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Ranar Isar da Sako: 2016/12/30
Takaitacciyar Tambaya
Idan Manzo (s.a.w) ya la’anci daya daga cikin musulmai ya kore shi daga rahama shi wannan la’anar daga karshe za ta canja ta zama kyakkyawan aiki kuma sakamako na gari ga wadanda aka la’anta?
SWALI
A cikin litattafan Ahlussunna na asali awaki wasu ruwayoyi kamar haka “) “Ya Allah duk wani musulmi da na zaga to ka sanya zagin da na yi masa ya zama kusanci zuwa gare ka ranar alkiyama” menene matsayin irin wadannan ruwayoyi kuma shin irin wadannan ruwayoyi zasu iya zama ingantattu?
Amsa a Dunkule
A cikin wasu daga cikin jigon litattafan Ahlussunna akwai wasu ruwayoyi kan wannan lamari wadanda suka doru kan wasu dalilan da ba za su zama karbabbu ba:
  1. An rawaito Manzon Allah (s.a.w) “Ya Allah! duk wani musulmi da na zaga to ka sanya zagin da na yi masa ya zama kusanci zuwa gare ka ranar alkiyama”! [1]
  2. Ummu sulaimi: tana da yaro maraya, a lokacin da Manzo (s.a.w) ya ga yaron sai ya ce kai ne? lalle ka girma, kada Allah ya kara yawan hakoranka; sai yaron ya fashe da kuka bai zame ko in aba sai wajen babarsa ummu sulaimi ta ce me ya faru? Yaron ya ce “Manzon Allah (s.a.w) ne ya yi min addu’a kada hakora na su kara girma don haka ba zan kara girma ba ma, nan da nan sai ta yafa mayafi ta fito da sauri, ta tafi wajen Manzon Allah (s.a.w) ta ce: ya Ma’ankin Allah ka la’anci maraya na! Manzo (s.a.w) ya ce:  “me ya faru ummu sulaimi?!”  ummu sulaimi ta ce: da na yana da’awar cewa ka tsine masa don kar ya kara girma sai Manzo (s.a.w) ya yi dariya sannan ya ce : shin ba ki san cewa na gayawa Ubangiji  cewa ni ma kamar sauran mutane na ke daya ne daga cikinsu wani lokacin na kan yi farin ciki wani lokaci kuma na kan yi fushi, don haka duk wanda na tsinewa (na la’anta) kuma be cancanci hakan ba to ka sanya ta ta zama tsarki da tsarkaka da kusanci zuwa gare ka”. [2]
  3. A mada’in Huzaifa ya yiwa mutane huduba a ciki yana cewa an ce Manzon Allah (s.a.w) ya yi magana kan sahabbansa lokacin da ya ke cikin fushi. Sai wasu mutane daga sahabbansa suka gayawa Salmanu hakan sai Salmanu ya ce huzaifa bai da masaniya kan abin da yake fadi sai suka tafi wajen huzaifa suka gaya masa mun gaya wa Salmanu abin da ka fada amma bai gasgata abin da ka fada ba kuma be karyata ba!.
Sai huzaifa ya tafi wajen Sulaiman ya ce da shi: don me ba ka gasgata abin da aka ji daga Manzo (s.a.w) kuma aka nakalto daga gare shi ba? haba Salman! Ka sani wani lokaci Manzo (s.a.w) kan yi fushi kuma ya kan fadi wani abu (mara kyau) kan sahabbai kuma wani lokaci ya kan zama cikin farin ciki sai ya fadi wani abu (na gari) kan wasu daga cikin sahabbansa! Saboda me ka sani cewa abin da ka yi zai sa mutane su rika ganin wasu daga cikin sahabai mutanen kirki wasu kuma mutanen banza sannan su rika banbanta tsakaninsu!? Ashe ba ka ji Manzo (s.a.w) yana cewa ba: “ni daya ne daga cikin ‘ya’yan Adam (a.s) kuma mutum ne kamar kowa ina yin fushi duk da cewa Allah Ta'ala ya aiko ni rahama ga bayinsa. Don haka duk wani mutum da na fadi mummunar kalma a kan sa ko na la’ance shi (na stine masa) cikin halin fushi daga cikin al’umma ta Allah ka sa hakan ya zama addu’a a gare shi”. [3]
Akwai ruwayoyi makamantan wadannan a cikin litattafin Ahlussunna. [4]
Amma idan aka duba sosai za’a fahimci cewa wadanda suka kirkiri irin wadannan ruwayoyin mutane ne kamar su banu ummayya (dangin mu’awuya) suka kirkira, wandanda Manzo (s.a.w) ya la’ance su ya tsine musu a sarari. Don haka dalilai na hankali da na nakali sun tabbatar da cewa dukkanin wadannan ruwayoyin ba su yi kusa da ingantattan ruwayoyin da za a karba ba. ga dalilai kamar haka:
  1. A cikin wannan ruwayar an ambaci cewa Manzo (s.a.w) ya ce tunda ni Dan’adam ne ina yin kuskure! Da wannan dalilin da za mu iya cewa Manzo (s.a.w) ya yi kuskure hatta a la’anar da ya yi kan wadanda ba musulmai ba!? Shin idan Manzo (s.a.w) ya yi kuskure (kan la’antar wasu mutane sai kuma sakamakon haka ya zama shi ne a canja musu wannan la’anar da lada!? Shin wai malaman Ahalussuna sun yi imani da wannan maganar?!
