How To Send Java Program From Java Phone.

Here I’ll post a simple step on how to send a java app or game from your java phone.
As you know java phone is not design with a feature that enables its user to share its app or games to others through blue-tooth. And most people are complaining of the missing feature. I’ve seen several question/post on this particular issue, and I also receive mails which contain questions on this same problem since when I lunch my Sendjar site. With the help of that site most people find it very simple to send their java files, but some also didn’t understand the procedure well. That’s why I decided to make it clear here with not much words.
1. First before you can start sending your java files you must have to get File Explore.
2. After you install the FileXplore then you Now goto any site you know that offer apps/games in Zip File Format, e.g Sendjar, Xchanger. I prefer you use the Sendjar site, Because I do update it always. And also there is an option for Request File. You can send your Request for any file you want, or send the file link address for it to be converted for you. And all the actions takes not more than 24hours.
3. After getting the files in order, the last step is how to send them… open the Explorer there you see two options E and C. E-means memory card, and C-means phone memory. Then choose the drive you save the files inside. Open it and locate the folder, open the folder then goto the file you want to send>press option, there you’ll see menus, scroll to send menu and click on it. Accept all the permissions.
after you search for the device click the right soft key which opens two options, click send with renaming. It will now open the file name for you to edit it, all you’ll have to do now is to edit the file extension. From .zip to .jar, or if its in _jar you then edit it to .jar and click send. That’s all it will appear there as an application….. Its very simple just visit Sendjar I’ve uploaded many files their and they are all in .zip format. You can also Request for a file.

SALLUU KAMAA RA'AITUMUUNII USALLI Kashi Na Daya(Dr Ibrahim Jalo Jalingo)

