*YANKE FARCE DA YIN ASKI GA WANDA ZAI YI
LAYYA: ME YA TABBATA A SUNNA?*
*Rubutawar: Dr. Mansur Sokoto*
2 ga Dhul Hajji1438H (24/8/2017)
A can baya inda muka fito, albarkacin kiran
Danfodiyo da tajdidin Sheikh Abubakar Mahmud
Gummi *_(Allah ya jikan su da gafara gaba
daya)_* ba mu bukatar sai mun fadada sharhi a
kan mas’ala idan muka kawo Hadisin da ya
tabbatar da ita. Musamman kuma a yan shekarun
nan na baya, bayan bayyanar matasan Malamai
masu kira zuwa ga Sunnah a cikin kungiyar Izala
da wadanda ma ba a cikin ta ba. Amma a yan
kwana kwanan nan abin ya fara sauyawa saboda
bayyanar wasu wadanda babu wata Sunnah da
suka bari sai sun dauki sungumi suna son rusa
ta. Suna amfani da sunan Malikiyya, alhali Imam
Malik da Malikawan Malamai sun yi hannun riga
da wannan tafarki nasu.
Hana yanke farce da cirar gashi ga wanda yake
niyyar yin layya, Sunnah ce da Nana Ummu
Salma (R) ta cirato mana daga Manzon Allah (S)
a hadisi ingantacce wanda Imamu Muslim ya
riwaito a cikin ingantacce kuma karbabben
Littafinsa (Hadisi na 1977). Wannan shi kadai ya
isa a wurin Ahlus Sunnah ba sai an tafi da nisa
ba. To, amma sai suka sanya shakku game da
Hadisin, wai Nana A’isha ta soke shi. Allah ya
tsare ta da soke abinda ya tabbata daga Manzon
Allah (S).
1. Da farko dai, yana da kyau a sani, ba Nana
Ummu Salma ce kadai ta tabbatar da wannan
Sunnar ba. A’a, Sunnah ce da Sahabbai suka sani
kuma suka yi aiki da ita. Domin Ishaq bn
Rahawaihi a cikin Musnad nasa (1817) da Al-
Hakim cikin Mustadrak (7521) sun yo riwaya da
ingantaccen isnadi daga Sarkin Malaman Tabi’ai
Sa’id bn Musayyib an tambaye shi, me zai ce a
kan fatawar wani Malami Yahaya bn Ya’mar da
yake cewa, idan mutum yana da niyyar yin layya
aka shiga goman farko ba zai aske gashi ko ya
yanke farce ba? Sai ya ce, haka ne. Lallai
Sahabban Manzon Allah (S) haka suka fada.
Shi ma Yahaya bn Ya’mar da ya yi waccan
fatawar ya karfafa ta da ruwaya daga Ali bn Abi
Talib (R) kamar yadda Imam At-Tahawi ya
ruwaito a cikin Sharh Mushkil Al-Athar
(14/42-43) da Ibn Abi Khaithama a cikin At-
Tarikh nasa (2/124).
2. Nana A’isha (R) ba ta yi maganar Hadisin
Ummu Salma ba sam, balle ace ta soke shi. Abin
da ya faru shi ne, kamar yadda Imam Al-Bukhari
(hadisi na 1700) da Muslim (Hadisi na 1321)
suka riwaito cewa, Ziyad bn Abi Sufyan ya aika
ma Nana A’isha wasika yana tambayar ta akan
fatawar Ibn Abbas (R) da ya ce, idan mutum zai
yi Hadaya, duk abinda aka haramta ma Alhaji shi
ma an haramta masa. Sai Nana A’isha ta ce, bai
yi daidai ba. Ta ce, domin ni na shirya dabbobin
Hadayar Manzon Allah (S) da hannuna, sannan
ya sanya masu alama da hannayensa, ya aiki
mahaifina (Sayyidina Abubakar) da su zuwa
Makka (A shekara ta tara kenan, da ya yi Amirul
Hajji), kuma ba abinda ya fasa yi har aka soke
hadayar tasa.
To, ka ga a nan mas’aloli biyu ne daban daban.
