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ANNABI ﷺ
MATAKI NA FARKO
SHIRYAWA:
SASHIN ILMANTARWA NA TSANGAYAR AFRICA,
WANDA AKA RUBUTA DOMIN ƊALIBAN TSANGAYAR
AFRICA TARE DA HAƊIN GWIWAR TASHAR
AFRICA TV3.
ƘARƘASHIN KULAWAR:
Bugu Na Ɗaya
1445H-2023
1
DA SUNAN ALLAH MAI RAHAMA MAI JINƙAI
2
Jawabin shugaba:
Dukkan godiya ta tabbata ga Allah Ubangijin talikai, Salati da
aminci su ƙara tabbata ga mafi ɗaukakar Annabawa da Manzanni,
Annabinmu Muhammad ﷺda iyalan gidansa, da Sahabbansa baki
ɗaya, bayan haka.
Haƙiƙa ilimin shari’a yana ɗaya daga cikin mafiya
muhimmancin ilimi na dole da Musulmi yake buƙata a cikin
rayuwarsa, kuma al’umma gabaɗaya tana buƙatar shi wajen tafiyar
da cigabanta, saboda hakan ne nassoshin shari’a suka zo domin su
ɗaukaka darajar wannan ilimi da kuma waɗanda suke ɗauke da shi,
Allah Maɗaukakin Sarki Ya ce:
١٨ :ﱦﱧﱠ آل عمران
{Allah Ya sheda cewa: Lalle ne babu abin bautawa bisa
cancanta face Shi, haka ma Mala’iku da Ma’abuta ilimi, alhali Yana
tsaye a kan adalci, babu abin bautawa face Shi, mabuwayi Mai
hikima} [Ali Imran: 17].
Imam Asshaukani ya ce: “Abin da ake nufi da ma’abota ilimi
a nan, Shi ne masana littafin Allah, da Sunnar Manzon Allah”.
3
Allah l Ya ce:
4
ƘUNSHIYA
1. Muhimmancin (karanta) tarihin Manzon Allah ﷺ.
2. Annabi Muhammad ﷺ- Nasabarsa zuwa haihuwarsa.
3. Waɗanda suka shayar da Annabi ﷺ.
4. Tasowar Annabi ﷺ.
5. Matan Annabi ﷺ.
6. Ƴaƴan Annabi ﷺ.
7. Manzancin Annabi ﷺ.
8. Lokacin zaman Makka.
9. Rabe-Raben Wahayi.
10.Matakan kira zuwa ga Allah a ɓoye.
11.Kira zuwa ga Allah a bayyane.
12.Ƙaurar (Hijirar) musulmai guda biyu.
13.Kira zuwa ga Musulunci a wajen garin Makka.
14.Mubaya’ar Aƙaba ta farko.
15.Mubaya’ar Aƙaba ta biyu.
16.Lokacin zaman Madina.
17.Yaƙe-yaƙen da suka faru kafin yaƙin Badar.
18.Yaƙe-yaƙen da Annabi ﷺya halarta.
19.Yaƙin Badar babba.
20.Yaƙin Uhud.
21.Yaƙin Gwalalo (Ahzabi).
22.Yaƙin Khaibar.
23.Yaƙin Mu’uta.
24.Buɗe garin Makka.
25.Rushe gumaka.
5
26.Yaƙin Hunainu.
27.Yaƙin Tabuka.
28.Shekarar Tawagogi.
29.Hajjin Annabi ﷺ.
30.Umarorin Annabi ﷺ.
31.Wafatin Manzon Allah ﷺ.
32.Muhimmancin karantar ɗabi’un Manzon Allah ﷺ.
33.Kamannin Manzon Allah ﷺ.
34.Fuskarsa da Jikinsa da Tambarin Annabta.
35.Tufafinsa ﷺ.
36.Tafiyarsa da zamansa.
37.Guminsa da Turarensa ﷺ.
38.Sunayensa ﷺ.
39.Yadda yake ci da sha.
40.Yadda yake Magana, da kuma dariyarsa, da murmushinsa, da karsashinsa ﷺ.
41.Yadda yake bacci da kuma farkawarsa.
42.Ibadarsa, karatunsa, da kuma kukansa.
43.ƘanƘan-da-Kansa (tawali’u), da ɗabi’unsa, da yawan shekarunsa, da
wafatinsa, da kuma gadonsa.
6
KASHI NA ƊAYA:
MUHIMMANCIN (KARANTA)
TARIHIN ANNABI ﷺ
DA KUMA MATSAYINSA
7
A WANNAN ZANGON NA FARKO ZAMU KARANTAR DA:
DA KUMA MATSAYINSA:
ﱡﭐﲾﲿﳀﳁﳂﳃﳄﳅﳆﳇﳈﳉﳊﳋﳌﳍﳎﳏﱠ
٢١
“Lalle, abin koyi mai kyau ya kasance gare ku daga Manzon Allah ga wanda
ya kasance yana fatan rahamar Allah da ranar Lahira, kuma ya ambaci Allah
da yawa”. [Ahzab:21].
8
Karatun tarihin Annabi ﷺzai taimaka wajen fahimtar littafin Allah, da kuma
aiki da shi. Domin shi (Manzon Allah) ﷺAlƙur’ani ne ɗabi’unsa, rayuwarsa
kuma gabaɗaya ta kasance koyi da Alƙur’ani ce da kuma aiki da shi.
Da karatun tarihi ne son Annabi ﷺyake ƙaruwa, hakan yana faruwa yayin
tsinkaye da duba zuwa ga wasu ɓangarori masu girma na rayuwarsa. Haƙiƙa
Manzon Allah ﷺya ce: “Imanin ɗayanku ba ya cika har sai na kasance ni na
fi soyuwa gare shi fiye da iyayensa, da ƴaƴansa, da mutane bakiɗaya”.
Bukhari da Muslim sun haɗu wajen ruwaito wannan Hadisi.
Haƙiƙa ɗabi’un Annabi ﷺ, da kuma tarihinsa su ne hanya mafi girma, da
Musulmi zai bi ga wanda yake son alheri, da kuma rayuwa ta karamci a duniya
da lahira.
Mutum zai san zamani mai girma wato zamanin Sahabbai yardar Allah ta ƙara
tabbata a gare su, da kuma matsayarsu tare da Manzon Allah ﷺ, da hidimtawa
Shari’arsa, da kuma fansarsa da suka yi da rayukansu, da ƴaƴansu, da
dukiyarsu, da kuma yadda suka kai matuƙa wajen kwaɗayin koyi da shi, cikin
duk wata magana, ko aiki, ko umarni, ko hani, sai hakan ya zama hanyar da
za a yi koyi da su.
Haƙiƙa karanta tarihin Manzon Allah ﷺzai taimaka wajen fahimtar addini
bakiɗaya tun daga Aƙida, da Ibada har zuwa ilimin Fiƙihu. Saboda rayuwarsa
ﷺaddini ce gabaɗayanta.
9
GARGAƊI GAME DA WASU LITTATTAFAI.
Wannan wani jan hankali game da wasu littattafai da ake sanin wani sashe na
tarihin Annabi ﷺdaga ciki, tare da abin da yake ciki na hatsari da manya-manya
kusakurai, daga cikin waɗannan littafai akwai:
Haƙiƙa waɗannan littattafai sun ƙunshi labarai masu yawa game da Annabi
ﷺ, da Sahabbansa, kuma labarai ne na ƙarya marasa iganci, ga kuma abin da yake
ciki na tadlisi (wato shigar da abin da babu shi) da lalata abin da yake mai kyau, da
kuma ƙire ga tarihi.
10
Auna Fahimta
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KASHI NA BIYU:
Annabi Muhammad ﷺ
12
A wannan darasin za mu karanci:
- Dangantakarsa ﷺ.
- Haihuwarsa ﷺ.
13
DANGANTAKARSA ﷺ:
Adnanu yana daga cikin tsatson Annabi Isma’il Azzabihi (wato wanda aka so
yankawa), ɗan Ibrahim e.
Muhimmiyar Fa’ida
Daga Wasilatu ɗan Asƙa’i Allah ya ƙara yadda a gare shi ya ce: Manzon Allah ﷺ
ya ce: “Haƙiƙa Allah Ya zaɓi Kinanatu daga ƴaƴan Isma’il, kuma Ya zaɓi
Ƙuraishawa daga cikin Kinanatu, kuma ya zaɓi banu Hashim daga cikin
Ƙuraishawa, kuma sai Ya zaɓe ni daga cikin banu Hashim”. Muslim ya ruwaito shi.
14
Haihuwarsa ﷺ:
An haifi Annabi ﷺa daren Litinin, sha biyu ga watan Rabi’ul awwal. An ce tara
ga wata, haka kuma a wata ruwayar an ce takwas, a wata ruwayar an faɗi wanin haka
a shekarar giwaye. Ƙissar ma’abota giwaye sananniya ce. Alƙur’ani Mai Girma ya
ambace ta. Yadda ƙissar take shi ne: Abrahata Sarkin Yamen ya so ya rushe Ka’aba,
sai ya zo mata da runduna mai girma da giwaye a tare da su, sai Allah Ya mayar
musu da kaidinsu, Ya kiyaye Ka’aba. A wannan lokaci Manzo Allah ﷺyana cikin
Mahaifiyarsa, Mahaifiyarsa ta ga wani haske ya fito daga jikinta, yayin da ta haife
shi, hasken kuma ya haskaka fadar mulki ta Basara a ƙasar Sham.
Muhimmiyar fa’ida
Yin taro domin zagayowar ranar haihuwar Manzon Allah ;ﷺba shi da asali a
cikin Shari’a, mauludi yana cikin abin da ƴan Faɗimiyya ƴan shi’a ne rafidawa suka
ƙirƙiro, babu wani daga cikin Sahabban Manzon Allah ﷺda ya aikata, ko kuma wani
daga cikin waɗanda suke cikin ƙarnunka ukun farko masu falala da ya yi, babu wani
daga cikin malaman Musulunci da ya yarda da yin mauludi.
Wacce ta fara shayar da shi ita ce Suwaiba baiwar Abu Lahab, kuma ta kasance
ta shayar da Hamza ɗan Abdulmuɗɗalibz kafin Manzon Allah ﷺ.
15
Halimatus Sa’adiyya: Wasu mata daga cikin ƙabilar banu Sa’ad bin Bakr sun
zo suna neman yaran da zu shayar da su, sai ya zama wacce za ta shayar da Annabi
ﷺMai Albarka, yana cikin rabon Halimatu ƴar Abu Zu’aibu Assa’adiyya, sunan
mijinta Abu Kabshata. Albarka ta sauka ga iyalin wannan gida da suka shayar da shi
tsawon lokacin da ya kasance a cikinsu.
Masana tarihi sun ambaci cewa ta shayar da Hamza ɗan Abdulmuɗɗalib, sai ya
kasance an shayar da shi tare da Manzon Allah ﷺta fuskoki biyu.
Na farko:
A ƙauyen Banu Sa’ad yayin da yake wajen wacce take shayar da shi, lokacin yana
ɗan shekara huɗu a duniya.
Na biyu:
16
Haƙiƙa Muslim ya ruwaito a cikin ingantaccen littafinsa, daga Anas ɗan Malik
zcewa: Mala’ika ya zo wajen Manzon Allah ﷺyayin da yake wasa da yara, sai
ya kama shi, ya kwantar da shi, sannan ya tsaga ƙirjinsa ya fito da zuciyarsa, ya fitar
da gudan jini daga ciki, sai ya ce: “Wannan shi ne rabon Shaiɗan daga wajenka”,
sannan ya wanke ta da ruwan Zamzam a cikin wani mazubi na zinare, sannan ya
haɗe ta (wato ya haɗe sashenta da sashe), sannan ya mayar da ita inda ya ciro ta. Sai
yaran da yake wasa da su suka tafi wajen mahafiyarsa suna sauri (wato wacce take
shayar da shi) suka ce: “Haƙiƙa an kashe Muhammadu”, domin sun ga launinsa
(kamanninsa) sun sauya. Anas (R.A) ya ce: “Haƙiƙa na kasance ina ganin bigeren
wannan ɗinkin a ƙirjinsa ”ﷺ.
Halima ta ji tsoron abin da zai same shi a nan gaba bayan wannan abin da ya
faru, hakan ya sa ta mayar da shi wajen mahaifiyarsa. Daga nan Annabi ﷺya kasance
a wajen mahaifiyarsa, har sai da ya kai ɗan shekara shida.
Amina: (Mahaifiyar Annabi )ﷺta fito domin ta je ta ziyarci kawunnansa dake Banu
Adiy bin Najjar, daga Makka ta yi wannan tafiya mai tsananin wuya tare da ɗanta
maraya Muhammad ﷺ, ta zauna a wajensu tsawon wata guda, sannan ta dawo.
Yayin da take halin dawowa kwatsam sai rashin lafiya ta riske ta a farko farkon
hanya, sannan rashin lafiyar ta tsananta har ta rasu a (garin) Abwa’i tsakanin Makka
da Madina.
17
Rayuwarsa da kakansa mai tausayi:
Abdulmuɗɗalib ya dawo da shi garin Makka, inda ya tausasa masa matuƙa fiye
da ƴaƴansa. Ya kasance ba ya son rabuwa da shi, yana ma fifita Annabi ﷺa kan
ƴaƴansa.
18
Wafatin kakansa:
Kakan Annabi ﷺya yi wafati a Makka, yayin da Manzon Allah yake ɗan shekara
takwas kafin rasuwarsa, sai ya ga abin da zai fi shi ne, ya bayar da ɗaukar ɗawainiyar
jikan nasa kafin mutuwarsa; zuwa ga Abu Ɗalib Baffan Annabi ﷺ, wanda ya zauna
da shi tsawon lokaci. Abu Ɗalib ya dinga ƙarfafa shi, kuma yana ba shi kariya, kuma
yana tausasa masa.
Yayin da Manzon Allah ﷺya kai ɗan shekara goma sha biyu, sai Abu Ɗalib ya
tafi da shi kasuwanci zuwa garin Sham. Da isarsu garin Basara, dama a wannan gari
akwai wani malami da ake kira da suna Bahira. Lokacin da ayarin ya sauka, sai
Bahira ya zo wajensu, alhali a da can ya kasance ba ya fitowa zuwa wajensu. Sai ya
yi ta shisshiga cikinsu har sai da ya kamo hannun Manzon Allah ﷺ, ya ce: “Wannan
shi ne shugaban talikai. Wannan shi ne ɗan aiken Ubangijin talikai, wannan Allah
zai aiko domin rahama ga talikai”.
Sai Abu Ɗalib da wasu manyan ƙuraishawa suka ce da shi: “Ta ya akai kasan
hakan?”, sai ya ce: “Domin lokacin da kuka dirfafo daga aƙaba, ba wani dutse ko
wata bishiya da ta tsaya face sai da ta faɗi tana yin sujjuda a gare shi, kuma ba sa yin
sujjada sai ga wanda yake Annabi, ni kam tabbas na san shi da alamar annabtaka da
ta ke daura da allon kafaɗarsa, kwatankwacin girman tufa, lallai mu mun sami hakan
a rubuce a cikin littafinmu. Bahira ya girmama su da liyafa, ya kuma nemi Abu ɗalib
da ya mayar da shi gida, kada ya je da shi garin Sham, saboda yana ji masa tsoron
Rumawa, da Yahudawa domin za su iya cutar da shi. Sai kuwa Baffansa ya mai da
shi Makka tare da shi da wasu bayinsa.
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Rantsuwa da alƙawarin kare haƙƙin masu rauni:
Wannn rantsuwa da alƙawarin ya faru ne a watan Zulƙi’ida a wata mai alfarma.
Wasu daga cikin ƙabilun Ƙuraishawa suka yi kira da a yi hakan; Banu Hashim, Banu
Muɗɗallib, Asad bin Abdul’uzza, Zuhratu bin Kilabi, Taimu bin Murratu, sun taru
a gidan Abdullahi ɗan Jud’anu Attamimiy, saboda yawan shekarunsa da kuma
ɗaukakarsa, suka ƙulla alƙawari kan ba wani wanda za a zalunta ɗan garin Makka,
ko waninta daga sauran mutane, face sai sun tsaya ma sa. Za su haɗu a kan wanda
ya yi zaluncin har sai ya mayar da abin da ya zalunta. Manzon Allah ﷺya halarci
wannan alƙawari na haɗin guiwa.
Muhimmiyar Fa’ida:
Imam Baihaƙi ya rawaito, kuma Albani ya inganta shi, daga Abdullahi ɗan Auf
cewa: Manzon Allah ﷺya ce: “Haƙiƙa na halarci ɗaukan alƙawari a gidan Abdullahi
ɗan Jud’an, wadda ya fi soyuwa gare ni fiye da ace ina da jajayen raƙuma a
madadinsa, da a ce za a kira ni zuwa gare irinsa a lokacin Musulunci, da na amsa”.
Annabi ﷺya ta shi a cikin ɗabi’un kirki masu kyau. Allah Maɗaukakin Sarki Ya
kare shi daga dukkanin abin da ya saɓa wa ɗabi’u masu kyau. Ya kasance ba ya shan
giya, ba ya cin abin da aka yankawa gunki, ba ya zuwa idin bautar gumaka, ko
tarukansu, hasali ma ya kasance yana ƙyamatar irin wannan bautar tun tasowarsa,
har ya zama ba abin da yake ƙyamata fiye da wannan bauta, ga shi ya kasance ba ya
jurar jin an yi rantsuwa da Lata da Uzza.
Daga Jabir ɗan Abdullahi z ya ce: “yayin da ake sabunta gina ɗakin Ka’aba,
sai Annabi ﷺda Abbas z suka tafi suna ɗaukar dutse, sai Abbas z ya ce da
Annabi ﷺ: da za ka yagi kwarjallenka ka sanya a gefen wuyanka da ya fi kare ka
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daga zafin ɗaukar dutsen, sai (Annabi ﷺya zame) ya faɗi a ƙasa sai ya ɗaga
idanuwansa zuwa sama, sannan ya farka (bayan ya suma), sai ya ce: Ina kwarjallena?
Ina kwarjallena?, sai aka ɗaura masa kwarjanllansa”. Bukhari ya da Muslim sun fitar
da wannan Hadisi. A cikin wata ruwayar ta su kuma: “sai ya faɗi a sume, amma ba
a ƙara ganinsa a yanayin da ba kaya a jikinsa ba banda wannan lokaci”
21
Auna Fahimta
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2- Yaya kake ganin abin da mutane suke ƙirƙira game da bikin murnar
zagayowar ranar da aka haifi Annabi ?ﷺMece ce matsayar shari’a game da
shi?
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KASHI NA UKU:
Matansa da ƴaƴansa ﷺ
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A Wannan darasin za mu koyar da:
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Auren Annabi ﷺda Nana Khadija d:
Yayin da Manzon Allah ﷺya kai ɗan shekara ashirin da biyar sai ya fita zuwa
garin Sham, domin ya yi kasuwanci da dukiyar Nana Khadija. Da ma can
Ƙuraishawa sun kasance mutane ne ƴan kasuwa. Nana Khadija ta ji labarin gaskiyar
Manzon Allah ﷺda girman amanarsa da kyawawan ɗabi’unsa, sai ta aika masa da
saƙo, ta bijiro masa da maganar ya ɗauki dukiyarta ya fita kasuwanci zuwa garin
Sham. Ita kuma za ta ba shi lada mai yawa fiye da wanda take ba wasu ƴan kasuwar.
Annabi ﷺya fita tare da wani bawanta da ake kira da suna Maisara. Manzon Allah
ﷺya yarda da hakan.
Yayin da ya dawo zuwa garin Makka, sai Nana Khadija ta ga amana da albarka a
cikin dukiyarta irin wacce bata taɓa gani ba kafin haka. Kuma Maisara ya ba ta
labarin abin da ya gani na ɗabi’u masu kyau, a lokacin kuma ya kasance manya da
shuwagabanni suna neman aurenta, amma ta ƙi, sai ta je ta zanta wa ƙawarta Nafisa
abin da ya ke cikin zuciyarta. Nafisa ta ta fi wajen Annabi ﷺta bijiro masa da
maganar, sai Annabi ﷺya yarda da hakan. A wannan lokacin Nana Khadija ta
kasance mace mafi girman nasaba, da dukiya, da hankali a cikin mutanenta.
Ita ce mace ta farko da Manzon Allah ﷺya aura, kuma Manzon Allah ﷺbai haɗa
ta da wata mace ba har Allah Ya karɓi rayuwarta.
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Ita ta haifa masa ƴaƴansa gabaɗaya; in ban da Ibrahim. Ta haifi;
Alƙasim, da Abdullahi, da mata huɗu, su ne: Zainab, da Ummu
Kulsum, da Faɗima, da Ruƙayyag.
Juwairiyya ƴar Haris. Sunnanta Barratau sai Manzon Allah ﷺya sanya
mata suna Juwairyya d.
Ƴaƴansa ﷺ:
Alƙasim:
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Abdullahi:
Ana kiran shi da Ɗayyib da Ɗahir (wato tsarkakakke), saboda an haife shi bayan
Annabta.
Ibrahim:
An haife shi a garin Madina a shekara ta takwas bayan hijira, shi ne na ƙarshe
cikin ƴaƴan Annabi ﷺ.
Zainab:
Ruƙayya.
Ummu Kulsum.
Faɗimatu.
Dukkansu sun rasu a lokacin da Manzon Allah ﷺyake raye, in ban da Faɗima
ita ce ta yi wafati bayansa.
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Auna Fahimta
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KASHI NA HUƊU:
Manzancin Annabi ﷺ
29
A Wannan Darasin Za mu Karanci:
Ƙaura/Hijira.
30
Manzanci a Makka:
Aiko shi `.
Shar’anta Salla.
Isra’i da Mi’iraji.
Gidan da ake taruwa don zartar da hukunci, da daɗuwa da suka yi kan kisan
Annabi ﷺ.
31
Manzanci a Makka:
Bayan Allah Ya ɗaukaka Manzon Allah ﷺda Annabta, rayuwarsa ta rabu zuwa
Manzanci A Makka: Shekara goma sha uku, da kuma zamanin Madina shekara
goma.
Kafin fara Magana akan zamanin Makka, da kuma farkon lokacin da aka aiko
Annabi ﷺ, ga wasu abubuwa da suka bayyana dake nuna kariyar da Allah Ya ba wa
Ubangiji Maɗaukaki Ya kiyaye shi tun yana ɗan ƙarami, ta yadda ya zaɓo shi
daga cikin zaɓaɓɓen dangi, da kuma yadda aka haife shi ta hanyar ingantaccen
shugaban Ƙuraishawa, tun yarinta har ya kai ɗan shekara takwas, sai kakan na
shi ya rasu, sai ya koma ƙarƙashin kulawar baffansa Abu ɗalib – shi ma
shi ﷺ.
32
Allah Ya kiyaye shi yayin da yake saurayi game da faɗawa cikin abin da
yana saurayi.
Allah Ya kiyaye zuciyarsa ﷺ, bai taɓa bauta wa wani abin bauta ba; in ba
Allah ba. Bai taɓa yin sujjada ga gunki ba. Bai taɓa shafar gunki ba don neman
albarka. Bai taɓa rantsuwa da wanin Allah ba. Yana ƙyamar iyayengijinsu
Allah Ya shirye shi da irin shiriyar wanda aka kuɓutar daga fizgar Shaiɗan,
33
Aiko shi ﷺyayin da yake cikin kogon Hira:
Yayin da Annabi ﷺya kusanci shekara arba’in; sai aka saka masa son keɓewa,
ya kasance yana ɗaukar gari da kuma ruwa, ya tafi zuwa kogon Hira dake da
nisan mil biyu daga garin Makka, yakan zauna a ciki a watan azumi, yana bauta
abin da ke bayanta, saboda bai nutsu da abin da mutanensa suke kai na aƙidar
bautar gumaka ba. Sai dai duk da haka shi ma ba shi da wata hanya bayyananniya,
ko wani tafarki iyakantacce, ko kuma wata hanya mai manufa da zai iya nutsuwa
da yarda da ita.
saboda abin da yake dakonsa na al’amari mai girma, don ya shirya domin ɗaukar
amana mafi girma, hakan ya faru ne kafin a ɗora masa nauyin manzanci da
shekara uku.
34
Mala’ika Jibril q da zuwan wahayi a gare shi:
Yayin da Annabi ﷺya kai shekara arba’in; sai Allah Ya aiko shi domin ya yi
daga Ubangijin Talikai, sai ya ce da shi: “Yi karatu”, sai ya ce: “Ni ba mai karatu
ba ne”, sai Manzon Allah ` ya ce: “Sai ya kama ni, ya matse ni, har sai da na
sha matuƙar wahala, sannan sai ya sake ni, sai ya ce: Yi karatu, sai na ce: Ni ba
ﱡﭐﲅﲆﲇﲈﲉﲊﲋﲌﲍﲎﲏﲐﲑﲒﲓﲔﲕﲖ
٥ - ١ :ﲗﲘﲙﲚﲛﲜﲝﱠ ال علق
(Ka yi karatu da sunan UbangijinKa wanda Ya yi halitta. (1) Ya halitta mutum
daga gudan jini. (2) ka yi karatu, kuma UbangijinKa Shi ne Mafi karamci. (3)
wanda Ya koyar (ta hanyar) alƙalami. (4) Ya sanar da mutum abin da bai sani ba.
manzanci, sai Manzon Allah ﷺya zauna wani ɗan lokaci, wahayi ya yanke,
Manzon Allah ﷺya yi baƙin ciki – cikin labarin da ya zo mana – baƙin cikin da
ya bayyana ƙarara a tare da shi. Sau da yawa yakan wayi gari yana ƙoƙarin hawa
35
kan ƙololuwar duwatsu ya jeho kansa ƙasa, duk lokacin da ya kai ƙololuwar
dutsen domin ya jeho da kansa ƙasa; sai mala’ika Jibril ya bayyana a gare shi,
Idan yankewar wahayin ta ƙara tsawaita gare shi, sai ya sake maimaita hakan,
idan ya kai ƙololuwar dutsen; sai Jibirl ya bayyana gare shi ya faɗa masa
Muhimmiyar fa’ida:
Magana mai inganci ita ce cewa wannan labarin; ba ya cikin abin da Bukhari ya
ruwaito. Wannan na daga cikin ruwayoyin da suka isa zuwa ga Imam Zuhuri. Ba
hadisi ne mausuli ba (ma’ana wanda ya sadu zuwa ga Manzon Allah `), Jingina
Imam Ibn Hajar ya ce: “hakan ya faru – wato wannan yankewar wahayi –
saboda abin da yake ji na tsoro ya tafi. Ya fara jin kwaɗayin dawowar (wahayin)
yayin da hakan ya faru da shi, sai ya fara bibiyar zuwan wahayi. Sai Allah
Allah ﷺya ce: “Na zauna cikin kogon Hira tsawon wata guda, yayin da na
kammala zamana, sai na sakko, yayin da na so na sauka doron ƙasa sai aka kira
36
ni, sai na yi duba zuwa ɓangaren damana, ban ga komai ba, sai na yi duba zuwa
ɓangaren haguna; ban ga komai ba, na duba gabana; ban ga komai ba, na duba
bayana; banga komai ba, na ɗaga kaina sai na ga ashe Mala’ikan da ya zo min a
kogon Hira ne. Yana zaune a kan wata kujera tsakanin sama da ƙasa. Sai na ji
tsoron shi, na sauka zuwa ƙasa na je wajen Nana Khadija dna ce:
“Ku lulluɓe ni, ku lulluɓe ni, ku lulluɓe ni da mayafi, ku zuba min ruwan sanyi a
kaina”, sai ya ce: sai suka lulluɓe ni suka zuba mini ruwa, sai waɗannan ayoyi
suka sauka:
Kuma UbangijinKa, sai ka girmama Shi. (3) Kuma tufafinka, sai ka tsarkake su.
(4) kuma gumaka, sai ka ƙaurace musu (5) (Suratu Mudassir: 1- 5). Hakan ya
faru ne kafin a wajabta yin Sallah, sannan sai wahayi yayi ta cigaba da sauka
Muhimmiyar fa’ida:
Wannan ayoyi su ne mafarin Manzancin Manzon Allah ﷺ. Ayoyin sun ƙunshi
37
Nau’in farko:
Nau’i na biyu:
Ɗora masa nauyin aiwatar da umarnin Allahl a karan kansa, hakan ya zo a cikin
sauran ayoyin, kamar faɗinSa l:
٣ :ﱡﭐﲠﲡﲢﱠ المدث ر
“Kuma Ubangijinka, sai ka girmama Shi.) da faɗinSa l:
٤ :ﭐﱡﭐﲣﲤﲥ ﱠ المدث ر
“Kuma tufafinka, sai ka tsarkake su”.
38
Auna fahimta:
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39
Rabe–raben wahayi:
2- Mala’ika yana zuwa masa a siffar wani mutum, ya yi magana da shi har sai ya
3- Abin da Mala’ika ya kan jefa shi cikin zuciyar Manzon Allah ﷺba tare da ya
ganshi ba, kamar yadda Annabi ﷺya ce: “Haƙiƙa Ruhi Mai tsarki (Mala’ika
Jibril) ya yi busa a cikin zuciyata, cewa wani rai ba zai mutu ba face ya cinye
zuwan arziƙi ya sa ku neme shi cikin saɓon Allah. Domin ba a samun abin da
faɗuwar ƙarfe - wannan shi ya fi tsanani gare shi. Har goshinsa ya kan yi zufa
a lokacin tsananin sanyi, har taguwarsa takan durƙusa ƙasa idan yana kanta.
5- Yana ganin Mala’ika a cikin sifarsa da aka halicce shi da ita. Sai ya yi masa
wahayin abin da Allah Ya so. Hakan ya faru da shi sau biyu, kamar yadda
40
6- Abin da Allah ya yi masa wahayi yayin da yake sama; a daren da aka yi
41
Matakan kira zuwa ga Allah l:
Bayan saukar abin da ya gabata na ayoyin dake cikin suratul Mudassir, sai
Manzon Allah ﷺya fara kira zuwa ga Allah, domin mutanensa sun kasance masu
tsauri, kuma ba su da addini face bautar gumaka, ba su kuma da wata hujja sai
dai cewa sun sami iyayensu ne a kan hakan, kuma ba su da wasu ɗabi’u face sai
ƙwace da jiji da kai da taurin kai, ba su da wata hanya ta warware al’amari face
aiki da takobi. Duk da haka sun kasance su ne suke jan ragamar addini a yankin
Larabawa. Su suka mamaye babbar cibiyar yankin, kuma suka taru suke kare
gwadabenta. Don haka tabbas yana daga cikin hikima; kira zuwa ga Allah a
wannan yanayi a fara shi a ɓoye, domin kada Manzon Allah ﷺya farwa mutanen
Kuma yana daga cikin abin da yafi dacewa; Manzon Allah ﷺya bijiro wa da
abokansa, zuwa Musulunci. Sai kuwa suka amsa masa kuma ba wani shakku da
42
ya taɓa shigar su game da annabtarsa. Mutane ne da aka sani a tarihin Musulunci
magabata na farko a Musulunci sun kai mutum ɗari da talatin, maza da mata. Sai dai
ba a sani ba ko sun musulunta ne lokacin da ake kira zuwa ga Allah a ɓoye, ko kuma
musuluntar wasu daga cikinsu ta ɗan yi jinkiri; har sai da aka bayyana kira zuwa ga
Allah.
Shar’anta salla:
Umarni da yin Sallah yana daga cikin hunkun-hukunce na farko da suka sauka.
Ita ce bautar da aka umarci muminai da ita, ba a san su da wasu ibadu, ko wasu
umarni da hani ba, saɓanin abin da yake da dangantaka da sallah. Kawai dai wahayi
yana yi musu bayani ne game da ɓangarorin Tauhidi daban daban. Yana kwaɗaitar
makamancin haka. Kira zuwa ga Allah bai gushe ba a kan iya wasu ɗai-ɗaikun
mutane har zuwa tsawon wani lokaci. Annabi ﷺbai bayyana komai ba sai abin da
43
da yake sananne ne a wajen Ƙuraishawa, har sai da ambaton Musulunci ya fantsama
Mataki na biyu:
tun daga farko annabtakarsa; har zuwa ƙaurar da ya yi tare da banu Isra’ila, da kuma
ƙissar tsira da kuɓuta da suka yi daga hannun Fir’auna, da kuma mutanensa, har
;ﷺna ya bayyana kira zuwa ga Allah, domin ya zama izina gare shi; na misalin abin
da zai iya samun su, shi da mutanensa; na takurawa da ƙaryatawa; yayin da suka
Annabi ﷺya hau dutsen Safa, ya ƙwalla kira cewa: “Gari ya waye! ku zo zuwa
44
Sai ya dinga kiran ƙabilun Ƙuraishawa, yana kiransu Ƙabila bayan Ƙabila,
Yayin da suka ji sai suka ce: “Waye wannan mai kiran?”. Sai suka ce:
“Muhammad ne”, mutanen kuwa suka yi sauri zuwa gare shi, har ya zama idan
mutum ba zai iya zuwa ba yakan aika wani domin ya gano masa abin da yake faruwa.
