na farko dai: Ba ya halatta a ce Alkur'ani zai karyata kansa da kansa, ko kuwa zai yi karo da junansa.
Na biyu: Da zai halatta a siffanta Annabwan Allah da cewa su masana gaibi ne saboda wahayin da Allah Yake musu, wahayin da yake dauke da hukunce-hukunce, da kuma wasu abubuwa daban kamar irinsu labaru, to da hakan zai sa ya halatta a siffanta dukkan mutumin da manzannin za su isar masa da wannan aike da aka yi musu da cewa shi ma masanin gaibi ne! Saboda haka mu din nan da muke karanta Alkur'ani mai girma, da kuma Hadithai masu daraja muke sanin hukunce-hukunce da labarun gaskiya da suke cikinsu, ke nan zai halatta a siffanta mu da cewa: Mu masan gaibi ne!! Ina jin kuwa babu wani musulmi da zai yi jaraa'ar fadin haka.

Misalin abin: Kamar shugaban kasa ne ya fidda wata doka sannan ya kira jami'in yada labarai a fadarsa ya ce da shi: Jeka ka karanta wa talkawana wannan dokar. Sannan shi jami'in yada labaran ya je karanta wa jama'ar kasa dokar kamar yadda shugaban kasa ya umurce shi.
Kun ga ai babu wani mai hankali da zai kira wannan dokar da cewa doka ce ta jami'in yada labarai, a'a dukkan masu hankali suna sane da cewa dokace ta shugaban kasa, watau shugaban kasa shi ne mai dokar, koda kuwa shi jami'in yada labaru shi ya isar da ita zuwa ga sauran talakawa.

Tun da aka fara duniyan nan har zuwa yanzu mu halittu: --Mala'ikunmu da Annabawanmu- ko wannenmu yana iya sanin wasu abubuwa sannan kuma yana iya jahiltan wasu abubuwan, wannan sifa ce tabbatacciya gare mu, duk kuwa mai irin wannan sifa haramun ne wani ya siffanta shi da cewa shi din nan masanin gaibi mutlaqii ne.

Allah Ya taimake mu Ya tabbatar da dugaduginmu a kan sunnar Annabi mai tsira da amincin Allah. Ameen

HARAMUN NE A SIFFANTA WANIN ALLAH DA CEWA SHI MASANIN GAIBI NE:

Haramun ne wani mutum ya siffanta wata halitta daga cikin halittun Allah Madaukakin Sarki: Mala'iku ne, ko Annabawa da cewa shi wannan halitta masanin gaibi ne, domin yin hakan tamkar karyata Allah Madaukakin Sarki ne!

Hakan haramun ne saboda Allah Madaukakin Sarki Ya ce cikin Suratun Naml aya ta 65:-
{قل لا يعلم من في السماوات والارض الغيب الا الله وما يشعرون ايان يبعثون}.

Ma'an: {Ka ce: Babu wanda ya san gaibi a cikin Sammai da Kasa face Allah, kuma ba sa sanin cewa a yaushe ne ake tayar da su}.

Lalle akwai ayoyi da hadithai masu yawan gaske da suke tabbatar da wannan ma'ana ta haramta sifanta wanin Allah da cewa shi masanin gaibi ne.

KARIN HASKE

Amma idan wani ya ce: Ni ina da hujjar halatta siffanta Annabi mai tsira da amincin Allah da cewa shi masanin gaibi ne, hujjar tawa kuwa ita ce:-

Fadar Allah Madaukakin Sarki cikin Suratut Takwiir aya ta 24:-
{وما هو على الغيب بضنين}.
Ma'ana: {Kuma shi (Annabi) ba mai rowan gaibi ba ne}.