“SALLUU KAMAA RA’AITUMUUNII
USALLI” (1)
Imamush Shaukaanii ya ce cikin
littafinsa Nailul Autaar 2/205:
((Hadithan dora dama a kan hagu
ishrin ne suka zo daga Annabi mai
tsira da amincin Allah ta hanyar
mutum goma sha takwas, tsakanin
Sahabi da Tabi’i)).
Ga wasu daga cikin hadithan da
Imamush Shaukaanii ya yi
maganarsu:-
1- Imamu Muslim ya ruwaito hadthi
na 401 cewa: Annabi mai tsira da
amincin Allah: ((Ya kasance yana
dora hannun damansa a kan
hagunsa)).
2- Imamul Bukharii ya ruwaito
hadithi na 740 da Imam Malik cikin
Muwattaa hadithi na 546 cewa
Manzon Allah mai tsira da amincin
Allah yana umurtan sahabbansa
da dora dama a kan hagu:
((Mutane sun kasance ana
umurtan su da cewa: mutum ya
dora damansa a kan zira’insa na
hagu a cikin Salla)).
3- Imamut Tabaraanii ya ruwaito
cikin Almu’ujamul Kabiir hadithi na
11,323, da Imamud Daara Qudnii
cikin Babun Fi Akhzish Shimaal Bil
Yamiin hadithi na 3, da Imam Ibnu
Hibbaan dadithi na 1,770, da Imam
Sulaimaan Ibnu Dawud Attayaalisii
cikin Musnad hadithi na 2,776
cewa Annabi mai tsira da amincin
Allah ya kasance yana cewa: ((Mu
taron Annabawa an umurce mu da
gauggauta buda-baki, da jinkirta
sahur, da kuma mu dora
hannayenmu na dama a kan
hannayenmu na hagu)). Albaanii
ya inganta hadithin cikin Sahihul
Jami’is Sagiir 1/454.
4- Imam Ahmad ya ruwaito hadithi
na 15,090, da Imam Abu Dawud
Hadiyhi na 755, da isnadi sahihi
cewa Manzon Allah mai tsira da
amincin Allah ((Ya wuce wani
mutum yana salla amma ya dora
hannunsa na hagu a kan na dama,
sai ya balle hannun ya dora daman
a kan hagun)).
5- Imam Abu Dawud ya ruwaito
hadithi na 727, da Imam Nasa’ii
hadithi na 963, da Imam Ibnu
Khuzaimah hadithi na 480 da
isnadi sahihi cewa Manzon Allah
mai tsira da amincin Allah ((Ya
kasance yana dora dama a kan
bayan tafinsa na hagu, da kuma
wuyan hannu, da dantse)).
6- Imama Abu Dawud ya ruwaito
hadithi na 759, da Imam Ibnu
Khuzaimah hadithi na 479 cewa
Annabi mai tsira da amincin Allah
((Ya kasance yana sanya hannun
damansa a kan hagunsa, sannan
sai ya hada tsakaninsu a kan
kirjinsa alhalin yana cikin salla)).
TAMBAYOYI TARE DA
AMSOSHINSU:
(1) Idan wani ya ce: Amma kuma ai
Imamut Tabarii ya ruwaito cikin
littafinsa Almuujamul Kabiir hadithi
na 16,563, daga Sahabi Mu’azu
Dan Jabal ya ce:-
(( ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺫﺍ ﻛﺎﻥ ﻓﻲ
ﺻﻼﺗﻪ ﺭﻓﻊ ﻳﺪﻳﻪ ﻗﺒﺎﻟﺔ ﺃﺫﻧﻴﻪ، ﻓﺈﺫﺍ ﻛﺒﺮ ﺍﺭﺳﻠﻬﻤﺎ، ﺛﻢ
ﺳﻜﺖ، ﻭﺭﺑﻤﺎ ﻳﻀﻊ ﻳﻤﻴﻨﻪ ﻋﻠﻰ ﻳﺴﺎﺭﻩ )).
Ma’ana: ((Annabi mai tsira da
amincin Allah ya kasance idan
yana cikin sallarsa sai ya daga
hannu daura da kunnensa, idan ya
yi kabbara sai ya sake su, sai
kuma ya yi shiru, wani lokaci ma
nakan gan shi yana dora damansa
a kan hagunsa)). Wannan hadithi
ai shi ne hujjar sake hannu!!
Sai a ce da shi: Da farko dai ya
kamata ka san cewa wannan
hadithi maudhuu’i ne, watau
hadithi ne da cikin isnadinsa akwai
makaryaci kazzaabi wannan kuwa
shi ne: Khasiib Bin Jahdar, ya zo
cikin littafin Miizaanu Litidaal 1/653
kamar haka:-
(( ﺍﻟﺨﺼﻴﺐ ﺑﻦ ﺟﺤﺪﺭ: ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ، ﻭﺃﺑﻲ
ﺻﺎﻟﺢ ﺍﻟﺴﻤﺎﻥ، ﻛﺬﺑﻪ ﺷﻌﺒﺔ ﻭﺍﻟﻘﻄﺎﻥ ﻭﺍﺑﻦ ﻣﻌﻴﻦ.
ﻭﻗﺎﻝ ﺍﺣﻤﺪ: ﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ. ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ: ﻛﺬﺍﺏ
ﺍﺳﺘﻌﺪﻯ ﻋﻠﻴﻪ ﺷﻌﺒﺔ)).
Ma’ana: ((Khasiib Bin Jahdar: daga
Amr Bin Diinaar, da Abu Salihis
Sammaan: Shu’ubah, da Qattaan,
da Ibnu Ma’iin sun karyata shi.
Ahmad ya ce: Ba a rubuta
hadithinsa. Bukharii ya ce:
Makaryaci ne, Shu’ubah ya yi
bayanin karyarsa))
Na biyu: Da za a kaddara cewa
hadithin ingantacce ne, to da sai a
fassara shi da cewa: bayan Annabi
ya daga hannayensa daura da
kunnuwansa lokacin kabbarar
harama, to sai ya sake hannayen
nasa zuwa kirjinsa, dole a yi irin
wannan fassarar saboda hadithin
ya dace da sauran hadithai
ingantattu cikin wannan babin.
Babban masanin ilmin hadithi
Alhaafiz Ibnu Hajar ya ce cikin
littafinsa: Attalkhiisul Habiir 1/554:-
(( ﺗﻨﺒﻴﻪ: ﻗﺎﻝ ﺍﻟﻐﺰﺍﻟﻲ: ﺳﻤﻌﺖ ﺑﻌﺾ ﺍﻟﻤﺤﺪﺛﻴﻦ
ﻳﻘﻮﻝ: ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﺍﻧﻤﺎ ﻭﺭﺩ ﺑﺎﻧﻪ ﻳﺮﺳﻞ ﻳﺪﻳﻪ ﺍﻟﻰ
ﺻﺪﺭﻩ، ﻻ ﺍﻧﻪ ﻳﺮﺳﻠﻬﻤﺎ ﺛﻢ ﻳﺴﺘﺄﻧﻒ ﺭﻓﻌﻬﻤﺎ ﺍﻟﻰ
ﺍﻟﺼﺪﺭ. ﺣﻜﺎﻩ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻓﻲ ﻣﺸﻜﻞ ﺍﻟﻮﺳﻴﻂ )).
Ma’ana: ((Fadakarwa: Gazaalii ya
ce: Na ji sashin malaman hadithi
na cewa: Wannan hadithi ya zo ne
a kan cewa yana sake hannayensa
ne zuwa girjinsa, ba wai yana sake
su ba ne, sannan daga baya ya
daga su zuwa girji ba. Ibnus
Salaah ya hikaito shi cikin
“Mushkilul Wasiit”)).
(2) Idan wani kuma ya ce: To ai an
samu daga cikin magabata
wadanda suka yi salla hannayensu
a sake, don mene ne za a ce da
mu yanzu: ba za mu yi salla
hannayenmu a sake ba?
To sai a ce da shi: Na farko dai ya
kamata ka san cewa ya kai
dan’uwa! Annabi Muhammad mai
tsira da amincin Allah shi ne kadai
wanda Allah Ya aiko shi zuwa gare
ka, bai aiko waninsa zuwa gare ka
ba a matsayin manzo, saboda
haka ba daidai ba ne ka bar
umurninsa da kuma aikinsa,
sannan ka je ka bi umurni da aikin
wani.
Abu na biyu: A lokacin da Sahabi
Abdullahi Dan Abbas ya yi
yunkurin tabbatar da sunnar
Mut’ah ta Hajji, an samu wasu
mutane da suka ce da shi: Ai
Abubakar da Umar sun hana
Mut’ar Hajji, shi kuwa sai ya amsa
ya ce da su: ((Wani dutse ya yi
kusan sauko muku daga sama! Ina
ce muku: Manzon Allah mai tsira
da amincin Allah ya ce, sannan
kuna ce da ni: Abubakar da Umar
sun ce!)). Wannan magana ta Dan
Abbas asalinta na cikin Musnadu
Ahmad hadithi na 3,121, da
Almuujamul Ausat na Tabaraanii
hadithi na 21, da Jami’u bayanil
ilmi na Ibnu Abdil Bar hadithi na
2,377, da Alfaqih wal Mutafaqqih
na Khatiibul Bagdaadii hadithi na
380.
Abu na uku shi ne: Barin aiki da
maganar Annabi ko aikinsa zuwa
yin aiki da maganar wani ko
aikinsa saba wa Ijma’in Al’ummah
ne, shi kuwa yin hakan haramun
ne a bisa ittifakin dukkan malaman
Duniya. Ya zo cikin littafin Iiqazul
Himam shafi na 68 cewa Imamush
Shafi’ii ya ce: ((Musulmi sun yi
Ijma’i a kan cewa duk wanda
sunnar Manzon Allah mai tsira da
amincin Allah ta bayyana gare shi,
to, ba ya halatta gare shi ya bar ta
saboda yin riko da maganar wani)).
(3) Idan wani ya ce: To ai sake
hannaye cikin salla shi ne
mazhabar Imam Malik, tunda mu
kuwa Malikiyyah ne ke nan dukkan
abin da Imam Malik ya yi na Addini
shi ne mu ma za mu yi!!
To sai a ce da shi: Na farko dai ya
kamata ka san cewa Allah
Madaukakin Sarki bai aiko maka
Imam Malik a matsayin manzo ba,
a’a Ya aiko maka Annabi
Muhammad ne a matsayin manzo
zuwa gare ka da sauran mutanen
Duniya baki daya, shi kuwa Annabi
Muhammad babu inda ya ce da kai
ka yi salla hannayenka a sake ba,
a’a abin da ya ce kai shi ne: Ka
dora damanka a kan hagunka cikin
sallanka. Ta kaka za ka bar nasa
ka riki na wani?
A bu na biyu: cewa da ka yi:
mazhabar Imam Malik ita ce: yin
salla hannaye a sake, magana ce
mara dikka, saboda shi Imam Malik
yana fatawowi daidai har hudu
cikin wannan mas’alar, ba wai
fatawa daya kawai ba. Babban
Malami cikin mazhabar malikiyyah
Imamul Baajii ya ce cikin littafinsa
Almuntaqaa 1/281: Imam Malik
yana da fatawowi hudu da aka
ruwaito daga gare shi cikin wannan
mas’alar: Fatawar farko: Ash’hab
ya ruwaito daga gare shi cewa:
Babu laifi a dora dama a kan hagu
cikin sallar nafila da farilla. Fatawa
ta biyu: Mutarrif da Ibnul
Maajishuun da kuma almajiransa
na Iraq sun ruwaito daga gare shi
cewa: Dora dama a kan hagu cikin
salla mustahabbi ne. Fatawa ta
uku: Mutanen Iraq sun ruwaito
daga Malikawa daga shi Imam
Malik cewa: Kada a dora dama a
kan hagu cikin salla. Fatawa ta
hudu: Ibnul Qaasim ya ruwaito
daga gare shi cewa: makruuhi ne a
dora dama a kan hagu cikin sallar