Yayin da suka taru sai ya ce: “Ya ku ke gani idan na ce muku akwai wasu mahara
a ƙasan wannan dutsen, suna so su kawo muku farmaki, shin za ku gasgata ni? Sai
suka ce: Eh mana! Ba mu taɓa gwada ka mun same ka da ƙarya ba, ba abin da muka
Sai ya ce: “To, ni mai gargaɗi ne gare ku game da wata azaba mai tsanani, misalina
da ku kamar misalin wani mutum ne da ya ga abokan gaba, sai ya fita ya hau wani
waje mai tsayi yana dubawa iyalansa wajen da abokan gaban suke, domin kada su
afko musu, sai kuma ya ji tsoron kada su riga shi, (su cimma iyalan nasa) sai ya
Sannan sai ya kira su zuwa ga addinin gaskiya. Ya kuma yi musu gargaɗi game
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“Ya ku taron Ƙuraishawa. Ku fanshi kanku a wajen Allah. Ku tseratar da kanku
daga wuta. Domin ni ban mallaki wata cuta ko amfani a gare ku ba, kuma ba zan
Ya ku taron Banu Ka’ab bin Lu’ayyi, ku fanshi kanku a wajen Allah. Ku tseratar
da kanku daga wuta. Domin ni ban mallaki wata cuta ko amfani a gare ku ba.
Ya ku taron Banu Ƙusayyi. “Ku tseratar da kanku daga wuta, domin ni ban
Ya ku taron banu Abdu Manafi ku tseratar da kanku daga wuta. Domin ni ban
mallaki wata cuta ko amfani a gare ku ba, kuma ba zan wadatar muku da komai ba
a wajen Allah.
ban mallaki wata cuta ko amfani a gare ku ba, kuma ba zan wadatar muku da komai
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Ya Safiyya bint Abdulmuɗɗalib “ba zan wadatar miki da komai ba a wajen
Allah”.
tseratar da kanki daga wuta. Domin ni ban mallakar wata cuta ko amfani a gare ki.
Kuma ba zan wadatar da ke game da komai ba a wajen Allah. Sai dai tabbas kuna
Yayin da ya kammala wannan gargaɗi, sai mutane suka watse suka rarrabu,
(Masana tarihi) ba su ambaci wata amsa da (Mushrikan) suka bayar ba, sai dai Abu
Lahabi ya fuskanci Annabi ﷺda ɓatanci ya ce: “Halaka ta tabbata a gare ka tsawon
abin da ya yi saura na wannan rana! Da ma don haka ka tara mu?! Sai wannan aya
ta sauka:
١ :ﭐﱡﭐﱸﱹﱺﱻﱼﱽﱠ المسد
“Hannaye biyu na Abu Lahabi sun halaka, kuma shi ma ya halaka” [Masad: 1].
wannan sauti ba gushe ba yana ta amo a garin Makka; har sai da faɗin Allah ya
sauka:
47
٩٤ :ﱡﭐﱎﱏﱐﱑ ﱒﱓﱔﱠ الحج ر
“Ka tsage gaskiyar abin da aka umarce ka da shi, kuma ka kawar da kanka daga
mushirikai”. Hijir 94.
tarukan mushirikai, da dandulansu, yana karanta musu Littafin Allah, yana faɗa
٥٩ ﱡﭐﱛﱜﱝﱞﱟ ﱠﱡﱢ ﱠ
“Ya mutanena! Ku bauta wa Allah! Ba ku da wani abin bautawa da gaskiya sai Shi”.
Sai ya fara bauta wa Allah a gaban idanunsu, har ya kasance yana sallah a
kiransu zuwa ga Allah. Daga cikin irin nau’o’in cutarwar; akwai abin da Bukhari da
Muslim suka fitar daga cikin Hadisin Ibn Mas’udz ya ce: Yayin da Annabi yake
cikin Sallah a wajen Ka’aba, Abu Jahal da wasu mutanensa suna zaune, sai sashensu
48
ya tashi ya jira har sai da Annabi ﷺya yi sujjada, sai ya ɗora ta a kan bayan Manzon
Allah ﷺtsakankanin kafaɗunsa. (Ibn Mas’ud) ya ce: “Ni kuma ina gani amma ba
zan iya komai ba, ko da kuwa ina da waɗanda zasu kare ni”. Ya ce: “Sai sukai ta
dariya, suna rangaji. Manzon Allah ﷺkuma yana cikin sujjada bai ko ɗaga kansa ba
har sai da Faɗima ta zo, ta jefar da ita (mahaifar) daga bayansa. Sannan ya ce: “Ya
Allah ina kawo maka ƙarar Ƙuraishawa”. Ya faɗi haka har sau uku”.
Haƙiƙa Manzon Allah ﷺya bi wasu sawu guda biyu na hikima, waɗanda suka
Na farko:
Ya zaɓi gidan Al’Arƙam bin Abil Arƙam Almakhzumi; ya kasance wata cibiya ce
ta da’awa, Musulmi suna taruwa a ɓoye, sai ya karanta musu littafin Allah, kuma su
Na biyu:
49
Hijirar farko:
sai Manzon Allah ﷺya ce da su: “Lalle a ƙasar Habasha akwai wani sarki ba zai taɓa
bari a zalunci kowa a wajensa ba. Ku tafi zuwa garinsa, har Allah ya yi muku buɗi
Sai Musulmi suka fita zuwa ƙasar Habasha. Sai Najashi ya girmama su ya ba su
kariya.
Daga cikin waɗanda suka yi hijirar farko a cikin Musulmai; akwai Usman bin
Affan (R.A), da matarsa Ruƙayya ƴar Manzon Allah ﷺ, sai kuma wasu daga cikin
Hijirar farko ta faru a shekara ta biyar bayan aiko Manzon Allah ﷺ. Adadin
waɗanda suka yi ƙaura zuwa can, maza goma sha ɗaya ne, da mata huɗu.
50
Hijira ta biyu:
Adadin waɗanda suka yi ƙaura zuwa can; maza tamanin da biyu, da kuma mata
goma sha takwas. Dalilin hakan kuwa shi ne, waɗanda suka yi ƙaurar farko sun ji
cewa, Ƙuraishawa sun musulunta, sai wasu daga ciki suka dawo, daga cikinsu akwai:
Usmaan bin Affan da matarsa d, amma kuma sai ya zama ba su sami Ƙuraishawan
sun Musulunta ba, hasali ma sun sami musulmai a cikin bala’i mai girma da tsanani.
Wannan ya sa suka ƙara yin hijira ta biyu, a tare da su akwai adadi mai yawa na
musulmai.
Haƙiƙa Ƙuraishawa sun aika Amru bin As, da Abdullahi bin Abi Rabi’a su bi
bayansu, suna ɗauke da kyaututuka masu yawa zuwa ga Najjashi, domin ya dawo
da Musulmai. Sai dai kuma hakan ya faskara, domin kuwa Najjashi ya karɓi
muslunci, don haka ya ƙi ya mayar da su. Hasali ma, sai ya ba su aminci a cikin
Ana tsaka da wannan yanayi na tsanani, sai wasu mutane biyu masu daraja suka
shiga cikin Muslunci, waɗanda suke da cikakken kwarjini a wurin Ƙuraishawa, wato
51
Alƙawarin zalunci, da kuma shingen Abu Ɗalib:
Al’amari ya tsananta ga Mushirikai, sai suka haɗu suka yi rantsuwa a kan cewa
cuɗanya da su ba, ba za su ƙara magana da su ba, har sai idan sun miƙa musu Manzon
Allah ﷺsun kashe shi, suka kuma rubuta takarda a kan hakan.
Suka tabbatar da wannan alƙawarin, suka kuma aka rataya takardar a cikin ɗakin
Ka’aba. Aka tsare musulmai a shingen Abu Ɗalib. Takunkumi ya tsananta ga dangin
Annabi ﷺ, aka datse musu zuwan duk wani abinci, mushirikai ba sa barin wani
abinci, ko wata cinikayya ta shiga Makka, face sai sun yi sauri sun siye, har tsanani
ya kai tsanani suka koma cin ganyayyakin bishiyoyi da fatu, har ya kai ana jiwo
sautin kukan mata da yara tun daga bayan kwarin, saboda yunwa.
Bayan wucewar Shekaru uku, wannan al’amari dai yana nan a haka. A cikin watan
Muharram shekara ta goma bayan annabta, sai aka warware wannan alƙawarin, aka
kuma cire musu wannan takunkumin, hakan ya faru ne saboda a cikin Ƙuraishawa
akwai waɗanda suka yarda da wannan alƙawari da aka ɗauka, da akwai kuma
waɗanda ba su yarda ba. Sai waɗanda ba su yarda da hakan ba, suka yi ƙoƙari wajen
52
Muhimmiyar fa’ida:
Abin da ya shahara a wajen mutane; shi ne kiran wannan shekarar da: Shekarar
baƙin ciki, saboda ita ce shekarar da Nana Khadija ta rasu, tare da Abu Ɗalib. Amma
bai tabbata ba cewa Annabi ﷺ, ko wani daga cikin Sahabbai, ko daga cikin Tabi’ai,
Cuta ta tsananta ga Abu ɗalib, bai jima ba ya rasu. Rasuwarsa ta kasance a watan
Rajab; shekara ta goma da turo Annabi ﷺ, bayan ɗage musu takunkumi da wata
shida.
da kwanaki uku.
Rasuwar Nana Khadija d: d Bayan rasuwar Abu ɗalib da kusan wata biyu
da kwana uku, a bisa saɓanin maganganu biyu, sai Uwar Muminai Nana Khadija ta
53
Auna fahimta:
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3- Ka yi Magana a kan hijira guda biyu. Kuma mene ne abu mafi girma da ya faru
a cikinsu?
zuwa ga Musulunci?
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5- Me ka sani game da shingen Abu Ɗalib? Kuma ta yaya aka warware wannan
yarjejeniyar ta zalunci?
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54
Mataki Na Uku:
Tafiya zuwa garin Ɗa’if, a watan Shawwal – Shekara ta goma bayan annabta
A watan Shawwal shekara ta goma bayan Annabta Annabi ﷺya fita zuwa garin
Ɗa’if, Ɗa’if tana nesa da garin Makka kwatankwacin mil sittin. Annabi ﷺya tafi
zuwa can a ƙasa tare da shi akwai bararren bawansa Zaidu bin Harisa.
game da Musulunci, ya kuma kira su zuwa ga Allah. Mutanen Ɗa’if suka amsa masa
da amsa mara daɗi kuma suka ce da shi: “fice daga garinmu”. Mutanen ƊA’if ba ma
su tsaya da wannan lamari ba sai da suka ruɗi wawayen cikinsu da bayinsu, suka bi
shi suna zagin shi, suna yi masa tsawa da ihu suna jifan shi da duwatsu, har suka ji
masa rauni a digadigansa, Jini ya kwarara daga jikinsa. Baƙin ciki da damuwa da
gajiya suka rufe Manzon Allah ﷺ, har hakan ya sa ya faɗi a kan fuskarsa
maɗaukakiya. Bai farka ba sai ga Jibril nan a tsaye a kansa yana ba shi labarin abin
da mala’ikan dake lura da duwatsu yake cewa: “Idan kana so ya Muhammad ﷺsai
in yi jifa in kife su da duwatsu biyu manya”, Manzon Allah ﷺya amsa da cewa: “Ina
fatan Allah Ya fitar da waɗanda zasu bauta wa Allah ba tare da sun haɗa shi da wani
a wajen bauta ba daga tsatsonsu”. Bukhari da Muslim sun haɗu wajen fitar da
wannan Hadisi.
55
Tallata Musulunci ga ƙabilu da ɗai-ɗaikun mutane:
A watan Zulƙada, a cikin wannan shekarar ɗin dai, Manzon Allah ﷺya dawo
saboda kusantowar lokacin tarukansu na shekara (wato aikin hajji). Mutane suna
zuwa garin Makka domin su sauke farillar aikin Hajji, sai Manzon Allah ﷺya yi
amfani da wannan damar, ya dinga zuwa wajensu ƙabila bayan ƙabila, yana tallata
musu Musulunci, yana kiransu zuwa gare shi, kamar yadda ya kasance yana kiransu
tun a shekara ta huɗu bayan aiko shi. A wannan shekara ta goma haƙiƙa ya fara ne
da neman su ba shi mafaka, su taimake shi, su kare shi, har ya isar da abin da Allah
tsakaninsu na faɗa, Yahudawan na kurin cewa akwai wani Annabi daga cikin
Annabawa; da za a turo a wannan zamani zai fito, za mu bi shi, zamu yaƙe ku da shi,
A lokacin da Annabi ﷺya haɗu da su (wato mazaje shidan nan) sai ya ce da su:
“ku su waye?” Sai suka ce: mu mutane ne daga ƙabilar Kazraj. Sai ya ce: daga cikin
abokan Yahudawa? Wato abokan zamansu, sai suka ce: eh, sai ya ce: “shin ba kwa
56
zauna na yi Magana da ku ba?” Sai suka ce: “zamu zauna”. Sai suka zauna tare da
shi, ya bayyana musu ainihin Musulunci, da abin da yake kira zuwa gare shi, kuma
ya kira su zuwa ga Allah Maɗaukakin Sarki. Kuma ya karanta musu Alƙur’ani, nan
da nan suka gayawa juna cewa: “kun sani wannan tabbas shi ne Annabin da
Yahudawa suke muku gargaɗi da shi, kada ku sake su riga ku zuwa wajensa, sai suka
yi gaggawa wajen amsa kiransa, suka musulunta, yayin da waɗannan mutane suka
dawo garin Madina sai suka kawo saƙon Musulunci zuwa garin Madina. Sai da aka
wayi gari ba wani gida daga cikin gidajen Madina face sai ka sami ambaton Manzon
A watan Shawwal goma sha ɗaya bayan annabta, Manzon Allah ﷺya auri A’isha,
mai gaskiya (Siddiƙa) lokacin tana ƴar shekara shida, ya tare da ita a garin Madina
a watan Shawwal shekara ta farkon bayan hijira, yayin da take ƴar shekara tara.
Isra’i da Mi’iraji:
Ibn Ƙayyim ya ce: “An yi isra’i da Manzon Allah ﷺtare da jikinsa daga Masallaci
mai alfarma zuwa Baitul-Maƙdis yana haye da Buraka tare da rakiyar Jibril q,,
Burakra a maratayin ƙofar masallacin, sannan aka hau da shi zuwa sama a wannan
daren daga Baitulmaƙdis. Sannan aka hau da shi zuwa ga Aljabbaru (Mai tilastawa)
57
girmanSa ya girmama. Manzon Allah ﷺya kusance shi, har ya kasance gwargwadon
bawanSa (Muhammad )ﷺda abin da ya faɗa masa. Ya farlanta masa salloli hamsin.
Annabi ﷺya roƙe shi da a sauƙaƙa adadin sallolin, bayan Annabi Musa q ya yi
masa nuni da ya nemi a sauƙi game da adadin sallar, har aka mayar da ita guda biyar,
Ya gabata cewa wasu mutum shida daga cikin Mutanen Yasriba (Madina) sun
Sai ya zama daga cikin alkhairin waccan ganawar a lokacin aikin hajji. Kuma
hakan ya kasance ne shekara ta goma bayan annabta. Mutum goma sha biyu da suka
zo a cikinsu; akwai mutum biyar cikin shidan da suka haɗu da Manzon Allah ﷺa
shekarar da ta wuce. Mutum na shidan da bai samu halarta ba shi ne Jabir bin
Bukhari da Muslim sun ruwaito daga Ubadatu bin Samit cewa: Manzon Allah ﷺya
ce: “Ku zo ku yi min mubaya’a a kan ba za ku haɗa wani da Allah ba a wajen bauta.
58
ƙarya da kuke ƙirƙira tsakanin hannuwanku da ƙafafunku ba. Ba za ku saɓa min ba
cikin abin da aka sani na shari’a ba. Duk wanda ya cika waɗannan abubuwa daga
cikinku toh ladansa yana wajen Allah. Wanda kuma ya yi wani abu daga cikin hakan
to za a yi masa uƙuba a nan gidan duniya zata zama kaffara gare shi. Wanda kuma
ya yi wani abu daga cikin hakan, sai kuma Allah ya rufa masa asiri, toh al’amarinsa
yana wajen Allah, idan Ya so ya yi masa uƙuba, idan kuma Ya so ya yi musa afuwa”.
59
Mus’ab bin Umair (z):
Bayan an kammla Mubaya’a kuma taro ya ƙare, sai Annabi ﷺya tura jakada ɗin
Game da wannan jakadanci sai ya zaɓi wani saurayi daga cikin samarin Musulmi,
daga waɗanda suka rigayi shiga addinin Musulunci tun farko-farko, wato Mus’ab
Mus’abu bin Umair ya sauka a wajen Asad bin Zurara. Su biyun sun yaɗa
Musulunci a cikin Mutanen garin Yasrib cikin ƙoƙari da hamasa har ya zama an san
bin Zurarata yana kiran Mutane zuwa Musulunci, har sai da ya zama ba wani gida
daga gidajen Madina; face sai ka sami Musulmai maza da mata a ciki.
A taron aikin hajji na shekara ta goma sha uku da annabta, sai mutane fiye da
Saba’in na Musulman Yasriba suka zo aikin hajji. Sun zo a cikin ayarin mutanesu
yayin da suke cikin garin Yasriba, ko kuma yayin da suke tsaka da tafiya: wai har
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zuwa yaushe ne zamu bar Manzon Allah ﷺyana kaikomo, ana korar shi cikin
duwatsun Makka yana cikin yanayin tsoro? Yayin da suka zo Makka sai suka yi wata
ganawa ta sirri tsakaninsu da Manzon Allah ﷺ, har ta bayu ga sun yi ittifaƙi a kan
zasu haɗu a cikin ranakun tashriƙi, a wannan kwarin dake kusa da Aƙaba (wato
hanya mai duwatsu), in da jamra ɗin farko take daga Mina, kuma wannan taron ya
Jabir ya ce: “Sai muka ce ya Manzon Allah ﷺ, a kan me zamu yi maka mubaya’a?
Sai ya ce: “a kan ji, da kuma yin biyayya, a yanayin nishaɗi, da kuma akasin haka,
tsoron zargin mai zargi, kuma ku taimake ni idan na zo wajenku, kuma ku kare ni
sakamakon Aljanna”.
Yayin da Mushirikai suka ga cewa sahabban Manzon Allah ﷺ, sun shirya sun fice
sun tafi da iyalansu, da yara, da dukiya zuwa ga ƙabilar Ausu da Kazraj. Sai fushi
da baƙin ciki ya kama su. Tsoro da firgici ya yi ta kai-komo gare su, a cikin yanayin
da ba su taɓa tsintar kansu a ciki ba a baya. Haƙiƙa wani hatsari mai girman gaske
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ya bayyana gare su, wanda yake barazana ga gumakansu, da tattalin arziƙinsu. Yayin
da suka zo gidan tattaunawarsu kamar yadda suka yi alƙawari. Sai Iblis ya bayyana
gare su a siffar tsoho mai shekaru, ya tsaya a dokin ƙofa, sai suka ce: “wanne tsoho
ne wannan?” Sai ya ce: “Tsoho ne daga Najad ya ji abin da kuka yi alƙawari, sai ya
zo ya halarci wajen tare da ku, domin ya ji abin da zaku tattauna, ina fatan ba za ku
rasa samun wata nasiha ko ra’ayi ba daga wajensa”. Sai suka ce: “haka ne”. Toh ka
Wannan al’amari ya faru a Darun Nadwa, domin ƙulla makircin kashe Manzon
Allah ﷺ. Haƙiƙa sun haɗu a kan ra’ayin Abu Jahal. Abu Jahal ya ce: “na rantse da
Allah, ina da wani ra’ayi da har yanzu ban ga kun tattauna a kansa ba”. Sai suka ce:
“Wene ra’ayi ne shi ya Abul Hakam? Sai Abu Jahal ya ce: “Ina ganin mu ɗauko
saurayi ƙaƙƙarfa mai nasaba, kuma tsara daga cikin kowacce ƙabila, sannan mu
bawa kowanne saurayi daga cikinsu takobi gayawa jini na wuce, sannan su fuskance
shi, su sare shi saran mutum ɗaya, su kashe shi. Sai mu huta da shi, domin idan suka
su iya yaƙar mutanensu gabaɗaya ba. Sai wannan tsohon Najadu ɗin ya ce: “Magana
62
kam ita ce maganar da wannan mutum ya faɗa, wannan shi ne ra’ayin da bana ganin
waninsa”.
Hijirar Annabi ﷺ- shekara ta goma sha huɗu bayan aiko Annabi ﷺ.
Annabi ya tafi da tsakar rana zuwa wajen Abubakar, domin su tsara fita hijira tare
da shi, Nana A’isha x ta ce: “Yayin da muke zaune cikin gidan Abubakar (z),
a lokacin da rana ta take; sai wani mai magana ya ce wa Abubakar (z): ga Manzon
Allah ﷺya zo kansa a rufe, a wani lokaci da bai kasance yana zuwa mana a irinsa
rantse da Allah bai zo a wannan lokacin ba, face sai a kan wani al’amari mai girma.
Sai Manzon Allah ﷺya nemi izini. Sai ya yi masa izini sai ya shigo. Sai Annabi ﷺ
Allah ﷺ, sai Manzon Allah ﷺya ce: “To haƙiƙa nifa an yi mini izinin ficewa”. Sai
Abubakar (z) ya ce: “Zan tafi tare da kai mahaifina fansa ne gare ka ya Manzon
Allah ﷺ. Sai Manzon Allah ﷺya ce: “Na’am. Sannan ya shirya yadda za a yi hijirar
Amma su kafiran Ƙuraishawa sun tafiyar da ranarsu wajen shiri a ɓoye domin
zartar da wannan shiri da sukashirya, wanda suka ƙulla shi a Darun Nadwa.
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Annabi ﷺya saba yin bacci a farko farkon dare bayan sallar Isha’i, sai ya fita zuwa
Masallaci mai alfarma a cikin tsakiyar dare, ya yi sallar dare, ya kuma umarci Aliyu
ɗan Hadaram. Ya kuma gaya masa cewa ba wani abin ƙi da zai same shi.
Ƙuraishawa sun faɗi warwas cikin abin da suka shirya. Tare da baza ido da kaiwa
da komowa. Tuni Manzon Allah ﷺya fita daga gida. Ya ratsa ta tsakiyar sahunsu ya
cika tafin hannunsa da ƙasa, sai ya dinga zuba ta akansu, haƙiƙa kam Allah ya ɗauke
:٩ ﱡﭐﲉﲊﲋﲌﲍ ﲎﲏﲐﲑﲒﲓﲔﲕﱠ ي
:س
“Kuma Muka sanya wata toshiya a gaba gare su, da wata toshiya a bayansu , saboda
haka Muka rufe su, sai suka zama basa gani”. (Yasin :9).
Bai bar wani mutum ɗaya daga cikinsu ba; face ya sanya turɓaya a kansa. Annabi ﷺ
ya tafi gidan Abubakar z, sannan suka fita ta wata taga ta cikin gidan Abubakar
z a cikin dare, har sai da suka je Kogon Saur wanda yake ta ɓangaren Yaman.
Yayin da Annabi ﷺya san cewa Ƙuraishawa za su neme shi da gaske, kuma ya san
hanyar farko da za a sanya wa ido a tashin farko ita ce babbar hanyar zuwa Madina
wacce take ɓangaren hagu. Kawai sai ya bi hanyar da ta saɓa mata gabaɗaya ita ce
hanyar da take yankin kudu da Makka wacce ta fiskanci garin Yaman. Annabi ﷺya
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bi wannan hanya tafiyar tsawon mil biyar har sai da ya kai wani kogo da aka kira da
suna Dutsen Sauru. Dutse ne da yake mai girma me hanya mai wahalar bi mai
wahalar hawa mai bishiyu da duhuwa mai yawa. Yayin da ƙafafun Manzon Allah ﷺ
suka yi nauyi, sai Abubakar (z) ya ɗauke shi (a kafaɗa) yayin da suka isa kan
ƙololuwar dutsen. Bai gushe ba yana ɗauke da shi, har sai da ya kai shi zuwa
tsororuwar dutsen, wanda aka fi sani a tarihi da Kogon Sauru. Suka zauna a wannan
kogo tsawon kwana uku. A daren Asabar da daren Lahadi Abdullahi bin Abubakar
Amma Ƙuraishawa kuwa haukansu ya tashi da ta tabbata cewa Manzon Allah ﷺ
ya kuɓuce musu a safiyar ranar da za su zartar da makircin kashe shi. Farkon abin
da suka fara kuwa a wannan yanayi sai suka farwa Aliyyu (z) da duka suka ja shi
zuwa Ka’aba suka riƙe shi na ɗan wani lokaci, suna fatan ko zasu jiyo labarinsu.
su damar, kama Manzon Allah ﷺda Abubakar sun sanya duk wata hanya da za ta
fitar da mutum daga Makka cikin yanayi na kulawa mai tsanani. Kamar yadda suka
tabbatar da cewa za su bayar da tukuici mai ɗimbin yawa, da ya kai raƙuma ɗari a
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A kan hanya zuwa Madina:
Sai Manzon Allah ﷺda Abubakar suka tashi, Amir bin Fuhairatu ya tafi tare da
su, Abdullahi bin Uraiƙiɗ mai nuna musu hanya ya bi da su ta ɓangaren hayin ruwa,
Shiga Madina:
Urwatu bin Zubair ya ce: “Musulmi a Madina sun ji labarin fitowar Manzon Allah
ﷺdaga Makka, sai ya kasance duk safiya suna yin sammako zuwa Harra – wani waje
ne a mashigar Madina –su tsimayi zuwansa har sai zafin rana ya mayar da su gida.
Sai watarana suka dawo bayan sun jira shi lokaci mai tsayi. Yayin da suka isa
gidajensu sai wani Bayahude ya hau kan saman gini daga cikin gine – ginensu domin
ya duba wani lamari sai ya hango Manzon Allah ﷺ. Wannnan Bayahude bai iya
kame kansa ba face ya ƙwalla ƙara ya ce: Ya ku taron larabawa wannan shi ne
Ibn Ƙayyim ya ce: Sai Musulmi suka yi ta kabbara saboda farin ciki da zuwansa,
duk suka fito domin su haɗu da shi kuma suka haɗu da shi suka gaishe shi da
gaisuwar Annabta suka kewashi suna kallonsa, nutsuwa ta lulluɓe shi, ana saukar
masa da wahayi,
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“To lallai Allah Shi ne Mataimakinsa, da Jibrulu da salihan Muminai. Kuma
Sannan Manzon Allah ﷺya ci gaba da tafiya har sai da ya shiga cikin garin
Madina. Tun daga wannan lokaci aka ambaci garin Yasrib da sunan Madina.
Wannan rana ta kasance rana da ake halarta kuma wacce take shahararriya. Haƙiƙa
Manzon Allah ﷺba zai wuce gida daga cikin gidajen mutanen Madina ba, face
sai mai gidan ya kama linzamin taguwarsa ya kira shi da ya sauka a wajensa. Amma
wannan taguwa ba ta gushe ba tana tafiya, har sai da takai wajen masallacinsa, sai ta
durƙusa, sannan ta yunƙura ta tashi, ta ɗan yi tafiya kaɗan sannan ta dawo wajen
farko ta durƙusa. Sai Manzon Allah ﷺya sauka a wajen kawunnansa daga cikin
Banun Najjar. Annabi ﷺya ce: “wanne gida ne ya fi kusa daga cikin gidan
ahalinmu?” sai Abu Ayyuba ya ce: “Ni ne” ya Manzon Allah ﷺ. Sai Annabi ﷺya
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Auna Fahimta
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Isara’i da Mi’iraji
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Manzanci A Madina
Gina Masallacin Annabi ﷺ.
Umarni da a Yi yaƙi.
Saraya (wato tawagun yaƙin da Manzon Allah bai halarta ba) da kuma sauran
yaƙe-yaƙe.
Wafatinsa .
Farkon abin da Annabi ﷺya fara da shi lokacin da ya isa Madina shi ne ginin
Masallacinsa. Annabi ﷺya zaɓi wurin da taguwarsa ta sauka, sai ya sayi wajen daga
wajen wasu yara biyu marayu masu filin, ya fara wannan ginin masallaci da kansa,
Muhajirai”.
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Haɗa ƴan-uwantaka Tsakanin Musulmi
Bayan ɓangaren ginin masallacinsa, sai Annabi ﷺya kama wani lamarin daban
wanda tarihi ya rubuta. Wannan shi ne batun haɗa ƴan-uwantaka tsakanin mutanen
Madina da mutanen Makka a kan taimakon juna, da kuma cin gadon juna bayan
da faɗinsa:
: ٧٥ ﱡﭐﳈﳉﳊﳋﳌﳍﳎﳏﳐﳑﳒﳓﳔﳕﳖﱠ
“Kuma ma’abuta zumunta, sashensu ne waliyyan sashe a cikin Littafin Allah. Lalle
Allah ne ga dukkan komai Masani”. (Anfal 75) sai aka mai da cin gado zuwa ga
Kamar yaddda Manzon Allah ﷺya ƙulla ƴan uwantaka ta Musulunci tsakanin
Muminai, haka nan ya ƙulla wata yarjejeniya wadda ta kawar da abin da yake
tsakanin Larabawa na adawa, da ƙiyayya tun zamanin jahiliyya. Da irin abin da suke
kai na ƙabilanci da zalunci. Da haka ya samu damar gina haɗin kan Musulunci na
bai ɗaya.
al’amarin ya ƙara ƙamari. Kullum Ƙuraishawa na aika saƙo ga Mutan Madina cewa:
70
“Haƙiƙa kun bai wa abokin rigimarmu mafaka. To muna yi muku rantsuwa da Allah,
ko dai ku yaƙe shi, ko ku fitar da shi, ko kuma mu taho muku da tawaga gabaɗaya
Ita kuma wasiƙarsu zuwa ga Muhaijirai tana cewa: “Kada ku ruɗu cewa wai kun
kisan ƙare dangi a cikin ƙuryar gidanku”. Ana cikin wannan yanayi kawai sai aya ta
٣٩ :ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋﱌﱠ الحج
“An yi izini ga waɗanda ake yaƙar su da cewa lalle an zalunce su, kuma lalle ne
Allah, haƙiƙa, Mai ikon yi ne a kan taimakonsu” (Hajji 39) Allah Ya ƙara cewa:
ﱡﭐ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ
da zakka kuma su yi umarni da abin da aka sani, kuma su hana abin da ba a sani ba.
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Auna Fahimta
Yi magana a kan manyan ayyuka a Madina, tare da kawo hujjoji daga darusan da
ka koya a baya.
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Ƙananan Rundunoni Da Kuma Yaƙe-yaƙe Kafin Badar.
Akwai jimillar waɗannan rundunoni (saraya) da yaƙe yaƙe gabanin yaƙin Badar,
kamar haka:
1- Sariyya mai suna Saiful bahar. An yi ta a shekara ta farko bayan hijira, Hamza
3- Sariyyar Kharra: A shekara ta farko bayan hijira Sa’ad bin Abi Waƙƙas (z)
farko da Manzon Allah ﷺya yi, Hamza bin Abdulmuɗɗalib shi ne wanda yake
5- Yaƙin Buwaɗ: A shekara ta uku bayan hijira. Manzon Allah ﷺya jagoranci
yaƙin da kansa.
6- Yaƙin Safwan: A shekara ta biyu bayan hijira Manzon Allah ﷺya jagoranci
yaƙin da kansa.
7- Yaƙin Zul’ashira: A shekara ta biyu bayan hijira Manzon Allah ﷺya jagoranci
yaƙin da kanshi.