Da kuma fadarSa cikin Suratu Aali Imran aya ta 44:-
{ذلك من انباء الغيب نوحيه اليك}.
Ma'ana: {Wannan daga labarun gaibi ne muke yin wahayinsa zuwa gare ka (ya kai Annabi) }.
Da wasu nassosi masu kama da wannan to sai a ce da shi:-

Gaibin da ya zo cikin wadannan nassosi yana nufin wahayin da Allah Yake yi ne zuwa ga manzanninSa, idan kuwa haka lamarin yake to ba zai halatta ba a siffanta su manzannin da cewa su masana gaibi ba ne, saboda abu biyu:-

Na farko dai: Ba ya halatta a ce Alkur'ani zai karyata kansa da kansa, ko kuwa zai yi karo da junansa.
Na biyu: Da zai halatta a siffanta Annabwan Allah da cewa su masana gaibi ne saboda wahayin da Allah Yake musu, wahayin da yake dauke da hukunce-hukunce, da kuma wasu abubuwa daban kamar irinsu labaru, to da hakan zai sa ya halatta a siffanta dukkan mutumin da manzannin za su isar masa da wannan aike da aka yi musu da cewa shi ma masanin gaibi ne! Saboda haka mu din nan da muke karanta Alkur'ani mai girma, da kuma Hadithai masu daraja muke sanin hukunce-hukunce da labarun gaskiya da suke cikinsu, ke nan zai halatta a siffanta mu da cewa: Mu masan gaibi ne!! Ina jin kuwa babu wani musulmi da zai yi jaraa'ar fadin haka.

Misalin abin: Kamar shugaban kasa ne ya fidda wata doka sannan ya kira jami'in yada labarai a fadarsa ya ce da shi: Jeka ka karanta wa talkawana wannan dokar. Sannan shi jami'in yada labaran ya je karanta wa jama'ar kasa dokar kamar yadda shugaban kasa ya umurce shi.
Kun ga ai babu wani mai hankali da zai kira wannan dokar da cewa doka ce ta jami'in yada labarai, a'a dukkan masu hankali suna sane da cewa dokace ta shugaban kasa, watau shugaban kasa shi ne mai dokar, koda kuwa shi jami'in yada labaru shi ya isar da ita zuwa ga sauran talakawa.

Tun da aka fara duniyan nan har zuwa yanzu mu halittu: --Mala'ikunmu da Annabawanmu- ko wannenmu yana iya sanin wasu abubuwa sannan kuma yana iya jahiltan wasu abubuwan, wannan sifa ce tabbatacciya gare mu, duk kuwa mai irin wannan sifa haramun ne wani ya siffanta shi da cewa shi din nan masanin gaibi mutlaqii ne.

Allah Ya taimake mu Ya tabbatar da dugaduginmu a kan sunnar Annabi mai tsira da amincin Allah. Ameen

Zanga-zangar talakawa saboda neman tabbataccen wani hakki nasu, ko saboda neman tunkude wani zalunci a kansu daga shugabanni masu mulkarsu, wani abu ne da ake gani yana faruwa daga lokaci zuwa lokaci cikin al'ummai daban-daban.

A wannan makala tamu muna so ne mu dubi mahangar Musulunci cikin mas'alar, muna kuma rokon Allah Madaukakin Sarki da Ya yi mana jagora ckin abin da za mu fada, Ya kuma amfanar da Al'ummarmu da ita.

Farko dai ya kamata a san cewa babu sabani a tsakanin Malumanmu cewa: zanga-zangar hayaniya da kone-kone, da kuma wacce a ka gina saboda tabbatar da zalunci, irin wannan nau'i na zanga-zanga ba ya halatta.
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Amma zanga-zangar lumana wacce aka tsara saboda neman wani tabbataccen hakki, ko neman tunkude wani tabbataccen zalunci daga shugabanni, ko daga wasunsu, lalle malamanmu na Musulunci a wannan zamani sun kasu kashi biyu game da hukuncinta.