farilla, amma babu laifi a yi hakan
cikin sallar nafila.
A nan ai kun ga ya kamata a ce
imma Malikiyyar za a yi, to sai a yi
wacce ta dace da sunnar Annabi
mai tsira da amincin Allah, ba wai
wacce ta saba wa sunnar
Muhammadur Rasuulul Lah ba.
(4) Idan wani ya ce: To mene ne
fahimtar Malamanmu na Da’awah
da Aqidah kuma cikin wannan
mas’alar?
Sai a ce da shi: Fahimtar mutanen
da muka sani daga cikinsu ita ce:
Yin salla hannaye a sake abu ne
da yake sabanin Sunnah. Misali:
Sheik Abdulaziz Bin Baz ya ce
cikin littafinsa na fatawa 11/144:-
(( ﺍﻟﺜﺎﺑﺖ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﻪ
ﻳﻘﺒﺾ ﻳﺪﻳﻪ ﺣﺎﻝ ﻗﻴﺎﻣﻪ ﻓﻲ ﺍﻟﺼﻼﺓ… ﺍﻣﺎ ﺇﺭﺳﺎﻝ
ﺍﻟﻴﺪﻳﻦ ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﻤﻜﺮﻭﻩ ﻻ ﻳﻨﺒﻐﻲ ﻓﻌﻠﻪ ﻟﻜﻮﻧﻪ
ﺧﻼﻑ ﺍﻟﺴﻨﺔ )).
Ma’ana: ((Abin da ya tabbata daga
Annabi mai tsira da amincin Allah
shi ne cewa: Yana kame
hannayensa ne lokacin da yake
tsaye cikin salla ..Amma sake
hannaye a cikin salla makruhi ne,
yin sa bai kamata ba, saboda
kasancewarsa sabanin Sunnah)).
Sannan ya sake cewa cikin
wannan littafin nasa 11/145:-
(( ﻭﺑﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺗﻌﻠﻤﻮﻥ ﺍﻥ ﺇﺭﺳﺎﻝ ﺍﻟﻴﺪﻳﻦ ﻻ ﻳﻘﺪﺡ
ﻓﻲ ﺍﺳﻼﻡ ﺍﻟﻤﺴﻠﻢ، ﻭﻻ ﻓﻲ ﺍﻛﻞ ﺫﺑﻴﺤﺘﻪ ﻟﻜﻨﻪ ﻣﻜﺮﻭﻩ
ﻭﻣﺨﺎﻟﻒ ﻟﻠﺴﻨﺔ ﻻ ﻳﻨﺒﻐﻲ ﻓﻌﻠﻪ )).
Ma’ana: ((Saboda abin da muka
ambata din nan ne za ku san
cewa: Sake hannaye ba ya soke
Musuluncin Musulmi, haka nan cin
yankansa, sai dai kuma shi
makruhi ne, kuma abu ne da ya
saba wa Sunnah, ba ya kamata a
yi shi)).
Sannan ya sake cewa cikin
wannan littafi nasa 29/239:-
(( ﻫﺬﺍ ﻣﻜﺮﻭﻩ، ﻭﺍﻟﺴﻨﺔ ﺿﻤﻬﻤﺎ ﻭﺟﻌﻠﻬﻤﺎ ﻋﻠﻰ
ﺍﻟﺼﺪﺭ، ﻭﺟﻌﻞ ﺍﻟﻴﻤﻨﻰ ﻋﻠﻰ ﺍﻟﻴﺴﺮﻯ ﻭﺍﻟﺮﺳﻎ
ﻭﺍﻟﺴﺎﻋﺪ؛ ﻻﻧﻪ ﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ، ﻭﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ،
ﻭﻫﻠﺐ ﺍﻟﻄﺎﺋﻲ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ. ﺍﻣﺎ ﺍﻹﺭﺳﺎﻝ ﻓﻼ
ﺩﻟﻴﻞ ﻋﻠﻴﻪ، ﺑﻞ ﻫﻮ ﺧﻼﻑ ﺍﻟﺴﻨﺔ)).
Ma’ana: ((Wannan makruhi ne,
abin da yake Sunnah: Taro su da
sanya su a kan kirji, da kuma
sanya dama a kan tafin hagu da
wuyan hannu, da dantse, saboda
ya tabbata daga Annabi mai tsira
da amincin Allah daga hadithin
Sahl Dan Sa’ad, da Waa’il Dan
Hujur, da Hulb Attaa’ii abin da yake
nuna hakan. Amma sake hannaye
babu wani dalil a kansa, kai a
gaskiya ma shi sabanin Sunnah
ne)).
(5) Idan wani ya ce: Ko cikin
shugabannin Mazhabar Imam
Malik akwai wadanda ke ganin
cewa da zarar an samu wata
fatawa a cikin Mazhabar wacce ta
saba wa sahihiyar sunnar Manzon
Allah, to, a yi watsi da ita, a koma a
yi riko da sahihiyar sunnar Manzon
Allah mai tsira da amincin Allah
kawai?
Amsa a nan ita ce: Lalle akwai su
da yawa, a gaskiya ma ni babu
wani shahararre daga cikinsu da
na sani yake cewa: Bayan
Bamalike ya fahimci cewa
sahihiyar Sunnah ta saba wa
malikancinsa ya yi watsi da
sahihiyar Sunnar ya cigaba da yin
aiki da abin da ya zo cikin
mazhabarsa kawai!! Ni ban san
wani mash’huri da ya fidi irin
wannan magana mara kan gado
ba. Gaskiyan lamari shi ne: Abin
da shugabannin mazhaba suke
cewa shi ne: Duk lokacin da wani
kaulin mazhaba ya yi karo da
sahihiyar Sunnah to sai a jingine
mazhabar a yi aiki da sahihiyar
Sunnah. Imam Malik da kansa
yana cewa kamar yadda ya zo
cikin littafin Tartiibul Madaarik
1/182:-
(( ﺍﻧﻤﺎ ﺍﻧﺎ ﺑﺸﺮ ﺃﺧﻄﺊ ﻭﺃﺻﻴﺐ، ﻓﺎﻧﻈﺮﻭﺍ ﻓﻲ ﺭﺃﻳﻲ
ﻓﻜﻞ ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﺨﺬﻭﻩ، ﻭﻛﻞ ﻣﺎ ﻟﻢ
ﻳﻮﺍﻓﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﺎﺗﺮﻛﻮﻩ )).
Ma’ana: ((Ni ba kowa ba ne face
mutum, ina yin kure kuma ina yin
daidai, sai ku rika yin nazari cikin
ijtihadina, dukkan abin da ya dace
da Alkur’ani da Sunnah sai ku rike
shi, kuma dukkan abin da bai dace
da Alkur’ani da Sunnah ba sai ku
bar shi)).
Sannan babban malami Jamaalud
Dinil Qaasimii ya ce cikin littafinsa:
Attahdiithu Fi Fununi Mustalahil
Hadith shafi na 245, da babban
malami Saalih Bin Muhammad
Alfullaanii cikin littafinsa: Iiqaazu
Himami Ulil Absar shafi na 89:
dukkansu biyun sun ce: Babban
malami cikin mazhabar Malikiyyah
Muhammad Almaqqarii ya ce cikin
littafinsa na Qwa’idul Fiqhi:-
(( ﻻ ﻳﺠﻮﺯ ﺍﺗﺒﺎﻉ ﻇﺎﻫﺮ ﻧﺺ ﺍﻻﻣﺎﻡ ﻣﻊ ﻣﺨﺎﻟﻔﺘﻪ
ﻷﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻨﺪ ﺣﺬﺍﻕ ﺍﻟﺸﻴﻮﺥ. ﻗﺎﻝ ﺍﻟﺒﺎﺟﻲ :
ﻻ ﺍﻋﻠﻢ ﻗﻮﻻ ﺍﺷﺪ ﺧﻼﻓﺎ ﻋﻠﻰ ﻣﺎﻟﻚ ﻣﻦ ﺍﻫﻞ
ﺍﻻﻧﺪﻟﺲ؛ ﻻﻥ ﻣﺎﻟﻜﺎ ﻻ ﻳﺠﻴﺰ ﺗﻘﻠﻴﺪ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻪ ﻋﻨﺪ
ﻣﺨﺎﻟﻔﺘﻬﻢ ﺍﻷﺻﻮﻝ ﻭﻫﻢ ﻻ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﺫﻟﻚ.
ﺍﻧﺘﻬﻰ. ﻭﻗﺎﻝ ﺃﻳﻀﺎ: ﻗﺎﻋﺪﺓ: ﻻ ﻳﺠﻮﺯ ﺭﺩ ﺍﻷﺣﺎﺩﻳﺚ
ﺍﻟﻰ ﺍﻟﻤﺬﻫﺐ ﻋﻠﻰ ﻭﺟﻪ ﻳﻨﻘﺺ ﻣﻦ ﺑﻬﺠﺘﻬﺎ ﻭﻳﺬﻫﺐ
ﺑﺎﻟﺜﻘﺔ ﺑﻈﺎﻫﺮﻫﺎ؛ ﻓﺎﻥ ﺫﻟﻚ ﻓﺴﺎﺩ ﻟﻬﺎ ﻭﺣﻂ ﻣﻦ
ﻣﻨﺰﻟﺘﻨﺎ، ﻻ ﺍﺻﻠﺢ ﺍﻟﻠﻪ ﺍﻟﻤﺬﻫﺐ ﻟﻔﺴﺎﺩﻫﺎ، ﻭﻻ ﺭﻓﻌﻬﺎ
ﺑﺨﻔﺾ ﺩﺭﺟﺎﺗﻬﺎ، ﻓﻜﻞ ﻛﻼﻡ ﻳﺆﺧﺬ ﻣﻨﻪ ﻭﻳﺮﺩ ﺍﻻ ﻣﺎ
ﺻﺢ ﻟﻨﺎ ﻋﻦ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ، ﺑﻞ ﻻ
ﻳﺠﻮﺯ ﺍﻟﺮﺩ ﻣﻄﻠﻘﺎ؛ ﻻﻥ ﺍﻟﻮﺍﺟﺐ ﺍﻥ ﺗﺮﺩ ﺍﻟﻤﺬﺍﻫﺐ
ﺍﻟﻴﻬﺎ )).
Ma’ana: ((Bai halatta bin zahirin
nassin Imami tare da sabawarsa
ga jigogin Shari’ah (Qur’ani da
Hadithi) a wurin korarrun
Shaihunai. (Imam) Baajii ya ce:
Ban san wani kauli da ya fi
tsananin saba wa Malik ba kamar
(kaulin) mutanen Andulus ba,
saboda Malik ba ya halattar da bin
masu ruwaya daga gare shi ba a
lokacin da suka saba wa Jigogi, su
ba sa dogara a kan haka. Intaha.
Sannan (Imam Baajii) ya sake
cewa: Qaa’idah: Bai halatta a yi
raddin Hadithai zuwa ga mazhaba
ta fiskar da zai rage wani abu na
armashinsu, kuma ya tafiyar da
amincewa da zahirinsu, domin
hakan bata su ne da kuma
wulakanta matsayinsu. Kada Allah
Ya kyautata mazhabobi ta hanyar
bacinsu (watau su hadithan) kada
(Allah Ya daukaka mazhabobin) ta
hanyar karya darajarsu (su
hadithan). Dukkan wata magana
Ana iya aiki da ita, ana kuma iya
yin watsi da ita, amma banda abin
da ya inganta a wurinmu daga
Muhammad mai tsira da amincin
Allah, ko kadan bai halatta a yi
raddin (maganarsa), domin abin da
ke wajibi shi ne: Yin raddin
mazhabobi zuwa gare ta)) (watau
maganar Annabi mai tsira da
amincin Allah).
(6) Idan wani ya ce: Dalilan nan
duka da ka kawo na cewa: dora
dama a kan hagu cikin salla shi ne
Sunnah, sake hannaye kuwa
sabanin Sunnah ne, wasu mutane
za su ce ba su gamsu da su ba,
hasali ma za su ce dukkan
hadithan masu rauni ne, saboda
haka yin salla hannaye a sake shi
ne daidai domin shi ne abin da
suka sani a mazhabar Malikiyya!!!
To, sai a ce da shi: Na farko dai da
ma ba dukkan gaskiyar da masu
wa’azi ke fada ba ne mutane ke
karba, Annabawa da Manzanni
sun gaya wa jama’arsu gaskiya,
amma an samu mutane da yawa
wadanda suka karyata su, suka yi
watsi da gaskiyar da suka fada
musu.
A bu na biyu shi ne: Ciwon son
zuciya na da wahalar waraka,
wannan shi ya sa duk yadda masu
wa’azi suka yi kokarin fahimtar da
Kiristoci cewa aqidarsu ta cewa
Allah yana da Da watau Isa, kuma
shi Allah Dayan uku ne na abin da
ake yi wa bauta, watau: Allah Uba,
da Allah Da, da Allah Ruhu Mai
tsarki, duk lokacin da suka yi
kokarin fahimtar da su cewa
wannan kure ne bayyanan ne sai
ka ga cewa suna ta kawo tawilce-
tawilce da wasu shubuhohi domin
tabbatar da ra’ayinsu!! Haka nan in
ka dubi yan biri’ah nau’i daban-
daban cikin Al’ummar Musulmi za
ka rika ganin yadda suke
zaburowa da karfi suna kare son
zuciyarsu. Misali yanzu in ka yi
kokarin fahimtar da batijjane cewa:
aqidarsa ta cewa Salatul Fatihi
saudaya tana daidai da Alkur’ani
sau dari shida ke nan ta fi Alkur’ani
sau dari biyar da casa’in da tara ka
gaya musu cewa wannan wani
nau’i ne na ilhadi da raina Littafin
Allah Madaukakin Sarki, sai ka ga
cewa sun yi ca a kanka sun kuma
nace suna ta yin tawilce-tawilce
domin su tabbatar da son
zuciyarsa!! To amma duka wannan
ba zai hana masu wa’azi su ci
gaba ba da yin wa’azi ba.
Muna rokon Allah muna kaskantar
da kai a gabanSa da ya tausaya
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. Ameen.