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8- Sariyyar Nakhla: A shekara ta biyu bayan hijira, Abdullahi bin Jahsh (z)
ya jagoranci yaƙin, tare da mutum goma sha biyu daga cikin muhajirai, su
kuma (kafirai) sun kashe Amru bin Ahadrami. Shi ne farkon wanda aka fara
kashewa a cikin Musulunci, aka kama Usman bin Abdullahi bin Mugira, da
farko a Musulunci.
1- Gano duk wasu hanyoyi dake kewaye da birnin Madina, da duk wasu hanyoyi
Musulmi.
buƙatunsu.
A wannan lokaci bayan Sariyyar Abdullah bin Jahash sai Allah ya wajabta yin
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:ﱡﭐﲾﲿﳀﳁﳂﳃ ﳄﳅﳆﳇﳈﳉﳊﳋﳌﱠ ال بقرة
١٩٠
“Kuma ku yaƙi waɗanda suke yaƙinku, a cikin hanyar Allah, kuma kada ku yi
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Auna Fahimta
An samu yaƙe yaƙe, da ƙananun rundunonin yaƙi (saraya) masu yawa kafin
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ﳅ ﳇ ﳈﳉ ﳊ ﳋ ﳌ ﱠ
ﳆ ﱡﭐﲾﲿﳀﳁﳂﳃﳄ
١٩٠:ال بقرة
“Kuma ku yaƙi waɗanda suke yaƙinku, a cikin hanyar Allah, kuma kada ku yi
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Manyan Yaƙe–yaƙen Annabi ﷺDa Kuma Sulhun Hudaibiyya.
Yaƙin Uhudu.
Sulhun Hudaibiyya.
Yaƙin Khaibar.
Yaƙin Mu’uta.
Yaƙin Hunaini.
Dalilin Yaƙin:
Manzon Allah ﷺya ji cewa ayarin Ƙuraishawa ya taho daga ƙasar Sham zuwa
Makka. Ayarin da Abu Sufyan bin Harb yake jagoranta, tare da mutanen da ba su
wuce mutum arba’in ba. Haƙiƙa Manzon Allah ﷺya so ya kai farmaki ga wannan
ayari, ya ƙwace iko da ita dan ramuwa ga abin da Mushirikai suka yi wa Musulmai;
yayin da su suka tafi hijira zuwa Madina. Manzon Allah ya faɗa wa Sahabbansa:
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“Wannan ayarin Ƙuraishawa ne. A cikinsa akwai dukiyarsu. Sai ku fita zuwa gare
ta”.
Hakan ya faru uku ga watan Ramadan, a shekara ta biyu bayan hijira. Adadin
Musulmai ya kai ɗari uku da goma sha uku. Tare da su akwai dawakai biyu da
raƙuma saba’in. Sai Manzon Allah ﷺya bar Abdullahi bin Ummu Maktum (z) a
matsayin Magajin Garin Madina. Yayin da Abu Sufyan ya sanu labarin Annabi ﷺ,
da sahabbansa, sai ya aika Damdam bin Amru Algifari zuwa mutan Makka, yana
neman taimakonsu. Damdam ya isa wajen mutan Makka, ya kwarmata ihu yana
bana ganin zaku iya risker ta”. Sai Mushirikai suka yi wani yunƙuri mai tsanani,
suka yi shirin yaƙi tare da mutum ɗari tara da hamsin. A tare da su akwai dawaki
Labari ya iso wa Manzon Allah ﷺcewa, ayarin Abu Sufyan ya sauya hanyar da
yake bi, kuma zai iya isa kashe gari, ko kuma bayan kashe gari. Sai Abu Sufiyan ya
aike wa mutan Makka cewa: “Allah Ya tseratar musu da ayarinsa, kuma ba wani
buƙatar taimako; Abu Jahal ransa ya ɓaci ya ce: “Na rantse da Allah ba za mu koma
78
ﱡﭐﲖﲗﲘﲙﲚﲛﲜﲝﲞﲟﲠﲡﲢﲣﲤ
ﲥ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫﲬ ﲭ ﱠ
٧ :األن فال
(Kuma a lokacin da Allah Yake yi muku alƙawari da ɗayan ƙungiya biyu, cewa lalle
ɗaya taku ce, kuma kuna gurin cewa lalle ƙungiya wadda bata da ƙaya ta kasance
gare ku, kuma Allah Yana nufin ya tabbatar da gaskiya da kalmominSa, kuma ya
Sai Miƙdadu bin Aswad ya miƙe ya ce: “Ya Manzon Allah ﷺ, ka zartar da abin
da Allah ya umarce ka da shi. Na rantse da Allah ba zamu faɗi irin abin da Banu
Ubangijinka domin ku yi yaƙi. Lalle mu, muna nan a zaune”. (Ma’ida 24), ka zartar
kawai tabbas mu muna tare da kai. Kai ka ce an yaye wa Manzon Allah ﷺwani baƙin
Mushirikai sun iso Badar. Suka kuma sauka a gaɓa ta nesa, Amma Musulmi kuma
Sai Musulmai suka tashi suka kafa wa Manzon Allah tanti a kan wani ɗan tudu,
harshensa kuwa bai gushe ba yana motsi, da addu’a yana mai cewa: “Ya Allah ga
79
Ƙuraishawa nan. Haƙiƙa sun zo da jijidakai suna ƙaryata ManzonKa. Ya Allah ina
roƙon Ka nasarar da ka yi min alƙawari. Ya Allah idan har aka kashe wannan jama’a
a yau (wato Sahabbai) to ba za a bauta maka a ban ƙasa ba”. Har mayafinsa ya faɗi
daga kan kafaɗunsa. Abubakar yana mai cewa da shi: “Ya Manzon Allah ﷺhaƙiƙa
Sai Musulmai suka rusa rijiyar – bayan sun kama iko da ita, kuma sun sha daga
Kafin a fara gwabzawa, sai mutum uku daga cikin gwarazan Ƙuraishawa suka fito
su ne: Utuba bin Rabi’a da ɗan’uwansa Shaiba da ɗansa Walid, suna neman waye
zai yi fito-na-fito da su daga cikin Musulmai. Sai mutum uku daga cikin mutanen
Madina suka fito, sai waɗannan gwaraza suka yi ihu suna masu cewa: “Ya kai
baffanmu, Sai Manzon Allah ﷺya gabatar da Ubaidatu bin Haris da Hamza bin
Sai Hamza ya tunkari Shaiba ya kashe shi. Aliyu kuma ya tunkari Walid ya kashe
shi. Ubaidatu ya tunkari Utuba kowanne daga cikinsu ya ji ma ɗan’uwansa rauni, sai
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ﱡﭐﱩﱪ ﱫ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷ
gaggawarsu, irin wannan, Ubangijinku zai ƙare ku da dubu biyar daga mala’iku
yadda aka kashe mutum saba’in aka kama fursunonin yaƙi saba’in daga cikinsu.
Amma waɗanda suka yi shahada daga cikin Musulmai, mutum goma sha huɗu ne.
Haƙiƙa Musulmai sun jefa gawarwakin Mushirikai a cikin rijiya. Fursunonin yaƙi
kuma Manzon Allah ﷺ, ya karɓi Dirhami dubu huɗu game da fansar kowanne ɗaya
daga cikinsu. Wanda kuwa bai mallaki abin da zai iya fansar kansa da shi ba, sai ya
ba su mutum goma goma daga cikin yaran Musulmai, domin su koyar da su rubutu
da karatu.
Yaƙin Uhudu.
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Dalilin Yaƙin:
Badar, sai suka so su ɗauki fansar galabar da aka yi a kansu. Sai suka yi tanadi domin
kansu.
Safwan bin Umayya, da Ikrima bin Abu Jahal, da Abbdullahi bin Rabi’atu, sun
tafi wajen Abu Sufyna suna neman dukiyar wannnan ayarin da ake kasuwanci da ita,
domin su samu damar haɗa runduna. Ribar wannan ayari kuwa ta kai kusan Dinare
dubu hamsin, sai Abu Sufyan ya bi ra’ayinsu na yaƙar Musulmai, suka dawo suna
neman waɗanda zasu zuga mazaje a cikin ƙabilu (domin su fito yaƙi). Ƙuraishawa
Sai wannan runduna ta fito har ta isa Zul hulaifa (sunan wani wuri ne) a kusa da
Uhud.
Yayin da Manzon Allah ﷺya ji labarin zuwan Mushirikai, sai ya nemi shawarar
sahabbansa. Dattawan cikinsu suka ce: “Mu yi yaƙinmu a nan”. Samari suka ce: “Mu
Manzon Allah ﷺya sanya kayan yaƙinsa ya fita ya tunkari Mushirikai. Annabi ﷺ
ya fita daga Madina tare da mutum dubu ɗaya, sai Abdullahi bin Ubayyu bin Salulu
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ya sulale tare da ɗaya bisa ukun wannnan runduna yana cewa: “Mu ba mu san a kan
Musulmai suka ya-da-zango a wajen dutsen Uhudu. Manzon Allah ﷺya shirya
yadda za a yi yaƙin cikin hikima. Ya sanya mutum hamsin a kan dutsen. Kuma ya
kansu.
An fara gwabza yaƙi, Hamza ya yi yaƙi yaƙi irin na gwaraza. Jubairu bin Muɗ’im
ya yi wa bawansa Wahashi alwaƙarin zai ƴanta shi; idan har ya kashe Hamza, ai
Maharba daga kan dutse suka ga anci nasara a kan Mushirikai. Sai sashensu ya
ce: “Ba wata buƙatar mu tsaya fa”. Suka manta da wasiyyar da Manzon Allah ﷺya
yi musu, lallai kuwa wanda yake jagorantarsu ya tunasantar da su game da ita. Amma
Khalid ya hango saukar waɗannan maharba daga kan dutsen, take kuwa ya taso
tare da wani sashe na Mushirikai, suka kewayo ta bayan dutsen suka afka wa
Musulmai ta baya, sai kuwa Muslmai suka kama gudu. Tutar Mushirikai ta ɗaga a
wannan karon, yayin da rundunar Mushirikan suka ga haka sai suka dawo da
farmakinsu.
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Manzon Allah ﷺya yi kira cikin Sahabbansa, sai mutum talatin daga cikin
Sahabbansa suka taru, sai ya ƙara tayar da rundunar ya tsara ta, ya nufi Mushirikan
domin ya mayar da nasararsu zuwa faɗuwa, yayin da suka yi nisa suka ƙara
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Yaƙin Gwalalo (Ahzab):
Yahudawan Banu Nadir sun so su ɗauki fansa daga Annabi ﷺ, da sahabbansa
waɗanda suka fitar da su daga gidajensu daga Madina, suka sanya babban abin da
ya dame su; shi ne su ta da tawaga mai yawa, mai ƙarfi da zata taka birki ga Manzon
Shuwagabannin Banun Nadir suka fita zuwa wajen Ƙuraishawa; suka kira su
zuwa ƙara yaƙar Musulmai, sun kuwa ci nasara wajen ƙulla yarjejeniya da su, Banu
Nadir ba su wadatu da wannan yarjejeniya ba kaɗai, sai da suka ƙara tafiya zuwa ga
suka ruɗe su da cewa; zasu ba su ƴaƴan itacen wannan shekara na dabinon Khaibar
Yaƙin Gwalalo:
Haka wannan runduna ta tara mayaƙa kimanin dubu goma inda Abu Sufyan bin
Harb ya jagoranta. Hakan ya faru a shekara ta biyar bayan Hijira, a watan Shawwal.
Madina, sai Manzon Allah ﷺya gamsu da ra’ayinsa, kuma ya yi aiki da shi.
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(Ana cikin tsaka da aikin haƙa), Sai Manzon Allah ﷺya sami wani dutse mai girma
da ya tare gaban Salman har gatura na ƙarfe suna kakkaryewa. Sai Manzon Allah ﷺ
ya yi walƙiya mai haske. Ya ce: “Allahu Akbar…..ga fadar Ƙasar Sham can! Na
rantse da Ubangijin ka’aba”, sannan ya ƙara wani dukan daban, sai ya ƙara yin
walƙiya sai ya ce: Allahu Akbar…….ga fadar Farisa can! Na rantse da Ubangijin
Ka’aba”.
Mushirikai basu sami wata hanya da zasu shiga Madina ba (Saboda wannan
rami), Har sai da Huyyi bin Akhaɗab ya zo wanda ya je wajen Banu Ƙuraiza a ɓoye,
Ikrimatu bin Abi Jahal, da wani ɗan adadi na Mushirikai suka sami damar shiga
garin Madina amma sai dai Aliyyu ya tsaya musu a madakata aka kashe wanda aka
kashe, wanda ya gudu ya gudu. Ikrima na daga cikin waɗanda suka gudu.
Daga ƙarshe dai Muminai suka ci nasara. Haƙiƙa duk wani abu da zai haɗa kan
Mushirikai ya lalace, ya zama babu aminci da yarda a tsakanin ƙabilu. Kuma Allah
karkashe wutarsu. Tsoro ya shiga zuƙatan Mushirikai suka gudu zuwa garin Makka
a firgice.
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Yaƙin Ahzab ba wani gumurzu da aka yi a fagen yaƙi ba, sai dai gumurzun
ƙwaƙalwa ne, da jarraba mutane da kuma duba abin da ke cikin zuciyoyi. Allah
ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ ﱐﱑ ﱒ ﱓ
ﱔ ﱕ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠﱡ ﱢ ﱣ ﱤ
ﱥﱦﱧﱨﱩﱪﱫﱬﱭﱮﱯﱰﱱﱲﱳﱴﱵﱶ
٢٥ - ٢٣ ﱷ ﱸﱹ ﱺ ﱠ
“Daga Muminai akwai waɗansu mazaje da suka gasgata abin da suka yi wa Allah
alƙawari a kansa, sa’annan a cikinsu, akwai wanda ya biya buƙatarsa, kuma daga
cikinsu kwai wanda ke jira. Kuma basu musanya ba, musanyawa. (23) Domin Allah
ko Ya karɓi tuba a kansu, lalle Allah Ya kasance Mai gafara Mai jinƙai. (24) Kuma
Allah Ya mayar da waɗanda suka kafirta da fushinsu, ba su sami wani alheri ba.
Allah Ya isar wa Muminai daga barin yaƙi. Kuma Allah Ya kasance Mai ƙarfi
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Sulhun Hudaibiyya:
Ƙuraishawa a watan Zul ƙi’ida a shekara ta shida bayan hijira, kusa da wani waje da
ake kira Hudaibiya, kafin shiga Makka. A wannan shekarar Manzon Allah ﷺya yi
mafarki cewa, shi da sahabbansa sun shiga Masallaci Mai Alfarma (Ka’aba), kuma
suna yin ɗawafi a Ɗakin Allah. Manzon Allah ﷺya bai wa Sahabbansa labarin
Manzon Allah ﷺya fita tare da matarsa Ummu Salama a cikin Musulmai dubu
ɗaya da ɗari huɗu, suka fuskanci garin Makka domin su yi aikin umra na farko, tun
bayan da suka yi hijira suka ɗauki makamai domin kare kansu daga sharrin
Ƙuraishawa.
Yayin da suka iso Zulhulaifa, sai suka ɗauki harama, da waɗanda suke tare. Sai
Annabi ﷺya aika Busur bin Sufyan zuwa garin Makka, domin ya jiyo masa labarin
Yayin da Musulmai suka isa garin Usfan (wani waje ne tsakanin Makka da
a tafi kawai zuwa Makkan, domin a yi umra a yi ɗawafi a ɗakin Ka’aba. Ya ce: “duk
88
wanda ya dakatar da mu, sai mu yaƙe shi” sai Annabi ﷺya ce: “Toh mu tafi da sunan
Allah”.
Sai Annabi ﷺya tafi tare da sahabbansa suka nufi Makka. Annabi ﷺya ce: “na
rantse da wanda raina ke hannunsa; ba zasu roƙe ni wani abu ba; da za a girmama
Yayin da Manzon Allah ﷺya sauka a Hudaibiyya, sai ya aika Usman zuwa ga
Sai Usman ya tafi, sai ya gamu da wasu Ƙuraishawa. Sai suka ce da shi: “Ina
zuwa haka?” Sai ya ce: “Manzon Allah ﷺya aiko ni wajenku, da in kira ku zuwa ga
Allah, da Musulunci. Kuma in gaya muku cewa ba yaƙi ya zo ba, kawai dai mun zo
mu yi umara ne”.
89
Bai’atur Ridwan (Wato Mubaya’ar Da Allah Ya Tabbatar Da YardarSa Ga
Muminai)
Manzon Allah ﷺya ji tsoron abin da zai same shi. Musamman ma bayan labarin
cewa an kashe shi ya yaɗu. Annabi ﷺya kira da a zo a yi mubaya’a. Sai kuwa suka
yi gaggawa zuwa wajensa yayin da yake ƙasan wata bishiya. Musulmi suka yi masa
mubaya’a a kan ba zasu gudu ba. Wannan ita ake kira da Bai’atur Ridwan, wacce
ﱡﭐ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍ
١٨ :ﲎﲏﲐﲑﲒﱠ ال فتح
“Lalle ne, haƙiƙa, Allah Ya yarda da Muminai a lokacin da suke yi maka mubaya’a
a ƙarƙashin itaciyar nan, domin Ya san abin da ke cikin zuƙatansu, sai Ya saukar da
nutsuwa a kansu, kuma Ya saka musu da wani cin nasara makusanci”. (fatahi 18)
Sai Ƙuraishawa suka aika Urwatu bin Mas’ud, domin ya tattauna da Manzon
Allah ﷺ. Shi kuma Suhail bin Amru domin ya ƙulla sulhu. Yayin da Annabi ﷺya
gan shi sai ya ce: “Haƙiƙa al’amarinku ya sauƙaƙa”. Mutanen suna son sulhu tun da
suka aiko wannan mutumin. Sai Suhail ya yi magana mai tsayi daga bi-sani suka
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Wannan tattaunawa da suka yi ittifaƙi a kai ita ake kira wajen malaman tarihi da
mai zuwa.
Duk wanda ya so ya shiga yarjejeniyar Ƙuraishawa zai iya shiga (ya amfana.),
Manzon Allah ﷺya yarda da sharruɗan wannan yarjejeniya, wacce wasu suka
ga akwai tauye haƙƙi, da ƙasƙantar da Musulmai a ciki. A cikin masu wannan ra’ayi
akwai Umar a wanda ya ce da Manzon Allah ﷺ: “Shin ba a kan gaskiya muke ba?
Kuma maƙiyanmu ba a kan ɓata suke ba?”. Sai ya ce: “Na’am”. Umar a ya ce:
“To a kan me zamu fifita duniya cikin Addininmu? Haka zamu koma ba ba tare da
mun tsaya Allah ya hukunta abin da zai faru tsakaninmu da su ba?” Sai Annabi ya
ba shi amsa ya ce: “Ya kai ɗan Khaɗɗab. Lalle ni Manzon Allah ﷺne, kuma Allah
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Yayin da mutane suka san cewa wannan umarnin Allah ﷺne, ba wani abu da za
su yi face su miƙa wuya, Musulmai suka dawo zuwa garin Madina bayan sun soke
abin hadayarsu, kuma suka warware haramin umararsu, suka tsaya a Hudaibiya
Yaƙin Khaibar:
Bayan Sulhun Hudaibiyya da waɗancan abubuwa da suka faru, Manzon Allah ﷺ
bai huta a Madina na tsawon wata guda ba. Sai ya yi umarni da a fita zuwa Khaibar,
domin haƙiƙa Yahudawan Khaibar sun kasance suna nuna ƙiyayya ga Musulmi,
kuma sun yi ƙoƙari sosai wajen haɗa rundunoni domin a yaƙi Musulmai a yaƙin
Ahzab.
Manzon Allah ﷺya fito a farkon shekara ta bakwai bayan hijira, a cikin rundunar
da yawansu ya kai mutun dubu ɗaya da ɗari bakwai. Garin Khaibar ya kasance a
gine da katanga, Katanga mai ƙwari. A cikin garin akwai katanga har takwas,
kowacce tana zaman kanta. Yahudawan Khaibar sun kasance Yahudawan da suka fi
sauran ƙungiyoyin iya yaƙi mai tsanani, kuma sun fi su yawan makamai.
Rundunar Musulmai da Yahudawan Khaibar suka haɗu, suka yi yaƙi mai tsanani.
Ɗebe ƙauna, game da cin nasara ya dabaibaye Yahudawa, sai suka nemi yin sulhu
da Manzon Allah ﷺa kan ya kiyaye jininsu. Sai Manzon Allah ﷺya yarda da hakan.
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Gonakinsu suka zama na Allah, da Manzonsa, da Musulmai bakiɗaya. A haka
Daga cikin abin da Musulmai suka samu ganima a Khaibar, akwai wasu takardu
na Attaura, Yahudawa suka nemi Musulmai su mayar musu da su, Musulmin suka
mayar musu, Manzon Allah ﷺbai yi irin abin da Rumawa suka yi ba lokacin da suka
buɗe garin Arshalima, suka ƙona litattafan nasara da suka samu a ciki, suka tattaka
su da ƙafafunsu, bai yi irin abin da Tatar suka yi na ƙona litattafai a garin Bagdada,
da waninsa ba.
Ramakon Umara:
hijira. Bayan Annabi ﷺya dawo daga Khaibar da ƴan watanni, yayin da ya fita zuwa
waɗanda suka halacci wannan umara ya kai mutum dubu biyu, banda mata da
ƙananan yara.
umara:
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ﲥﲧﲨ ﲩﲪﲫﲬﲭﲮ
ﲦ ﱡﭐ ﲠ ﲡ ﲢ ﲣ ﲤ
shiga masallacin Harami, in Allah ya so, kuna masu nutusuwa, masu aske
kawunanku da masu saisaye, ba ku jin tsoro, domin (Allah) Ya san abin da baku sani
ba, sa’an nan Ya sanya wani cin nasara makusanci bayan wannan”. (Fatahi 27)
Allah ﷺa watan Zulƙa’ada a shekara ta shida. Don haka yanzu ya yi ramuwa, sai ya
Yaƙin Mu’uta:
A cikin watan Jumada Ula a shekara ta takwasa bayan Hijira, sai Manzon Allah
ﷺya haɗa runduna domin su yi ramuwa game da waɗanda suka kashe Haris bin
Umair. Wanda Manzon Allah ﷺya aika wajen sarkin garin Busra, yana kiransa
zuwa Musulunci. Zaidu bin Harisata ne shugaban wannan runduna. Manzon Allah
ﷺya ce: “Idan an raunata Zaidu toh Ja’afar bin Abi Ɗalib ne shugaba, idan kuma
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Sai wannan runduna ta fita, yawansu ya kai mutum dubu uku daga cikin
mace, ko yaro, ko tsoho tukuf, kada kuma su yanke bishiya ko su rushe gini.
Wannnan runduna har ta isa zuwa wani wuri da ake kira da suna (Ma’an) a ƙasar
Sham.
Shi kuma Hiraƙil ya tanadi runduna da ta haɗa mutum dubu ɗari biyu domin su
yaƙi Musulmai.
Sai waɗannan ruduna biyu suka haɗu, waɗanda ba dai-dai suke ba wajen adadi,
da kuma tanadi. Musulmai suka yi yaƙin irin na gwaraza, suka tsaya a gaban wannan
runduna mai girma. Zaidu bin Harisatu wanda ke ɗauke da tuta ya yi yaƙi har sai da
aka kashe shi. Sai Ja’afar bin Abu Ɗalib ya ci gaba da jagoranci, ya riƙe tutar da
hannun damansa har aka sare hannun daman nasa, sannan sai ya riƙe ta da hagunsa,
shima aka sare shi, haka ya rungume ta da dungulminsa, har sai da wani mutum daga
cikin rumawa ya sare shi, ya kashe shi. Shi ya sa aka kira shi da suna: mai fuka-fukai
biyu, domin kuwa Allah ya musanya masa da fuka–fukai biyu, yana tashi da su a
Sannan sai Abdullahi bin Rawaha ya ɗauki tutar, shi ma ya yi ta yaƙi har sai da
ya yi shahada.
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Sai Khalid bin Walid ya ɗauki tutar. sai ya yi amfani da ƙwarewarsa ta yaƙi ya
tafi da wannan runduna, ya tseratar da ita daga cin galaba da takusa faruwa a kansu.
Khalid a ya jira zuwa dare, sai ya sauya tsarin rundunar. Ya sanya daman rundunar
a hagu, sannan ya sanya hagunta a dama, kamar yadda ya sanya farkon rundunar ta
Yayin da gari ya fara wayewa, sai Rumawa suka ga tutocin MusulmAi sun sauya,
ba kamar yadda suka sani ba, suka jiyo karafkiya da ƙarar takkuba, suka yi zaton ko
taimako ne ya zo musu. Nan suka ji tsoro suka tarwatse, Khalid bai gushe ba yana
ta kai-komo yana jan su, su kuma MusulmAi suna ta kashe su, yayin da suke ƙoƙarin
ficewa a tsawan waɗannan ranaku; har sai da Rumawa suka ji tsoron ko wannan
wani wayo ne da yake jan su zuwa sahara. Sai yaƙin ya tsaya. Sai galabar da za a ci
a kan rundunar MusulmAi ta sauya zuwa nasara da falalar Allah Maɗaukakin Sarki.
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Auna Fahimta
Yi Magana game da yaƙin Badar babba, tare da la’akari da: Lokacin da aka yi,
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Ka yi taƙaitaccen bayani game da yaƙin Khaibar da Mu’uta, dai dai da abin da ka
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Buɗe Makka (Fathu Makka):
Bayan Sulhun Hudaibiyya sai ƙabilar Bakar ta haɗe da Ƙuraishawa. Ita kuma
ƙabilar Khuza’a ta shiga cikin ƙawancen Musulmai, dama kuma ya kasance tsakanin
Bakar da Khuza’a akwai ɗaukar fansa, da jinane tun zamanin Jahilyya. Wata rana
kawai sai ƙabilar Khuza’a ta fuskanci harin ta’addanci daga ƙabilar Bakar, suka
Sai ƙabilar Khuza’a ta shiga Harami domin ta tseratar da kanta. Amma sai da
Banu Bakar suka bi su har ciki suka kashe wasu daga cikinsu a Haramin. Sai Amru
bin Salim Alkhuza’i ya je wajen Manzon Allah ﷺ, ya ba shi labarin ta’addancin da
Ƙabilar Bakar ta yi musu. Har ya rerawa Manzon Allah ﷺwata waƙa kamar haka:
Haƙiƙa kun kasance ƴaƴamu, kuma iyaye (ya faɗi haka saboda mahaifiyar Banu
Abdumanaf daga ƙabilar Khuza’a take, haka ma Ƙusayyu mahaifiyarsa ita ce Fatima
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Ka kira bayin Allah su zo da yawa su taimaka.
Sai Manzon Allah ﷺya fara haɗa runduna, domin su fita zuwa Makka, ilai kuwa
tsakiyar watan Ramadan a shekara ta takwasa bayan hijira, yawansu ya kai mayaƙa
dubu goma.
Suka isa (Marruz Zahran), Annabi ﷺya haɗu da Abu Sufyan ya kira shi zuwa
Musulunci sai ya Musulunta. Sai Abbas ya ce: “Haƙiƙa Abu Sufyan mutum ne mai
son Alfahari, don haka a ba shi wani abu (na matsayi)”, Sai Manzon Allah ﷺya ce:
“To duk wanda ya shiga gidan Abu Sufyan ya tsira. Duk wanda ya shiga gida ya
Sannan sai Abu sufyan ya dawo garin Makka cikin gaggawa, ya yi shela da murya
muku da abin da ba yadda kuka iya da shi. Duk wanda ya shiga gidana ya tsira,
wanda ya kulle ƙofar gidansa ya tsira. Wanda ya shiga masallaci ya tsira”. Sai
mutane suka yi sauri zuwa masallaci, da gidajensu suka kukkule ƙofofin gidajensu,
suna leƙowa ta ƴar kafar hudar ƙofa, su kalli rundunar musulamai. Rundunar ta shiga
garin Makka a safiyar ranar Juma’a, wadda ta yi daidai da ashirin ga watan Ramadan
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Manzon Allah ﷺya shigo Makka ta tudunta yana karanta faɗin Allah:
١ :ﱡﭐﱁﱂﱃﱄﱅﱆﱠ ال فتح
“Lalle Mu, Mun yi maka buɗi, buɗi bayyananne”. (Fatahi: 1)
Makka ta miƙa wuya, Musulmai kuwa suka kewaye ɗakin Ka’aba suna ɗaga
٨١ ﱡﭐﲉﲊﲋﲌﲍﲎﲏﲐﲑﲒﲓﱠ
“Kuma ka ce, gaskiya ta zo, kuma ƙarya ta lalace. Lalle ne ƙarya ta kasance
Bayan kuma an tsaftace Ka’aba daga gumakan dake ciki, sai Annabi ﷺya umarci
An aika Amru bin As a watan Ramadan zuwa Suwa’a – gunkin ƙabilar Huzail ne
– ya ce: “Na je sai na sami mai yi wa gunkin hidima. Sai ya ce: “Me kake so?” Sai
na ce: zan rusa shi ne, sai ya ce: “ba zaka iya ba”, sai na ce saboda me? Sai ya ce:
“za a hana ka”, sai na ce kaiconka har yanzu kana kan ɓata? Kaiconka shin yana ji
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ko yana gani? Sai na kusance shi, na ɓalla shi, na ce da mai hidimta wa gunkin ya
Sannan aka tura Sa’ad bin Zaidu Al’ansari zuwa gunkin Manata a cikin watan
Ramadan, domin ya ruguza shi. Sa’ad ya fita tare da shi akwai mayaƙa mutum
ashirin, sannan har ya isa wajen, sai ya sami mai hidimta wa gunkin, sai ya ce: “Me
kake so?” Sai ya ce: ruguza shi nake so na yi, sai ya ce: “to gaka ga shi nan” sai
Sa’ad ya nufi gunkin, sai kawai wata mata ta fito daga ciki tsirara kanta butu-butu
tana addu’ar kaico, da bone na azaba, tana dukan ƙirjinta. Sai mai yi wa gunki hidima
ya ce: “Manata ga wasu masu saɓa miki nan”. Sai Sa’ad ya sareta ya kashe ta. Sannan
Haka tutar musulunci ta yi sama a Makka da kewayenta, mutane suka koma cikin
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Auna Fahimta
Ka ambaci abubuwan da suka faru yayin buɗe Makka, da mafi girman darasin
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Yaƙin Hunainu:
Ƙabilar Hawazin da Saƙif suka ji tsoron su zama su ne duka na gaba. Sai suka ce:
“Bari mu yaƙi Muhammad kafin ya yaƙe mu”. Waɗannan ƙabilu biyu suka nemi
Suka haɗu a kan cewa Malik bin Auf shugaban ƙabilar Hawazin; shi ne wanda
zai jagoranci wannan runduna da zata yaƙi Musulmai. Sai ya umarci mutanensa da
ƴaƴansu da matansu.
Yayin da Manzon Allah ﷺya fahimci haka, sai ya fito zuwa gare su, tare da
Yawan Musulmai ya kai mayaƙa dubu goma sha biyu. Yawan kafirai kuma dubu
ashirin
Sai Musulmai suka kalli rundunarsu mai girma, da yawa suka ruɗu da yawansu,
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Labarin fitowar Musulmai ya isa gare su, suka yi wa Musulmi kwanton-ɓauna a
Manzon Allah ﷺya taho cikin sahabbansa, suka ya-da-zango a wannan kwari.
Lokacin gabanin ketowar alfijir ne. Duhu kuma ya rufe kwarin Hunainu. Kawai sai
Musulmai suka ji ruwan kibbau suna sauka akansu ta kowanne ɓangare, sai al’mari
ya rikice musu, sahunsu ya girgiza. Wasu daga cikinsu suka gudu. Yayin da Manzon
Allah ﷺya ga an tarwatsa Musulmai, sai ya yi shela a cikinsu ya ce: “Ni ne Annabi
ba ƙarya ba, ni ne ɗan Abdulmuɗɗalib”. Ba wanda ya iya fitowa zuwa gare shi daga
cikin kafirai, duk da shi ne wanda ake nema. Sai Manzon Allah ﷺya umarci Abbas
Ya ku waɗanda kuka yi mubaya’a a ƙasan bishiya”. Sai suka amasa masa da cewa:
Sai rundunar ta ƙara haɗuwa yaƙin ya tsananta. Manzon Allah ﷺya yi gaba cikin
wannan gumurzu. Ba a wani jima ba sai da aka tarwatsa Mushirikai suka juya baya
Hadisi ya zo a Sahihu Muslim cewa: Sai Manzon Allah ﷺya ɗebi tsakuwoyi ya
tarwatsa su” Abbas ya ce: “Ba a ɗau wani lokaci ba bayan ya jefe su; na ga sun
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Yaƙin Hunainu wani darasi ne da Musulmai suka samu, Musulmai suka gane
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Auna Fahimta
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Yaƙin Tabuka:
Bayan buɗe garin Makka, da kuma shigar yankin Larabawa gabaɗaya cikin
Musulunci, sai Larabawan da suke bin Rumawa a ƙasar Sham suka ji tsoron ƙarfin
Musulmi. Rumawa suka yanke hukuncin zasu yaƙi Musulmai, suka haɗa runduna
Labarai sun isa wajen Manzon Allah ﷺ, sai ya yi kira da a tashi runduna mai ƙarfi
taimako da dukiyoyinsu, sai Usman bin Affan (z) ya bayar da kyautar Dinare
Abdurrahaman bin Auf (z) ya bayar da Dinare dubu arba’in, mata suka bayar
ƙarƙarshin jagorancin Manzon Allah ﷺ. Adadin mayaƙan Musulmai ya kai kusan
dubu talatin.