Kashi na farko suka ce: Zanga-zangar talakawa ba ta halatta saboda abubuwa uku:-
Na farko: Akwai kamanta kai da kafurai cikin yin ta, domin kafurai ne aka san cewa suna daukar yin zanga-zanga a matsayin wata hanya ta neman kauda wani munkari, duk kuwa abin da kafurai za su kebanta da shi, to ba halal ba ne Musulmi su rika yin shi.
Na biyu: zanga-zanga na daga cikin fararrun al'amura a cikin Addini, duk kuwa abin da yake fararren lamari cikin addini ta ba daidai ba ne a yi shi.
Na uku: dogara da Qa'idar "sadduz Zari'ah" domin sau da dama yin zanga-zanga saboda neman kauda wani munkari ya kan sabbaba fadawa cikin munkari mafi girma, wannan zai wajabta nisantarsa tun farkon fari.
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Kashi na biyu kuwa suka ce: Zanga-zangar lumana halal ce "babu wani laifi a yi amfani da ita saboda neman kauda wani munkari. Sun kafa hujja kamar haka:-
Na farko: Suka ce: zanga-zangar lumana wani abu ne da Salaf suka yi amfani da shi domin kauda munkari. Imam Abubakar Dan Khallal ya ce cikin littafinsa mai suna Al-Amru Bil Ma'arufi Wan Nahyu anil Munkari shafi na 50:-
((عن محمد بن أبي حرب قال: سالت أبا عبد الله عن الرجل يسمع المنكر في دار بعض جيرانه. قال: يأمره. قلت: فان لم يقبل؟ قال: تجمع عليه الجيران وتهول عليه)). انتهى.
Ma'ana ((Daga Muhammad Dan Abi Harb, ya ce: na tambayi Abu Abdullahi (watau Imam Ahmad Dan Hanbal) game da mutumin da yake jin munkari cikin gidan sashin makwabtansa. Sai ya ce: Zai umurce shi (da ya bari). Sai na ce: To in bai karba ba fa? Sai ya ce: sai a tara masa makwabta a tsoratar da shi)). Intaha. Sannan har yanzu Khallal ya riwaito cikin shafi na 50-51 ya ce:-
((عن جعفر بن محمد النسائي قال: سمعت أبا عبد الله سئل عن الرجل يمر بالقوم يغنون؟ قال: اذا ظهر له هم داخل. قلت: لكن يسمع الصوت يسمع في الطريق. قال: هذا ظهر عليه ان ينهاهم. ورأى ان ينكر الطبل يعني اذا سمع حسه. قيل: مررنا بقوم وقد اشرفوا من علية لهم وهم يغنون فجئنا الى صاحب الخبر فاخبرناه. فقال: لم تكلموا في الموضع الذي سمعتم؟ فقيل: لا. قال: كان يعجبني ان تكلموا لعل الناس كانوا يجتمعون وكانوا يشهرون)). انتهى.
Ma'ana: ((Daga Ja'afar Dan Muhammad An-Nasaaii ya ce: Na ji Abu Abdillah an tambaye shi game da mutumin da ya wuce wasu mutane suna wake-wake? Sai ya ce: idan ya bayyana gare shi cewa suna cikin gida. Sai na ce: sai dai ana jin sauti ana ji a cikin hanya. Ya ce: wannan ya zama wajibi a kan shi ya hana su. Kuma ina ganin ya yi inkarin babbar ganga, watau idan suka ji motsin shi. Sai aka ce: mun wuce wasu mutane suna kan wani bene nasu suna ta wake-wake, sai muka je wa jami'in hukuma wanda ake kai masa labarai aka ba shi labari. Sai ya ce: ba su yi magana cikin maudhu'in da kuka ji ba? Sai aka ce: a'a. Sai ya ce: ya kasance yana kayatar da ni su yi magana, watakila mutane za su kasance suna taruwa suna yayata lamarinsu)). Intaha.