Bayani Na Adalci kan Dangale Tufafi

Bismillahirrahmanirraheem
..Da yawa daga cikin mutane suna tuhumar wasu musulmai a dalilin dangale tufafinsu kada ya wuce idon sawu, ko kwabri. Wanda wannan kuskure ne, wasu masu tuhumar suna tuhumar ne saboda son zuciya wasu kuma sunayi ne saboda jahilci.. Sunji an fada suma sai suka fada. Saboda haka nake kira ga ‘yan’uwa musulmai masu wannan hali da suji tsoron Allah su daina. Domin hakan ka iya jawo musu fushin Allah. Domin hakika dangale tufafi kada ya wuce idon sawu sunnar annabi ce. Kuma annabi yace : ‘Duk wanda ya kyamaci sunnah ta toh baya tare damu’…. Wato a hakikanin gaskiya hadisai sunzo da yawa wanda suke nuna cewa annabi baya barin tufafinsa suja kasa.ko su wuce idon sawu Sannan kuma har umarni ma yayi da kada a bari tufafin su zarce idon sawu inso samune ma su tsaya a kwabri… Sannan wasu hadisan kuma suka nuna yayi maganane akan masu takama. Sannan abiinda yake bada faka ga masu son zuciya acikin wannan mas’ala itace duk hadisan da sukazo suna zuwa ne da kalmar kwarjalle… ‘Izaar’ amma basu zuwa da kalmar wando ‘sirwaal’ toh abinda ya dace mu fahimta anan shine lokacin annabi akwai wando. Amma da yawan mutane har shi kansa annabi suna amfani ne da kwarjalle. Toh inhar ansamu annabi a rayuwarsa ga irin tufafin da yasa. Kuma ga irin yanayin kalan tsarin da ya sakata. Toh mu abinda zamu lura anan tunda mu tsarin tufafinmu tasha bambam da tasu , zamu lura ne da tsarin da ya saka ta. Ga kadan daga cikin hadisan da suke fayyace mana zancen adalci game da tufafi .
ﺣﺪﺛﻨﺎ ﺁﺩﻡ، ﺣﺪﺛﻨﺎ ﺷﻌﺒﺔ، ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﺃﺑﻲ
ﺳﻌﻴﺪ ﺍﻟﻤﻘﺒﺮﻱ، ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ـ ﺭﺿﻰ ﺍﻟﻠﻪ
ﻋﻨﻪ ـ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ” ﻣﺎ
ﺃﺳﻔﻞ ﻣﻦ ﺍﻟﻜﻌﺒﻴﻦ ﻣﻦ ﺍﻹﺯﺍﺭ ﻓﻔﻲ ﺍﻟﻨﺎﺭ.
Annabi(s.a.w) yace: ‘duk abinda ya wuce idon sawu na kwarjalle toh yana wuta’
Kaga wannan hadisi annabi bai nuna don takama ba.
Sannan kuma ya sake cewa.
ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﻋﻔﻴﺮ، ﻗﺎﻝ ﺣﺪﺛﻨﻲ ﺍﻟﻠﻴﺚ، ﻗﺎﻝ
ﺣﺪﺛﻨﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺧﺎﻟﺪ، ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ،
ﻋﻦ ﺳﺎﻟﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ، ﺃﻥ ﺃﺑﺎﻩ، ﺣﺪﺛﻪ ﺃﻥ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ” ﺑﻴﻨﺎ ﺭﺟﻞ ﻳﺠﺮ
ﺇﺯﺍﺭﻩ، ﺧﺴﻒ ﺑﻪ، ﻓﻬﻮ ﻳﺘﺠﻠﻞ ﻓﻲ ﺍﻷﺭﺽ ﺇﻟﻰ
ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ.
Annabi (s.a.w) yace: ‘wani mutum yana jan kwarjallensa. Sai Allah ya nitsar dashi. Yana cigaba da gangarawa har zuwa ran tashin qiyaama..
Toh kaga wa’innan hadisai sam basuyi magana kan taqama ba.
Sannan ya sake cewa:
ﻭﻋﻦ ﺃﺑﻰ ﺫﺭ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ: “ﺛﻼﺛﺔ ﻻ ﻳﻜﻠﻤﻬﻢ ﺍﻟﻠﻪ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ، ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ ، ﻭﻻ ﻳﺰﻛﻴﻬﻢ، ﻭﻟﻬﻢ
ﻋﺬﺍﺏ ﺃﻟﻴﻢ” ﻗﺎﻝ: ﻓﻘﺮﺃﻫﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺛﻼﺙ ﻣﺮﺍﺭ. ﻗﺎﻝ ﺃﺑﻮ ﺫﺭ : ﺧﺎﺑﻮﺍ
ﻭﺧﺴﺮﻭﺍ ‍ ﻣﻦ ﻫﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ؟ ﻗﺎﻝ” :ﺍﻟﻤﺴﺒﻞ،
ﻭﺍﻟﻤﻨﺎﻥ، ﻭﺍﻟﻤﻨﻔﻖ ﺳﻠﻌﺘﻪ ﺑﺎﻟﺤﻠﻒ ﺍﻟﻜﺎﺫﺏ” .
Mutane uku Allah bazaiyi musu magana ba, bazai kallesu ba, kuma bazai tsarkakesu ba, kuma suna da azaba mai radadi… manzon Allah ya fada sau uk: sai abu zarri yace: ‘sun tabe, sunyi hasara, suwaye wannan ya rasulillah? Sai yace
1. Mai jan tufafinsa ,
2. Mai Gori.
3. Mai cika mudunsa da rantsuwar karya.
Anan ma bai kira sunan kwarjalle ba, sannan bai kira sunan taqama ba.
Sannan a wata hadisin kuma.
ﻭﻋﻦ ﺃﺑﻰ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ ﻗﺎﻝ: ﺑﻴﻨﻤﺎ
ﺭﺟﻞ ﻳﺼﻠﻰ ﻣﺴﺒﻞ ﺇﺯﺍﺭﻩ، ﻗﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: “ﺍﺫﻫﺐ ﻓﺘﻮﺿﺄ” ﻓﺬﻫﺐ
ﻓﺘﻮﺿﺄ، ﺛﻢ ﺟﺎﺀ ﻓﻘﺎﻝ “: ﺍﺫﻫﺐ ﻓﺘﻮﺿﺄ” ﻓﻘﺎﻝ
ﺭﺟﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻣﺎ ﻟﻚ ﺃﻣﺮﺗﻪ ﺃﻥ ﻳﺘﻮﺿﺄ ﺛﻢ
ﺳﻜﺖ ﻋﻨﻪ؟ ﻗﺎﻝ: “ﺇﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻰ ﻭﻫﻮ ﻣﺴﺒﻞ
ﺇﺯﺍﺭﻩ، ﻭﺇﻥ ﺍﻟﻠﻪ ﻻ ﻳﻘﺒﻞ ﺻﻼﺓ ﺭﺟﻞ ﻣﺴﺒﻞ.
Abu huraira yace:’wani mutum yana sallah kwarjallensa yana jan kasa. Sai manzon Allah(s.a.w) yace tafi kaje kayi alwala, sai ya tafi yaje yayi alwala, ya dawo sai manzon Allah(s.a.w) yace: je kayi alwala. Sai wani mutum yace; ‘yaa manzon Allah meyasa kake umartanshi yayi alwala’ sai manzon Allah yayi shiru: sai yace: ‘ya kasance yana sallah tufafinsa yana jan kasa. Kuma Allah baya karban sallan mutum mai jan tufansa’….
Kunga anan ma bai kira sunan takama ba…kuma wannan hadisi tana da hadari sosai, domin annabi yaace ba’a karban sallan mai jan tufansa akasa. Bai kira sunan taqama ba.
Sannan kuma meyasa akece a dage tufa zuwa kwabri? Ga dalili.
ﻭﻋﻦ ﺃﺑﻰ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻯ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ ﻗﺎﻝ:
ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: “ﺇﺯﺍﺭﺓ
ﺍﻟﻤﺴﻠﻢ ﺇﻟﻰ ﻧﺼﻒ ﺍﻟﺴﺎﻕ، ﻭﻻ ﺣﺮﺝ -ﺃﻭ ﻻ
ﺟﻨﺎﺡ- ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻜﻌﺒﻴﻦ، ﻓﻤﺎ ﻛﺎﻥ ﺃﺳﻔﻞ
ﻣﻦ ﺍﻟﻜﻌﺒﻴﻦ ﻓﻬﻮ ﻓﻲ ﺍﻟﻨﺎﺭ، ﻭﻣﻦ ﺟﺮ ﺇﺯﺍﺭﻩ ﺑﻄﺮﺍ
ﻟﻢ ﻳﻨﻈﺮ ﺍﻟﻠﻪ ﺇﻟﻴﻪ”.
Manzon Allah(s.a.w) yace: ‘kwarjallen musulmi tana tsayawa ne a kwabri, amma babu laifi ta tsaya a tsakaninsa da idon sawu. Duk abinda ya wuce haka toh yana wuta, sai kuma yace: ‘duk wanda ya ja tufarsa a kasa don taqama Allah bazai kalleshi ba, ma’ana ran tashin qiyama.
A wannan hadisin ta kunshi magana biyu ne, na farko baiyi magana akan jan tufa ba, yayi magana ne akan dangale ta. Akarshe kuma sai ya tike da maganar janta. A kula da wannan hadisin sosai.
Sannan kuma ga wata hadisi wanda zan tike da ita…
ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ: ﻣﺮﺭﺕ
ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻓﻰ
ﺇﺯﺍﺭﻱ ﺍﺳﺘﺮﺧﺎﺀ، ﻓﻘﺎﻝ: “ﻳﺎ ﻋﺒﺪ ﺍﻟﻠﻪ، ﺍﺭﻓﻊ
ﺇﺯﺍﺭﻙ” ﻓﺮﻓﻌﺖ ﺛﻢ ﻗﺎﻝ: “ﺯﺩ”، ﻓﺰﺩﺕ، ﻓﻤﺎ ﺯﻟﺖ
ﺃﺗﺤﺮﺍﻫﺎ ﺑﻌﺪ. ﻓﻘﺎﻝ ﺑﻌﺾ ﺍﻟﻘﻮﻡ: ﺇﻟﻰ ﺃﻳﻦ ؟ ﻓﻘﺎﻝ:
ﺇﻟﻰ ﺃﻧﺼﺎﻑ ﺍﻟﺴﺎﻗﻴﻦ.
Dan umar yace: ‘na wuce gaba garen manzon Allah(s.a.w) acikin kwarjalle na akwai dan jaa sai annabi yace ya abdullah dage kwarjallenka. Sai na dage ta, sai yace: kara, sai na kara, ban gushe ba ina janta baya, sai wasu mutane sukace, zuwa ina? Sai manzon Allah yace: ‘zuwa kwabri’….
Saboda haka ‘yan’uwa inzamu kawo hadisai ne na maganar dangale tufa, kuma wanda babu kalmar taqama aciki suna da yawa amma bari mu tsaya anan… Sannan da yawa mutane suna mana mummunan fahimta na cewa mu muna dangale wando ne kawai, ko munace a dangale wando. A’a, tufafi ko wata irice ba’a yadda ka barta ta wuce idon sawu ba. Riga ce ko wando…
Sai kuma duk maison bin gaskiya sai ya koma cikin littafin malamin hadisinnan. annawawy..’Riyadussaliheen’ yayi babi wanda sunan babin kawai inka fahimta zai yaye maka duk shubuhar da kake tattare dashi’ ku duba kitabullibaas. Babi na 119. Shafi na 251. Ku bincika ku gani. Allah yasa mudace… Domin akwai hadari kaga muatane suna yaqi da sunnar annabi…
Sannan sannan daga karshe akwai wasu suna ganin irin wa’innan rubuce rubucen da suka shafi aqeedah bai dace adinga rubutasu ba domin a ganinsu, zai jawo rarrabuwar al’ummah. Ba haka bane, da al’ummah ta hadu akan karya gwanda bata hadu ba. Kuma a irin wannnan maganganun ne wasu ke fahimtar addini, in aka samu ja inja. Wannan yace kaza wannan yace kaza sai ayi bayaani. Wanda yafi hujjah sai ya sami nasara…. Allah ya taimakemu.

WASU DAGA CIKIN HAKKOKINMIJI AKAN MATARSA(Sheikh kabiru Haruna Gombe)

WASU DAGA CIKIN HAKKOKIN
MIJI AKAN MATARSA.
1-Soyayya ta gaskiya.
2-Tsare Amana Miji.
3-Tausasawa miji da wasa da
dariya dashi.
4-Tsare sirrin miji.
5-Kada ta fita daga gidansa sai da
izininsa.
6-Baza tayi azumin nafila ba sai da
izininsa.
7-Ta yarda ya sadu da ita duk
lokacin da yake bukata, dan
Annabi Mai tsira aminci yace duk
matar da taki mijinta ya sadu da ita
a duk lokacin da yake so, to
Mala’iku zasuyi ta la’antar ta
bazasu su daina ba har sai lokacin
da ta yarda da shi. (BUKHARI/
MUSLIM).
8-Ta saurari mijinta kuma tayi
masa biyayya matukar ba aikin laifi
ya umurceta dayi ba.
9-Mace ta nisanci raina abin da
mijinta ya bata, domin Annabi
muhammad mai tsira aminci yace
“Mata zasu shiga wuta ne saboda
kafurce wa mazajensu, wato raina
alherin miji” (BUKHARI/MUSLIM)
10-Kada mace ta cutar da mijinta
da magana ko da aiki.
11-Mace tayi ado da kwalliya wa
mijinta, saboda Annabi mai tsira da
aminci yace “Allah kyakkyawa ne,
kuma yana son kyakkyawan
abubuwa, (IMAM MUSLIM YA
RUWAITO)
12-Mace ta tsare dukiyar mijinta
dana ‘ya’yansa harma dana
gidansa, dan Annabi mai tsira da
aminci yace “Mace mai kiwo ce a
gidanta, za’a tambayeta abin da ta
kiwata.
13-Mace tayi gaggawan baiwa
mijinta hakuri a duk lokacin da
taga yayi fushi, Tace masa, dan
Allah kayi hakuri, bansan abin da
nayi zai bata maka rai ba, ka yafe
mini dan girman Allah.
14-Mace tayiwa mijinta dukkan irin
aikin da ake bukata ayishi a gida.
15-Mace ta kyautata halayenta ga
iyalan mijinta.
16-Mace kada tayi abokantaka da
mugayen kawaye, sai su hallakar
dake baki sani ba.
17-Mace ta zama mai tausayawa
mijinta, kamar yadda uwa take
tausayin ‘Danta.
18-Mace ta zama mai Biyayya ga
mijinta.
19-Mace ta zama Abokiyar rayuwa
ga mijinta.
20-Mace ta kusanci dukkan abin
da mijinta yake so.
21-Mace ta nisanci dukkan abin da
mijinta yake ki
22-Kiyi murmushi a duk sanda
mijinki ya kalleki.
23-Kiyi masa addu’a a duk lokacin
da zai fita, kice adawo lafiya Allah
ya bada sa’a.
24-Kiyi masa addu’a kuma a duk
lokacin da bakya ganinsa bayan
bayanan.
25-Idan mijinki ya dawo ki karbi
abin hannunsa, tare da yi masa
sannu da zuwa, dan girmama shi.
26- A duk samda zakiyi magana da
mijinki ki gaya masa magana mai
dadi, mai tabshi, kada ki daga
muryanki akan nasa, kuma kada ki
masa tsawa har ki harare shi.
27-Ki zama cikin tsabta da kamshi
mai dadi duk lokacin da kuke tare.
28-Ki sanya hijabi a duk lokacin da
kuke tare da wadanda ba
muharramanki ba.
29-Kisa lokaci idonki, ki kuma
shafa jan baki, kuma ki shafa
turare, amma sai kuna tare dashi a
gida dan mace bata shafa turare
ko janbaki ta fita anguwa dashi.
30-Ki kaskantar da kai dan biyayya
a gare shi.
31-Ki san lokacin da yake dawowa
dan kada ya sameki a cikin
kazanta, ki kuma san lokacin cin
abincin sa dan ki tanada ba sai
yazo yana nema ba.
32-Bayan kin gama masa komi ki
tambaye shi ko yana da wata
bukata a gareki, dan mi biya masa
ita.
33-Kar ki nuna murnan ki idan
wata hasara ta same shi, ki nuna
masa kamar kece kika yi hasarsar.
34-hakanan kiyi murna da duk
wani alherin daya samu.
35-Ki zama kamar matan
sahabbai, yadda sukewa
mazajensu. Idan miji zai fita sai
suce a dawo lafiya, kar ka kawo
mana haram zamu iya hakuri da
yunwar duniya, amma baza mu iya
hakuri da azaba ba gobe lahira. In
ya dawo kuma su karbeshi, suyi
Masa sannu da zuwa suce masa
yau wace aya ne ta sauka kuma
wane hadithi manzon Allah mai
tsira da aminci ya fada.
In dare yayi kuma sai tayi wanka,
ta zabi tufan da yafi kyau ta
rangada ado, ta fuskanci mijinta
tana tana fara’a tana murmushi,
tana ce masa kana da wata
bukatane gareni? In kana da
bukata ka biya.
To ya ke ‘yar uwa musulma, idan
kina son tsira duniya da lahira ki
kiyaye harkokin kuma kiyi aiki
dasuidan ba haka kuma ki tuna
ranar mutuwa da za’a saki cikin
kabari ba taburma, ba katifa, ba
gado, ba window, ba kofa, bama
wata iska da zata sameki, daga ke
sai halinki. A cikin kabari a doka
miki tukwane a kanki a saka
itatuwa a tattare, asa ganye a
doddara, a kwaba kasa a lillike
sannan a kawo sauran kasan data
rage a rufe kabarin da kike ciki
Innalillahi wa inna ilaihi ra’jiun.
Idan kuma kina son Allah Ta’ala ya
yalwata, kuma ya haskaka, kuma
kabarinki ya zama dausayin
Aljannah to ki kiyaye wadannan
harkokin mijinki a kanki domin
Annabi mai tsira da aminci yace da
wata mace, “Mijinki Aljannarki ko
wutarki, ki duba kiga yaya
matsayinki a wurin mijinki, kin tsare
hakkokin sa ko baki tsare ba, idan
kin tsare to ya zama aljannar ki
kenan, (IMAM AHMAD YA
RUWAITO KUMA ADAWI NE YA
INGANTA HADITH DIN).
Allah ya bamu ikon yin daidai a
dukkan al’amurran mu.