Manzon Allah ﷺya ya-da-zango a wani waje da ake kira Sanniyatul wada’i,
Musulmai sun sha wahalar rashin ruwa, da guziri, har sai da ta kai suna yanka
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raƙumansu suna fito da abin da yake ciki suna matsewa suna shan ruwan. Saboda
Musulmai sun zauna a Tabuka kusan kwana ashirin. Sai dai ba a samu ko mutum
ɗaya daga cikin Rumawa ba. Domin kuwa sun koma ta inda suka fito, yayin da suka
An kammala buɗe Makka, Ƙuraishawa sun zama mallakin Manzon Allah ﷺ. Da
Larabawa suka fahimci ba yadda za su iya da Manzon Allah ﷺ, ba za su iya adawa
da shi ba, sai suka shiga cikin Addinin Allah ƙungiya ƙungiya, musamman ma bayan
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Auna Fahimta
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Shekarar Tawaga:
Ana kiran wannan shekara ta tara bayan hijira da shekarar tawaga ne, saboda
yadda ƙabilun Larabawa suka fara gangami suna zuwa Madina, suna bayyana
sun ambaci cewa; yawan tawagar ya kai guda sittin, Bukhari ya ambaci wasu daga
ciki misali akwai: tawagar Tamim, da tawagar Abdulƙais, da tawagar Banu Hanifa,
Manzon Allah ﷺbai yi aikin hajji ba a shekarar da aka buɗe Makka, sai dai kawai
ya yi umara ne. Sai ya naɗa Abubakar jagoran aikin hajji, ya fita a cikin watan Zul-
hijja zuwa garin Makka, tare da Mutum ɗari uku daga cikin Sahabbai, a tare da su
akwai raƙuma ashirin, sai Surar Bara’a (Tauba) ta sauka a ranar soke hadaya, Sai
“Ba wani rai da zai shiga Aljanna face sai ran da ta yi Imani. Kada wanda ya yi
ɗawafi tsirara. Ka da wani mushiriki ya ƙara yin aikin hajji bayan wannan shekarar.
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Duk wanda yake da wata yarjejeniya/alƙawari tsakaninsa da Manzon Allah ﷺto
Manzon Allah ﷺya fita aikin Hajjin bankwana da rana, bayan ya taje kansa ya
sanya turare, sai ya kwana a Zulhulaifa ya ce: “Wani mai zuwa ya zo mini daga
wajen Ubangijina, ya ce: “Ka yi sallah a wannan kwari mai albarka, ka ce: umara a
cikin hajji”. Sai ya yi haramar ƙirani (wato haɗa aikin hajji da umara a tare).
Manzon Allah ﷺya shiga Makka a ranar Lahadi da wuri, ta wajen Kuda’u, ta
tafiya sau huɗu. Sannan ya tafi zuwa dutsen Safa ya yi tafiya yana haye a kan abin
hawa, sannan ya umarci duk wanda bai koro abin hadayarsa ba, da ya warware aikin
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Yayin da rana ta hudo, sai ya tafi Arfa, an kafa masa tantinsa a wani waje da ake
kira Namira. Manzon Allah ﷺya zauna a ciki har sai da rana ta yi zawali, sannan ya
yi wa mutane huɗuba, ya yi sallar Azahar, da La’asar tare da su, da kiran sallah ɗaya
da iƙama biyu, sannan ya tafi wajen tsayawa. Bai gushe ba yana ta addu’a, yana
tahalili, da kabarbari, har sai da rana ta kusa faɗuwa. Sannan ya tafi zuwa Muzdalifa
Manzon Allah ﷺya tsaya a Mash’aril Haram har gari ya waye, sannan ya tafi
zuwa garin Mina kafin hudowar rana, ya yi jifan Jamratul aƙaba da tsakuwoyi
bakwai a cikin kwanaki uku na salla. Ya kasance yana jifan Jamrorin nan guda uku,
yana tafiya a ƙasa. Ya yi jifan da tsakuwa bakwai, yana farawa da wacce take kusa
da Khaifu, sannan ta tsakiya, sannan kuma sai ta ƙarshe, yana tsawaita addu’a a
Manzon Allah ﷺya soke abin hadayarsa a ranar da ya sauka a Mina, sannan ya
tafi zuwa Ka’aba, ya je yi ɗawafi sau bakwai, sannan ya je wajen shan ruwa, ya nemi
a ba shi ya sha, sannan ya koma Mina. Manzon Allah ﷺya tafi a rana ta uku, ya
sauka a wani waje mai suna Muhassibi ya sanya A’isha ta yi haramar Umara a wani
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Wannan Hajji ana kiran ta da Hajjin bankwana, saboda Manzon Allah ﷺbai ƙara
Manzon Allah ﷺya yi Umara sau huɗu bayan Hijira, dakkansu a cikin watan
Ya zo a cikin Littafin Bukhari da Muslim, daga Anas bin Malik (z) ya ce:
“Manzon Allah ﷺya yi umara guda huɗu, dukkansu a cikin watan Zulƙi’ida, sai
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Bayan ya dawo daga hajji:
Manzon Allah ﷺya fara ta da rundunar Usama da za taje ƙasar Sham, bayan ya
dawo daga aikin hajji da wata biyu, ko fiye da haka. Ya sanya Usama bin Zaid (z)
ya zama jagoran rundunar. Ya umarce shi da ya nufi Balƙa, da Falasɗin, sai mutane
gYawansu ya kai mutum dubu uku. Sai dai wannan hari da za a kai ya yi jinkiri,
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Auna Fahimta
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Menene abin da ya kawo jinkirin fitar rundunar Usama?
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Wafatin Manzon Allah ﷺ
Goma sha biyu ga watan Rabi’ul Auwal – shekara ta goma sha ɗaya bayan Hijira.
Rashin lafiyar Manzon Allah ﷺta yi tsanani, bayan ya dawo daga Hajjin
bankwana, da kusan wata uku. Ya fara kokawa da rashin lafiyar yayin da yake gidan
matarsa Maimuna.
Ya inganta a cikin Sahihul Bukhari cewa; ya fara kokawa da rashin lafiyar tun a
shekara ta bakwai; bayan buɗe garin Khaibar, bayan ya ci naman wata akuya da aka
sanya wa guba, da wata Bayahudiya matar Sallam bin Mishkam ta kawo masa.
Matansa sun nemi da ya yi jinya a gidan Aisha (z). Haƙiƙa ta kasance tana karanta
Yayin da rashin lafiya ya kwantar da shi; bai iya fita zuwa masallaci domin ya yi
bayar da uzuri, don kada mutane su camfa mahaifinta. Ta ce: “Haƙiƙa mahaifina
mutum ne mai sanyin hali, sautinsa mai rauni ne, ga yawan kuka idan yana karanta
ƙur’ani. Sai Manzon Allah ﷺya dage a kan Abubakar ne zai ja Sallar. Abubakar ya
je ya yi musu salla.
Wannan ita ce babbar alamar da zata tabbatar da cewa shi ne zai zama halifa
bayan Manzon Allah ﷺ. Domin kuwa Manzon Allah ﷺya yarda da shi a kan
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al’umarsa game da addininsu da sallarsu, to saboda me ba zaka yarda da shi ba kuma
Manzon Allah ﷺya fita yana dogarawa da jikin Abbas, da Aliyu. Sai ya yi wa
da kuma zaɓar lahira da ya yi, ya ce: “Haƙiƙa wani bawa Allah Ya ba shi zaɓi
tsakanin furen rayuwar duniya, gwargwadon abin da ya so, sai ya zaɓi abin da yake
wajenSa (Allah)…sai Abubakar ya gane cewa fa yana nufin kansa. Sai ya fashe da
kuka sai mutane suka kama mamaki, domin kuwa su basu fahimci abin da ya fahimta
ba.
yana sanya hannunsa cikin ƙwaryar ruwa yana shafawa fuskarsa, saboda tsananin
zazzaɓi, yana cewa: “La’ilaha illallahu, haƙiƙa mutuwa tana da maye”. sai kuma
yana ce wa: “Tare da abokan tafiya maɗaukaka”, sai A’isha ta gane ashe an ba shi
zaɓi ne, shi kuma sai ya zaɓi abokan tafiya maɗaukaka (wato Annabawa, da Siddiƙai
da Shahidai).
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Sai Fatima ta shiga wajensa, ta ce: “Ya baƙin cikin mahafina”. Sai ya ce da ita:
“Mahaifikin ba zai ƙara baƙin ciki ba bayan wannan rana”, ya ba ta labarin cewa ita
An karɓi ran Manzon Allah ﷺ, ya yin da gari ya yi hantsi, kansa yana ƙafafun
A’isha (c), a ranar litinin, sha biyu ga watan Rabi’ul Auwal, a shekara ta goma
ya goge bakinsa da shi ﷺ. Wannan kam ita ce mace da martabarta ta ɗaukaka,
matsayinta ya girmama.
Abubakar (z) ya shiga wajensa bayan ya dawo, ya yaye fuskar Manzon Allah
ﷺ, ya sumbace shi, sannan ya fita wajen mutane cikinsu akwai wanda yake musanta
wafatin Manzon Allah ﷺ, da wanda yake gasgatawa, saboda yanayin na firgici da
Sai ya ce: “Ku saurara! Duk wanda ya kasance yana bauta wa Muhammad, to
haƙiƙa Muhammad ya yi wafati. Wanda kuma a cikinku Allah yake bauta wa, to
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ﱡﭐ ﱣ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳﱴ ﱵ
wanda ya juya a dugadugansa ba zai cuci Allah da komai ba, kuma Allah zai saka
Sai mutane suka nutsu. Umar ya zauna a ƙasa, domin kuwa kafafunsa sun kasa
ɗaukar shi, kai ka ce basu taɓa jin wannan ayar ba sai a wannan lokacin.
Rayuwar Manzon Allah ﷺta zo ƙarshe; amma saƙonsa bai zo ƙarshe ba. Saƙonsa
wanzajje ne har izuwa ranar Lahira, Al’ummarsa ba zata taɓa yankewa ba, alheri
yana cikin wannan al’uma har izuwa ranar da za a tashi kowa, Allah Ka yi salati da
aminci da albarka a kan AnnabinKa mai gaskiyar zance amintacce, Dukan godiya ta
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Auna Fahimta
Allah l ya ce:
ﱡﭐﱢﱣﱤﱥﱦﱧﱨﱩﱪﱫﱬﱭﱮﱯﱰﱠ
٥٦ :األح زاب
(Lalle, Allah da mala’ikunSa suna Salati ga Annabi. Ya ku waɗanda suka yi Imani!
Ku yi salati a gare shi, kuma ku yi sallama domin amintarwa a gare shi) (Ahzab: 56).
Muslim ya fitar da Hadisi daga Abdullahi bin Amru bin As (z), cewa shi ya
ji Manzon Allah ﷺyana cewa: “Duk wanda ya yi mini Salati ɗaya; to Allah zai yi
Daga cikin siga mafi falala a cikin salatan Annabi ﷺ, ita ce abin da ya zo cikin
ga Alayen Ibrahim a cikin talikai, domin kai ne abin godewa Mai Girma”.
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Kashi Na Biyu:
Da sunan Allah Mai rahama Mai jinƘai.
Dukkan godiya ta tabbata ga Allah. Muna gode masa, muna neman taimakonSa,
muna neman gafararSa, muna neman tsarin Allah daga sharrin kawunanmu, da
munananan ayyukanmu. Duk wanda Allah Ya shiryar; ba wanda zai iya ɓatar da shi.
Haka kuma duk wanda Allah Ya ɓatar; to babu mai iya shiryar da shi. Ina shedawa
babu abin bauta na gaskiya sai Allah, shi kaɗai ya ke ba Shi da abokin tarayya, kuma
ina shaidawa Annabi Muhammad ﷺbawanSa ne, kuma ManzonSa ne.
Bayan haka, wannan shi ne darasin sharhin ɗabi’un Annabi ﷺga ɗaliban matak
na farko. Wajibi ɗalibin ilimi ya kasance cikin cikakken sani game da siffa, da kuma
halayen Annabi mai karamci ﷺ. Hakan zai sa Musulmi ya kasance mai koyi da
Manzon Allah ﷺ, wajen tsarki, da kyawawan ɗabi’u, don haka mutum ya samu shiga
cikin sahun manyan ɗabi’u, da zuƘata managarta.
Abin da ake nufi da ilimin ɗabi’un Manzon Allah ﷺ, shi ne sanin abin da ya zo na
sanin ilimin siffar Manzon Allah ﷺ, da kuma adonsa na waje, wanda shi ne mafi
kyawu, da Ƙayatar da idanu. Tare da sanin abin da ya zo na kyawawan halayensa
masu tsafta. Waɗannan su ne ɗabi’u mafiya girma. Kuma tafarkinsa ne wanda yake
da matuƘar kyau ﷺ.
Zai iya yiwuwa mafi shaharar littafin da aka rubutua a wannan fanni shi ne:
Littafin Imam Tirmizi (Asshama’ilul Muhammadiyya), wannan shi ne littafi da ya
yi fice a wannan babi. Littafin ya ba da kulawa game da siffar Manzon Allah ﷺ, da
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kyawawan al’adunsa, da ɗabi’unsa na karamci, da adonsa, sai kuma tafarkinsa a
cikin mafi yawan al’amuransa na rayuwar yau da gobe.
Alhafiz ibnu Kasir a cikin littafin Albidayah wan-nihayah ya ce: “haƘiƘa mutane
a da can da yanzu, sun wallafa littattafai masu yawa game da ɗabi’un Manzon Allah
ﷺɗaiɗaiku, da waɗanda ba ɗaiɗaiku ba. Daga cikin mafi kyawun abin da aka
wallafa a wannan babi, wanda ya yi kyau, kuma ya fa’idantar shi ne littafin Abu Isa,
Muhammad bin Isa bin Suratu At-tirmizi, wanda ya wallafa wannan shaharrarren
littafi game da ɗabi’un Manzon Allah, wato littafin “Ash-shama’il”
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Muhimmanci Sanin Ɗabi’u Da Halayyar Manzon Allah ﷺ.
Sanin ɗabi’u, da sanin siffar Annabi ﷺyana da fa’idoji masu yawa, na daga ciki:
Na farko: ita ce cikakken hanyar sanin Manzon Allah ﷺ. Wajibi ne a kan kowanne
Musulmi ya san Annabinsa. Domin mutum yana Imani da abu ne gwargwadon yadda
ya san abun, waɗanda suka fi kowa yaƘini game da Manzon Allah ﷺ, su ne waɗanda
suka fi sanin shi. HaƘiƘa Allah Ya yi nuni ga hakan, ta yadda a cikin kowacce al’uma
ya zaɓi mutum ɗaya (manzo), wanda mutanensa suka san nasabarsa, da girmansa,
da tarihinsa, da ɗabi’unsa. Allah Ya ce:
٦٥ ﱡﭐﲩﲪﲫﲬﲭﱠ
(Kuma zuwa ga Adawa ɗan’uwansu Hud) (A’raf 65) Allah ya Ƙara cewa:
(٧٣ ﱡﭐﲤﲥﲦﲧﱠ
(Kuma zuwa ga Samudawa ɗan’uwansu Salihu) (A’raf 73)
Na biyu: HaƘiƘa sanin ɗabi’un Manzon Allah ﷺyana Ƙara wa Musulmi son Manzon
Allah ﷺ, da jin shauƘin rayuwa tare da shi, da gabatar da shi a kan komai, hakan na
daga tushen Imani. Duk wanda ya yi duba na tsanaki cikin tarihin Manzon Allah ﷺ,
zai ga ya sami rabo mai girma na soyayya, da Ƙaunar Annabinsa ﷺ.
Na uku: Yana Ƙara Ƙarfin biyayya, da kuma ko yi da Manzon Allah ﷺ. Wannan shi
ne abin da mutanen farko (Sahabbai) suka kai matuƘa cikinsa, har sai da suka sami
shaidar Allah a kai a cikin Ƙur’ani, da za a yi ta karantawa zuwa tsawon shekaru.
Allah Ya ce:
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ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ
Na huɗu: Sanin ɗabi’un Manzon Allah ﷺzai tabbatar da mumini cikin imaninsa,
kuma ya yi raddi game da masu taurin kai, da Ƙin karɓar gaskiya. Waɗannan ɗabi’u,
da siffofi, su ne matsayin hasken rana da ke haskaka hanyar da salihan bayi suke bi,
kuma take haskaka tafarkin masu tsoron Allah. Game da raddi ga shubuhar masu
taurin kan karɓar gaskiya kuma; ɗabi’u na Manzon Allah ﷺsukan sanya manyan
malaman addinin Kirista, masu adalci, su faɗi Ƙasa su yi sujjada ga Allah, suna masu
tabbatarwa cewa wannan Annabi matsayinsa.
Goethe (wani malamin Adabi ne ɗan Ƙasar Jamani) ya ce: “HaƘiƘa mu mutanen
Turai, tare da dukkanin abin da muka sani, kuma muka fahimta (na rayuwa), har
yanzu ba mu kai zuwa inda Muhammad ya kai ba. Kuma nan gaba ba wanda zai fi
shi. HaƘiƘa na yi bincike sosai cikin litattafan tarihi domin gano siffa maɗaukakiya,
da daraja ga ɗan’Adam. Sai na same ta a cikin Annabi Muhammad ﷺ.
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haƘiƘa ma’abota addini a Ƙarnukan tsakiya (wato daga Ƙarni na biyar zuwa na sha
biyar), saboda Jahilci da ta’assubanci, sai suka suranta Manzon Allah ﷺa cikin baƘar
sura, suka ɗauke shi a matsayin maƘiyin addinin Nasara. Ashe al’amarin ba haka
yake ba, ya ma zama wajibi a kira shi da cewa: shi ne mai ceton ɗan’Adam. Kuma
a ra’ayina lalle da zai jiɓinci lamarin wannan duniya a yau, da ya warware dukkan
matsalolinmu ,da abin da zai kawo na aminci, da jin daɗi, da duk wani mutum yake
kuka a kansa.
Michel Hert a cikin littafinsa (The 100: A Ranking of the Most Influential Persons
in History) (wato fitattun mutane guda ɗari a tarihi), wanda ya sanya Muhammad ﷺ
na farkon mutane ɗarin. Ya ce: “haƘiƘa na zaɓi sanya Muahammad ﷺa farkon jerin
waɗannan mutane ɗari….saboda Muhammad shi ne mutum ɗaya tilo da ya ci
nasara; cikakkiyar nasara a matakin addini, da na duniya. Shi ɗin tabbas ya yi kira
zuwa ga Musulunci, kuma ya yaɗa shi, yar ya zama ɗaya daga cikin manyan addinai,
kuma ya zama shi ne jagoran siyasa, da sojoji, da kuma addini. Bayan Ƙarni goma
sha uku da wafatinsa, haƘiƘa abin da ya bari bai gushe ba yana da Ƙarfi, kuma ana
sabunta shi.
Anne Birzeit ya ce: “Abu ne da hankali ba zai ɗauka ba; ga duk mutumin da ya
karanci rayuwa da yanayin wannan Annabin Larabawan mai martaba, kuma ya san
yadda wannan Annabi ya rayu, ya san yadda ya ilimantar da mutane, face sai ya ji
girmansa cikin ransa, ya kuma san cewa shi ɗaya ne daga cikin Manzonnin Allah
masu girma.
Dakta Nazmi Luke: (Ɗaya daga cikin Ƙibɗawan Misra), yana da litattafai biyu a
kan tarihin Annabi ( ﷺMuhammad, Arrisaltu, war-rasul) da (Muhammad fi hayatihil
– Khassa) yana faɗa a cikin littafinsa: (Muhammad, Arrisaltu, war-rasul): “haƘiƘa
Muhammad ﷺba kamar ɗaiɗaikun mutane ba ne a yanayin rayuwarsa, da kuma abin
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da ya yi fice da su, shi ne wanda dukkkanin ni’imomi, da aka yi wa manzanni ta
tattaru a gare shi, da himmar gwaraza. To ya zama tilas ga duk wani mai adalci ya
girmama wannan abin koyin, kuma ya yi rayuwa da ɗabi’unsa.
Kuma yana cewa: “HaƘiƘa mutuwa ta ɗauke ƴaƴan Manzon Allah ﷺ, domin
hakan ya zama wata izina ce dake nuna cewa; haƘiƘa Manzo Mutum ne. Ba shi da
wani abu da ya keɓanta da shi; fiye da sauran mutane. Domin haka, duk wata da’awa
dazata ƙi bin shi, to ta gaza.
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Siffar Jikin Manzon Allah ﷺ:
Siffar jiki: Anan abin da ake nufi shi ne, mabayyanin gangar jiki, da zubinsa,
kamar tsayi, da gajarta, fari, ko baƘi, ko Ƙiba, da makamantansu.
Amma kuma ɗabi’u su ne: ɓoyayyiyar surar mutum kamar haƘuri, tausasayi,
ƘanƘan-da-kai, ilimi, da dai makamantansu.
HaƘiƘa mun zaɓi gabatar da magana a kan siffofinsa na zahiri, wato waɗanda su
ne siffofin jikinsa ﷺ. Siffofinsa na ɓoye sun fi ɗaukaka, kuma a kansu dukkan tsira
yake. Siffofi na zahiri su ne abu na farko da yake bayyana na mutum, kuma su ne
suke nuni ga suffofin mutum na ɓoye. Domin abin da ya bayyana shi ne yake nuni
ga wanda ya ɓuya.
Farkon abin da za a fara kwaɗayin saninsa, kuma mai kallo zai nemi ya gani, shi
ne fuskar Manzon Allah ﷺ.
Daga Jabir bin Samuratu (a) ya ce: “Na ga Manzon Allah ﷺa wani dare mai
hasken farin wata, sai na dinga kallon watan, kuma ina kallon fuskar Manzon Allah
ﷺ. Sai na ga ya fi watan kyau a wajena”. (Tirmuzi ya ruwaito wannan Hadisi kuma
ya ce: Mai kyau ne)
A cikin Sahihul Bukhari kuma: wani mutum ya tambayi Barra’u a: “Shin fuskar
kamar takobi take (wato wajen walƘiya da haske)? Sai ya ce: a a, kamar wata
take(wajen kyau da haske)”.
Daga Ka’ab bin Malik ya ce: “Manzon Allah ﷺya kasance idan aka faranta masa
rai; sai fuskarsa dinga yin sheƘi, da annuri kamar yankin wata”.
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Haka ma kamar rana, da wata yake wajen haskakawa, da wajen fuska
madaidaiciya.
Daga Jabir bin Samuratu (a) ya ce yayin da wani mutum ya tambaye shi game
da yanayin fuskar Manzon Allah ﷺ, shin fuskar Manzon Allah ﷺkamar takobi take
(wato wajen walƘiya, da haske)? Sai ya ce: a’a kamar rana, da wata take a zagaye”.
Daga Aliyu (a) ya ce: “Manzon Allah ﷺba mai faffaɗar fuska ba ne, kuma ba
mai kumburarriyar fuska ba ne. (fusakarsa ba doguwa ba ce, ba kuma takurarriya ba
ce).
Yanayin gashinsa:
HaƘiƘa ya kasance yana da yawan gashi, har yana zuwa daf kunnuwansa. Ta baya
kuma yana sauka har kan kafaɗunsa. Ba bu furfura a gashinsa, sai a ƴan
Ƙididdigangun gashi.
Daga Anas (a) ya ce: “Gashin Manzon Allah ﷺba cukurkuɗaɗɗe ba ne, kuma
ba sakakke ba ne, kuma Allah ya karɓi ransa babu farin gashi da ya kai guda ashirin
a kansa, ko gemunsa”. Bukahri da Muslim sun ruwaito wannan Hadisi.
Daga A’isha (a) ta ce: (Gashin Manzon Allah ( ﷺya kai ) saman fatun kunnensa,
(ta baya kuma) ya sauka kan kafaɗunsa)
Furfura kaɗan ce a gashin kan Manzon Allah ﷺ, saboda Ƙarancin furfurar dake
kansa; ba a iya ganinta idan ya yi lalle. An karɓo daga Jabir bin Samurata, an
tambaye shi game da furfurar Manzon Allah ﷺ, sai ya ce: “ya kasance idan har ya yi
lalle, to ba a ganin wani abu (na furfurar), idan kuma bai yi lalle ba ana gani”. Muslim
ya ruwaito wannan Hadisi.
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Wannan furfurar tana wajen saman sajensa, da mararrabar gashin kansa, da kuma
Ƙasan leɓensa na Ƙasa.
Dalili a kan haka kuwa shi ne, Hadisin Anas (a): An tambaye shi game da lallen
Manzon Allah ﷺ, sai ya ce: “Kawai yana ɗan yi ne a saman sajensa”.
Daga Jabir bin Samuratu (a) ya ce: “Babu furfura a kan Manzon Allah ;ﷺsai
ƴan Ƙididdigaggun gashi a mararrabar gashin kansa. Idan ya yi lalle sai su ɓuya”.
Ahmad ya ruwaito wannan Hadisi.
Daga Wahab Abu Juhaifa Assuwa’iy (a) ya ce: “Na ga Annabi ﷺsai naga farin
gashi a Ƙasan leɓansa na Ƙasa”.
Daga Ibn Abbas (a) ya ce: “Abubakar ya ce: “Ya Manzon Allah ﷺ, haƘiƘa ka
yi furfura, sai ya ce: Suratu Hudu da WaƘi’a da Amma yatasa’aluna da Izash-
shamsu kuwwirat ne suka sa ni yin furfura”. Tirmuzi ya ruwaito wannan Hadisi,
Imam Albani kuma ya inganta shi.
Malamai suka ce: Sirrin da ya sa waɗannan surori suka sa Manzon Allah ﷺya yi
furfura shi ne, saboda abin da waɗannan surori suka Ƙunsa na ambaton wahal-halun
da za a shiga a ranar AlƘiyama, da musibun da suka sauka a kan al’ummomin da
suka gabata, sai hakan ya kama Manzon Allah ﷺ, har sai da yasa shi yin furfura kafin
lokacinta ya yi.
A farkon lamari (wato farkon zuwan addinin Musulunci), Manzon Allah ﷺyana
son yaga yana yin abubuwa daidai da yadda Ahlul-kitbi suke yi, yana ƘoƘarin ya
saɓawa Mushirikai, sai ya zama yana sakin gashinsa ya sauka bayansa.
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Sannan sai mutane suka fara shiga Addinin Allah Ƙungiya–Ƙungiya, kuma
Ƙiyayyar da Ahlul-kitabi suke masa ta bayyana gare shi, sai ya koma kan al’adar
Larabawa, wato shi ne mutum ya rarraba gashi zuwa ɓangare biyu.
Daga Ibn Abbas (a) ya ce: “HaƘiƘa Manzon Allah ﷺya kasance yana sakin
gashinsa, su kuma Mushirikai suna raba gashi (ya sauka zuwa ɓangare biyu), su
kuma Ahlul-kitabi suna sakar gashi (yayi baya), Manzon Allah ﷺyana so ya ga yana
yin abubuwa dai-dai da na Ahlul-kitabi, cikin abin da wani umarni bai zo a kai ba.
Daga baya sai Manzon Allah ﷺya dinga raba gashin kan nasa (wato kamar yadda
al’adar Larabwan take)
Malamai suka ce: “Maganar da take da a kwai kuma zaɓaɓɓiya ingantacciya, shi
ne halaccin mutum ya saki gashin kansa, ko kuma ya raba shi zuwa ɓangare biyu.
Amma rabawa shi ya fi”. Allah Shi ne masani
Shaikhul Islam Ibn Taimiya ya ce: “Da hakan ne raba gashin kai (zuwa ɓangare
biyu ya sauka a gefen fuska) ya zama wata alama ce ta Musulmai, kuma ya zama na
daga cikin sharaɗin da aka saka wa kafiran amana shi ne; ba za su raba gashin kansu
ba (domin kada su yi kama da Musulmai).
Al’imamun Nawawi ya ce: “Wannan ya tabbata cewa Manzon Allah ﷺbai taɓa
aske gashin kansa ba; a shekarun da ya yi na hijira, sai a shekarar da aka yi sulhun
Hudaibiyya. Sannan sai shekarar da suka yi Umarar ramako, sai kuma shekarar
Hajjin bankwana”.
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Aske wani sashi na gashin kai (Al-Ƙaz’u)
Ya tabbata a cikin Sahihul Bukhari da Muslim, daga Abdullahi bin Umar (a)
cewa: Manzon Allah ﷺya yi hani game da yin Al-Ƙaz’u. Ma’ana aske wani sashe
na gashin kai, a bar wani sashen. Shi kuwa hani yana bayuwa ne zuwa ga haramci.
Ma’abota ilimi suka ce: “zai shiga cikin wannan aski da aka hana (Al-Ƙaz’u),
mutum ya aske wani wajen a gashin kansa, ko ya aske tsakiyar gashin, ya bar sauran
ɓagarorin kamar dai yadda yawancin Nasara (Kiristoci) suke yi, ko kuma mutum ya
aske gefen gashin, ya bar tsakiyarsa, kamar yadda yawancin wawaye suke yi, ko ya
aske gaban gashin ya bar bayansa.
Malamai ma’abota ilimi sun yi saɓani; wajen tabbacin shin ko Manzon Allah ﷺ
ya yi wa gashinsa lalle? A cikinsu akwai waɗanda suka kore hakan. Akwai kuma
waɗanda suka tabbatarwa. Sai dai abin da ya fi inganci shi ne cewa; Manzon Allah
ﷺya yi lalle.
HaƘiƘa an tambayi Abu Huraira (a) shin Manzon Allah ﷺya yi wa gashinsa
lalle? Sai ya ce: (Ƙwarai kuwa.) Imam Tirmuzi ya ruwaito wannan Hadisi, a cikin
littafinsa (Ash-shama’il), kuma Imam Albani ya inganta Hadisin.
Kamar yadda Bukhari ya ruwaito daga Hadisin Abdullahi bin Wahab ya ce: “Na
shiga wajen Ummu Salama (a), sai ta fito mana da gashi daga cikin gashin Manzon
Allah ﷺwanda aka yi wa lalle”.
Daga ibn Umar (a) cewa: Annabi ﷺya kasance yana sanya takalmin
jemammiyar fatar Saniya, kuma yana rina gemunsa da warsu ,da za’afaran, Ibnu
Umar a ya kasance shi ma yana aikata haka. Abu Dawud da Nasa’i sun fitar da
wannan Hadisi, kuma Imam Albani ya inganta shi.
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Tsokaci:
Babu laifi maza su rina kansu da lalle. Saboda abin da malaman Hadisi suka
ruwaito daga Abu Zarrin (a) daga Annabi ﷺya ce: “HaƘiƘa lalle da katamu su ne
mafi kyawun abin da zaku sauya gashinku da shi”. Imam Albani ya inganta wannan
Hadisi.
Sai dai rina kai da baƘin lalle tsantsa; bai halatta ba ga maza da mata. Saboda
faɗin Annabi ﷺcewa: “Ku sauya wannan furfura, amma ku nisanci (baƘin) lalle”.
Muslim ya ruwaito wannan Hadisi.
Kamar yadda Abu Dawud ya ruwaito, daga Ibn Abbas (a) cewa: Manzon Allah
ﷺya ce: “Akwai wasu mutane da za a yi a Ƙarshen zamani, suna sa baƘin lalle (a
gashinsu), kamar gashin Ƙirjin tantabaru, ba zasu taɓa jin Ƙanshin Aljanna ba”.