Kun gani a cikin wadannan atharai biyu Imam Ahmad ya yi fatawar mutane su taru saboda inkarin munkari saboda a tsoratar da Mai munkarin da kuma yayata lamarinsa.
Sannan Abul Faraj Abdurrahman Ibnul Jauzii wanda ya rasu shekarar hijira 527 ya ce cikin littafin tarihinsa mai suna: Al-Mutazim Fi Tarikhil Muluuki Wal Umam 8/240:-
((واجتمع في يوم الخميس رابع عشر المحرم خلق كثير من الحربية والنصرية وشارع دار الرقيق وباب البصرة والقلائين ونهر طابق بعد ان أغلقوا دكاكينهم وقصدوا دار الخلافة وبين ايديهم الدعاة والقراء وهم يلعنون اهل الكرخ، وازدحموا على باب الغربة وتكلموا من غير تحفظ في القول، فراسلهم الخليفة ببعض الخدم: اننا قد انكرنا ما انكرتم، وتقدمنا بان لا يقع معاودة، ونحن نغفل في هذا ما لا يقع به المراد. فانصرفوا وقبض على ابن الفاخر العلوي في آخرين، ووكل بهم في الديوان. وهرب صاحب الشرطة؛ لانه كان أجاز لأهل الكرخ ما فعلوا)). انتهى.
Ma'ana: ((Mutane da yawa suka hadu ranar alhamis sha hudu ga Muharram, daga Harbiyyah, da Nasriyyah, da Shari'u Darir Raqiq, da Babul Basrah, da Qalaawiin, da Nahru Tabiq bayan sun kukkulle kantuna sun nufi Fadar Khalifah, a gaba gare su akwai Masu wa'azi da Makaranta Alkur'ani suna ta tsine wa jama'ar Karkh, suka yi cinkoso a kofar gurbah, suka yi ta magana ba tare da wani rufa-rufa ba. Khalifah sai ya aiko wasu yaran Sarki zuwa gare su (da sakon): Lalle mu mun yi inkarin abin da kuka yi inkarin shi, kuma muna gabatar da (akawalin cewa) haka ba zai sake faruwa ba, kuma mu za mu tushe aukuwar dukkan abin da ba shi ne manufa ba. Sai suka watse, kuma aka kama Ibnul Faakhir Ba'alawe da ma wasu daban. Kuma aka jingina su cikin Diwani, sannan shugaban yan sanda ya gudu, saboda shi ne ya ba wa jama'ar Karkh izinin yin abin da suka yi)). Intaha.

Wannan zanga-zangar ta faru ne a shekarar hijira 458 watau yau shekaru 975 ke nan da suka wuce. Idan ka dubi maganar Imam Ahmad sannan ka dubi wannan kissa za ka fahimci cewa zanga-zanga saboda inkarin wani munkari lamari mai asali a cikin Musulunci, ba yi da alaka da abin da za a kira: Kwaikwayon kafirai.

Hujjarsu ta biyu suka ce: da za a kaddara, zanga-zanga wata sabuwar wasilar inkarin munkari ne ba wai tsohuwa ba ce a cikin Musulunci, to da ma hakan ba zai maida ita haramun ba, ko kuwa hakan ba zai sanya ta cikin jerin bidi'o'i a cikin Addini ba, saboda su Wasaa'il matukar dai ba su kasance haramun ba ne saboda zatinsu, ko kuwa matukar dai ba su kasance wani shi'ari ba ne kebabbe ga kafurai to babu wani laifi Musulmi su fa'idantu da su a cikin Maqaasidush Shari'ah, kamar yadda dai Shaikhul Islam Ibnu Taimiyyah yake cewa cikin Majmu'ul Fatawa 30/206 watau kamar fa'idantuwa da kayayyakin gini, da saka, da sauran sana'o'i. Kuma a wannan zamani namu sai mu ce kamar su lasfikar da za a kira salla da ita saboda Kara sauti. Kai kamar rike tasbaha saboda kidayar lafuzan zikiri, kun san cewa babban Shaikhinmu Sheik Ibnu Uthaimiin yana ganin halaccin amfani da shi, kamar yadda ya zo cikin littafin: Jalasaatu Wa Fataawa Ibni Uthaimeen 8/32 saboda ita tasbaha tana daga cikin babi ne na Wasaa'il.

Muna fata Allah Ya nuna mana gaskiya gaskiya ce Ya ba mu ikon bin ta, Ya kuma nuna mana karya karya ce Ya ba mu ikon guje mata