  2. Manyan litattafai da suke makoma ga ahlussuna sun nakalto wasu ruwayoyi wadanda kai tsaye ko ba kai tsaye ba suna kishiyantar ruwayoyin da su ka gabata.
“Duk mutumin da ya la’anci mumini tamkar wanda ya kashe shi ne”.[5]
“idan mutum ya la’anci wani, idan wannan mutumin ya cancanci a tsinuwa, da sannu zata riske shi, idan kuma be cancance ta ba to wannan la’anar zata koma kan wanda ya yi ta”. [6]
“zagin musulmi kafirci ne”. [7]
Dukkanin wadannan ruwayoyin sun zo a cikin manya-manyan litattafan Ahlussunna wanda bisa asasinsu ya zama lalle mu kudurce cewa idan har Manzo (s.a.w) ya tsinewa wani musulmi a cikin fushi tamkar ya kashe shi ne, la’anrsa zata koma zuwa gare shi kuma daga karshe - Allah ya kare- zai zama fasiki.
Shin akwai wanda zai iya yin da’awar cewa shi musulmi ne sannan ya jinginawa Annabin sa iran wannan mummuninan aiki?!
  1. Daga karshe shi’awa sun kudurce da cewa Manzo (s.a.w) ma’asumi ne kuma har abada ba zai taba la’antar mutumin da be cancanci la’ana ba kuma kadai wadanda suka cancanci tsinuwa yake tsinewa ko da kuwa asarari suna da’awar cewa su musulmai ne alhali a bisa hakika su wadannan mutanen ba musulmai ba ne kuma ba muminai ba.
Kari a kan haka idan wasu daga cikin malaman Shi'a sun tafi kan cewa ya halatta Manzo (s.a.w) ya yi “rabkanuwa” kan abubuwa na al’ada kamar rage adadin abin hawa ko kuma mance sunan mutum, [8] amma ba su taba yarda cewa Manzo (s.a.w) na yin kuskure irin na ya yi zagi ko ya tsinewa wanda bai cancanta ba har abda.
 

[1]  Bukhari Muhammad  dan isma’il, a jami’ul musnad assahihul mukhtasar mun umuri rasulil lah, wa sunanihi waayyamihi, (sahihu buhari) muhakka, annasir Muhammad  zuhair nazisir j 8 shafi na 77 bairut, darul daukin najat bubu na daya 1422. Da abubukar baihaki Ahmad dan Husain dan Ali munanul kubra wanda aka yiwa tahkiki, abdulkadir ada’u j 7 sh 97 bairut darul kutubul ilmiyya bugu na uku 1424.
[2] Kaishari, nishaburi muslim dan hajjaju, musnadis sahihil mukhtasar adali ya dakalto daga adali zuwa Manzon Allah (s.a.w) (sahihu muslim) wanda abdulbaki ya yiw tahkiki Muhammad  Fu’adu  j 4 sh 2009, bairut darul ihya’I turasul arabi. Ba shakarar bugawa.
[3] Bukhari Muhammad  dan isma’ila , al’adabul mufraradi, wanda abdulbaki ya yiw tahkiki Muhammad  Fu’adu j 1 sh 91, bairut darul busha’irul islamiyya bugu na uku, 1409. Da kuma sajastani abu dauwuda sulaiman dan ash’as sunanu abi dauwud, wanda abdulhamid ya yi wa tahkiki Muhammad  muhyid dini  j4 s 215, bairut almaktabatul asriyya. Ba shakarar bugawa.
[4] A koma zuwa abu sa;id bin a’arabi, Ahmad dan Muhammad  dan ziyad, mu’ujam bin a’araabi, wanda Husain abudulmuhsin dan Ibrahim dan Ahmad ya yi wa tahkiki j 1 sh 288 saudiyya darul bni jauzi, 1418. Alkhara’id assamiri abubakar Muhammad  dan ja’far almuntaka daga littafin makarimul akhlak wa ma’aliha wa muhamudu dara’ifiha, wanda Muhammad  mudi’ul hafiz da kuma gazwatu badir suka yi wa tahkiki j 1sh 87, damashka darul fikir 1406.
[5] Bukhari j 8 shafi na 15.
[6] Abubakar baihaki, Ahmad dan Husain, a cikin shu’abul imani j 7 sh 149, Riyadh, maktabatur Rashid linnashri wattauzi’i, bugu na farko 1423. Da dan banbanci kadan a bugun: abu kasim dabarani sulaimanu dan Ahmad, addu’u wanda abdukadir ada’u Mustafa ya yi wa tahkiki, j 1 shafi na 575. Bairut darul kutubul ilmiyya, 1413.
[7] Shaibani, Ahmad dan Muhammad  dan hanbali a cikin assunna, mai tahkiki alkahdani, Muhammad  said saalim, j 1 shafi na 364, aldammad daru ibnil kayyum, 1406.
[8] A koma jigo mau suna:  sahwun nabiyyi wa didgahe matakallimin (rabkanuwar Annabi da ra;ayin malaman kalam).
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