Abin da yake wajibi shi ne, an hana duk wani irin rini, ko lalle da zai zama mutum
yana kama da mata, saboda hanin da Manzon Allah ﷺya yi game da kamanceceniya
da mata, da kumaa tsinuwar da ya yi ga wanda yake hakan.
Manzon Allah ﷺya yi umarni da a cika gemu. An karɓo daga Abdullahi bin Umar
(a) ya ce: Manzon Allah ﷺya ce: “Ku aske gashin baki, ku cika gemu”. Bukhari
da Muslim ne suka ruwaito wannan hadisin.
Abin da wasu mutane suke yi na aske gemu, ko kuma rage tsayinsa, ko faɗinsa
hakan bai halatta ba. Saboda hakan ya saɓa wa tafarkin Manzon Allah ﷺ, da ya yi
umarni da a yawaita gemu.
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Sheik bin Baz ya ce: “Duk wanda ya kafa hujja da maganar Ibn Umar (a) cewa
ai ya rage gemunsa, na abin da ya Ƙaru da kamu ɗaya, to mutum ba shi da wata hujja
a cikin hakan. Domin wannan ijthadi ne daga wajen Ibn Umar (a). Ita kuma hujja
tana cikin abin da ya ruwaito, ba cikin ijtihadinsa ba.
An karɓo daga Aliyu bin Abi Ɗalib (a) cewa, Manzon Allah ﷺya kasence yana
da gemu mai yalwa. Ahmad ya ruwato shi, Albani ya ce: “Hadisin mai kyau ne”.
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Auna Fahimta
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Siffanta kamannin fuskar Manzon Allah ﷺ, da gashin kansa, da gemunsa ﷺ.
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Shin Manzon Allah ﷺya yi wa gashinsa lalle? Kawo hujjoji cikin abin da zaka
faɗa, kuma mene ne hukunci yin baƘin lalle?
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Cikin abin da ka karanta a wannan babi, bayyana yadda aka hana
kamanceceniya da kafirai.
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Ta yaya zaka bayar da amsa ga wanda yake cewa, cika gemu ba wajibi ba ne?
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Zubin halittar jikin Manzon Allahn ﷺ:
Anas bin Malik (a) ya faɗi wata Magana cikakkiya game da jikin Manzon Allah
ﷺya ce: “Manzon Allah ﷺya kasance mai kyakykyawan jiki” Tirmuzi ya ruwaito
Hadisin Albani kuma ya inganta shi.
Barra’u bin Azib (a) ya ce: “Ban taɓa ganin wani abu da ya kai Manzon Allah
ﷺkyau ba”. Bukhari da Muslim sun ruwaito wannan Asari.
A cikin Hadisin Anas (a), yana Siffanta Annabi ﷺya ce: “Ya kasance tsaka-
tsakin mutane, shi ba dogo ba ne, kuma ba gajere ba”. Bukhari da Muslim sun haɗu
wajen ruwaito wannan Hadisi. Amma wannan lafaizin Bukhari ne.
Barra’u (a) ya ce: “Manzon Allah ﷺya kasance tsakatsakin mutane. Akwai
tazara tsakanin kafaɗunsa”. Faɗinsa (kuma da tazara tsakanin kafaɗunsa) wato
saman bayansa.
An ruwaito daga Al-jariri cewa, (wata rana) yana yin ɗawafi tare da Abuɗ Ɗufail,
sai ya ce: “Na ga Manzon Allah ﷺ, kuma babu wanda ya yi saura a ban Ƙasa cikin
waɗanda suka gan shi in ba ni ba. Sai na ce: “Siffanta mini kamanninsa” sai ya ce:
“Ya kasance fari kyakkyawa madaidaici”.
Faɗinsa: madaidaici, wato wanda ba mai Ƙiba ba, kuma ba ramamme ba. Ba dogo
ba kuma ba gajere ba.
Faɗinsa: kuma babu wanda ya yi saura a ban Ƙasa cikin waɗanda suka gan shi in
ba ni ba. Hakane saboda Abuɗ Ɗufail, shi ne Amiru bin Wasila Al-laisi (a), shi ne
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Ƙarshen mutuwa cikin Sahabbai. An haife shi a shekarar da aka yi hijira, da mutuwar
shi ne aka rufe sashin Sahabbai masu girma da karamci.
Ibnul Ƙayyim ya ce: “Allah ya cika duk wani matakin kyawu na fili da na ɓoye ga
Manzon Allah ﷺ. Annabi ﷺya kasance shi ne mafi kyawu cikin halittun Allah.
Kyawun hallita da na halaye, kuma mafi kyawun sura da ma’ana”.
HaƘiƘa (Ibnul Ƙayyim) ya ambaci cewa, wani daga cikin sahabbai ya haɗu da
wani malamin Nasara, sai ya ce da shi: “siffanta mini kamannin Manzon Allah ﷺ,
kamar ina ganinsa, domin haƘiƘa na ga siffofinsaa cikin Attaura, da Injila, sai kuwa
wannan Sahabi ya yi ta ambaton kamanninsa. Ya ce: “Bai kasance dogo sosai ba,
kuma ba gajere ba ne”. Ya dai ambaci wasu daga cikin siffofinsa, ya ce: “sai wannan
Malamin Nasara ya musulunta”.
Manzon Allah ﷺfari ne da yake haɗe da ja, wanda ya yi kama da sirki da duhu.
Bukhari da Muslim sun ruwaito daga Anas bin Malik (a) ya ce: “Manzon Allah ﷺ
ya kasance ba fari fat ne, ba kuma baƘi ba ne).
A cikin wata ruwayar ta su: “Ya kasance mafi kyawun launi. Shi ba fari fat ba ne,
kuma ba baƘi ba ne”.
Azhar: Kuma shi ne farin da yake haɗe da ja, (shi ne kalar launi fatar Manzon Allah
)ﷺ.
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Tambarin annabta:
Akwai alamar annbtaka a jikin Annabi ﷺmai daraja. Wato hakan wata alama ce
daga cikin alamomin annabtakarsa.
Wannan ita ce alamar da Bahira Malamin Nasara ya gane Manzon Allah ﷺda ita.
Har ya ce: “Wannan shi ne shugaban talikai. Wannan shi ne ɗan aiken Ubangijin
talikai. Wanda Allah zai aiko domin rahama ga talika”.
Sai Abu Ɗalib da wasu manyan Ƙuraishawa suka ce da shi: “Ta ya akai kasan
hakan?” Sai ya ce: “Domin lokacin da kuka taho daga hanyar dutsen can, ba wani
dutse, ko wata bishiya da ta tsaya, face sai da ta faɗi tana yin sujjuda, kuma su ɗin
ba sa yin sujjada sai ga wanda yake annabi. Ni kam tabbas na gane shi da alamar
Annabtaka da take daura da allon kafaɗarsa, kwatankwacin tuffa”. Tirmuzi ya
ruwaito wannan Hadisi. kuma ya inganta shi.
Daga Jabir bin Samura ya ce: “Alamar Manzon Allah ﷺ-wato wacce take
tsakankanin kafaɗunsa – wata ƴar tsokar nama ce, tsakanin naman jikinsa, da kuma
fatar jikinsa, da jaja-jaja a jiki”.
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Al’imamul Ƙurɗubi ya ce: “HaƘiƘa Tabbatattun Hadisai sun haɗu a kan cewa,
alamar annabtaka wani abu ne da yake bayyananne a kafaɗarsa ta dama. Girmanta
kwatankwacin Ƙwan tantabara”. Bai inganta ba cewa a wannan alama an rubuta
sunan Allah, ko Muhammad, ko dai wasu kalmomi.
An karɓo daga Ummu Salama (a) ta ce: “Mafi soyuwar tufafi a wajen Manzon
Allah ﷺita ce riga”. Abu Dawud, da Tirmuzi, da Nasa’i suka ruwaito wannan Hadisi,
Albani kuma ya inganta shi.
Sheikh Ibnu Usaimin ya ce: “Sun kasance a zamanin Manzon Allah ﷺsuna sanya
kwarjalle, da mayafi. Wani lokacin kuma su sanya riga. Manzon Allah ﷺkuma ya
kasance ya fi son riga, domin ta fi suturce mutum, kuma da yake ita abu guda ce
kawai da mutum zai saka a lokaci ɗaya. Ta fi sauƘi a kan mutum ya sanya kwarjalle
da farko, sannan ya ɗaura mayafi daga baya”.
Daga Mu’awiya bin Ƙurra daga babansa (a) ya ce: “Na je wajen Manzon Allah
ﷺa cikin wasu mutane; daga Ƙabilar Muzaina, domin mu yi masa Mubaya’a. Tabbas
rigarsa a sake take (wato kwarjallensa a kwance yake ba a ɗaure ba)”. Ahmad ya
fitar da wannan Hadisi, Arna’uɗ kuma ya inganta shi.
Daga Anas bin Malik (a): “HaƘiƘa Annabi ﷺya fito yana dogara a jikin Usama
bin Zaid (a), yana sanye da tufafin Ƙiɗiriy yana mai yin yafe da shi, sannan ya yi
musu Salla”.
Tufafin Ƙiɗiriy; wani irin tufafi ne da ake yin shi a Ƙasar Yaman, ana yin shi
da auduga, yana da jaja-jaja da layi-layi yana da kaushi.
Daga Anas bin Malik (a) ya ce: “Mafi soyuwar tufafin da Manzon Allah ﷺ
yake sakawa, shi ne mayafin Ƙasar Yaman”.
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Ibn Baɗɗal ya ce: “Abin da ake nufi da Kalmar Alhibra da tazo cikin hadisin,
Ita ce: Wani mayafi ne daga cikin mayafan Ƙasar Yaman, da ake yi da auduga. Shi
ne tufafi mafi ƙima a wajensu.
Daga Abu Sa’id Al-khudri (a) ya ce: “Manzon Allah ﷺya kasance idan ya
yi sabon tufafi; yana ambaton sunansa – misali rawani ko riga ko mayafi – sannan
sai ya ce: “Ya Allah dukkan godiya ta tabbata gare Ka kamar yadda ka tufarar da ni
shi, ina roƘonKa aherinsa, da alherin abin da aka yi domin shi, ina kuma neman
tsarinka daga sharrinsa, da sharrin abin da aka yi domin shi”. Tirmuzi, da Abu
Dawud suka ruwaito wannan Hadisi, Imam Albani kuma ya inganta shi.
Mafi yawan tufafin da Manzon Allah ﷺyake sakawa shi ne fari. Saboda
Hadisin Ibn Abbas (a) ya ce: Manzon Allah ﷺya ce: “Ina horan ku da sanya farin
tufafi. Rayayyun cikinku su sanya, kuma ku yi wa matattun cikinku likafani da shi,
domin yana daga cikin mafi alherin tufafinku”.
Tufafin Manzon Allah ﷺya kasance zuwa rabin Ƙwaurinsa. Shi kuma hannun
riga zuwa wuyan hannu.
Hadisi ya zo a cikin Sahihu Muslim. HaƘiƘa Annabi ﷺya fito cikin jan tufafi,
Abu Juhaifa ya ce: “Kamar ina hango farin Ƙwaurinsa”.
Ya zo a cikin wani Hadisi mai kyau da Tirmuzi ya ruwaito, daga Asma’u ƴar Yazid
bin Sakan ta ce: “Hannun rigar Manzon Allah ﷺzuwa wuyan hannu ne”.
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Waɗannan Hadisai suna yi mana nuni a kan cewa, Manzon Allah ﷺyana da Ƙan-
Ƙan-da-kai (Tawali’u) a cikin abin da yake sanyawa na tufafi. Ya kasance yana son
riga, kuma yana sanya wanin hakan. Kamar kwarjalle, ya kasance yana yafa mayafi
a wani lokacin, wani lokacin kuma ya ɗaura kwarjalle (Zani). Ba ya hana kansa
sanya tufafi mai kyau. Ya kasance yana son farin tufafi da aka yi masa zane-zane da
ja, ko da wani launin daban.
Daga Aunu bin Abi Juhaifa, daga Babansa (a) ya ce: “Na ga Manzon Allah
ﷺsanye da jan tufafi. Kamar ina hango farin Ƙwaurinsa (a yanzu). Sufyan ya ce:
“ina ganin Hibra ce”.
Maganar Sufyan da ya ce: “ina ganin Hibra ce” wato ba wai zallar ja ba ne,
yana nufin akwai zane- zanen ja a jiki. Wannan shi ne zance mafi inganci.
Sheikh Ibnu Usaimin ya ce: “Manzon Allah ﷺya yi hani game da sanya jan
tufafi, idan ja ne zalla. Amma idan fari ne haɗe da ja; to babu laifi game da hakan.
Mugira bin Shu’uba (a) ya ce: “Dihyatul-Kalbi ya bai wa Manzon Allah ﷺ
kyautar huffi, sai (manzon Allah ) ﷺya sanya su”.
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Takalmin Manzon Allah ﷺ:
Daga Ƙatada ya ce: “Na ce wa Anas bin Malik (a): yaya takalmin Manzon
Allah ﷺya ke? Sai ya ce: “suna da igiya biyu”.
Hadisi ya zo a Sahihul Bukhari da Muslim, daga Ubaid bin Juraih cewa, shi
ya ce wa Ibnu Umar a: “Na gan ka kana sanya takalmin jemammiyar fata! Sai ya
ce: HaƘiƘa na ga Manzon Allah ﷺyana sanya takalman da babu gashi a jikinsu,
kuma yana yin al’wala da su. To nima ina son in saka su”.
Daga Amru bin Hurais (a) ya ce: “Na ga Manzon Allah ﷺyana salla a sanye
da wasu takalma biyu da suka huhhuje”.
Wannan yana nuni a kan ƘanƘan-da-kai irin na Manzon Allah ﷺ. Ya kasance
wajen tawali’u kamar yadda A’isha (d) ta siffanta shi: “Yana saka takalmi har ya
huje. Yana ɗinke tufafinsa (idan ya yage), yana aiki a gidansa kamar yadda ɗayanku
yake aiki a gidansa. Ahmad ne ya ruwaito wannan Hadisi, da Bukhari kuma a cikin
littafin (Al-adabul Mufard).
Daga Abu Huraira (a), haƘiƘa Manzon Allah ﷺya ce: “Kada ɗayanku ya yi
tafiya da warin takalmi ɗaya, ko dai ya sa su gabaɗaya, ko kuma ya cire su
gabaɗaya”. Bukhari da Muslim ne suka ruwaito wannan Hadisi.
Abin da yake a Sunna wajen sanya takalmi; shi ne farawa da Ƙafar dama.
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Daga Abu Huraira (a): HaƘiƘa Annabi ﷺya ce: “Idan ɗayanku zai sanya
takalmi; to ya fara da damansa, idan kuma zai cire; to ya fara da hagunsa. Dama ta
zama ita ake fara sakawa, kuma ita ce a Ƙarshe wajen cirewa” Albani ya inganta
wannan Hadisi.
Hadisi ya zo a Sunanu Abi Dawud, daga Shaddadu bin Aus (a), daga Annabi
ﷺya ce: “Ku saɓa wa Yahudawa, domin ba sa yin Salla a sanye da takalmansu, ko
kuma a sanye da huffinsu”. Albani ya inganta wannan Hadisin.
Malaman tarihi sun ambaci cewa: HaƘiƘa Abdullahi bin Mas’ud (a) ya
kasance shi ne ma’abocin takalman Manzon Allah ﷺ. Ya kasance idan Annabi ﷺya
miƘe; sai ya sanya masa takalmansa, idan kuma ya zauna; sai ya ɗauka ya riƘe su a
hannunsa.
Abul-Abbas Al-maƘari ya ce: “Ya tabbata cewa Abdullahi bin Mas’ud (a)
ya kasance ma’abocin takalma, da asiwaki, da sirri, da kuma ruwan tsarkin Manzon
Allah ”ﷺ. Kamar yadda ya zo a cikin Bukhari.
Daga Anas bin Malik (a) ya ce: “Zoben Annabi ﷺya kasance na azurfa ne,
kuma dutsen shi na habasha ne”. (wato adon da ake sanyawa a saman zoben).
Annawawi ya ce: HaƘiƘa Musulmai sun yi ijma’i a kan halaccin sanya zoben
azurfa, sai dai wasu malaman Sham na wannan Zamani sun karahanta sanya shi ga
wanda ba shi da sarauta. Kuma suka ruwaito asari a kan hakan, sai dai hakan ya saɓa
wa ingantattun hadisai, kuma wannan magana ba karɓaɓɓiya ba ce.
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Al-Baji ya ce: “Amma game da sanya zoben azurfa, ga abin da Sa’idu binul
Musayyab ya ce wa SadƘatu bin Yasar: “Ka je ka sanya shi, kuma ka bai wa mutane
labarin cewa ni na ba ka fatawar hakan”.
Daga Anas bin Malik (a) ya ce: “Yayin da Manzon Allah ﷺya so aika saƘon
rubutu zuwa ga Ajamawa. Sai aka ce da shi, haƘiƘa ajamawa ba sa karɓar wani
rubutu face sai dai idan da akwai sitamfi a kansa, sai ya haɗa sitamfi, kamar ni ɗin
nan ina hango farinsa a tafin hannunsa”. Bukhari da Muslim ne suka haɗu a ruwayar
wannan Hadisi.
Daga Anas bin Malik (a) ya ce: “Rubutun dake jinkin zoben Manzon Allah
ﷺya kasance kamar haka: Muhammad a layi ɗaya. Rasul a layi ɗaya, Allah a layi
ɗaya (waton an rubuta Muhammadun Rasulullahi a jiki)”. Bukhari ya ruwaito
wannan Hadisi.
Daga Ibn Umar (a) ya ce: “Manzon Allah ﷺya riƘi zoben azurfa, ya kasance
a hannunsa. Sannan ya kasance a hannun Abubakar. (a) Sannan a hannun Umar.
(a) Sannan ya kasance a Hannun Usman (a), har sai da ya faɗa cikin rijiyar Aris
An rubuta Muhammdun Rasulullahi a jikisa)”. Bukhari da Muslim ne suka haɗu a
ruwayar wannan Hadisi.
Daga Aliyu bin Abi Ɗalib, haƘiƘa Annabi ﷺya kasance yana sanya zobensa
a hannunsa na dama. Nasa’i, da Ibnu Majah ne suka ruwaito Hadisin, Albani kuma
ya inaganta shi.
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tabbas sarakuna ba sa karɓar wani rubutu har sai idan da akwai sitamfi akai, sai ya
yi riƘi zobe (wanda da shi ne yake buga sitamfi).
Manzon Allah ﷺbai sanya zoben da nufin aikin ibada ba, wacce har da za a
nemi kusancin Allah da ita, balle ya zama mustahhabi (wato abin da aka so mutum
ya yi, kuma ya sami lada idan ya aikata), Saboda haka ne sai ya zama halak ne kawai,
in ka sa ba lada, in ka bari ba alhaki.
Daga Jabir (a) ya ce: “Annabi ﷺya shiga Makka ranar da aka buɗe ta, yana
sanye da rawani baƘi”. Muslim ya ruwaito wannan Hadisi.
Daga Ja’afar bin Huraisu (a), daga Babansa cewa: “Annabi ﷺya yi wa
mutane huɗuba yana sanye da baƘin rawani”. Muslim ya ruwaito wannan Hadisi.
Annawawi ya ce: “A cikin wannan Hadisi akwai nuna halaccin saka baƘin
tufafi, da sanya shi yayin huɗuba, ko da kuwa fari ya fi shi falala. Kamar yadda ya
tabbata a ingantaccen Hadisi, Manzon Allah ﷺya ce: “Mafi alherin tufafinku shi ne
fari”. Abu Dawud, da Tirmizi ne suka ruwaito hadisin, Albani ya inganta shi.
Daga Ibn Umar (a) ya ce: “Manzon Allah ﷺya kasance idan ya yi rawani
yana sakin shi zuwa kan kafaɗunsa”. Tirmuzi ya ruwaito hadisin kuma ya kyautata
shi.
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Ba Sunna ba ne saka rawani. Sunna ce ta al’ada, ba sunnar ibada ba ce.
Manzon Allah ﷺbai sanya rawani domin bauta ba, kuma bai umarci al’umarsa da
sanyawa ba.
Daga Ubaidu bin Khalid Al-muharibi (a) ya ce: “Yayin da nake cikin tafiya
a Madina kawai sai na ji mutum a bayana yana cewa: “Ka ɗage kwarjallenka, domin
hakan shi yafi taƘawa (jin tsoron Allah), kuma ya fi wanzar da tufafinka, sai ya ce:
“Ai baƘin mayafi ne, (mai zane baƘi da fari, wanda baya cikin tufafin Larabawa, da
suke sakawa domin alfahari), sai Manzon Allah ﷺya ce: “Shin ba zaka yi koyi da ni
ba? Sai na duba sai naga kwarjallensa zuwa rabin Ƙwaurinsa ne”.
Daga Huzaifa Binul Yamani (a) ya ce: “Manzon Allah ﷺya kama guiwar
Ƙwaurina, ko Ƙwaurinsa, sai ya ce: “Wannan shi ne bigiren kwarjallenka, idan ka Ƙi
kuma; to zuwa Ƙasan haka, amma kada kwarjallenka ya rufe idon sawunka”. Tirmuzi
ya ruwaito wannan Hadisi, kuma ya inganta shi.
Jan tufafi a Ƙasa haramun ne. HaƘiƘa Muslim ya ruwaito daga Abu Zarrin,
haƘiƘa Manzon Allah ﷺya ce: “Mutum ukun nan Allah ba zai yi magana da su ba,
kuma bai zai yi duba zuwa gare su ba, kuma ba zai tsarkake su ba. Sai na ce: “Su
waye ya Manzon Allah ?ﷺSun taɓe, sun yi asara. Sai ya maimaita har sau uku. Na
ce: “su waye? sun taɓe sun yi asara”. Sai ya ce: “Wanda yake jan tufafinsa a Ƙasa,
da annamimi, da mai siyar da kadararsa da rantsuwar Ƙarya, ko Fajiri”.
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Daga Abu Sa’id Alkhudri (a) ya ce: Manzon Allah ﷺya ce: “Kwarjallen
Musulmi zuwa rabin Ƙwaurinsa ne. Amma babu lafi cikin abin da yake tsakanin
rabin Ƙwaurin zuwa idon sawu. Abin da ya yi Ƙasa da idon sawu kuwa; to yana wuta”
Abu Dawud ne ya ruwaito hadisin, Albani kuma ya inganta shi.
A cikin waɗannan nassoshin akwai bayanin cewa jan tufafi a Ƙasa gabaɗaya
haramun ne. Sai dai haramcin yana Ƙaruwa idan an yi don jiji da kai, da alfahari.
Domin haka sai uƘuba ta Ƙaru. Amma kawai saukar da tufafi zuwa Ƙasa da idon
sawu ba tare da jiji da kai ba, shi ma yana tabbatar wa da mutum uƘuba, da wuta.
Ibnul Arabi ya ce: “Bai halatta ba tufafi ya Ƙetare idon sawun mutum, ko ya
ce: ai ba ina jan shi ba ne don jiji da kai. Domin lafazin hanin ya nuna hakan, domin
haka, bai halatta mutum ya saɓa wa abin da lafazi ya yi nuni a kai ba”.
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Auna Fahimta
Ka yi rubutu game da siffar jikin Manzon Allah ﷺ, tare da amfani da sabbin
kalmomi.
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Me ake nufi da tambarin Annabta? Yaya kamarsa take? A ina yake? Mene ne
dalili a kan samuwarsa?
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Me aka sunnanta yayin saka sabon tufafi?. Ambato dalilin yin hakan?
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Mene ne hukuncin sanya jan tufafi zalla? Waɗanne ire–iren launuka shari’a
ta yi kira da a yi amfani da su na tufafi?
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Mene ne hukuncin tafiya da warin takalmi ɗaya? A cikin karance-karancen
da ka yi, banda wannan littafin, rubuta illar da ta sa aka yi hani game da hakan.
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Rubuta dalilai game da haramcin jan tufafi a Ƙasa, tare da tattauna maganar
masu cewa ya halatta.
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Yanayin Tafiyar Manzon Allah ﷺ
Daga Anas (a) ya ce: “Manzon Allah ﷺya kasance tsakatsakin mutane. Shi
ba dogo ba, kuma ba gajere ba. Idan yana tafiya yana ɗaga Ƙafafunsa, (wato ba jan
Ƙafa yake ba, idan yana tafiya)”. Tirmuzi ne ya ruwaito wannan Hadisi, Albani kuma
ya inganta shi.
Daga Ibnu Abbas (a) ya ce: “HaƘiƘa Manzon Allah ﷺya kasance idan yana
tafiya, yana tafiya da gabaɗayan jikinsa, ba tare da wata kasala ba”. Ahmad ne ya
ruwaito Hadisin, Arna’uɗ kuma ya inganta shi.
A ruwayar wajen Ahmad kuma Aliyu ya ce: “Manzon Allah ﷺya kasance
idan yana tafiya (yana sauri) kamar yana gangarowa daga kan tudu”. Arna’uɗ ya
kyautata wannan Hadisi.
Cewar kamar yana gangarowa daga kan tudu. Hakan yana nuna yadda yake
sauri a cikin tafiyarsa.
Ibnul Ƙayyim ya ce: “Amma kuma yanayin tafiyarsa tare da sahabbansa, sun
kasance suna tafiya ne a gabansa, shi kuma yana bayansu. Yana cewa: “Ku barwa
Mala’iku bayana…..Ya kasance yana tafiya ba takalmi a Ƙafarsa, wani lokacin kuma
da takalmi a Ƙafarsa”.
Daga Ƙailatu binti Makhrama (d) cewa tabbas ta ga Manzon Allah ﷺa
masallaci, yayin zaman Ƙurfasa’u. Abu Dawud ya fitar da wannan Hadisi Albani
kuma ya ce: “Hadisi ne mai kyau”.
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Daga Abbad bin Tamim, daga Baffansa (a), cewa shi ya ga Manzon Allah
ﷺyana kishingiɗe a masallaci, ya ɗora Ƙafarsa a kan ɗayar. Bukhari da Muslim ne
suka ruwaito shi.
Amma game da abin da Muslim ya ruwaito, daga Jabir bin Abdullahi cewa
lalle Annabi ﷺya ce: “Kada ɗayanku ya kishingiɗa, sannan ya ɗora Ƙafarsa a kan
ɗaya”.
Sheik Ibnu Usaimin ya ce: “Zaman IƘa’i, shi ne mutum ya cake Ƙafafunsa, ya
zauna a kan diga-digansa, Manzon Allah ﷺya zauna ne a hakan; domin kada ya jima
a zaune, kuma domin kada ya ci abincin da yawa. Domin mafi yawanci idan mutum
cake Ƙafafunsa ya zauna; to ba ya samun nutsuwa sosai a zaman. To ba zai ci da
yawa ba. Idan mutum ba a nutse yake ba; to ba zai ci abinci da yawa ba, idan kuwa
a nutse yake, to zai ci abincin da yawa. Wannan shi ne abin da ya fi yawa.
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Al-hafiz Ibnu Hajar ya ce: “Abin da aka fi so game da siffar zaman cin abinci,
shi ne mutum ya gurfana a kan guyawun Ƙafarsa, ya zauna a bayan Ƙafafunsa, ko
kuma ya cake Ƙafar dama ya zauna a ta hagu…
Daga Abu Juhaifa ya ce: Manzon Allah ﷺya ce: “Bana cin abinci a
kishingiɗe”.
Annawawi ya ce: “Ma’anar Hadisin shi ne: Wato ba na zaman cin abinci irin cin
wanda zai ci da yawa, ya zauna zaman dirshan. A’a ina zama ne kamar zaman wanda
zai tashi, sai na ci abincin kaɗan.
Ta farko: Ita ce: Mutum ya zauna ya karkata a wani ɓarin, ya dogara da ɗaya daga
cikin ɓarin jikinsa (wato abin da aka fi sani a Hausa da suna kashingiɗa), wannan
shi ne abin da ya fi shahara. Ibn Asir ya ce: “Gama garin mutane ba su san kalmar
ittika’i da wata ma’ana ba; sai ga wanda ya ɗan karkata a zamansa, kuma ya dogara
da ɓarin jikinsa (kamar hannu)”.
Na biyu kuma Ita ce: Mutum ya yi zaman dirshan, yana daga cikin wannan
ma’anar faɗin Allah: ٣٤:( ﱡﭐﱃﱄﱅﱆﱠ ال زخرفda gadaje a kansu
suke kashingiɗa) (Zukhruf: 34), wato ana zama a kai, da kuma faɗinsa:
٣١ :ﭐﱡﭐﱆﱇﱈﱠ يو سف
(Ta yi tattalin abincin da ake dogara wajen cinsa) (Yusuf: 31), wato ta samar musu
abin zama da zasu zauna a kai zaman dirshan.
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Daga Jabir bin Samuratu (a) ya ce: “Na ga Manzon Allah ﷺya zauna, ya
dogara da filo, da hannunsa na hagu”. Abu Dawud, da tirmuzi ne suka fitar da
wannan Hadisi, kuma Albani ya inganta shi.
Daga Abdurrahman bin Abi Bukrata daga babansa (a), ya ce: “Manzon
Allah ﷺya ce: “Shin ba na ba ku labarin mafi girman laifi ba? Sai suka ce: Na’am
Ya Manzon Allah ﷺ, Sai ya ce: Haɗa wani da Allah a wajen bauata (shirka), da saɓa
wa iyaye, ya ce: sai Manzon Allah ( ﷺya gyara) zama, da ya kasance a kashingiɗe,
sai ya tashi, sai ya ce: “Da shaidar Ƙarya, da maganar Ƙire, ya ce: Manzon Allah ﷺ
bai gushe ba yana ta nanatawa, har sai da muka ce: ina ma dai ya yi shiru”. Bukhari,
da Muslim ne suka ruwaito shi.
Hadisin Abu Juhaifa ya gabata cewa: “haƘiƘa Manzon Allah ﷺya ce: (Bana
cin abin ci a kishingiɗe l”
Daga Abdullahi bin Busur (a), ya ce: “Na bai wa Manzon Allah ﷺkyautar
(naman) akuya, sai Manzon Allah ﷺya gurfana a kan guyawun Ƙafarsa yana ci, sai
wani balaraben Ƙauye ya ce: wannan wanne irin zama ne? sai (Manzon Allah )ﷺya
ce: “HaƘiƘa Allah ya sanya ni bawa mai karamci, bai sanya ni bawa mai girman kai
da tsaurin rai ba”. Abu Dawud, da Ibnu Majah ne suka ruwaito Hadisin, Kuma albani
ya inganta shi.
Bukhari da Maslim sun ruwaito daga Anas (a) ya ce: “Ban taɓa taɓa wani
alhariri, ko dibaji da ya fi tafukan hannun Manzon Allah ﷺlaushi ba. Kuma ban taɓa
shaƘar wani turare, ko wani Ƙamshi da ya fi Ƙamshin jikin Manzon allah ﷺƘamshi
ba”.
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Bukhari ya ruwaito daga Abu Juhaifa (a) ya ce: Manzon Allah ﷺya fita
cikin tsananin rana, zuwa bayan garin Makka, sai ya yi alwala, sannan ya yi Sallar
Azahar raka’a biyu (Ƙasaru), ya yi La’asar ma raka’a biyu. A gabansa akwai wata
sanda (wato ya yi sitira da sandar), sai ya wuce ta bayan sandar. Sai mutane suka
miƘe, suka kama hannayan Manzon Allah ﷺsuna shafar fuskokinsu da su. Ya ce:
Sai nima na kama hannunsa na sanya a kan fuska ta. Sai na ji sun fi ƘanƘara sanyi,
kuma sun fi turaren almiski Ƙamshi”.
Muslim ya ruwaito daga Jabir bin Samurata ya ce: “Na yi salla tare da Manzon
Allah … ﷺsai ya fito zuwa wajen iyalinsa, sai nima na fito tare da shi. Sai wasu yara
suka zo wajensa, sai ya dinga shafar kumatunsu ɗaya bayan ɗaya, ya ce: Nima sai
ya shafi kumatuna, ya ce: sai na ji sanyi a hannunsa, ko Ƙamshi kamar ya fito da
hannayensa daga cikin mazubin turare”.
Muslim ya ruwaito daga Anas (a) ya ce: “Manzon Allah ﷺya kasance mai
kyakkyawan launi, guminsa kai ka ce lu’u lu’u ne … kuma ban taɓa shaƘar wani
almiski, ko turaren anbar da ya fi Ƙamshin Manzon Allah ﷺba”.