Batanci Wa manzon Rahama(Dr umar sani Rijiyar Lemo)

BATANCI GA MANZON RAHMA
(S.A.W): GASKIYAR LAMARI
Allah Ta’ala yana cewa a cikin
littafinsa mai tsarki: (kamar haka ne
muka sanya wa duk wani annabi
abokan adawa daga shaidanun
mutane da aljannu….). Al-An’am
aya ta112 Ya kuma cewa: (kamar
haka ne muka sanya duk wani
annabi abokan adawa daga cikin
masu manyan laifuka..). Al-Furqan
aya ta 31 Ya sake cewa a wani
gurin: (Kamar haka ne, ba wani
manzo da ya zo wa wadanda suke
gabaninsu face sun ce, matsafi ne
ko mahaukaci). al-Zariyat aya ta
52.
Duk wani da yake karanta al-
Kur’ani yake kuma fahimtarsa,
sannan kuma ya san sirar
annabawa, tun daga kan Annabi
Nuhu (A.S) har zuwa Annabin
rahma (S.A.W) to ba zai taba wani
mamakin jin cewa makiya Allah da
Manzonsa (S.A.W) sun ci zarafinsa
ba. Domin Allah ya fada mana
cewa haka abin yake tun farkon
tarihin annabci a doron kasa, har
zuwa cikamakin annabawa
(S.A.W).
Ni mamakin da nake yi shi ne na
musulmin da za su rika mamakin
faruwar hakan,, kamar ma ba su
karanta Al-Kur’ani ko ba a karanta
musu shi suna saurara. Allah ya
riga ya fadi cewa hakan zai yi ta
faruwa, kuma shin akwai wanda ya
fi Allah gaskiyar magana?! Babu.
Sirar rayuwar Annabin Rahma
(S.A.W) ta gwada mana yadda
makiyan musulunci na farko suka
yi ta masa kazafi iri-iri, suka ce
masa “marar hankali” ko “boka” ko
“matsafi” ko “mawaki”, d.s. kamar
yadda ayoyi dadama a cikin al-
Kur’ani suka karantar da mu.
Bayan wanan yahudawa da turwa
‘yan ci ranin addini (Orientalists)
suka ci gaba da irin wannan salo
na cin mutuncin manzon Allah
(S.A.W) da musulunci a cikin
littattafansu da rubuce-rubucensu.
Duk wanda ya san wani abu akan
wannan ta’asar ta su ba zai kasa
tuno makiya Annabin rahma
(S.A.W) ba irin su: – Henri
Lammens (1862-1937) marubucin
nan dan kasar Belgium. – Carl
Brockelmann (1868-1953)
mutumen Jamus (German). –
Rymond Charles (?) dan kasar
Faransa (France). – Gustave
Edmund Von Grunbum
(1909-1972) dan kasar Austria. har
ka gangaro zuwa ga irin la’annan
dan Buritaniya din nan dan aslalin
Indiya, Salman Rushdie. Duk
wadannan da ire-irensu da yawa
sun yi rubuce-rubuce masu yawa,
cike da zage-zage da kazafi da
karerayi ga Manzo Rahma (S.A.W)
. Don haka babu wani abin mamaki
don sun koma ga yin amfani da
hayoyin sadarwa na zamani da
amfani da hanyar nishadantarwa ta
fina-finai su rika isar da mugun
nufinsu da la’ananniyar manufarsu.
GAME DA SABON FIM DIN
BATANCI: Dangane da la’anannen
Fim din batanci da ya fito a kasar
Amuruka an yi shi ne don wata
mummunan manufa wacce ba a
bayyanta ba, amma duk wanda ya
lura da wadanda aka yi amfani da
su da wadanda suka jagoranci
hada Fim din da tallata shi zai
fahimci wannan boyayyar bakar
manufar da ake son cimma.
La’anannun da suka jagoranci
wannan Fim din sun hada da Moris
Sadiq wani tanbatstssen kiristan
kasar Masar dan kabilar Qibdawa
Marasa yawa a kasar. Shi wannan
la’ananne dan taliki, kwanakin
baya can wata kotu ta kasar Masar
ta zartar da hukuncin korarsa daga
zama dan Masar, saboda laifuffuka
manya-manya da aka same shi da
su. Shi ne yake kira da lalle a raba
kasar ta Masar biyu tsakanin
musulmi da ‘yan tsirarin kiristan
Qibdawa. Sannan yake mika kokon
bararsu ga daular Banu Isra’la da
cewa ta shiga Masar da yaki don ta
ceci Qibdawa daga hannun
musulmin masar.
Sannnan da tsinannen Faston nan
Jerry Jonse mazaunin Florida ta
kasar Amuruka wanda a shekar
(2010) ya yi barazanar zai kona al-
Kur’ani a cocinsa. Shi ne wanda ya
fara tallata Fim din a cocinsa tun
kafin nuna shi a gidajen silima.
Baya ga wadannan sai wanda ya
dauki nauyin Fim din kuma ya yi
director na Fim din, Sam Bacile
wani bayahuden Amuraka. Ya ce
ya kashe dalar amuruka milyan 5
da ya samo daga wasu yahudawa
100 don shirya wannan
kazamtaccen Fim na shi.
Boyayyen manufar da aka so a
cimma ita ce, haddasa tarzoma da
tashe-tashen hankula a kasar ta
Masar bayan an ga ta fara fita
daga mulkin danniya da kama-
karya da ta dade a cikinsa shekaru
masu yawa, karkashin jagorancin
‘yan barandan Yahudu da Turai.
An yi zabe kuma wadanda ake
ganin cewa masu kishin muslunci
ne sun lashe zaben. To shi ne ake
son a samu hanyar da kasar za ta
hargitse a shiga kashe-kashe da
kone-konen dukiyoyi. Aka yi amfani
da Qibdawa mazauna Amuruka
wajen tsara wannan la’anannen
Fim din, sannan aka fassara
turancin da aka yi amfani da shi
zuwa larabci na Masar. Ka ga idan
Musulmin kasar Masar suka gani
sai su harzuka su aukawa
Qibdawa da kisa da kone-kone.
Daga nan ne kuma sai sojoji
wadanda ake zargi da marawa
tsohuwar gwamnati baya su fito su
yi juyin mulki su kama malamai da
masu addini su daure da hujjar
dawo da zaman lafiya a kasa. To
ka ga hakansu ya cimma ruwa ke
nan. To amma inda Allah ya nuna
musu ikonsa sai su mutanen
Masar suka farga da wuri, su
kansu Qibdawan suka fito fili suka
yi Allah wadai da tofin-Allah-tsine
ga wannan la’annen Fim, sannan
suka fito cikin ‘yan zanga-zanga
tun a karon farko don nuna rasahin
amincewarsu da wannan Fim.
Kongiyoyin Qibdawa sama da 120
mazauna Amuruka da turai suka
fitar da bayanan Allah wadai ga
wannan Fim da masu shi. Wannan
ya taimaka kwarai wajen dakile
mummunar manufar da musu
wannan Fim suka shirya.
ME YA KAMATA MU YI: Babu
shakka manyar makiyan musulunci
na Duniya sun fahimci irin girman
da Manzon Allah (S.A.W) yake da
shi a zukatan musulmin Duniya tun
lokacin da Shedan Salman
Rushdie ya rubuta Ayoyin
shedaninsa. Sun kula da yadda
musulmi suka nuna damuwarsu da
bakin cikinsu. Don haka sai suka
fahimci cewa duk lokacin da suke
son tayarwa da musulmi hankali a
Duniya to babu abin da za su yi
kamar irin wannan cin zarafin. To
sukan yi farin ciki matuka su ga
sun tashi hankalin musulmi, ana
kashe-kashe da kone-kone, ba a
kasashensu ba, a’a a kasashen su
musulmin, tsakaninsu da wadanda
suke zaune tare da su, wadanda
su ma labari suka ji kamar kowa.
Ba su suka yi ba, kuma ba su fito
sun goyi baya ba.
Bayahude da Bature a yau ba su
da wata damuwa don an kashe
kowane ne, a ko ina ne, idan har
za su cimma wata kazamar
manufarsu, kamar yadda Amuruka
ta yi sa’adda ta kashe jakadanta
na kasar Pakistan don ta cimma
burinta na kashe Dhiya’ul Haq
shugaban Kasar Pakistan wanda
take zargi a lokacin da kishin
Mujahidun na kasar Afganistan a
shearer 1988. Don haka babban
abin da ya kamata mu yi shi ne:
1- Mu kara imani da yakini da cewa
Allah ta’ala shi ne ya aiko da
Annabinsa da shiriya da addinin
gaskiya don ya ba shi rinjaye a kan
kowane addini ko da kafirai ba sa
so. kamar yadda ya yi alkawari a
cikin suratul Taubah aya ta 33, da
Fath aya ta 28, da Saf aya ta9
Kuma Annabi (S.A.W) ya ce: (Lalle
wannan addini sai ya shiga duk
wani guri da dare da rana suka
shiga. kuma Allah ba zai bar wani
gida na yunbu ba ko na gashi face
ya shigar da shi wannan addini, da
izzar mai izza, ko kaskanci mai
kaskanci, izzar da Allah zai
daukaka musulunci da ita, da
kaskancin da zai kaskanta kafirci
da shi) Ibn Hibban.
2- Mu dage wajen koyi da halayen
Manzon Allah da kankamewa
koyarsa da aiki da sunnarsa a
al’amuran addininmu da
rayuwarmu. Wannan zai kara cusa
hashi da baki ciki da damwa a
zukatan masu son su raba mu da
addininmu. 3- Yin aiki matuka
wajen fito da tarihin Manzon Allah
da kyawawon halayensa da
dabi’unasa da rahamarsa, don
wadanda ba a so su san hakikanin
wanene Annabi Muhammadu
(S.A.W) su sani… Wanda ake yin
wannan batanci gareshi, don a
hana musu fahimtar hakikaninsa, a
haramta musu shiga cikin hasken
da ya zo da shi Duniya. 4- Mu koya
‘yayanmu da iyalanmu sirar
Manzon Allah (S.A.W) da
sahabbansa domin ya zamana su
tashi da ganin girmansu da
martabarsu, wanda hakan zai ba
su kariya daga duk wani kokari da
mikaya za su yi don su bata su a
idanunsu, su rabu da sonsu a
zukatansu.
Dan uwanku Muhammad Sani
Umar R\Lemo.