Hadisin Ummu Salma yana maganar wanda zai yi
layya yana zaune a garinsa. Hadisin Nana A’isha
kuma yana maganar wanda ya aika dabbobi
zuwa Makka domin ayi masa Hadaya kamar
yadda Manzon Allah (S) ya yi. Don haka, Nana
A’isha (R) ta yi gyara ne ga fatawar Ibn Abbas
(R) da ya mayar da wanda ya aika hadaya a
matsayin Alhaji; ba ya aski, ba ya sanya
dunkakken tufa, ba ya farauta, kuma ba ya
saduwa da iyali har sai an soke ko an yanka
hadayarsa. Haka magabata irin su Imam Ahmad
bn Hambal da Yahaya bn Sa’id Al-Ansari suka
fassara wadannan Hadisai guda biyu. Duba: At-
Tamhid na Ibn Abdil Barr (17/234) da Masa’il
Salih ga Imam Ahmad (2/262) da kuma Lata’if
Al-Ma’arif na Ibn Rajab (Shafi na 272).
Idan ma kuma aka ce, lallai babu banbanci a
tsakanin Hadisan biyu, sabanin yadda su
wadancan magabata suka fada, to tafarkin
Malamai a irin wannan shi ne, Hadisai biyu
ingantattu sun yi hannun riga, kuma akwai
hanyoyin da ake bi a hada hancinsu, ayi aiki da
su gaba daya ba tare da an yi watsi da ko guda
ba. A nan sai a gabatar da wanda yake “ﺧﺎﺹ ” ya
kebance wanda yake “ﻋﺎﻡ ”. Ma’ana, sai ace, halal
ne ga wanda zai yi hadaya ya yi duk abinda aka
hana alhazai su yi kamar yadda Nana A’isha ta
ce, amma ban da yanke farce da aske gashi
saboda Hadisin Nana Ummu Salma. Kun ga a
nan, ba a dauki daya, aka jefa daya a Bola ba.
*Matsayar Malaman Fiqihu a Kan Wannan
Sunnah:*
Sanannen abu ne cewa, magabata suna gina
fatawoyinsu ne a kan Hadisan Annabi (S) da
kuma fatawoyin Sahabbansa. Sukan samu sabani
gwargwadon yadda nassi ya zo a wurin su ko
kuma yadda suka fahimce shi.
A cikin wannan mas’ala, akasarin Malamai sun yi
aiki da wannan Sunnar; sun hana a cire farce ko
a aske gashi idan mutum yana da niyyar yin layya
kuma watan Dhul Hijja ya riga ya kama. Cikin su
akwai masu kai wannan hani a matsayin haramci
kamar Imam Ahmad da Shafi’i da Ishaq bn
Rahawaihi da Rabi’ah – Malamin Imam Malik, da
Dawud bn Ali da Abu Thaur da Auza’i da Ibn
Hazm da sauran su. Kuma wannan ita ce fatawar
Sarkin Malaman Tabi’ai Sa’id bn Al-Musayyib.
Allah ya jikan su baki daya. Akwai kuma
wadanda suka ce, wannan hanin ba ya da
tsanani, makaruhi ne. Kamar yadda Malikawa da
wasu daga cikin Shafi’awa suka yi fatawa. A
cikin tabi’ai kuma Al-Hassan Al-Basri shi aka
sani da daukar wannan matsayin.
Amma Imam Abu Hanifa – daga cikin Malaman
Mazhabobi - shi kadai ne bai yi fatawa da
wannan hanin ba. Kuma babu wani nassi daga
wurin sa da ya nuna sukar wancan Hadisi na
Ummu Salama balai ace ya jingina sokewar ga
Nana A’isha. Babu shakka, almajiransa sun yi ta
kai da komo don kare matsayin nasa. Amma duk
abinda suka kawo ba zai hana ayi aiki da wannan
tabbatacciyar Sunnah ba. Yin aiki da ita ma ciko
ne ga ita kanta ibadar ta yin layya kamar yadda
Ibnul Qayyim ya fada. A cikin almajiran Abu
Hanifa ma akwai wadanda suka yi aiki da
wannan Sunnah kamar Imam At-Tahawy da Mulla
Ali al-Qari da kuma Ibn Abidin mai Hashiya.
Daga karshe, ina kira ga yan uwana Musulmi
gaba daya da mu san matsayin Manzon Allah (S),
mu ba shi hakken da Allah ya ba shi na
girmamawa da darajantawa. Babu kuwa wata
girmamawa da ta rage mana fiye da kimanta
umurninsa da haninsa, da rashin gabatar da
umurnin kowa ko haninsa a kan nasa. Allah ya yi
muna muwafaqa, ya sa mu cikin cetonsa.
*_Alhamdu lillah_*
No comments