Ana gane zuwan Manzon Allah ﷺdaga Ƙamshin turarensa; da ake shaƘa tun
daga nesa. Darimi ya ruwaito daga Jabir bin Abdullahi cewa: haƘiƘa Annabi ﷺba
zai bi wata hanya ba, kuma wani ya bi wannan hanyar; face sai ya gane cewa Manzon
allah ﷺya bi wannan hanyar, saboda Ƙamshin guminsa.
Kai haƘiƘa (sahhabai) sun kasance suna ɗibar guminsa a matsayin turare.
Domin Muslim ya Ƙara ruwaitowa daga Anas bin Malik (a), ya ce: “Manzon Allah
ﷺya shigo mana, sai ya yi baccin rana a wajenmu. Sai ya yi gumi, sai mahaifiyata
ta zo da kwalba, sai ta dinga matsar gumin tana zubawa a cikin kwalbar, sai Annabi
ﷺya farka, sai ya ce: “Ya ke Ummu Sulaimd,,, ,me kike yi haka ne?” sai ta ce:
“wannan guminka ne, muna zu ba shi a cikin turarenmu domin ya fi turare Ƙamshi”.
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Turaren Manzon Allah ﷺ:
Manzon Allah ﷺya kasance yana son turare har ma yana cewa: “Abin da aka
saka mini son su a cikin wannan duniya su ne mata, da kuma turare. Kuma an saka
mini sanyin idanuwana a cikin Salla”. (wato abin da yake faranta misa rai). Ahmad,
da Abu Dawud ne suka ruwaito wannan Hadisi, kuma Albani ya inganta shi.
Ƙamshi mai daɗi na daga cikin siffofin Manzon Allah ﷺ, ko da kuwa bai sanya
turare ba. Daga Anas bin Malik (a) ya ce: “Ban taɓa taɓa wani alhariri, ko dibaji
da ya fi tafukan hannun Manzon Allah ﷺlaushi ba, kuma ban taɓa shaƘar wani turare
da ya fi Ƙamshin jikin Manzon Allah ba ”ﷺ. Hadisin ya gabata.
Saboda haka ne yake Ƙyamatar duk wani abu da zai sa aji wari daga wajensa,
hakan yasa ya bar cin abubuwa da yawa da suka halatta, kamar tafarnuwa, da albasa,
da lawashi, da makamancinsu, saboda warinsu.
Sanya turare, da kuma son turare da Manzon Allah ﷺyake yi, ya nuna kenan
saka turare ba girman kai ba ne, kai hakan ma zai iya zama abin da za a sami lada a
kai. Kamar cin ado yayin da za a yi salla, ko kuma wajen taruwar jama’a da
makamanacin haka. Kuma abu ne mai kyau mace ta saka turare domin mijinta, haka
mijin ma ya saka domin matarsa. HaƘƘin malami ne ya saka turare domin sanya
girman ilimi a cikin zuƘatan mutane da sauransu.
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Lokutan da aka fi ƙarfafa wa mutum ya sanya turare:
An Ƙarfafa cewa maza su sanya turare a ranar Juma’a, da idin Ƙarama, da babbar
Sallah. Da wajen ɗaukar haramar aikin hajji, da wajen halartar sallar jam’i, haka ma
yayin karatun AlƘur’ani, ko wajen bayar da ilimi, ko yayin zikiri.
Bai halatta ba mace ta sanya turare ta fito kan waje ba, ko ta shiga tsakankanin
maza. HaƘiƘa alƘawarin narkon azaba mai raɗaɗi ya zo a kan haka. Annabi ﷺya ce:
“Duk matar da ta sanya turare ta wuce mutane domin su ji Ƙamshinta, to mazinaciya
ce”.
Nasa’i ya ruwaito wannan Hadisi, kuma Albani ya ce Hadisin mai kyau ne.
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Sunayen Manzon Allah ﷺ
Daga Jabir bin Muɗ’im, ya ce: Manzon Allah ﷺya ce: “HaƘiƘa ina da sunaye,
Ni ne: Ahmad, kuma ni ne Mahi, wanda Allah Ya share kafirci da shi. Ni ne Hashir
wanda za a tashe shi kafin sauran mutane (ranar AlƘiyama). Ni ne AƘibu, wanda
babu wani Annabi a bayansa”.
Muhammad: Saboda yana da ɗabi’u masu kyau, da ake yawan yabon shi a kansu,
saboda haka suna Muhammad ya fi nuna kaiwa matuƘa wajen yabo, fiye da suna
Mahmud.
Ahmad: Suna ne a ma’aunin Af’ala domin ya nuna fifiko a cikin sunan. An ciro
sunan daga Alhamdu, (wato yabo, ko godiya).
Ɗaya daga cikin sunayen ya yi nuni ga cewa Shi Muhammad ne, saboda
kasancewarsa Mahmud (wato Sha Yabo), ɗaya sunan kuma ya nuna Shi ne Ahmad,
saboda kasancewarsa mafi godiya ga Ubangijinsa Mai Girma da Ɗaukaka.
Mahi: Shi ne wanda Allah Ya share kafirci da shi a ban Ƙasa, Allah bai share kafirci
da wani daga cikin halittunsa ba; fiye da yadda ya share kafirci da (aiko) Annabi ﷺ.
Domin kuwa Allah ya aiko shi yayin da mutanen duniya bakiɗaya suke kan
kafirci, sai kaɗan daga cikin Ahlul kitabi da suka rage. Mutane daga masu bautar
gumaka, sai Yahudawan da aka yi fushi da su, sai kuma ɓatattun Nasara, da kuma
Sabi’abawa masu bauta wa zamani, basu san wani Ubangiji, ko wata makoma ba,
sai kuma masu bautar taurari, da masu bautar wuta, da sauransu. HaƘiƘa Allah l
Ya yi duba zuwa ga mutanen duniya a wannan lokaci, sai Ya yi fushi da su,
Larabawansu, da Ajamawansu, sai kaɗan ɗin da suka rage a kan abin da ya yi saura
na addinin Ƙwarai, Sai Allah Ya (aiko shi) ya taimaki garuruwa, da da mutane. Ya
yaye wannan duhun da ake ciki. Ya rayar da halittu bayan mutuwa. Ya shiryar da
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mutane bayan ɓata, ya ilimantar da su bayan jahilicin da suke ciki. Ya buɗe
idanuwan mutane da shi; bayan makancewarsu, da kunnuwansu bayan
kurmancewarsu, da zukata bayan rafkanarsu, har sai da Addinin Allah ya ɗaukaka a
kan sauran Addinai. Ya isar da wannan Addinin nasa zuwa inda rana, da dare suka
isa. Kira zuwa ga wannan Addini ya tafi tafiya irin ta rana, zuwa ga dukkanin sassan
duniya.
Hashir: Saboda shi za a fara tayarwa daga Ƙabarinsa, kafin a tashi sauran mutane.
Kamar yadda ya zo a cikin wani Hadisi: “Ni ne farkon wanda Ƙasa zata tsage da shi)
(wato za a tashi mutane bayansa, ko kuma za su bi shi bayan tashinsa daga Ƙabari”.
Bukhari ne ya ruwaito shi.
an karɓo daga Huzaifatu (a) ya ce: “Na haɗu da Annabi ﷺa wani sashe na
hanyoyin Madina. Sai ya ce: “Ni ne Muhammad. Ni ne Ahmad. Ni ne Nabiyyur-
Rahma. Ni ne MuƘaffi. Ni ne Hashir. Ni ne Nabiyyul-Malahimu”.
Tirmuzi ne ya ruwaito wannan hadisin a cikin Shama’il, kuma Albani ya ce: “Hadisi
ne mai kyau”.
Nabiyyur-Rahma: Wato wanda Allah l ya aiko shi domin jin Ƙai, Allah l Ya
ce:
١٠٧ ﱡﭐﲀﲁﲂﲃﲄﲅﱠ
“Kuma ba Mu aike ka ba face domin rahama ga talikai” (Anbiya: 107), haƘiƘa Allah
ya jiƘan halittu bakiɗaya da aiko shi. An aiko shi domin rahama ga al’umarsa, kuma
rahama ga talikai.
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Nabiyyut-Tauba: Wato wanda da shiriyarsa ne za a karɓi tuban mutum, kuma
mutum zai koma ga Ubangijnsa.
MuƘaffi: Wato wanda yake bin gwadaben Annabawan da suka zo gabaninsa, sai ya
zama shi ne na Ƙarshe, kuma cikamakonsu, ana iya cewa: MuƘaffi ko MuƘaffa).
Nabiyyul-Malahimi: Wato wanda aka aiko domin ya yaƘi maƘiyan Allah. Kuma
yaƘe–yaƘen da suka faru tsakanin al’umarsa, da kafirai ba a taɓa samun irunsu ba;
ga al’umomin da suka shuɗe.
Ɗaha, ko Yasin: Basa cikin sunayen Annabi ﷺ, ba a taɓa samun wani asari
ingantacce ba; a kan haka. Ko daga wani cikin magabata nagari, madogarar wannan
Maganar wani Hadisi ne mai rauni da yake cewa: “Ina da sunaye goma a wajen
Ubangijina, sai ya ambaci cewa a cikin sunayen akwai Ɗaha da Yasin”.
Ibnul Ƙayyim ya ce: “Amma abin da gama-garin mutane suke faɗa cewa:
Ɗaha, da Yasin suna cikin sunayen Manzon Allah ﷺ, to babu wani ingantaccen
Hadisi, ko hadisi mai kyau, ko Mursalin hadisi, kai ko ma wata magana daga wani
Sahabi, wanɗannan kawai harrufa ne irinsu: A L M, da H M, da A L M R. da
makamantansu”.
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Auna Fahimta
Siffanta yanayin tafiya, da kuma yanayin zaman Manzon Allah ﷺ, tare da
bayanin ire-iren zaman da aka hana.
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Me ake nufi da zaman kishingiɗa?, Tare da ambaton siffar yadda ake yin shi,
ka ambaci dalilin ka?
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Ka ambaci suna biyar daga cikin sunayen Annabi ﷺ. tare da sharhin
ma’anarsu, wanne irin kuskure gama-garin mutane suke tafkawa a ciki a
wannan babi?
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Manzon Allah ﷺya tabbatar da wani asali mai girma game da cin abinci, shi
ne faɗinsa: (Ɗan’adam ba zai cika wani burgami ma sharri ba; fiye da cikinsa. ƴan
lomomi kaɗan da zai ci sun ishe shi, su tsayar da ƙashin bayansa da su (su ba shi
kuzarin rayuwa) Idan ba makawa sai ya ci (da yawa, to ya raba cikinsa gida uku),
ɗaya na abincinsa, ɗaya na abin shansa, ɗaya na numfashinsa”. Ahmad, da Tirmuzi
ne suka ruwaito Hadisin, kuma suka inganta shi.
Daga Abu Huraira (a), ya ce: Manzon Allah ﷺya ce: “Musulmi yana cin
abinci cikin uwar hanji guda ɗaya, shi kuma kafiri yana ci cikin uwar hanji guda
bakwai”. Bukhari da Muslim ne suka ruwaito shi.
Ambaton sunan Allah yayin fara cin abinci (Bismillah) da kuma yin godiya
bayan kammalawa (Alhamdulillah).
An karɓo daga A’isha (a) ta ce: “HaƘiƘa Manzon Allah ﷺya ce: Idan
ɗayanku zai ci abinci; to ya ambaci sunan Allah (Ya ce: Bismillah), idan kuma ya
manta bai ambata ba, to sai ya ce: Da sunan Allah a farko da Ƙarshe”. Abu Dawud
ne ya ruwaito Hadisin, kuma Albani ya inganta shi.
Daga Umar bin Abi Salama (a) ya ce: Na ci abinci tare da Annabi ﷺ, sai ya
ce: “Ka Ambaci sunan Allah, kuma ka ci abin da ke gabanka”. Bukhari da Muslim
ne suka ruwaito shi.
Yayin kuma da ya gama cin abincin; sai ya ce: “Godiya ta tabbata ga Allahl,
godiya mai kyau, kuma karɓaɓɓiya. Godiyar da bawa ba zai wadatu daga barin ta
ba, kuma ba zai bar ta ba. Kuma ba zai wadatu daga ita ba ya Ubangijinmu (Ma’ana
163
wacce dole ɗan’Adam yana cikin buƘatar ya yi godiya mai yawa ga Allah
Maɗaukakin Sarki). Bukhari ne ya ruwaito wannan hadisin.
An karɓo daga Anas (a), haƘiƘa Annabi ﷺya ce: HaƘiƘa Allah l Yana
yarda da bawa idan ya ci abinci, ya yi godiya gare shi a kan wannan abincin, ko
kuma ya sha abin sha, sannan ya gode wa Allah a kan hakan) Muslim ne ya ruwaito
wannan hadisin.
Yana daga cikin Sunnar Manzon Allah ﷺ: Cin abinci da hannun dama, da
kuma cin abin dake gabansa. HaƘiƘa hadisi ya zo daga Annabi ﷺyana cewa: “Idan
ɗayanku zai ci abinci; to ya ci da hannun damansa, idan kuma zai sha; to ya sha da
hannun damansa, domin Shaiɗan ne yake ci da hannun hagunsa, kuma yake sha da
hannun hagunsa”. Muslim ne ya ruwaito wannan hadisin.
An karɓo daga Anas bin Malik (a), ya ce: “Annabi ﷺya kasance idan ya ci
abinci yana siɗe ƴan yatsunsa guda uku”. Muslim ne ya ruwaito wannan hadisin.
Haka nan Manzon Allah ﷺba ya son tafarnuwa, saboda warinta. Daga Abu
Ayyuba Al’ansari (a): “HaƘiƘa Manzon Allah ﷺya kasance idan ya ci abinci yana
aika wa Abu Ayyuba ragowar abincin, sai wata rana aka kawo masa akushin abinci
164
da tafarnuwa a ciki, sai ya aike da shi (zuwa ga Abu Ayyuba) sai ya ce: “Ya Manzon
Allah ﷺcin ta haramun ne?” sai ya ce: “a’a, sai dai ni ba na son warinta”
Manzon Allah ﷺbai kasance yana mayar da abin da aka samu na abinci ba,
kuma ba a taɓa kawo masa abinci ba face sai ya ci. Sai dai idan ransa ba ya so; sai
ya bar shi. Daga Abu Huraira (a) ya ce: “Annabi ﷺbai taɓa kushe abinci ba. Idan
ya ji yana son abinci; sai ya ci, idan kuma baya son abinci; sai ya bar shi”. Bukhari
da Muslim ne suka ruwaito wannan hadisin.
Manzon Allah ﷺya kasance yana shan ruwa sau uku. Daga Anas bin Malik
(a) “HaƘiƘa Manzon Allah ﷺya kasance yana yin numfashi sau uku idan ya sha
ruwa”. Bukhari da Muslim ne suka ruwaito wannan hadisin.
Kuma ya yi hani da ayi nufmashi a cikin mazubin ruwa, ya ce: (Idan ɗayanku
yana shan ruwa kada ya yi nunfashi a cikin mazubin ruwan”. Bukhari da Muslim ne
suka ruwaito wannan hadisin.
Ibnul Ƙayyim ya ce: “Ma’anar yin numfashi yayin shan ruwa; shi ne mutum
ya nesantar da Ƙwarysa (abin shan ruwansa) daga bakinsa. Ya yi numfashin a waje.
sannan sai ya Ƙara komawa ya ci gaba da sha”.
165
Malamai suka ce: “Hani da aka yi game da yin numfashi a cikin abin shan
ruwa. An yi hakan ne saboda ladabi. Don tsoron kada a sanya Ƙazanta a ciki, ko wari,
ko wani abin ya faɗa cikin ruwan daga baki, ko hanci, da makamantan haka.
Ibnu Hajar ya ce: “Wannan ita ce hanya mafi kyau, da lafiya, za abi wajen
kauce wa cututtuka”.
Kamar yadda Hadisai suka zo game da hani a kan shan ruwa ta bakin salka,
Akwai hadisin da Bukhari ya ruwaito daga Abu Huraira (a) ya ce: “Manzon Allah
ﷺya yi hani game da shan ruwa daga bakin salka”.
A cikin Sahihul Bukhari, da Sahihu Muslim, daga Hadisin Abu Sa’id ya ce:
“Manzon Allah ﷺya yi hani da shan ruwa daga bakin salka”.
Al’iraƘi ya ce: “Abin da zai iya kasancewa na uziri kamar ace salkar ruwan a
rataye take, ko kuma wanda ya zo shan ruwan bai samu wani mazubi ba; da zai iya
zuba ruwan a ciki. Kuma ba zai iya shan ruwan da tafukan hannayensa ba, to babu
karahanci a wannan lokacin, a kan wannan ma’anar ne za a ɗauki waɗannan Hadisai
da aka ambata”.
Haka kuma Manzon Allah ﷺya yi hani game da shan ruwa a tsaye. Manzon
Allah ﷺya ce: “Ka da ɗayanku ya sake ya sha ruwa a tsaye”. Muslimne ya ruwaito
wannan hadisin.
Sai dai kuma Hadisi ya tabbata cewa: Annabi ﷺya sha ruwa a tsaye. Daga
Ibnu Abbas (a) ya ce: “Na shayar da Manzon Allah ﷺruwan zamzam, sai ya sha
alhalin yana tsaye”. Bukhari da Muslim ne suka ruwaito wannan hadisin.
166
HaƘiƘa Malamai sun haɗa tsakanin wannan hani a wannan Hadisi kan cewa:
wancan hani da ya zo a cikin hadisi za a ɗauke shi a matsayin hani ne na karhanci.
Hadisin kuma da ya zo game da cewa ya sha ruwa a tsaye; a matsayin halaccin haka.
Tambaya
Shin wancan hadisin da ya yi hani game da shan ruwa daga bakin salka; zai
hau kan shan ruwa irin na roba, da leman kwalba iri-iri na wannan zamani? Shin
dole sai mutum ya zuba a wata moɗa, ko wani mazubin sannan zai sha?
Amsa: Idan muka yi duba zuwa ga illar da ta sa aka yi hani game da shan ruwa kai
tsaye daga bakin salka, zamu ga babu wannan illar game da ruwan roba, ko
waɗannan kwalabe. Domin mutum ɗaya ne yake sha, ba wani da zai Ƙara zuwa ya
sha daga kwalbar, ko robar. Ballantana mutum ya Ƙyamaci shan. Mas’alar Ƙwarewa
kuma, ko jiƘewar jiki, duk an kuɓuta daga ita, kuma an tsira daga samun Ƙwari ko
datti daga cikin kwalbar ruwan.
Daga cikin dalilan da ya sa aka yi hani game da shan ruwan kai tsaye daga
bakin salka:
Na farko: Saboda ba a aminta ba daga shigar Ƙwari cikin ruwan. Ƙwaro zai iya shiga
ta bakin gorar ba tare da an sani ba.
Na biyu: wanda yake shan ruwa kai tsaye daga Ƙwarya/ko wani mazubin ruwan; zai
iya rinjayar shi ya zubo da yawa fiye da buƘatarsa. Hakan zai iya sawa ya Ƙware.
Al’idamu a harshen Larabci ana nufin: Duk wani abu da ake haɗa shi da
gurasa a ci, ko da kuwa da me aka yi wannan abu.
167
Daga A’isha (a) ta ce: “HaƘiƘa Annabi ﷺya ce: “Madalla da a matsayin
Khallu, mahaɗin cin gurasa”.
Khallu: Ruwan Inibi ne, ko dabino, da ake matse shi, sai a dinga haɗa shi da gurasa,
ana ci.
Daga Ummu Hani Bintu Abi Ɗalib (a) ta ce: “Manzon Allah ﷺya shigo
wajena, sai ya ce: “Shin akwai wani abu a wajenki (Abinci), sai na ce: a’a, sai dai
gurasa, da kuma khallu, sai Annabi ﷺya ce: Ka wo su. Ai gida ba ya talauta idan a
cikinsa akwai miya da mahaɗinta”. Tirmuzi ne ya ruwaito shi, kuma ya ce: “Hadisin
ne mai kyau”.
Muslim ya fitar da Hadisi daga Jabir (a) cewa: Manzon Allah ﷺya tambayi
iyalinsa ko suna da (Idamu), mahaɗin gurasa? Sai suka ce: babu komai a wajenmu
sai dai Khallu, sai ya nemi a kawo misa, sai ya dinga ci yana cewa: “madallah da
Khallu mahaɗin cin gurasa, madallah da Khallu mahaɗin cin gurasa”. Jabir (a) ya
ce: “Ban gushe ba ina son Khallu tun da na ji ambaton shi daga bakin Manzon Allah
”ﷺ.
Daga Abu Sa’id (a) ya ce: Annabi ﷺya ce: “Ku ci zaitun (wato ku haɗa shi
tare da gurasa), kuma ku shafa shi, domin daga itaciya mai albarka yake”. Tirmuzi
ne ya ruwaito shi, Albani ya ce: “Hadisin ne mai kyau”.
Daga Anas bin Malik (a) ya ce: “HaƘiƘa wani maɗinki ya gayyaci Manzon
Allah ﷺcin abinci da ya yi a (gidansa), Anas (a) ya ce: “Sai na tafi tare da Manzon
Allah ﷺzuwa wajen wannan abinci, sai ya kawo wa Manzon Allah ﷺgurasa, da aka
yi ta da sha’ir, da kuma room, a ciki akwai kabewa da busasshen nama”. Anas (a)
ya ce: “Na ga Manzon Allah ﷺyana bibiyar kabewar a gefen akushin, (yana ci), tun
daga wannan lokacin ban gushe ba ina son kabewa”. Bukhari da Muslim ne suka
ruwaito wannan hadisin.
168
Kayan marmarin Manzon Allah ﷺ:
Daga Abdullahi bin Ja’afar ya ce: “Annabi ﷺya kasance yana cin gurji, da
ɗanyen dabino”. Bukhari da Muslim ne suka ruwaito wannan hadisin.
Cewa yana cin gurji da ɗanyan dabino: abin da ake nufi yana cin su tare a
lokaci ɗaya.
Daga A’isha (x): “HaƘiƘa Annabi ﷺya kasance yana cin kankana, da
ɗanyan dabino”. Abu Dawud, da Tirmuzi ne suka ruwaito shi. Albani kuma ya
inganta Hadisin.
HaƘiƘa bayanin ma’anar hakan ta zo a cikin littafin Abu Dawud, Annabi ﷺya
ce: “Muna karya wannan (wato ɗanyan dabino, da sanyin wannan (wato kankana),
mu karya sanyin wannan kuma (wato kankana) da zafin wannan (ɗanyan dabino)”.
Mu kawar da zafin wannan da sanyin wancan. Ma’ana ɗanyan dabino da kankana
suna sassaita yanayin jiki.
Daga A’isha (a) ta ce: “Abin da Manzon Allah ﷺya fi so; na daga abubuwan
sha, shi ne ruwan kayan marmari mai sanyi”. Ahamd, da Nasa’i ne suka fitar da
Hadisin cikin Sunanul Kubra, Albani kuma ya inganta shi.
Ibn Ƙayyim ya ce: “Shi abin sha idan har ya haɗa siffofin ruwan kayan
marmari, ga kuma sanyi, to ya fi amfanar jikin mutum. Na daga cikin sababi mai
girma na kare lafiya, da ruhi, da Ƙarfin jiki, da hanta, da zuciya, akwai matuƘar
buƘatar shan kayan marmari, idan har aka same su a hakan; to zai Ƙara gina jikin
mutum, kuma ya isar da abincin da mutum ya ci zuwa ga gaɓɓansa.
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Yanayin maganar Manzon Allah ﷺ:
Daga A’isha (a) ta ce: “Manzon Allah ﷺba ya zubo zance kamar yadda
kuke zubowa. Sai dai shi yana yin magana a bayyane, kuma a rarrabe. Wanda yake
zaune tare da shi ma; yana iya haddace maganarsa”. Tirmuzi ne ya ruwaito shi, kuma
ya inganta shi.
Ma’ana: Manzon Allah baya yin gaggawa cikin zance, wani bayan wani,
kamar dai yadda kuka san gaggawarku a cikin zance.
Abin da ake nufi: Yana yin magana a hankali, kuma yana kaiwa matuƙa wajen
ya fahimtar da mutum. Saboda rashin saurinsa cikin zance, har wanda yake zaune
tare da shi, ko yake jin shi yana iya haddace maganarsa, saboda Ƙarancin zancen, da
kuma bayanin da yake.
Daga Anas bin Malik (a) ya ce: “Manzon Allah ﷺya kasance yana maimaita
Magana sau uku, domin a fahimci abin da yake faɗa”. Tirmuzi ne ya ruwaito
Hadisin, Albani kuma ya inganta shi.
Wannan ita ce sunnar Manzon allah ﷺa Sallama, da neman izini, da wanin
haka.
Daga MiƘdam bin Shuraihin daga babansa daga A’isha (a) ya ce: “An ce
wa A’isha (a), Shin Manzon Allah yana rera wani abu na waƘa? Sai ta ce: Ya
kasance yana rera waƘar Ibnu Rawaha, yana rera faɗinsa: “(Zamani) zai zo maka da
labarin wanda baka ba yi guzirinsa ba”. Tirmuzi ne ya ruwaito hadisin, kuma ya
inganta shi.
170
٦٩ ﱡﭐﲺﲻﲼﲽﲾﲿﳀﳁﳂﳃﳄﳅﳆ ﳇﱠ ي
:س
(Ba Mu sanar da shi (Annabi) waƘa ba, kuma waƘa ba ta kamata da shi (Annabi) ba)
(YS: 79), Ibnu Kasir ya ce: “Abin da ake nufi shi ne, waƘa bata cikin ɗabi’unsa ba,
kuma bai iya yi ba”.
Daga Abu Huraira (a) ya ce: Manzon Allah ﷺya ce: “Mafi gaskiyar Magana
da mawaƘi ya faɗa, ita ce maganar Labid da ya ke cewa: “Ku saurara, duk wani abu
da ba Allah a cikinsa; to mai gushewa ne”. Bukhari da Muslim ne suka ruwaito
Daga Amru bin Sharid daga babansa ya ce: “Na kasance muna haye a kan
dabba tare da Manzon Allah ﷺ, sai na rera masa waƙo baiti ɗari daga cikin waƘar
Umayyatu bin Salt As-saƘafi. Duk lokacin da na rera masa baiti; sai Annabin ya ce:
Ƙara mini, wato ka Ƙaro mini wani baitin, sai Annabi ﷺya ce: “MawaƘin ya kusa ya
karɓi Musulunci (amma kuma Allah bai datar da shi ba”. Muslim ne ya ruwaito shi.
Bukhari da Muslim sun ruwaito hadisi daga Jundub bin Sufyan Al-bajali, ya
ce: Dutse ya ji wa ɗan yatsan Manzon Allah ﷺrauni sai ya ce:
“Kai ba komai ba ne face ɗan yatsa da ya yi jinni # Kuma duk abin da ya same ka
a tafarkin Allah ne”.
Hadisi ya zo a Sahihul Bukhari, daga Barra’u bin Azib (a), ya ce: “Wani
mutum ya tambaye shi. Shin kun gudu kun bar Manzon Allah ﷺ, ya kai Abu
Umarah? Sai ya ce: “Na rantse da Allah a a, Manzon Allah bai tsere ba, sai dai
mutanen masu gaggawa daga cikin mutane ne suka juya baya lokacin da suka haɗu
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da Ƙabilar Hawazin, suka dinga yi masu ruwan kibbau. Manzon Allah ﷺkuma yana
kan raƘumarsa, Abu Sufyan bin Haris bin Abdulmuɗɗalib (a) yana riƘe da
linzaminta, Manzon Allah ﷺya na cewa:
Muhimmiyar fa’ida:
Daga Anas (a): “HaƘiƘa Annabi ﷺya shiga Makka lokacin da zai yi umarar
ramako Ibnu Rawaha kuma yana gabansa, yana tafiya, yana rera waƘa yana cewa:
“Ya ku ƴaƴan kafirai ku ba wa (Manzon Allah) hanya *** Yau zamu yaƘe ku
kan abin da ya sauka (na Ƙur’ani).
YaƘin da zamu cire kawunanku daga bigirensu *** Badaɗi ya gudu daga
wajen badaɗinsa (saboda wahala)”.
Sai Umar (a) ya ce da shi: “Ya Ibnu Rawaha a gaban Manzon Allah ﷺ,
kuma a cikin Haramin Allah kake rera waƘa? Sai Annabi ﷺya ce: “Ƙyale shi ya kai
Umar, wannan waƘa tafi gaggawar shiga jikinsu fiye da ruwan kibbau”. Tirmuzi ne
ya ruwaito hadisin, kuma ya inganta shi.
A cikin wannan Ƙissa zamu fahimci cewa waƘa wani makami ce mai Ƙarfi,
idan an kyautata amfani da ita. Tana cikin jihadi da harshe, kuma tabbas Manzon
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Allah ﷺya ce: “Ku yi Jihadi ga mushirkai da dukiyoyinku, da hannayenku, da kuma
harasanku”. Annasa’i ne ya ruwaito shi, Albani kuma ya inganta shi.
Daga Jabir bin Samurah (a) ya ce: “Na zauna da Manzon Allah ﷺfiye da
sau ɗari, sahabbansa sun kasance suna rera waƘa, suna tuna abubwan da suka faru
na zamanin Jahiliyya, shi kuma ya kan yi shiru (yana jin su), sau da yawa ma yana
murmushi tare da su”. Tirmuzu ne ya ruwaitoshi, kuma ya inganta shi.
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Auna Fahimta
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Mene ne hukunci cin abinci da hannun hagu? Kawo dalili game abin da zaka
faɗa.
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Mene ne hukuncin cin naman damo? Me sunna ta koyar idan baka son cin
wani abinci?
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Mene ne hunkuncin shan abin sha daga bakin salka (mazubi)? kuma shin
hukuncin zai hau kan kwalba, ko roba da ake yi a wannan zamani?
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Yi rubutu taƘaitacce game da mahaɗin gurasa, da kuma kayan marmari, da
abubuwan da Manzon Allah ﷺya ke son sha.
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Dariya da murmushin Manzon Allah ﷺ:
Manzon Allah ﷺya yi umarni da a dinga yin murmushi, kuma ya sanya hakan
a matsayin wata hanya da za a sami lada da ita, Annabi ﷺya ce: “Murmushin da za
ka yi a fuskar ɗan’uwanka sadaka ne”. Tirmuzi ne ya ruwaito shi, kuma ya ce:
“hadisi ne mai kyau”.
Daga Abu Zarrin ya ce: Annabi ﷺya gaya mini cewa: “Kada ka raina wani
abu na aikin lada, ko da kuwa ka haɗu da ɗan’uwanka da sakakkiyar fuska ne”.
Muslim ne ya ruwaito shi.
Daga Abdullahi bin Haris bin Jaz’in, ya ce: “Ban taɓa ganin wanda ya fi
Manzon Allah ﷺyawan murmushi ba”. Ahmad, da Tirmuzi ne suka fitar da hadisin,
Albani kuma ya inganta shi.
Daga Abdullahi bin Haris, ya ce: “Dariyar Manzon Allah ba komai bace face
murmushi”. Ahmad, da Tirmuzi ne suka fitar da hadisin, Albani kuma ya inganta
shi.
Daga Jarir ya ce: “Manzon Allah bai taɓa hana ni shiga wajensa ba, kuma ba
zai taɓa kallo na ba face sai ya yi murmushi”. Bukhari da Muslim ne suka ruwaito
shi.
Ahmad ya fitar da Hadisi daga Jabir bin Samurah ya ce: An tambaye shi,
cewa: Shin kana zama tare da Manzon Allah ?ﷺSai ya ce: “Ƙwarai kuwa. Ya kasance
yana yin shiru mai tsayi. Sahabbansa sun kasance suna rera waƘoƘi. Kuma su
tattauna abin da ya kasance na zamanin Jahiliyya. Sai su yi ta dariya, shi kuma
Manzon Allah ﷺsai ya yi murmushi, idan sun yi dariya”. Albani ya inganta wannan
Hadisin.
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Ibnu Hajar ya ce: “Abin da zai bayyana idan aka tara waɗannan Hadisai
gabaɗaya, za a ga Manzon Allah ﷺba ya ƙarawa a kan murmushi a mafi yawan
al’amuransa. Wani lokacin kuma yana ɗan Ƙarawa sai ya yi dariya , abin da ba a so
shi ne mutum ya yawaita dariya, ya zarce gona da iri. Domin hakan yana tafiyar da
nutsuwar mutum.