Matsayin Zanga Zanga A Addinin Musulunci(Dr ibrahim Jalo Jalingo)

ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ
ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ. ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ
ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺍﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ
ﺑﺈﺣﺴﺎﻥ ﺍﻟﻰ ﻳﻮﻡ ﺍﻟﺪﻳﻦ. ﻭﺑﻌﺪ:
Wani dan’uwa mai suna Malam
Mahdi ya nemi cewa a taimaka a yi
bayanin hukuncin zanga-zanga a
Musulunci, shin halal ne ko kuwa
ba halal ba be?
Domin fa’idantar ‘yan’uwa za mu yi
takaitaccen bayani a kan mas’alar
in sha Allahu Ta’ala. Farko dai ya
kamata a San cewa babu sabani a
tsakanin Malumanmu cewa:
zanga-zangar hayaniya da kone-
kone babu Malamin da yake
halatta ta. Amma zanga-zangar
lumana Malumanmu sun kasu
kashi biyu game da hukuncinta,
kashi na farko suka ce: 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.
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
Ibnu Uthaimeen 8/32 saboda ita
tasbaha tana daga cikin babi ne na
Wasaa’il. ‘yan’uwa zan tsaya a
nan, ina 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.

DARAJAR KWANAKI GOMAN FARKO NA WATAN ZUL HIJJAH(DR IBRAHIM JALO JALINGO)

Kwanaki goman farko na watan
Zul Hijjah kwanaki ne masu
darajar gaske, kwanaki ne da ya
kamata musulmi su yawaita
ayyukan ibada a cikinsu: Azumi,
da Salloli, da Kabbarori, da ba wa
mabukata sadaka, da sauransu.
Imamul Bukharii ya ruwaito hadithi
na 969 cewa Annabi mai tsira da
amincin Allah ya ce: ((Babu wasu
ranaku da aikin alheri ya fi soyuwa
cikinsu a wurin Allah kamar
kwanaki goman farko na watan
Zul Hijjah. Sai Sahabbai suka ce
wa Manzon Allah: Koda yin jihadi
ne cikin tafarkin Allah? Annabi mai
tsira da amincin Allah ya ce:
Na’am, koda yin jihadi ne cikin
tafarkin Allah, amma banda
mutumin da ya fita jihadi da kansa
da kuma dukiyarsa, sannan bai
dawo da kome ba daga cikin abin
da ya fita da shi)). Intaha.
Imamul Bukharii ya ce cikin
Sahihinsa, a babin falalar aiki cikin
kwanakin Tashriq: ((Ibnu Umar, da
Abu Hurairah sun kasance suna
fita zuwa kasuwa cikin kwanakin
nan goma suna yin kabbara,
sannan mutane na yin kabbara
saboda kabbarorinsu)). Intaha.
Alhafiz Ibnu Hajar ya ce cikin
Fathul Barii 2/534: ((Abin da ke
bayyana shi ne: Su kwanaki
goman farko na Zul Hijjah sun
samo darajarsu ne ta hanyar
kasancewarsu wani irin wuri da
manyan ibadodi ke haduwa a
cikinsa, wadannan kuwa su ne:
Salla, da Azumi, da Sadaka, da
Hajji, wannan abin ba ya faruwa
cikin wasun wadannan kwanakin))
. Intaha.
Idan wani ya ce: Ai Imam Abu
Dawud ya ruwaito hadithi na 2439
da isnadi sahihi daga Nana A’isha
Allah Ya Kara mata yarda ta ce:
((Ban taba ganin Annabi mai tsira
da amincin Allah ya yi azumi koda
sau daya ba a cikin kwanaki
goman farko (na Zul Hijjah) ba)).
Intaha.
Sai a ce da shi: Maluma sun ce
wannan hadithi yana nuni ne a
kan irin yadda wani lokaci Annabi
mai tsira da amincin Allah yake
barin wani aikin lada saboda
tsoron kada a farlanta shi a kan
al’ummarsa, ba wai yana hana yin
azumi ba ne cikin wadannan
kwanaki.
BABU ASKI DA YANKAN
FARSHE DA DEBE WANI ABU
DAGA JIKI
Da zarar an ce watan Zul Hijjah ya
kama to dukkan mai niyyar yin
layya kada ya debe wani abu
daga fatar jikinsa: kada ya aske
wani abu na gashin jikinsa ko
gashin kansa, kada ya yanke wani
abu na farshensa.
Imam Muslim ya ruwaito hadithi na
1977 cewa Annabi mai tsira da
amincin Allah ya ce: ((Idan
kwanaki goman farko na watan
Zul Hijjah suka shigo, sannan
dayanku ya yi niyyar yin layya to,
kada ya taba wani abu na
gashinsa, da fatar jikinsa)). A wata
riwaya kuma ya ce: ((Ya kame
kansa daga gashinsa da
farshensa)). Intaha.
Amma wasu Maluma sun ce: yin
aski ko yanke farshe ga mai niyyar
yin layya cikin wadannan kwanaki
haramun ne, wasu kuwa suka ce
makruhi ne kawai bai kai haramci
ba, wasu kuwa suka ce halal ne a
yi hakan.
To, amma abin da muke gaya wa
yan’uwa Musulmi a nan shi ne:
Abin da sunnar Annabi take
nunawa shi ne yin hakan haramun
ne, saboda asalin lamarin Shari’ah
shi ne: duk abin da Annabi ya
hana yin shi to yin nasa haramun
ne, sai in an sami wani dalili
daban da zai iya fidda shi daga
wannan asalin, a wannan mas’alar
kuwa babu wannan dalilin.
Muna rokon Allah ya taimake mu,
Ya ba mu ikon ayyukan alheri cikin
wadannan kwanakin.

INFORMATION ABOUT NIGERIAN MUSLIM SHURAH ASSEMBLY (NMSA)