Bukhari da Muslim sun ruwato adisi daga Anas bin Malik (a) ya ce: “Na
kasance ina tafiya tare da Manzon Allah ﷺ, yana sanye da mayafi ɗan garin Najarana
da gefen mayafin yake da kauri, sai wani balaraben Ƙauye ya haɗu da shi, ya jawo
mayafin nasa, janyowa mai tsanani, sai na duba jikin wuyan Manzon allah ﷺ, sai na
ga alamun (shaƘewa) a wuyansa saboda janyo shin da ya yi da Ƙarfi, sannan ya ce:
ya kai Muhammad, ka yi umarni da aba ni dokiyar Allah da ke tare a wajenka. Sai
Manzon Allah ﷺya waiga ya kalle shi, sai ya yi dariya. Sannan ya yi umarni da a ba
shi kyauta.
Annabi ﷺya kasance yana yi wa sahabbansa raha, amma baya faɗar Magana
sai gaskiya. Daga Abu Huraira (a) ya ce: Su ka ce: Ya Manzon Allah ﷺkana mana
(raha) sai ya ce: “Ƙwarai kuwa, sai dai ni bana faɗar Magana sai gaskiya”. Tirmuzi
ne ya ruwaito hadisin a cikin littafin shama’il, kuma ya inganta shi.
Daga Anas bin Malik (a) ya ce: “Tabbas Manzon Allah ﷺyana yi mana
raha, har yakan ce wa Ƙaramin ɗan’uwana. Ya kai Abu Umair ina labarin ɗan
tsuntsu”. Bukhari da Muslim ne suka ruwaito shi.
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Daga shi ɗin dai: HaƘiƘa wani mutum daga cikin mutanen Ƙauye sunasa
Zahir, ya kasance yana kawo wa Manzon Allah ﷺkyauta daga Ƙauye, Manzon Allah
ﷺyana fita tare da shi idan zai fita, sai Manzon Allah ﷺya ce: Zahiru shi ne mutumin
Ƙauyenmu, mu kuma ƴan birninsu, Manzon Allah ﷺya kasance yana sonsa, shi
kuma ya kasance mutum ne mummuna. Sai Manzon Allah ﷺya je masa (wata rana)
tsaka da ciniki. Sai Manzon Allah ﷺya rungume shi ta baya shi kuma baya ganinsa,
sai (balaraban Ƙaunyen) ya ce: waye wannan? Ka sake ni, sai ya waiga sai ya gane
Annabi ﷺne. Sai ya Ƙara matse bayanshi da Ƙirjin Manzon Allah ﷺlokacin da ya
gane Annabi ﷺne. Sai Manzon Allah ﷺya kama cewa: “Wa zai sayi wannan
bawan”. Sai ya ce: “Ya Manzon Allah ﷺai kuwa na rantse da Allah, da ka same ni
da araha. Sai Annabi ﷺya ce: “Amma kai baka da araha a wajen Allah, ko kuma ya
ce: “Kana da tsada a wajen Allah”. Ahmad ne ya ruwaito, kuma Arna’uɗ ya inganta
Isnadin Hadisin.
Manzon Allah ﷺ, ka roƘa mini Allah ya shigar da ni Aljanna. sai ya ce: “Ya ke
Mahaifiyar wane, tsofaffi basa shiga Aljanna”. ya ce: sai ta juya ta fashe da kuka.
Sai Annabi ﷺya ce: “Ku gaya mata ba zata shiga ba tana halin tsufa.
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Raha aba ce mai muhimmanci. Yar sararawa ce da take sauƘaƘa wa rai
nauyaye-nauyayen wannan rayuwa. Da sharaɗin kada ya zama da Ƙarya a cikin
wannan raha, ko tsoratarwa, ko kuma yi wa Addini izgilanci. Kamar yadda Abu
Salamata bin Abdurrahman yake faɗa cewa: Basa karkacewa cikin raharsu, sun
kasance suna rera waƘoƘi, suna tattauna lamarin zamanin Jahiliyyarsu, amma idan
aka nufi yin izgilanci ga wani daga cikinsu; a lamarin addininsa, sai ka ga Ƙwayar
idonsa ta sauya, kai ka ce hankalinsa ya gushe (saboda ɓacin rai). Bukhari ne ya fitar
da hadisin cikin Adabul-mufrad, Kuma Albani ya kyautata Hadisin.
An tambayi Ibnu Umar (a) shin Sahabban Manzon Allah ﷺsuna yin dariya?
Sai ya ce: “Ƙwarai kuwa, kuma Imani ya cika zuƘatansu, ya fi girman dutse”.
AbdurrazzaƘ ne ya fitar da Hadisin cikin Almusannaf.
Bilal bin Sa’ad ya ce: “Na riske su, sashensu na dariya ga sashe, idan kuma
dare ya yi, zaka same su masu yawan bauta”. Ibnu Abi Shaiba ne ya fitar da Hadisin
cikin Almusannaf.
Muhimmiyar Fa’ida:
Ƙarya bata halatta ba domin saka mutane dariya, kamar yadda ya yaɗu a
wannan zamani. HaƘiƘa Annabi ﷺya ce: “Bone ya tabbata ga wanda yake ba wa
mutane labari ya yi Ƙarya, domin mutane su yi dariya, bone ya tabbata gare shi, bone
ya tabbata gare shi”. Ahmad, da Abu dawud ne suka fitar da hadisin, kuma Albani
ya kyautata shi.
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kuma a kan gado. Katifarsa an yi ta da jemammiyar fata, da aka cusa mata
busasshiyar ciyawa, haka ma matsashin kansa ya ke.
Daga Barra’u bin Azib cewa: HaƘiƘa Annabi ﷺya kasance idan ya kwanta
yana sanya tafin hannunsa a Ƙasan kuncinsa na tsagin dama. Sai ya ce: “Ya Ubangiji
ina neman tsarinKa daga azabarKa ranar da zaka tashi bayinKa”. A wata ruwayar
kuma (ranar da zaka tara bayinKa). Tirmuzi ne ya ruwaito Hadisin, kuma ya inaganta
shi.
Daga Abu Ƙatada, HaƘiƘa Annabi ﷺya kasance idan zai ya-da-zango cikin
dare, yana kishingiɗa a tsaginsa na dama. Idan kuma zai ya-da-zango gabanin sallar
Asuba, sai ya shimfiɗa hannunsa, ya sanya kansa a kan tafin hannunsa. Muslim ne
ya ruwaito shi.
Daga Huzaifa a ya ce: Annabi ﷺya kasance idan ya tafi shinmfiɗarsa yana
cewa: “Godiya ta tabbata ga Allah Wanda ya ciyar da mu, kuma Ya shayar da mu,
kuma Ya Ƙosar da mu, Ya ba mu makwanci, da yawa daga cikin mutane ba su da
abin da zai Ƙosar da su, ba su da makwanci”. Muslim ne ya ruwaito shi.
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(Ƙul A’uzu bi rabbin nasa):ناس
١ ﱡﭐﱰﱱﱲﱳﱴﱠ ال
Sannan sai ya shafi duk inda zai iya a jikinsa. Yana farawa da shafar kansa, da
fuskarsa, da duk abin da yake daga jikinsa, yana yin hakan sau uku”. Bukhari ne ya
ruwaito shi.
Daga Ibnu Abbas (a): “HaƘiƘa Manzon Allah ﷺya yi bacci, har sai da ya
ɗan yi munshari. Ya kasance yana yin munshari idan yana bacci. Sai Bilal ya zo
wajensa, ya sanar da shi lokacin Sallah ya yi. Sai ya tashi ya yi Sallah ba tare da ya
sake al’wala ba”. Bukhar da Muslim ne suka ruwaito shi.
Al’imamun Nawawi ya ce: “Wannan na daga cikin abubuwan da Manzon Allah ﷺ
ya keɓanta da su. Baccin da ya yi a kwance ba ya warware alwalarsa, domin
idanunwansa ne kawai suke bacci, amma zuciyarsa ba ta bacci, da wani kari zai fita,
to da zai ji. Saɓanin waninsa daga cikin mutane.
Sufyan bin Uyaina ya ce: “Wannan ya keɓanta ne kawai ga Annabi ﷺ. Domin
Hadisi ya iso gare mu cewa, idanunsa ne suke bacci, amma zuciyarshi ba ta bacci”.
Kamar yadda ake ganin bacci a tsagin dama yana taimakawa hanyar fitar
nunfashi, wajen samar da sinadarin dake hana datti shiga cikin hunhu.
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Kuma hakan yana taimakawa wajen gudin jini zuwa cikin jiki daga gefen
hagu, na saman cuciya, wanda hakan yakan sa zuciya ta huta. Saboda dukkanin
sassan jiki suna sama, ko kuma suna mataki ɗaya.
Ladubban bacci:
A karkaɗe shimfiɗa kafin bacci, saboda Hadisin Abu Huraira (a) ya ce:
Annabi ﷺya ce: “Idan ɗayanku ya tafi zuwa shimfiɗarsa; to ya karkaɗe ta da gefen
kwarjallensa. Domin bai san meye ya zo wa shimfiɗar ba a bayansa. Sannan sai ya
ce: “Da sunanKa Ubangijina nake sanya jikina a shimfiɗa, da kuma sunanKa ne nake
ɗaga shi. Idan Ka riƘe raina to Ka jiƘan shi, Idan kuma Ka sake shi; to ka kare shi
da abin da Kake kare nagartattun bayinKa) Bukhari ne ya ruwaito shi.
Malam Ɗayyibi ya ce: “Domin mutum bai san abin da ya faɗa kan shimfiɗarsa ba,
kamar Ƙasa, ko wani datti, ko Ƙwari bayan ya bar shimfiɗar tasa”.
An son yin alwala yayin bacci: Saboda faɗin Manzon Allah ﷺga Barra’u bin Azib
(a): “Idan ka je wa makwancinka, sai ka yi alwalarka irin ta sallah”. Bukhari da
Muslim ne suka ruwaito shi.
Daga Jabir (a): “HaƘiƘa Annabi ﷺba ya yin bacci, har sai ya karanta A.L.M
Tanzil (Suratus Sajada), da kuma Tabarakallazi bi yadihil Mulku”. Ahmad, da
Tirmuzi ne suka ruwaito shi, Albani kuma ya inganta shi.
Tirmuzi ya ruwaito, kuma ya ce hadisi ne mai kyau, daga Abu Huraira (a)
daga Annabi ﷺya ce: “HaƘiƘa wata sura a cikin Ƙur’ani da take da ayoyi talatin, ta
nemi ceton wani mutum, har sai da aka gafarta masa. Ita ce surar: (Tabarakallazi
biyadihil Mulk)”.
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Yanayin farkawar Annabi ﷺdaga bacci:
Ibnul Ƙayyim ya ce: “Duk wanda ya lura da bacci, da kuma farkarwar Manzon
Allah ﷺ, zai ga hakan shi ne daidaitaccen bacci, kuma wanda ya fi amfanar jiki, da
gaɓɓai, da Ƙarfin jiki, domin ya kasance yana yin bacci a farkon dare. Sai ya farka a
farkon rabin dare na biyu. Sai ya tashi ya yi asuwaki. Ya yi alwala, ya sallaci abin
da Allah ya Ƙaddara zai sallata. Sai jiki, da gaɓɓai, da Ƙwarin jiki su yi bacci, kuma
su huta, tashin da ya yi; hakan yana sa su su motsa. Daɗin daɗawa ga lada mai yawa
da zai samu. Wannan shi ne Ƙarshe wajen gyran zuciya, da jiki, da duniya, da lahira”.
Hadisi ya zo daga Tirmuzi, kuma ya ce Hadisin mai kyau ne. Daga Abu
Huraira (a)……ya ce: Manzon Allah ﷺya ce: “Idan (mutum) ya farka to ya ce:
“Godiya ta tabbata ga Allah da Ya ba ni lafiya a jikina, kuma Ya dawo mini da raina,
kuma Ya yi mini izini da ambatonSa”.
Yin asuwaki:
Daga Huzaifa (a) ya ce: “Annabi ﷺya kasance idan ya tashi cikin dare yana
wanke bakinsa da asuwaki”. Bukari da Muslim ne suka ruwaito shi.
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Wanke hannuwa, da kuma fyace hanci sau uku:
Daga Abu Huraira (a): HaƘiƘa Manzon Allah ﷺya ce: “Idan ɗayanku ya
farka daga baccinsa, to ya wanke hannunsa kafin ya shigar da su cikin ruwan alwala,
domin ɗayanku bai san inda hannunsa ya kwana ba”. Bukari da Muslim ne suka
ruwaito shi.
Annabi ﷺya ce: “Idan ɗayanku ya farka daga baccinsa, to ya fyace hancinsa
sau uku, domin Shaiɗan yana kwana a cikin karan hancinsa”. Bukari da Muslim ne
suka ruwaito shi.
Saboda hadisin Ibnu Abbas (a) ya ce: “Sai ya farka- wato Annabi ﷺ- sai ya
dinga shafe alamun baccin daga fuskarsa. Sannan ya karanta ayoyi goma na cikin
Ali Imaran”. Bukari da Muslim ne suka ruwaito shi.
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Auna Fahimta
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Ana samun wasu mutane daga cikin Musulmai; suna zuwa wajen mutane
domin su bayar da labarin ban dariya na Ƙarya. Mene ne hukuncin hakan?
Kuma dame zaka yi musu nasiha a Musulunci?
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Yanayi ibadar Manzon Allah ﷺ:
da aka siffanta shi da ita, Mafi girman abin da aka yabe shi a kai. HaƘiƘa ya tabbatar
da wannan matsayi mafi girma, Manzon Allah ﷺya kasance wanda ya fi kowa yi
gajiyawa, ko kuma wuce gona da iri a ciki. Ibadarsa ita ce mafi cika. Ya tabbatar da
“Ban halicci aljani da mutum ba, face sai domin su bauta Mini" (Zariyat: 56).
Babu wani lokaci a rayuwarsa da yake wucewa, ba tare da yana bautar Allah
a ciki ba. Idonsa biyu, ko yana bacci, a zaune yake, ko a tsaye, fushinsa ma don Allah
yake yi. Kowane lokaci yana tsaye kan abin da Allah ya umarta, kuma yana hakan
daidai misali, tare da bai wa duk wani mai haƘƘi haƘƘinsa. A’isha (x) ta ce:
“Manzon Allah ﷺya kasance yana yin azumi, har sai mun ce ba ya shan ruwa, kuma
wata ran yana shan ruwa, har sai munce: ba ya azumi” Bukhari ne ya ruwaito shi.
A wani Hadisin ya ce: “Tabbas ni ina yin azumi, kuma ina sha ruwa, ina Sallar
dare, kuma ina bacci, kuma ina aurar mata. To duk wanda ya Ƙyamaci sunnata; to ba
ya tare da ni”. Bukari da Muslim ne suka ruwaito shi.
Wannan shi ne daidaito a cikin ibada. Da kuma tsayawa a kan haƘƘin Allah
ta cikakkiyar fuska. Tare da bai wa duk wani mai haƘƘi haƘƘinsa.
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Dawwama a kan aikin alheri, da kuma rama abin da ya kuɓuce:
Ya kasance yana dawwama cikin aikin ɗa’a, har ya kasance idan wani abu ya
kuɓuce masa na daga nafilfili sai ya rama.
Daga A’isha (x) ta ce: “HaƘiƘa Annabi ﷺya kasance idan bai yi salla da
daddare ba bacci ya hana shi, ko idanunsa suka rinjaye shi, sai ya yi salla raka’a
goma sha biyu da rana” Muslim ne ya ruwaito shi.
Daga Umar (a) ya ce: Annabi ﷺya ce: “Duk wanda ya yi bacci game da
karantunsa na Ƙur’ani, da yake yi cikin dare, sai ya karanta shi tsakanin sallar
Asubahi, da La’asar, to za a rubuta masa kamar ya karanta shi da daddare ne”.
Muslim ne ya ruwaito shi.
Daga A’isha (x) ta ce: Manzon Allah ﷺya shigo wajena, ina tare da wata
mata, sai ya ce: “Wace ce wannan? Sai na ce: Wance ce, ba ta bacci da daddare, sai
Manzon Allah ﷺya ce: Ina horonku da ayyukan da zaku iya, na rantse da Allah,
Allah ba zai yanke (bayar da lada ba), har sai kun yanke (ayyukanku), abin da
Manzon Allah ﷺya fi so, shi ne aikin da mai shi zai dawwama yana yi”. Bukari da
Muslim ne suka ruwaito shi.
An tambayi A’isha da Ummu Salama (h): Wanne irin aiki Manzon allah ﷺ
ya fi so? Sai su biyun suka ce: “Abin da aka dawwama ana yi, komai ƘanƘantarsa”.
Tirmuzi ne ya ruwaito shi, kuma ya inganta shi.
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Daɗewa a tsaye a cikin salla:
Manzon Allah ﷺya kasance yana daɗewa a tsaye. Daga Aufu bin Malik (a)
ya ce: “Na tashi (salla) tare da Manzon Allah ﷺ, sai ya fara da asuwaki, ya yi alwala,
ya tashi ya fara salla. Sai ya buɗe da suratul BaƘara. Ba ya wuce wata Aya ta rahama,
ba face sai ya tsaya ya roƘi Allah, kuma ba zai wuce wata Aya ta azaba ba, face sai
ya tsaya ya nemi tsari. Sannan sai ya yi ruku’u, ya daɗe a ruku’unsa gwargwadon
lokacin da yake a tsaye. Yana cewa a cikin ruku’unsa: Subhana zal jabaruti wal
malakuti wal kibriya’i wal azamati, sannan ya karanta Ali Imran, sannan wata surar
sannan wata surar”. Nasa’i ne ya ruwaito shi, Albani kuma ya inganta shi.
Daga Mugiratu bin Shu’ubah (a) ya ce: “Manzon Allah ﷺya yi Salla, har
sai da Ƙafafunsa suka kumbura, sai aka ce da shi: yanzu ka ɗorawa kanka haka?
Kuma bayan Allah ya gafarta maka abin da ya gabata na zunubanka, da abin da zai
zo? Sai ya ce: “Shin ba na kasance bawa mai godiya ba”. Bukhari da Muslim ne suka
ruwaito shi.
Daga Abu Salama bin Abdurrahman cewa ya tambayi A’isha (x): Yaya
Sallar Manzon Allah ﷺtake a watan Ramadan? Sai ta ce: “Manzon Allah ﷺbai
kasance yana Ƙarawa a watan Azumi, ko a waninsa ba fiye da raka’a goma sha ɗaya,
yana yin raka’a huɗu kada ma ku tambaye ni game da kyawunsu, da tsayinsu, sannan
ya Ƙara sallatar raka’a huɗu, kada ma ku tambaye ni game da kyawunsu, da tsayinsu.
Sannan ya yi raka’a uku, A’isha (x) ta ce: Na ce: Ya Manzon Allah ﷺ, shin kana
bacci kafin ka yi wutiri? Sai ya ce: “Ya A’isha haƘiƘa idanuwana suna bacci, amma
zuciyata ba ta bacci”. Bukhari da Muslim ne suka ruwaito shi.
Daga Abdullahi bin Mas’ud (z) ya ce: “Na yi Salla tare da Manzon Allah
ﷺa wani dare. Bai gushe ba yana tsaye – wato ya jima sosai a tsaye- har sai da na
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ayyana ba daidai ba. Sai aka ce da shi: to me ka so ka yi? Sai ya ce: na so na zauna
na Ƙyale Annabin ( ﷺa tsaye)” Bukhari da Muslim ne suka ruwaito shi.
Al’imamun Nawawi ya ce: “Malamai sun haɗu a kan cewa, idan wanda yake bin
limami sallar nafila ya ga zai takura sosai; game da tsayuwa asallar, kuma ya gaji a
tsaye, to ya halatta ya zauna. Shima Ibn Mas’ud (z) ya Ƙi zama ne kawai; saboda
da ladabi ga Annabi ”ﷺ.
Manzon Allah ﷺya kasance yana salla a zaune yayin da girma ya fara kama
shi, Bukhari ya ruwaito daga A’isha (x) cewa: “Ba ta taɓa ganin Manzon Allah
ﷺya yi Salla a zaune ba, har sai da ya yi shekaru da yawa”.
Muslim ya ruwaito daga A’isha (x) ta ce: “Na ga Manzon Allah ﷺyayin
da jikinsa ya yi nauyi, mafi yawancin sallarsa a zaune yake yi”.
Daga Hafsatu (x) ta ce: “Ban taɓa ganin Manzon Allah ﷺyana nafilarsa a
zaune ba, har sai ya zama saura shekara ɗaya da wafatinsa. Ya kasance yana sallar
nafilarsa a zaune”. Muslim ne ya ruwaito shi.
Shi zama a cikin Salla ba shi da wata keɓantacciyar siffa, kowanne irin zama
ya na isarwa, kamar mutum ya zauna a kan mazaunansa, ko ya tanƘashe Ƙafafunsa
a zaune, ko kuma ya lanƘwashe kafar dama, ya zauna a kan mazaunansa (wato
zaman tahiya ta biyu), da sauransu. Amma ban da irin zaman da aka hana…kamar
zaman da mutum zai cake Ƙafafunsa ya zauna a kansu.
Hadisi ya zo a Bukhari daga hadisin Imran bin Husain ya ce: Manzon Allah
ﷺya ce: “Duk wanda ya yi salla a tsaye; to shi ya fi falala. Wanda kuma ya yi salla
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a zaune to yana da rabin ladan wanda ya yi a tsaye. Wanda kuma ya yi salla yana
kwance; to yana da rabin ladan wanda ya yi a zaune”.
Wannan Hadisin za a ɗauke shi ne a kan sallar nafila. Mutum zai iya sallar
nafila a zaune idan ya so, ko da kuwa zai iya yi a tsaye, yana da rabin lada. Amma
ita sallar farilla bai halatta a yi a zaune ba. Sai dai wanda ba zai iya tsayawa ba, sai
ya yi a zaune, kuma zai samu cikakken lada.
Daga Abdullahi bin ShaƘiƘa daga A’isha (x) ta ce: “Ban taɓa ganinsa ba –
wato Manzon Allah ﷺ- ya azumci wani wata gabaɗaya ba, tun da muka zo Madina,
sai dai a watan Ramadan”. Muslim ne ya ruwaito shi.
Daga Anas bin Malik (z) cewa: An tambaye shi game da azumin Manzon
Allah ﷺ, sai ya ce: “Ya kasance yana yin azumi a cikin wata, har mu ga kamar ba ya
son shan ruwa. Kuma yana buɗe-bakinsa (wato ba ya azumi), har sai muga kamar
ba ya a zumtar wani abu a watan. Ba zaka so ka gan shi yana salla da daddare ba,
face sai ka gan shi yana sallar, kuma ba zaka so ka gan shi yana bacci ba, face sai ka
gan shi yana baccin”. Hadisin ya gabata.
Daga A’isha (x) ta ce: “Manzon Allah ﷺba ya azumi a wani wata fiye da
yadda yake azumi a cikin watan Sha’aban”.
Daga Abdullahi bin Mas’ud (z) ya ce: “Manzon Allah ﷺya kasance yana
yin azumi a farkon wata, kwanaki uku”. Tirmuzi ne ya ruwaito hadisin, kuma ya ce:
mai kyau ne.
Daga Mua’azatu (x) ta ce: “Annabi ﷺya kasance yana azumtar Asabar, da
Lahadi, da Litini, a cikin wata. A wani watan kuma yana azumtar Talata, da laraba,
da Alhamis”. Tirmuzi ya ruwaito hadisin, kuma ya ce: mai kyau ne.
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A cikin wannan Hadisin zamu ga, an so mutum ya dinga sassauya ranakun da
yake azumta, da waɗanda yake bari.
Ibn Ƙudama ya ce: “Jimallar abin da hakan yake nufi; an so a dinga yin azumi
guda uku a kowanne wata. Ba mu san wani saɓani da aka yi ba a kan wannan
maganar”.
Kuma wannan ita ce wasiyyar Manzon Allah ﷺ, Hadisi ya zo daga Abu
Huraira (z) ya ce: “Badaɗina Babban abin Ƙaunata ya yi min wasiyya da abu uku:
Azumin kwana uku a kowanne wata, da kuma sallar walaha, da kuma na yi wutiri
gabanin na yi bacci”. Bukhari da Muslim ne suka ruwaito shi.
Daga A’isha (x) ta ce: “Manzon Allah ﷺya kasance yana dagewa wajen
yin azumin Litinin da Alhamis”. Tirmuzi ne ya ruwaito hadisin, kuma ya ce: mai
kyau ne.
Manzon Allah ﷺya ce: “Duk wanda bai bar maganar Ƙire ba, da aiki da ita.
To Aallah ba ya buƘatar barin cinsa, da shansa da ya yi”. Bukhari ne ya ruwaito shi.
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ƘanƘan-da-kan Annabi ﷺga Ubangijnsa, duk da waɗannan ibadu da yake yi:
Daga Ummu Salama (ɗ) ta ce: “Annabi ﷺya kasance yana rarraba
: ٣ :“ ﱡﭐﱋﱌﱍﱠ الف اتحةMai rahama Mai jin Ƙai” sai ya tsaya, ya kasance
Daga Abdullahi bin Ƙaisu ya ce: Na tambayi A’isha (x) game da karatun
Annabi ﷺ: Shin yana karatu ne a fili ko a ɓoye? Ta ce: “Yana yin hakan dukkaninsu,
sau da yawa yakan yi karatu a ɓoye, wasu lokutan kuma yakan yi karatu a bayyane.
Sai na ce: na gode wa Allah da ya sanya yalwa cikin lamarin”. Tirmuzi ne ya ruwaito
hadisin, Albani kuma inganta shi.
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Daga Ummu Hani (x) ta ce: “Ina ji yo karatun Manzon Allah ﷺda daddare,
alhali kuma ina cikin ɗakina”. Ahmad ne ya ruwaito hadisin, Albani kuma ya inganta
shi.
Daga Ibn Abbas (z) ya ce: “Karatun Annabi ﷺya kasance sau da yawa,
wanda ma yake tsakar gida yana jiyo wa, alhali kuma shi yana ɗaki”. Ahmad, da
Abu Dawud ne Suka ruwaito hadisin, Albani kuma ya inganta shi.
Ibnu Hajar ya ce: “Abin da ake nufi shi ne, karatunsa tsakatsaki ne. Ba can
Ƙarshe ba wajen bayyanawa, kuma ba Ƙarshe ba wajen ɓoyewa”.
Kuma haƘiƘa Hadisi ya yi nuni kan cewa: Karatun Annabi ﷺba wai ɗaga
murya yake ba ɗagawa mai yawa, ba kuma Ƙasa yake ba, da har wani ba zai ji karatun
ba.
١١٠ ﱡﭐﲋﲌﲍﲎﲏﲐﲑﲒﲓﲔﲕﱠ
:اإلسراء
“Kuma ka da ka bayyana ga sallarka, kuma kada ka ɓoye ta, ka nemi hanya tsakanin
wancan” (Isra’i: 110)
٢٩ :ﱡﭐﱢﱣﱤﱥﱦﱧﱨﱩﱪﱫﱠ ص
“ “(Wannan) Ƙur’ani mun saukar da shi zuwa gare ka, yana mai albarka domin lura
da ayoyinsa, kuma saboda masu hanakli su riƘa yin tunani” (Sad: 29).
Tadabburi da gane saƘon ayoyi ba ya samuwa idan ana karatu da sauri, sai dai
a hankali, da kuma rera karatu da murya mai daɗi. HaƘiƘa malamai sun yi ittifaƘi a
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kan cewa: An so a dinga rarewa a hankali, suna masu dogara da Hadisai ingantattu
da suka zo, kuma karatun Annabi ﷺrerawa ne a bayyane.
Wani mutum ya zo wajen Ibnu Abbas (z), sai ya ce: “HaƘiƘa ina da saurin
karatu, ina karance AlƘur’in a cikin kwana uku, sai ya ce: “In karanta BaƘara ina
mai lura da abin dake ciki, ina mai rera ta, ya fi soyuwa a gare ni, fiye da in yi irin
karantun da kake faɗa”. BaihaƘi ne ya ruwaito Hadisin.
Al’ajuri ya ce: “Karatu kaɗan na Ƙur’ani tare da tunani ayoyin ciki, da lura da su, ya
fi soyuwa a gare ni, fiye da yawaita karatunsa, ba tare da tadabburi, da tunani a ciki
ba, Zahirin AlƘur’ani, da Hadisai, da Zantuttukan Musulmai sun yi nuni ga hakan”.
Daga Mu’awiyatu bin Ƙurrah ya ce: Na ji Abdullahi bin Mugaffal yana cewa:
“Na ga Annabi ﷺa kan taguwarsa a ranar da aka buɗe Makka, yana karanta:
Wanda yake rera AlƘur’ani; ya zama wajibi a kansa ya yi iya ƘoƘarinsa wajen
kyautata muryarsa da karatun. Ya sanya hakan ya zama al’adarsa, da kuma koyi da
sunnar Annabi ﷺ, da kuma aiki da umarninsa”.
195
Ibnu Abi Hamza ya ce: “Abin da ake nufi da maimaita murya shi ne: Mutum
ya rera Ƙur’ani da kyau, ba wai ya yi masa rerawar waƘa ba. Domin yin karatu kamar
ana waƘa; hakan yana cire nutsuwa, wanda ita ce maƘasudi a cikin karatun.
Malam Alƙari ya ce: “Yana daga cikin abin da zai Ƙarfafi hakan, abin da aka
ruwaito cewa: Manzon Allah ﷺya saurari karatun Abu Musa Al-Asha’ari, yayin da
ya gaya masa hakan. Sai ya ce: “Ai da a ce na san kana saurara ta; da na tsara maka
karatun da murya mafi daɗi...amma abin da wasu suke yi a wannan zamani na
wahalar da kai, da tsayawa a nazarci yanayin wasu sautin waƘoƘi, da karya harshe,
wannan shi ne abin da magabata nagari suka karahanta, da kuma ji musu tsoron
fushin Allah l.
HaƘiƘa Ibnu Ƙayyim ya tattara hakan, inda yake cewa: “Ya kasance Manzon
Allah ﷺyana da hizbi iyakantacce da yake karantawa a kullum, ba ya sakaci da shi.
Karatunsa ya kasance yana rera shi rerawa mai daɗi, ba ya gaggawa. Karatu yake yi
a bayyane, harafi bayan harafi. Ya kasance yana raba karatunsa aya bayan aya. Ya
kasance yana jan harka idan ya zo wajen da yake da harafin madda, yana jan Kalmar
Arrahman, kuma ya ja kalmar Arrahim. Yana neman tsarin Allah daga Shaiɗan a
farkon karatunsa. Sai ya ce: Ina neman tsarin Allah daga Shaiɗan korarre daga
rahamar Allah. Sau da yawa yana cewa: “Ya Allah ina neman tsarinka daga Shaiɗan
korarre daga rahama, daga zungurinsa, da hurarsa, da busarsa. Ya kasance yana
neman tsari kafin ya fara karatu. Ya kasance yana son ya ji Ƙur’ani daga waninsa.
Ya umarci Abdullahi bin Mas’ud (a) da ya karanta masa AlƘur’ani, sai ya karanta
masa, yana saurara, ya nutsu yayin jin karatun nasa. Har sai da idanunsa suka zubar
da hawaye….Ya kasance yana karatun Ƙur’ani a tsaye, ko a zaune, ko a kishingiɗe,
yana da alwala, ko ba shi da alwala, ba abin da yake hana shi karatun alƘur’ani sai
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dai janaba…Ya kasance yana rera shi, yana maimaita sautinsa da karatun wani
lokacin. Kamar yadda ya yi a ranar buɗe Makka, yayin da yake karanta:
١ :ﱡﭐﱁﱂﱃﱄﱅﱆﱠ ال فتح
(Lalle Mu Mun yi maka buɗi (a kan maƘiyanka) buɗi bayyananne) (Fatahi: -1)
Kukansa a salla:
Daga Abdullahi bin Shakir (z) ya ce: “Na je wajen Manzon Allah ﷺyayin
da yake salla, ana jin gunji a Ƙirjinsa kamar sautin tafasar ruwa, saboda kuka”.
Ahmad, da Abu Dawud ne suka ruwaito wannan Hadisin, kuma Albani ya inganta
shi.
Wannan Hadisi dalili ne a kan halaccin kuka a cikin salla, kuma hakan ba ya
ɓata Salla a cikin zancen malamai mafi inganci, musamman ma kuka yayin da aka
ambaci Aljanna, da Wuta.
Daga Aliyu ya ce (z): “Babu wanda yake haye a kan doki a ranar yaƘin
Badar in ba MiƘdad ba. HaƘiƘa na gan mu duk muna bacci, sai Manzon Allah ﷺ
kaɗai yana Ƙasan wata itaciya yana salla, yana kuka, har sai da gari ya waye”. Ahmad
ne ya fitar da wannan Hadisi, Arna’uɗ kuma ya inganta shi.
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Kukansa yayin da yake sauraron AlƘur’ani:
Daga Abdullahi bin Mas’ud (z) ya ce: Manzon Allah ﷺya ce da ni:
“karanta mini Ƙur’ani. Sai na ce: Ya Manzon Allah ﷺ, ya zan karanta maka Ƙur’ani
bayan kai aka saukarwa? Sai ya ce: Ni kam ina son in ji shi daga wajen wani na.
Sai na karanta misa Suratun Nisa’i, har sai dai na kai kan faɗinSa:
٤١:ﱡﭐﱾﱿﲀﲁﲂﲃﱠ ال نس اء
(Kuma muka zo dai kai a kan waɗannan kana mai shaida) (Nasa’i: 41), sai ya ce: Ya
isa haka yanzu. Sai na waiga na kalle shi, sai na ga idanuwansa suna zubar da
hawaye”. Bukhari da Muslim ne suka ruwaito shi.
Ibn Baɗɗal ya ce: “Manzon Allah ﷺya yi kuka ne yayin karanta wannan aya,
domin ya suranta wa kansa wahalhalun da za a shiga a ranar lahira, da wahalar da
mai kira yake sha wajen shaidawa, da gasgatawar mutanensa, da kuma roƘon ceto
da zai yi ga waɗanda suke wannan wuri. Wannan lamari ne da ya cancanci ayi kuka
mai tsayi a kansa”
Ibnu Hajar ya ce: “Abin da yake bayyana shi ne: Manzon Allah ﷺya yi kuka
ne, domin jinƘai, da rahama ga al’umarsa. Domin ya san dole ne ya yi shaida ga
al’umarsa game da aikinsu. Shi kuma aikinsu na iya yiwuwa ba miƘaƘƘe ba ne,
wanda hakan zai iya bayuwa zuwa ga azabtar da su”.
Daga Usama bin Zaid (z) ya ce: “Wani yaro daga cikin jikokin Annabi ﷺ
yana gargarar mutuwa, sai (mahaifiyar) yaron ta aika cewa Manzon Allah ﷺya zo.
Sai ya aika mata da cewa: HaƘiƘa abin da Allah l ya karɓa daga Allah yake, haka
kuma ga Allah abin da ya bayar yake, kowa yana da wani lokaci da aka ambata masa.
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Don haka ki yi haƘuri, ku nemi lada da haƘurin. Sai ta aika masa tana
rantsuwa a kan sai ya zo. Sai Manzon Allah ﷺya tashi, sai nima na bi shi, da Mu’azu
bin Jabal, da Ubayyu bin Ka’ab, da Usama bin Samit. Yayin da muka shiga, sai suka
miƘa wa Manzon Allah ﷺyaron, ransa yana kaikawo a Ƙirjinsa. Sai Manzon Allah
ﷺya fashe da kuka. Sai Sa’ad bin Ubadah (z) ya ce: kai ma kana kuka? Sai ya
ce: “Allah yana jin Ƙan bayinsa masu jin tausayi”. Bukhari da Muslim ne suka
ruwaito shi.
Daga Anas bin Malik (z) ya ce: Mun halarci jana’izar wata ƴar Manzon
Allah ﷺ, Manzon Allah ﷺyana zaune kusa da kabarin. Sai na ga idanuwansa suna
zubar da hawaye. Sai ya ce: a cikinku akwai wanda bai kusanci iyalinsa ba da
daddare? Sai Abu Ɗalha ya ce: ga ni, sai ya ce: ka sauko, sai ya sauka cikin
Ƙabarinta”. Bukhari ne ya ruwaito shi.
Daga Abu Huraira (z) ya ce: “Manzon Allah ﷺya ziyarci kabarin
mahaifiyarsa, sai ya yi kuka. Sai hakan ya saka waɗanda suke kewaye da shi kuka.
Sai ya ce: “Na nemi izinin Ubangiji a kan in nema wa mahaifiyata gafara, amma bai
yi mini izini ba. Sai na nemi izininsa a kan na ziyarci kabarinta, sai ya yi mini izini.
Don haka ku ziyarci kaburbura, domin kuwa suna tuna wa mutum mutuwa”. Muslim
ne ya ruwaito shi.
A cikin wannan Hadisi zamu ga cewa: Mahaifiyar Annabi ﷺta mutu tana kan
shirka, kuma ba ta cikin waɗanda saƘo ya yankewa, waɗanda za a jarraba a ranar
lahira, bai tabbata ba cewa Allah ya rayar da su suka yi Imani da Annabi ﷺ, sannan
suka Ƙara rasuwa ba, duk hakan kawai guluwwi ne da wuce gona da iri game da
iyayen Manzon Allah ﷺ, da iyalinsa.
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Daga Barra’u bin Azib (z) ya ce: “Mun kasance tare da Manzon Allah ﷺa
wajen wata jana’iza, sai ya zauna kusa da gefen kabarin, sai ya yi kuka har sai da ya
jiƘa turɓaya, sannan ya ce: “Ya ku ƴan’uwana game da irin wannan rana sai ku yi
tanadi”. Ahmad ,da Ibnu Majah ne suka ruwaito Hadisin, Albani kuma ya kyautata
shi.
200
Kukansa saboda mutuwar sahabbansa:
Daga A’isha (x) ta ce: “HakiƘa Manzon Allah ﷺya sunbaci Usman bin
Maz’un (z) yayin da ya rasu, ko kuma ta ce: idanuwansa suna zubar da hawaye,
suna kwarara” Ahmad ne ya ruwaito shi, Albani kuma ya inganta shi.
Shi Usman bin Maz’un (z) ɗan’uwan Manzon Allah ﷺta ɓangaren
shayarwa.
Wannan yana nuna mana cewa: Manzon Allah ﷺyana da tausayi, da jinƘai,
yana kuka saboda rabuwa da ƴaƴansa, da kuma Sahabbahnsa.
Daga Ibnu Abbas (z) ya ce: “Manzon Allah ﷺya ɗauki ƴarsa yayin da take
gargarar mutuwa, sai ya rungume ta, sai ya ajiye ta a gabansa. Ta mutu tana gabansa.
Sai Ummu Aiman ta kwarmata ihu, sai Annabi ﷺya ce: “Au zaki yi kuka haka a
gaban Manzon Allah ?ﷺsai ta ce: kaima ba na ga kana kuka ba? Sai ya ce: “ni ba
kuka nake ba, kawai (hawayen) tausayi ne. Shi Mumini yana cikin alheri a kowanne
hali yake. Ana fitar da ransa daga geffensa, yana godiya ga Allah Maɗaukakin Sarki.
Tirmuzi ne ya fitar da Hadisin a ckin Shama’il, kuma Albani ya inganta shi.
HaƘiƘa ya gaya wa Ummu Aiman (x) wannan Magana ne, saboda kukanta
na kwarmata ihu ne, da ɗaga sauti tare da raki. Sai ya yi mata inkarin haka. Sannan
ya ce: (Ni ba kuka na ke ba) wato bana kukan raki da na rashin hakuri, ba za a ji abin
da Allah ya haramta ba daga wajena na yin kukan kaico da ihu da makamancin haka
ba, (kawai rahama ce) wato kukan jinƘai ne. Ahmad ne ya ruwaito wannan Hadisi,
Albani kuma ya inganta shi.
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Auna Fahimta
Yaya Annabi ﷺyake ta fannin ibada? Dame ake kafa hujja wajen yawan
ibadarsa?
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Ambaci misalai na kukan Annabi ﷺ, kuma mene ne hukuncin yin kuka a cikin
salla? Shin yana ɓata ta?
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Ta ya zaka bayar da amsa ga wanda yake wuce gona da iri a kan iyayen
Annabi ?ﷺ
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ƘanƘan da kan Annabi (Tawali’u) ()ﷺ:
Manzon Allah ﷺya haɗa dukkanin sifar tawali’u. Ba ya jin girman kai ko
kaɗan, ballantana ya yi taƘama saboda girman matsayinsa, yana ƙanƙan-da-kansa
ga Muminai. Ba ya jin fifiko a kansu, yana zama a tsakaninsu, kamar ɗaya daga
cikinsu. Ba a gane wajen zamansa a cikin wajen zaman sahabbansa, domin yana
zama ne inda wuri ya samu, yana zama a tsakaninsu, har idan baƘo ya zo ba ya iya
gane waye Manzon Allah ﷺa cikinsu, har sai ya tambaya.
AlƘali Iyadh ya ce: “Amma game da ƘanƘan-da-kai na Manzon Allah ﷺ, duk
da girman matsayinsa, da ɗaukakarsa, ya fi kowa ƘanƘan-da-kansa, kuma ya fi kowa
rashin girman kai”.
Ya ishe mu misali, a lokacin da aka ba shi zaɓi a kan ya zama sarki, ko kuma
Annabi, ko Annabi kuma bawa, sai ya zaɓi ya zama bawa kuma Annabi.
HaƘiƘa wani mutum ya shiga wajensa, sai kwarjinin Manzon Allah ﷺya kama
shi, ya kama karkarwa. Sai Annabi ﷺya ce: “Kwantar da hankalinki, ni ba sarki ba
ne, ni ɗan wata mata ne, daga Ƙabilar Ƙuraishawa, da take cin busasshen nama”. Ibnu
Majah ne ya ruwaito Hadisin, kuma Albani ya inganta shi.
Daga A’isha (x) ta ce: Manzon yana yin bacci a kan shimfiɗar da aka yi ta
da jemammiyar fata, an cusa mata cikinta da bushasshiyar ciyawa”. Bukhari da
Muslim ne suka ruwaito shi.
203
Daga dai Nana A’isha (x) ta ce: “Matashin kan Manzon Allah ﷺda yake
baccin dare a kai; an yi shi daga jemammiyar fata, an susa mata basasshiyar ciyawa
a ciki. Abu Dawud ne ya ruwaito shi, kuma Albani ya inganta shi.
Al’imamun Nawawi ya ce: “A cikin Hadisin akwai halascin mutum ya riƘi abin da
zai dinga kwana a kai, da kuma matsashin kai domin kishingiɗa a kai”.
Daga Abdullahi bin Mas’ud (z) ya ce: “Manzon Allah ﷺya kwanta a kan
tabarma, sai ta yi masa alamu a jikinsa, yayin da ya tashi; sai na dinga share masa
jiki, sai na ce: “Ya Manzon Allah ﷺshin ba zaka umarce mu da mu ɗan shimfiɗa
maka wani abu ba a kan tabarmar? Sai Manzon Allah ﷺya ce: Ina ni ina duniya,
misalina fa da misalin duniya, kamar matafiyi ne da ya huta a Ƙasan bishiya, sannan
ya tashi ya bar ta”. Ahmad ne ya ruwaito shi, Kuma Arna’uɗ ya inganta shi.
Ibnul Ƙayyim ya ce: “Manzon Allah ﷺkan yi bacci a kan shimfiɗa, wataran
kuma a kan shimfiɗar jemammiyar fata, wataran kuma a kan dandagaryar Ƙasa,
wataran kuma a kan gado, wataran a kan rairayin Ƙasa , wataran kuma a kan baƘin
bargo.
Daga Abu Zarrin (z), da Abu Huraira (z) sun ce: “Manzon Allah ﷺya
kasance yana zama a cikin sahabbansa, har baƘo ya zo amma ba zai san waye shi ba,
har sai ya tambaya. Sai muka nemi mu yi wa Manzon Allah ﷺwajen zaman da baƘo
zai gane shi idan ya zo, sai ya ce: sai muka gina masa dakali da taɓo, sai yake zauna
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a kai, mu kuma muna zama a gefensa”. Abu Dawud ne ya ruwaito shi, Albani kuma
ya inganta shi.
Daga Anas bin Malik (z) ya ce: “Ba su da wanda da suke tsananin Ƙauna
fiye da Manzon Allah ﷺ, Duk da haka sun kasance idan sun gan shi; basa miƘewa,
saboda ba ya son hakan”. Tirmuzi ne ya ruwaito shi, Albani kuma ya inganta shi.
Ibnu Usaimin ya ambaci ire-iren miƙewa da suka rabu zuwa gida uku,
MiƘe wa mutum: Wato miƘewa idan mutum ya shigo waje domin girmamawa,
wannan ba laifi a kansa.
MiƘewa zuwa mutum: Shi ne mutum ya miƘe ya ɗan taka ya tafi wajen wanda
yake shigowa, wannan ma ya halatta. Yayin da Sa’ad bin Mu’az (a) ya zo domin
yin alƘalanci, sai Annabi ﷺya ce: “Ku miƘe (ku je) zuwa ga shugabanku”. Sai ya yi
umarni da a miƘe aje masa domin girmama shi. Bukhari da Muslim ne suka ruwaito
shi.
Tsayawa a kan mutum: Wannan bai halatta ba. Sai dai idan akwai fusata
Mushirikai idan an yi hakan. Domin Annabi ﷺya hana mu tsaya a kan waninmu,
kamar yadda Ajamawa suke yi wa sarakunansu. Abu Dawud ne ya ruwaito shi,
Albani kuma ya raunana Hadisin.
Kai har ma a cikin salla, domin kuwa yayin da ya yi salla a zaune, su kuma
suka yi salla a tsaye a bayansa, sai ya umarce su da su zauna, domin kada
kamanceceniya da (Ajamawa) ta bayyyana a cikin salla.
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Amma kuma idan akwai fusata Mushirikai idan an yi hakan; to babu laifi.
Kamar yadda Mugiratu bin Shu’uba (z) ya tsaya a kan Manzon Allah ;ﷺa lokacin
da Ƙuraishawa suke tattaunawa da shi a Sulhun Hudaibiyya.
Daga Umar bin Khaɗɗab (z) ya ce: Manzon Allah ﷺya ce: “Kada ku wuce-
gona-da-iri wejen yabona, kamar yadda Nasara suke yi ga Ɗan Maryama. Ni ba
kowa ba ne face bawan Allah, ku ce bawan Allah, kuma ManzonSa”. Bukhari ne ya
ruwaito shi.
Daga Anas bin Malik (z) ya ce: “Manzon Allah ﷺya kasance ana gayyatar
shi zuwa ga gurasar alkama, da kakidin da ya jima, kuma ya amsa gayyatar”. Tirmuzi
ne ya ruwaito shi a Shama’il, Albani kuma ya inganta shi.
Daga Anas bin Malik (z) ya ce: Manzon Allah ﷺya ce: “Da za a ba ni
kyautar Ƙafar akuya, da na amsa, kuma da za a gayyace ni; da na amsa gayyatar”.
Bukhari ne ya ruwaito shi.
A cikin Hadisin akwai dalili kan kyawun ɗabi’unsa ﷺ, da kuma Ƙanƙan-da-
kansa, da kuma Ƙarfafa zuƘatan mutane da yake; wajen karɓar kyautarsu, da kuma
amsa gayyatar da yake yi, ko da kuwa ya san abin da aka gayyace shi akansa ;abu
ne ƘanƘani.
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ƘanƘan Da Kansa A Cikin Gidansa
Daga Umaratu (x) ta ce: “An ce wa A’isha (x): Me Manzon Allah ﷺ
yake yi a cikin gidansa? Sai ta ce: Shi dai Mutum ne daga cikin mutane, yana caje
tufafinsa (domin ya cire Ƙaya, ko wani abu da ya maƘale a jiki), kuma yana tatsar
(nonon) akuyarsa, kuma yana hidimta wa kansa”. Ahmad ne ya ruwaito shi, Arna’uɗ
kuma ya inganta shi.
Bukhari da Muslim sun ruwaito hadisi daga Anas (z): Cewa ya wuce wasu
Ƙananun yara, sai ya yi musu sallama, sai ya ce: “Manzon Allah ﷺya kasance yana
yin hakan”.
Daga Anas (z) ya ce: “Annabi ﷺya kasance yana ziyartar Ansarawa, yana
yi wa yaransu sallama, yana shafar kawunansu”. Ibnu Hibban ne ya ruwaito shi,
Albani kuma ya inganta shi.
Daga wajen Anas (z) ɗin dai ya ce: “Manzon Allah ﷺya kasance yana yi
mana raha, har yakan ce wa Ƙaramin ɗan’uwana: “Ya kai Baban Umair meye labarin
ɗan tsuntsun?”. Bukhari da Muslim ne suka ruwaito shi.
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Ɗabi’un Manzon Allah ﷺ:
Abin da ake nufi da kyawun ɗabi’a, shi ne yin abu na falala, da ƙima, da kuma
barin abubuwa marasa kyawu, da Ƙima.
HaƘiƘa An tambayi A’isha (x) game da halayen Manzon Allah ﷺ, sai ta
ce: “Ƙur’ani ne ya a kasance ɗabi’unsa”. Muslim ne ya ruwaito shi.
٤ :ﱡﭐﲋﲌﲍﲎﲏﱠ ال قلم
A’isha (x))) ta ce: “Manzon Allah ﷺba mai alfasha ba ne, kuma ba ya aikata
ta, kuma ba mai hayaniya ba ne a kasuwanni, kuma ba ya saka mummuna da
mummuna. Sai dai ya yi afuwa ya yafe”. Tirmuzi ne ya ruwaito shi, Albani kuma ya
inganta shi.
Ibnu Usamin ya ce: “Halayen kirki, wato halin mutum game da Allah. Da
kuma halayensa game da bayin Allah”.
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Amma kyawun hali game da Allah, shi ne mutum ya yadda ya miƘa wuya ga
dukkanin hukunce–hukunce da Allah Ya shar’anta. Kada mutum ya ji wata takura,
ko Ƙunci a ransa, idan Allah Ya umarce shi da yin salla, da bayar da Zakka, da yin
azumi, da wanin haka. Mutum ya karɓi hakan da yalwataccen Ƙirji.
Shi kuma kyawun hali game da Mutane: Shi ne rashin cutar da su, da kuma
yin haƘuri game da cutarwarsu, da sakin fuska, da sauransu.
Anas bin Malik (z) ya ce: “Na yi wa Manzon Allah ﷺhidima tsawon
shekara goma, bai taɓa cewa da ni uffan ba. Ban taɓa yin wani abu ya ce da ni: don
me ka yi? Ko na bar wani abu ya ce: don me ka bari ba?” Bukhari da Muslim suka
ruwaito shi, wannan lafazin Tirmuzi ne.
Daga Anas (z) ya ce: “Manzon Allah ﷺya kasance mafi kyawun halaye a
cikin mutane, kuma ban taɓa taɓa wani Kazzi, ko akharri, ko dai wani abu da ya fi
tafin hannun Manzon Allah ﷺlaushi ba, ban kuma taɓa shaƘar wani almiski, ko wani
turare da yafi gumin Manzon Allah ﷺƘamshi ba”. Bukhari da Muslim suka ruwaito
shi.
Daga A’isha (x) ta ce: “Yahudawa sun kasance suna yi wa Annabi Sallama
suna cewa: (Assamu alaika) Mutuwa ta tabbata a gareka. Sai A’isha ta fahimci abin
da suke faɗa, sai ta ce: “kuma mutuwa, da tsinuwa su tabbata a kanku”. Sai Annabi
ya ce: “a’a dai A’isha. HaƘiƘa Allah yana son tausasawa a cikin lamari gabaɓaya”.
Sai ta ce: ya Annabin Allah ﷺ, shin ba ka ji abin da suke faɗa ba? Sai ya ce: “Shin
kema baki ji me nake amsa musu da shi ba? Ina cewa: kuma ta tabbata a kanku”.
Bukhari da Muslim suka ruwaito shi.
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Daga wajen ta ɗin dai ta ce: “Bai taɓa ɗaukar fansa ba a kan abin da aka yi
masa ba, sai dai idan an taka iyakokin Allah, sai ya ɗauki fansar domin Allah”.
Daga Abu Huraira (z): HaƘiƘa wani balaraban Ƙauye ya yi fitsari a cikin
masallaci, sai mutane suka taso zasu afka masa, sai Manzon Allah ﷺya ce da su:
“Ku Ƙyale shi, ku kwara gugan ruwa, ko likidirin ruwa a kan fitsarin, haƘiƘa mu an
aiko mu ne domin mu sauƘaƘa, ba a aiko mu don tsaurarawa ba”. Bukhari ne ya
ruwaito shi.
Daga Ibnu Abbas (z) ya ce: “Manzon Allah ﷺshi ne mafi kyautar mutane.
Ya kasance lokacin da ya fi kyauta shi ne a watan Ramadan, har sai ya wuce. Jibril
(q) yakan zo masa, ya bijiro masa da Ƙur’ani, idan Jibril ya zo masa yakan fi
sakakkiyar iska kyauta”. Bukhari da Muslim suka ruwaito shi.
Daga Anas bin Malik (z) ya ce: “Annabi ﷺya kasance ba ya ajiye komai
domin gobe”. Tirmuzi ne ya ruwaito Hadisin, Albani kuma ya inganta shi.
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ya zama abin da yake aijyewa ba a samu sai bayan shekara biyu–biyu, da hakan da
ya bayu zuwa ga halaccin taskace abinci saboda haka”. Allah shi ne masani.
Daga Abu Sa’id Al-khudri (z) ya ce: “Manzon allah ﷺyana da tsananin jin
kunya, fiye da budurwar da take cikin gidanta. Ya kasance idan ba ya son wani abu
sai dai a gane hakan a fuskarsa”.
“Ya kasance idan ba ya son wani abu ana gane hakan a fuskarsa”: Wato
fuskarsa tana canzawa, sai sahabbansa su gane ba ya son hakan.
A wata ruwayar kuma, sai Annabi ya dinga jin kunyar ya yi musu magana.
Wannan Hadisi na daga cikin manyan dalilai dake nuna tsananin jin kunyar
Manzon Allah ﷺ, saboda kunyarsa ne ya sa ya kasa fuskantar waɗannan mutane, da
kan cewa su fita, har sai da Allah ya jiɓinci bayar da wannan labara, domin girmama
haƘƘin Annabinsa ﷺ.
Allah z ya ce:
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ﱡﭐ ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔﲕ
ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞﲟ ﲠ ﲡ ﲢ ﲣ ﲤ
ﲥﲦﲧﲨﲩﲪﲫﲬﲭﲮﲯﲰﲱﲲﲳﲴﲵﲶ
٥٣ ﳊ ﳋ ﳌﳍ ﳎ ﳏ ﳐ ﱠ
“Ya ku waɗanda suka yi Imani! Ka da ku shiga gidajen Annabi face ba idan an yi
izini a gare ku zuwa ga wani abinci, ba da kun tsaya jiran nunarsa ba, kuma amma
idan an kira ku, to ku shiga, sa’an nan idan kun ci, to ku tafi, kuma ba da kun tsaya
kuna masu hira, da wani labari ba. Lalle wannan yana cutar da Annabi, to, yana jin
kunyarku, alhali kuwa Allah ba ya jin kunya daga gaskiya”. (Ahzab: 53)
Shekarun Manzon Allah ﷺ
Daga Ibnu Abbas (z) ya ce: “Manzon Allah ﷺya zauna a garin Makka
tsawon shekara goma sha uku ana yi masa wahayi, ya kuma zauna a Madina tsawon
shekara goma, ya yi wafati yana da shekaru sittin da uku. Bukhari da Muslim ne
suka ruwaito shi..
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Wafatin Manzon Allah ﷺ:
Daga Anas bin Malik (z) ya ce: “Ganina na Ƙarshe da Manzon Allah ﷺshi
ne ranar Litinin, ya buɗe labule, sai na ga fuskarsa cikin annuri, da walala, kai ka ce
takarda (Ƙur’ani) – mutane kuma suna bayan Abubakar (z) yana jan su salla –
wato a sallar Asubahi – mutane sun kusa su yanke sallarsu (saboda ganin Annabi )ﷺ,
sai ya yi musu nuni da ya su ci gaba. Sai ya yaye labulen. Manzon Allah ﷺya yi
wafati a Ƙarshen wannan ranar – wato ranar Litinin – Ahmad, da Ibn Majah ne suka
ruwaito shi, Albani kuma ya inganta shi.
A wata ruwayar kuma ta Muslim, “Sai Manzon Allah ﷺya yi murmushi yana
mai dariya”.
Wato har sun kusa su katse sallarsu, saboda farin ciki saboda ganinsa.
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Abubakar (z) kuma yana jan su salla, saboda umarnin da Annabi ﷺya yi
da ya ce: “Ku umarci Abubakar ya yi wa mutane salla”. Bukhari da Muslim ne suka
ruwaito shi.
A cikin wannan Hadisi a akwai nuni game da cewa Abubakar (z) shi ne
halifa bayan Manzon Allah ﷺ.
Daga A’isha (x) ta ce: “Na jinginar da Manzon Allah ﷺƘirjina, ko a cinyata, sai
ya nemi a kawo masa tasa domin ya yi fitsari a ciki, sannan sai ya yi fitsarin. Sai
Allah ya karɓi ransa. Tirmuzi ne ya ruwaito Hadisin a cikin Shama’il, Albani kuma
ya inganta shi.
Kuma ya rasu alhali kansa yana tsakanin wuyanta, da Ƙirjinta. Allah Ya Ƙara
yarda da ita.
A cikin hakan gabaɗaya akwai nuni ga girman matsayin A’isha (x) a wajen
Allah, ta yadda Annabi ﷺya rasu a gidanta, tsakankanin Ƙirjinta, da wuyanta, kuma
ya zama yawunta shi ne Ƙarshen abin da ya ɗanɗana a duniya.
Daga A’isha (x), ta ce: “Na ga Manzon Allah ﷺyayin da zai rasu, akwai
moɗa, da ruwa a tare da shi, yana shigar da hannunsa cikin mazubin, sannan ya shafi
fuskarsa da ruwan, sannan ya ce: “Ya Allah ka taimake ni a kan magagin mutuwa”.
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Bukhari, da Muslim sun fitar da Hadisi daga A’isha da Abdullahi bin Abbas
(z) su biyun sun ce: “Yayin da rashin lafiya ta tsananta ga Manzon Allah ﷺ, sai
ya dinga yaye tufafin dake fuskarsa, idan numfashinsa ya tsananta, sai ya yaye
mayafin daga fuskarsa, sai yake faɗa yana cikin wannan hali: “Tsinuwar Allah ta
tabbata ga Yahudu, da Nasara, sun riƘi Ƙaburburan Annabawansu wurin salla”. yana
gargaɗin Al’ummarsa ga abin da suka aikata.
Ta farko: Saboda hakan cikar falalarsu ne, da ɗaga darajarsu. Hakan ba tawaya
ba ce, ba kuma azaba ba ce. Kawai dai kamar yadda ya zo a cikin Hadisi cewa:
“Mafiya shiga tsananin bala’i; su ne Annabawa, sannan waɗanda suka yi kama da
su (wato salihan bayi, sannan waɗanda suka yi kama da su (wato salihan bayi)”.
Ta biyu: Saboda mutane su san girman raɗaɗin mutuwa. Domin mutum yakan
ga wasu suna gaɓar mutuwa, amma ba zai ga wani motsi, ko firgici ba a tare da shi,
ya ga sauƘin fitar ruhinsa, sai ya yi zaton sauƘin lamari, bai san halin da mamacin
yake ciki ba.
Ibn Rajab ya ce: “Wafatinsa ya kasance ranar Litinin a watan Rabi’ul Auwal
ba tare da wani saɓani ba”.
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lokaci babban dalili ne dake nuna haramci, da girman laifin aikata haka, da kuma
girman saɓa wa shari’a miƘaƘƘiya, da ya yi, da kuma saɓa wa Tauhidi, da kaɗaita
Allah Ta’ala.
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Wajen da aka binne shi ﷺ:
Daga A’isha (x) ta ce: “An karɓi ran Manzon Allah ﷺsai (sahabbai) suka
yi saɓani game da wajen da za a binne shi. Sai Abubakar (z) ya ce: “Na ji wani
abu daga wajen Annabi ﷺda ban manta ba, ya ce: “Allah ba zai karɓi ran wani
Annabi ba; face sai a wajen da yake son a binne shi a ciki”. Ku binne shi a wajen
shimfiɗarsa”. Tirmuzi ne ya ruwaito shi, kuma Albani ya inganta shi.
Alhafiz Ibnu Kasir ya ce: “An sani cikin labarai da hankali ba zai taɓa yi yuwa
ya zama labarin Ƙarya ba cewa: An binne Manzon Allah ﷺa ɗakin A’isha (x),
ɗakin da ta keɓanta da shi, a gabas da Masallacinsa, a zawiyar yamma da alƘibla,
sannan aka binne Abubakar, sannan Umar (z)”.
An shara’anta ziyartar Ƙabarin Annabi ﷺba tare da tsananta tafiya zuwa can
ba, duk wanda ya yi hakan zai sami lada, kamar yadda da ake samun lada idan an
ziyarci Ƙaburbura a jumlace. Sai dai kuma wasu daga cikin masu zuwa ziyarar
Ƙabarin Annabi , ﷺsun farar da wasu bidi’o’i, da abubuwa masu girma, da suka saɓa
wa Shari’a. Hakan haramun ne, an hana shi a Shari’a, domin a yanke duk abin da zai
bayu zuwa ga shirka, kuma a tabbatar da Tauhidi. A yi ikhlasi kaɗai ga Allah
Maɗaukakin Sarki.
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Gadon da Manzon Allah ﷺya bari:
Daga Abu Huraira (z) ya ce: Fatima (x) ta zo wajen Abubakar (z),
sai ta ce: “waye zai ci gadonka”? Sai ya ce: “iyalina, da ƴaƴana”. Sai ta ce: “to ni me
ya sa ba zan ci gadon mahaifina ba?” Sai Abubakar (z) ya ce: “na ji Manzon Allah
ﷺyana cewa: “Mu ba a cin gadonmu” amma ni zan ɗauki nauyin wanda Manzon
Allah ﷺyake ɗaukar nauyinsa, kuma zan ciyar da duk wanda Manzon allah ﷺya
kasance yana ciyarwa”. Ahmad, da Tirmuzi ne suka ruwaito Hadisin, Albani kuma
ya inganta shi.
A cikin Sahihul Bukari, da Muslim, daga A’isha (x): HaƘiƘa Fatima (x)
ƴar Manzon Allah ﷺta tambayi Abubakar (z), da ya raba gadonta, bayan wafatin
Manzon Allah ﷺ, sai Abubakar (z) ya ce: “HaƘiƘa Manzon Allah ﷺya ce: “mu
ba a cin gadonmu, abin da muka bari ya zama sadaka”.
Daga Abu Huraira (z) daga Annabi ﷺya ce: “Kada magadana su raba wani
dinari, ko dirhami, abin da na bari bayan abincin matana, da ɗaukar nauyin masu
lura, da al’muran Musulmai (wato halifansa) to sadaka ne”. Bukhari da Muslim ne
suka ruwaito shi.
Sheik Albani ya faɗa game da rashin bai wa Fatima (x) gado da Abubakar
(z) ya yi, wannan shi ne abin da ƴan shi’a suka yi wa Abubakar (z) inkarinsa,
suka soke shi da shi, da abin da suka so na son zuciyarsu, da kuma ɓatansu, domin
wai bai ba wa Sayyada Fatima (x) gado ba. Saboda ya yi amfani da wannan
ingantaccen Hadisi wanda da yawa daga cikin Sahabbai sun ruwaito wannan Hadisi,
kamar: Umar, Usman, Sa’ad, Ɗalha, Zubari, Abdurrahaman bin Auf, da A’isha
(g), da waninsu ma.
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Auna Fahimta:
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Manzon Allah ﷺa cikin gidansa ya kasance babban abin kwatance ne ga duk
wani namiji, yi cikakken bayani a kan hakan.
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Ta yaya zaka bayar da amsa ga ƴan shi’a a kan sukar da suke yi wa Abubakar
(z), saboda bai ba wa Sayyada Fatima (x) gadon Manzon Allah ﷺba?
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Allah Ya sa mu dace
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Manazarta:
Arrahiƙul Makhtum, na Mubarakfuri, a kan wannan littafi aka dogara sosai cikin.
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SHIRIN TSANGAYAR AFRICA:
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Littafin tarihin Annabi ﷺ
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