Assalaamu Alaikum, this is an inportant info I have for the muslim ummah.. While browsing the Net I came across a post made by the famous islamic scholar Dr Ahmad mahmud Gumi A Son to the Late Abubakar Gumi. Which is very intresting, and I really appreciate there effort because they do it at the right time when the muslim ummah need an association like this… May Allah Reward Sheikh and His supporters on this Great work. Check-out His Post Below.
Nigerian Muslim Shurah Assembly
(NMSA)
To all Nigerian Muslims of different
extractions and inclinations,
Assalamu Alaikum Wa
Rahamatullahi Taala Wa
Barakatuh
Allah –subhanahu Wa taala- has
enjoined us to work together in
righteousness. Allah said: “help ye
one another in righteousness and
piety, but help ye not one another
in sin and rancor: fear Allah, for
Allah is strict in punishment.”
Despite the fact that there are
numerous Islamic organizations
that are doing great works in
educating Muslims and non-
Muslims about Islam, yet the
principle of Shurah and mutual
consultation on mundane issues
between the Muslims at individual
and communal level has remained
minimal.
Owing to this fact, and the recent
trend of this modern times we live
in, whenever people remained
unconnected and abased, their
rights are easily sacrilege,
sacrificed and abused. It thus
became necessary that Muslims
interconnect directly using the
modern means of communications
and maximize the use of the
religious institution of the mosque
as a platform so as to consult each
other over their fairs and contribute
individually to foster their mutual
interest.
The problems of good leadership
or rather the lack of has been
perennial to the Muslim World time
immemorial since the basic
prerequisite of Shurah was
sidetracked generations after
generation. As a result Muslims fell
into vicious circles of tyranny,
suppression and sometimes naked
anarchy. This pathetic situation has
greatly contributed to the
retrogression and ultimate downfall
of the Ummah.
Nigerian Muslims are not an
exception. The lack of cohesive
and truly representative leadership
has led to forfeiture of many rights
that would have otherwise been
prerogative to the Ummah. There is
great under representation in all
facets of human endeavor,
educationally, politically,
economically, militarily and
socially. Human right abuses,
killings, torture, or even genocide
has been committed against
Muslims without any effective voice
raised to seek redress.
In an effort to address these
issues, many Muslims groups and
individuals having proposing
solutions and ways out of this
quagmire. After various
discussions and deliberations from
different groups and personalities,
the creation of Nigerian Muslim
Shurah Council from members
elected meticulously from the
unitary level i.e. the five daily
prayer mosques across the country
came up as necessity, seemingly
being the most effective and
realistic approach to the issue of
leadership. Such a council could
only be the true representation of
the Muslims as it concurs well with
the Quranic and Sunnah
requirements of referring back to
people to run their affairs. Allah
said in Surat ash-Shura:
38. Those who hearken to their
Lord, and establish regular prayer;
who (conduct) their affairs by
mutual Consultation; who spend
out of what we bestow on them for
sustenance;
ﻓﻤﻦ ﺑﺎﻳﻊ ﺭﺟﻼ ﻋﻠﻰ ﻏﻴﺮ ﻣﺸﻮﺭﺓ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ
ﻓﻼ ﻳﺘﺎﺑﻊ ﻫﻮ ، ﻭﻻ ﺍﻟﺬﻱ ﺑﺎﻳﻌﻪ ﺗﻐﺮﺓ ﺃﻥ ﻳﻘﺘﻼ
)ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ـ 211 /8
Omar the second Caliph (May
Allah be pleased with him)
captured the essence of the divine
command when he said: “who so
ever will appoint a man without due
consultations with the Muslims
should not be obliged nor the man
appointed, on caution the two may
be killed” Al-Bukhari.
Nevertheless there are a lot of
traditional Muslim institutions and
organizations, only that, the
ordinary Muslim on the street is not
represented and his voice is not
heard through them. This is the
part the NMSA sets out to address.
The ordinary Muslims should have
a part in decision making and
nation building by contributing his
say and dues. NMSA is one
hundred percent made of elected
members spread wide across the
nation. It appoints its leaders
through the ballot.
THE METHOD
Without any complicity, the mosque
being the rallying point of Muslims,
an institution established early in
Islam, can be interconnected using
the tools of modern
communications. Once this is
achieved, the common Muslims will
be directly in contact with each
other and therefore, are apt to
control their own destiny as ordain
by Allah. It is critical also that the
mosque should be the field that
leaders are chosen and elected as
any person ashamed to me
associated with a mosque does not
merit to represent the Muslims, as
the case may be now in many
instances.
Let us remember…
• That in any strong society (c.f.
China, USA, Russia etc.) it a few of
the intelligent and educated
individuals that stir its ship. It only
takes courage, dedication and
sacrifice.
• That any individual that is not
ready to contribute in nation
building would be dreaming if he/
she thinks others will do it for them.
If you see bad roads, bad schools,
bad hospitals and high crimes, it is
because every individual is waiting
for others to do it. That
misconception has to STOP. Every
individual must contribute
financially and physically as the
case may require in building a
strong nation.
• People that are unconnected are
liable to be manipulated and
exploited; it would therefore be an
abomination on us if we chose to
be divided and not connected in
this era of inter connectivity.
• People only respect leaders that
are duly elected by them in a free
and fair electoral process. The
imposition, nomination or
appointment of leaders by few is
the cause of our demise and
underdevelopment since such
leaders do
If we are able to come together on
these four building blocks i.e.
courage, interconnectivity,
individual contribution and elective
representations no force on earth
can prevent us from achieving our
goals.
This process is voluntary, non-
governmental, non-sectarian, non-
ethnic non regional and non-
partisan. It is intended to expand
all over the national to form the
biggest coalition of willing Muslims
ready to directly handle their affairs
and chart the course of their
destiny as decreed by Allah.
If you are supportive of this project,
it is simple, just send SMS text
message to +2348168361885
indicating your name, state, LGA,
Town and Jumu’at Mosque.
Example: Salisu Sani, Kaduna,
Kaduna South, T/Wada, Masallacin
‘Yarkasuwa
(Pls write it exactly as the example
and don’t send twice)
May Allah Be our Guide and
Supporter.

Takaitattun Tarihin zantukan Sufayen Farko

Bismillahirrahmanirraheem.
Shin wai masu ikrarin sufanci a zamaninmu na yanzu shin sufayen ne da gaske ko kuma ‘yan cuwa cuwa ne? Ya dace ‘yan uwa mu fahimci abinda mukeyi kada mudinga ruduwa da shirme mu daukeshi a matsayin addini. Addini na littafin Allah addini na hadisan manzon Allah(s.a.w). Zan hakaito mana wasu daga cikin kalamai na sufaye na farko domin mu gwada wannan kalamai da kuma halin da wasu masu karyar sufanci suke ciki.
Shin da farko a takaice meye sufanci da ginu akai? Ta ginu ne kan gudun duniya, da bautar Allah. sufi yakan kaurace wa jama’a ya koma kan dutse yayi zamansa yayi ta bautar Allah. Haka abin ya fara yana tafiya. Kafin tafiyar tazo ta samu matsalar da ‘yan bid’ah suka ruda ta. Duk da dai ita sufancin bata da asali a addini, kuma malamai sunyi bayani akai. Amma zan rubuto kalaman ne saboda mabiya sugane ainihin sufanci na da din.
Da Farko ga bayanin Da junaid yayi, wanda in ana magananan sufanci ne dole a sanya su aciki. Domin su kusoshi ne.
قال جنيد رحمه الله: طريقتنا هاذا مقيد بالكتاب والسنة. من لم يحفظ الكتاب ولم يحفظ الحديث فلا يقربن طريقتنا.
Junaid Allah ya gafarta masa yace: WANNAN DARIKA TAMU AN KAYYADE TANE AKAN LITTAFIN ALLAH DA KUMA HADISIN MANZON ALLAH, DUK WANDA BAI KIYAYE LITTAFIN ALLAH BA, KUMA BAI KIYAYE HADISAN MANZON ALLAH BA TOH KADA YA KUSANCI DARIKARMU….
Sannan Ga kuma abinda Sahl al tustari yake cewa:
أصول طريقتنا خمسة.
1.التزام بالكتاب والسنة.
2.الإقتداء بنبي الأمة.
3.أكل الحلال.
4.العفو عن من ظلمك.
5.لزوم التوبة.
Yace: asalin hanyar mu Guda biyar ne:
1.ka lazumci littafin Allah da sunnar annabi(s.a.w).
Toh dun Allah yanzu ina masu kiran kansu sufaye ina sunnar annabi? Sai dai abaki. Abinda ake nufi da lazumta shine: ya zama koda yaushe kana mai aikatashi, da zarar kaji ance annabi yace kaza, ko yayi kaza, kaima ka aikata shi. Ance annabi na son aswaki, kaima kaso aswaki, ance annabi na barin gemu, kaima bar gemu, ance annabi na sallan dare, kaima tashi kayi, ance annabi na azumin litini da alhamis,kaima daure kayi. Ance annabi baya barin tufafinsa yaja kasa, kaima dage naka, irin wa’innan su ake kira sunnah, da zarar ankawo maka hadisi inagatacce, ta dace da son zuciyarka bata dace ba karbeta. Amma
rawa, kida da fada a baki, ba ita ke nuna bin sunnar annabi ba. Wani malami yake cewa:
ومن محبته صلى الله عليه وسلم. انتصار سنته.
Yace yana daga cikin son manzon Allah(s.a.w) taimakon sunnarsa… Ina masu kururuwan son annabi? Ba yiwa annabi waka da rawa shi ke nuna son annabi ba. A’a, ka taimaki sunnarsa, ka yada addinin da yazo dashi. Ka bi duk abinda yace ka kaurace wa abinda yayi hani akai….wannan itace hakikanin son annabi, amma bawai fada da baki ba.
2.na biyu yace, yin koyi da Annabi(s.a.w)..
Ya zamto duk abinda zakayi kana koyi da annabi ne. Kafin ka zama sufi na gaskiya sai ya zamto duk abinda zakayi kana koyi ne da annabi(s.a.w) ba zaka kirkiri wata kalar ibadah dabam ba irin ta annabi ba, ba zakayi sallah ba irin ta annabi ba. Ba zakayi zikiri ba irin ta annabi ba.
3.na uku yace: cin halal. Duk wani sufi na gaskiya zakaga ya toge kan cin halal. Babu ruwanshi da haram..
4.asali na hudu yace, yafiya ga wanda ya zalunce ka.. Duk sufi na gaske babu ruwanshi da hayaniya, duk abinda aka mishi yafewa yakeyi. Ba zai zalunceka ba, kuma inka zalunce shi sai ya yafe.
5. Sai na biyar yace: lazumtar tuba.. Duk sufi zaka sameshi a kullum mai lazumtar tuba ne… Mai kankan da kai zuwa ga Allah…
Wa’innan sune kalaman sahl al tusturi. Dun Allah ‘yan’uwa ku kula da irin wannan zantuka na hamshakan malaman sufanci na gaske… Idan aka dauki wa’innan ka’idoji aka sanya akan masu ikrarin sufanci na yanzu za’a samu sufi ko guda daya? Ko daya babu. Sannan meyasa basu fitar da irin wannan kalaman suna tallata wa mabiyansu? Dun Allah ga aiki na baiwa duk wani dan’uwa mabiyin darikah..
1. Ya dauki wannan ka’idojin wanda kusoshin sufanci suka fada, ya daurashi kan shehinsa, ko malaminsa, yaga inba shehinsa ko malaminsa na kan ramin halaka ba, yanzu dun Allah suwaye masu fada da kitaab wa sunnah? ‘yan dariku, gashi kuma sahl ya fara kawo cewa darikarsu tana rataye ne da kitaab wa sunnah.
2. Na biyu.. Meyasa ba’a bude majalisi na littafai wanda sufayen zamani suka rubuta? Irin littafin jawaahiru ma’ani, Meyasa? Shin sun qunshi gaskiya kuwa? Su duba duk wani malamin sunnah in ya buga littafi ana bude majalisi a karanta abinda ya rubuta.. Amma ku tambayi kanku meyasa ba’a karanta naku?….
Daga karshe duk maison gane hakikanin tasawwufanci, to ya binciki wallafe wallafen wa’innan bayin Allah. Irinsu sahl al tusturi, ibrahim ibn adham, irinsu junaid. Da abdulkadir jailani. Domin shima abdulkadir jailani ahlussunnah ne. Duk masu maqalewa dashi a tafarkin darika karya sukeyi… ‘yan’uwa matasa mabiya darikah. Wallahi inkunason gaskiya ku binciki littafan wa’innan maluman da kuma tarihinsu, wa’inda sune jagorori a harkar sufanci,kusha mamaki. Wallahi sai kun gudu kunbar wannan shirme da kukeyi da sunan addini… Zaku tabbatar an rudeku.. Mu mun karanci sufancin zamani da aqeedunsu, sai muka gujesu. Kaima dan’uwa ka karanci aqeedar ahlussunnah mana a rubuce muga ko. zaka kisu? Kadaina amfani da malam wane yace, ko wane ya aikata kaza. A’a karanta a rubuce ka fahimta, wannan itace hakikanin gaskiya.ina aka samu wai malami ya zauna a gida bayi da aikin komai wai sai roka wa mutane Allah. Shin wannan abu na da asali a addini? Malam baka fita jihadi, baka fita wa’azi, kai kenan kullum ka tsubbace kanka wuri daya? Shin haka annabi ya rayu ta wannan hanya? Ina aka samu raba wa mutane darika? Shin akwai wani nassi da ya tabbatar da haka? Ina aka samu kirkirar bid’ah da sunan mai kyau? Yaa dace jama’ah ayi lura, yanzu lokaci ya wuce da za’ayi ta mana nuku nuku. Komai ya fito fili mun gane. Maison gaskiya yaci gaba da bincike Allah zai nuna masa.. Jama’a ayi hakuri in na tsawaita…. Allah yasa mugane, Allah ka shiryar damu Hanya madaidaiciya. Wanda kuma ranshi ya baci da zantuka na, yayi hakuri. Ni inayi ne saboda kauna da nakeyi wa ‘yan’uwa wanda suka kauce wa hanya. Wassalaamu alaikum wa rahmatullah.

Alaka Tsakanin Sufanci Da Shi'anci!

Bismillahirrahmanirraheem…
Wai meyasa ‘yan dariku suka fi alaka da ‘yan shi’ah? Hakika A aqeedance shi’ah da darika akwai alaka tsakaaninsu.. Toh amma bari muyi dan wata tsokaci, saboda ‘yan’uwa wanda guguwar bid’ah ta debesu su fahimta… A kullum ‘yan dariku sunfi nuna zafinsu akan qiyayyah ga ahlussunnah saboda sunace ahlussunnah suna zagin waliyyansu, ainihin abinda ya janyo gaba mai tsanani kenan tsakanin ahlussunnah da ‘yan darikah. Sannan suna sake fakewa da cewa ahlussunnah suna zagin iyayen annabi, sannan kuma suna rage wa annabi daraja. Toh amma kuma abin mamaki yanda yasa muka gano ashe duk karya sukeyi, su duk babatunsu bawai don ahlussunnah suna rage wa annabi darajah bane, da kuma suna ce iyayen annabi suna wuta.. Shine shigowar mabiya addinin shi’ah.. an tuhume ahlussunnah da zagin waliyyai irinsu shehu tidjani, da su nyass!!!! Aka kashe wassu daga cikin mabiya sunnah saboda wannan abu,. Toh amma shigowar mabiya addinin shi’ah sai suka kafirta waliyyai na ainihi masu register a qur’ani da hadisi, irinsu abubakar da umar da uthman. Da dai sauransu. Suka kuma sake kafirta iyayen annabi(s.a.w)… Toh abin mamaki duk da haka suka samu karbuwa a gurin ‘yan darika. Saboda basu zagin waliyyan boge irinsu tidjani, da nyass… Kaga anan ya bayyana a hakikanin gaskiya ‘yan darika ba suna fada da ahlussunah ne saboda annabi da iyalansa ba. A’a suna fada ne dun ahlussunnah sun taba waliyyan bogi irinsu nyass da tidjani… Domin inda suna fada da ahlussunnah saboda iyayen annabi da sunyi fada da ‘yan addinin shi’ah, saboda ‘yan addinin shi’ah suna da rubutacciyah acikin littafinsu cewa iyayen annabi suna wuta.. Ku duba cikin littafin ‘Mulla muhammad baqir’ wanda akafi sani da allama majlisi.. Littafi mai suna ‘Biharul-anwaar’ wanda wannan littafi tana daga cikin manyan littafin mabiya addinin shi’ah… Kaman yanda in akayi maganar littafin musulmai za’a kawo sahih na bukhari da muslim.
Acikin wanna littafi sukace annabi yace:
“DA ZAN NEMA MUSU GAFARA
DA ABU DALIB ZAN NEMARWA,
SABO DA YAYI MIN ABIN DA
BASU YI MINI BA. TO AMMA
ABDULLAHI DA AMINA DA ABU
DALIB SUNA WANI KWAZAZZABO, DAGA
CIKIN.KWAZAZZABUN JAHANNAMA” Toh kunji fa… Ina ‘yan darika masu babatu cewa ahlussunnah suna zagin iyayen annabi? A wani littafin ahlussunnah ne kukaga ya zagi iyayen annabi? Wato a hakikanin gaskiya an ribaci jahilcin mabiya ne aka cusa musu irin wannan aqeedar. Domin da yawa zakaji mabiya suna ce ahlussunnah suna zagin iyayen annabi, amma inka tambayesu a’ina suka gani bazasu iya bada bayaani ba… Wannan zargine wanda bata da tushe… Saboda haka mukeso mabiya a zurfafa bincike domin kada ku kama gaaba da wasu gabar da kuma baku da dalilin yinta…. Sannan shin kunyarda da ‘yan shi’ah, duk da suna zagin sahabbai? Amma kunki ‘yan sunnah saboda suna zagin nyass da tijjani? Toh anan su tijjani da nyass sunfi sahabbai ne? Haba ‘yan darika ku kula kuyi nazari kada a cusaku cikin shirme da rudu… Allah yasa mudace, Allah ka nuna mana gaskiya ka bamu daman binta, ka nuna mana karya ka bamu daman kauce mata… Yaa Allah ka shiryar damu tafarki madaidaiciya. Wa’innan ‘yan’uwa namu ka shiryar dasu da mu baki daya… Wassalaam…

Rarrabuwar Musulmai

Assalaamu Alaikum warahmatullahi wabarkatuhu,
Wai shin meyasa hadisinmu daya,qur’aninmu daya, manzonmu daya, kalmar shiga addininmu daya. Amma duk da haka muka rarrabu? Shin ayoyin Qur’ani wata tana warware wata ne? Shin nassin hadisan manzon Allah wata tana warware wata ne? Toh meye matsalar da muka rarraba? Da farko, rarrabuwarmu tana tabbatar da manzoncin manzon Allah ne, domin shi ya bada bayanin hakan zai faru. Daga cikin rarrabuwa da al’ummar musulmai sukayi akwai wanda su sun riga sun fice daga addinin musulunci. Akwai wanda kuma sunanan a fake. Basunan basu can, daga cikin wa’inda suka fice daga addinin musulunci misali akwai mu’utazila, kadariyyah, ahmadiyyah, qur’aniyyun, khawaarij. Wa’innan duk malamai sun riga sun tabbatar da cewa sun fice daga da’irar musulunci. Saboda aqeedunsu sun tsabawa wa ainihin ta musulunci. har iyau daga cikinsu akwai rafidawa ‘yan shi’ah musamman ‘yan ithna ashariyyah. Daga cikin aqeedunsu akwai zagin sahabban manzon Allah(s.a.w) wanda wannan yaci karo da koyarwar addinin musulunci.kuma wannan kawai y isa ya fitar da mutum daga musulunci. Sannan kuma suna halatta zina ta hanyar halatta auren mutu’ah. Su gefen wa’inda su basunan basu can, akwai mabiya tafarkin sufaye. Wanda sun kasu kashi wurin 333. Banda wa’inda suka flito baya bayannan. Toh su duka wa’innan mabiya darikun sufayen zaka samu masu darikun ma’ana wa’inda suka kago darikun suna ikrarin su jikokin annabi ne. Kuma suna itikadin zasu ceci mabiyansu ranan tashin qiyaama. Toh abinda yasa mabiya tafarkin sufanci ake musu uzuri saboda da yawa daga cikinsu sun amince da hadisan annabi. Toh meyasa ake samun tsabani tsakanin mabiya sufanci da ahlissunnah? Domin su mabiya sufanci suna daga cikin ‘yan bid’ah. Wanda suke amincewa da cewa akwai bid’ah kyakkyawa. Sannan kuma matsala ta biyu basu bibiyar hadisan manzon Allah(s.a.w) domin gano ingancinsu. Sannan kuma basu bata fassarar da magabata suka bata. Haka kuma ayar al’qur’ani zasu fassarata amma inka tambayesu shin waya gabaceku wurin irin wa’innan fassara da kukayi wa wannan ayah? Bazasu iya kawowa ba. Su kuma mabiya tafarkin sunnah abinada ya bambantasu da duk mabiya wata tafarki ba sunnah ba shine, su bazasu fassara wata ayah ba har sai suna da magabaci cikin magabata na kwarai wanda shima ya baiwa ayar irin wannan fassara, haka kuma hadisi bazasu fara amfani da’ita ba har sai sun tabbatar da ingancinsa, sannan kuma bazasu bata wata ma’ana ba da ta tsabawa fassarar magabata ba. Toh gashi musulmai sun rarrabu kaman yanda annabi ya bada labari zasu rabu, kuma kowa yana ikrarin cewa shine ke kan daidai. Toh shin hanyar zuwa wurin Allah guda nawa ne? Hanya dyace tak. Wacce? Tafarkin annabi. Allah kuma yayi umarni da muyi riko da igiyarsa. Shin meyasa bazamuyi ba? Wasu daga cikin musulmai zakaji suna kafa hujjah da mafarki, wani kawai in yace yayi mafarki yaga annabi yace masa kazaa, toh shikenan wannan ta zama hujjah awurinsu. Kaman sufaye. Wasu kuma zakaji suna kafa hujjah ne da maganar imami, imami wane yace. Kaman mabiya addinin shi’ah. Sannan wasu kuma zakaji suna kafa hujjah da fadin imamai masu mazhabobi, ko kuma fadin wani malami. Wannan har a ko’ina ana samunsu, harma acikin ahlussunnah. Wasu zakaga suna kafa hujjah ne da Qur’ani da hadisi,duk kuma wata hukunci suna nema mata mafaka ne a karkashin wannan iniwowi guda biyu. Wa’innan sune tatattun ahlussunnah. Kuma zaka samu duk abinda sukeyi suna da hujjan yinsa. Basu kirkiran wani abu su saka a addini su kirata bid’ah mai kyau. Sannan basu makalkale wa bayaanan fukaha’u inhar sun samu hadisi da ya rushe wannan magana. Toh meyasa dan’uwa bazaka zama daga cikin wai’nnan tawaga ba? Ma’ana mabiya sunnar annabi? Shin shi shehi da kake bi. Waya tabbatar maka shi ya tsira? Kuma shin wa ya tabbatar maka cewa zaiyi ceto? Sannan waya tabbatar maka cewa inzaiyi ceto zai ceceka? wannan abubuwane da ya kamata ‘yan’uwa su lura dashi sosai. Kada kawai wani ya rudaku. Addinin musulunci abace mai sauki, kuma a bayyane take, babu wani boye boye cikinta. saboda haka ‘yan’uwa ku zama wayayyu acikin addini kada ku zama gidadawa. Allah yasa mudace, Allah ka nuna mana gakiya ka bamu daman binta ka nuna mana karya ka bamu daman kaurace mata. Allah ka ruguje kafurci da kafurai, ka daukaka musulunci da musulmai. Wa’innan wa’inda sukayi fim don batanci wa annabinmu Allah ka nuna musu ayah.
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Posted By Nibras Muhammad