MATSALOLIN MA AURATA

JAGORAN AHLUSSUNNAH*

Dr. Mansur Sokoto

💐🌲💐

*Majlisi na 27*

*Ka’ida ta Ashirin da Uku:*
*Ana Rinjayar da Wani Hadisi a Kan Wani Idan Suka Saba ma Juna*

Akan iya samun sabani ga zahiri a tsakanin wasu nassosan Shari’a, kamar ayoyi biyu su ci karo da juna, ko aya da hadisi ko kuma a tsakanin hadisai guda biyu. Wannan yakan faru ne ba don akwai hakikanin cin karon ba, sai dai saboda ba a fassara su daidai ba, ko kuma saboda wani hukuncin ya gabaci wani, sai na biyun ya shafe na farko. Ko kuma kowane mai ruwaya ya ba da iya abinda ya sani ne, kuma wani ya san abinda wani bai sani ba. Don haka, da zarar aka samu irin wannan, abu na farko da malamai suke yi shi ne, su fahimci ma’anonin nassoshin masu zahirin cin karo da juna. Sau da yawa kuma za a iya hada hancinsu, a gano inda kowannensu ya dosa. Idan hakan ba ta tabbata ba, sai a duba lokacin samuwar kowannensu, ta nan sai a gano wanda yake gaba da wani kuma an gano cewa na bayan ya shafe na gaba. Shikenan, an kawar da sabanin da aka yi tsammani a tsakanin su. Idan wannan ita ma ta faskara, to akwai hanyoyi sun kai guda hamsin wadanda ake bi domin rinjayar da wani nassi a kan wani, sai ayi aiki da wanda ya rinjaya, a bar wanda aka yi rinjaye a kan sa.[1] Akwai wata Ka’ida da suke amfani da ita a nan wadda take cewa, “Hada hancin nassosa yana gaba da rinjayar da wani a kan wani”.[2]
Misalin wannan shi ne hadisin Nana A’isha radhiyallahu anha wanda Muslim ya ruwaito cewa: “Ban taba ganin Manzon Allah sallallahu alaihi wasallamyana azumin kwanaki goma (na farkon Dhul Hijja) ba”.[3]Wannan hadisin ya ci karo da hadisin Nana Hafsa radhiyallahu anha wadda ita kuma ta ce: “Manzon Allah sallallahu alaihi wasallam ya kasance yana azumtar ranar tara da ranar goma ga Dhul Hijja, da kuma kwanaki uku a cikin kowane wata.[4] Ga kuma hadisin Ibnu Abbas radhiyallahu anhu da ya ruwaito daga Annabi sallallahu alaihi wasallamcewa: “Babu wasu kwanaki da aikin Kwarai yake mafi soyuwa ga Allah kamar wadannan kwanaki, yana nufin goman farko na Dhul Hijjah”. Suka ce, ya Manzon Allah! Ko da jihadi ne saboda Allah? Ya ce: “Eh. Ko da jihadi ne saboda Allah, sai fa idan mutum ya fita da rayuwarsa da dukiyarsa kuma bai dawo da komai ba”.[5]
Malamai sun yi nazarin wadannan hadisan, kuma sun tabbatar cewa, dukan su ingantattu ne. Ga su kuma a zahiri sun ci karo da juna. Malaman sun yi maganganu masu kama da juna, masu Karfafa juna, kamar haka:
1. Kowacce daga cikin matan Manzon Allah sallallahu alaihi wasallam ta fadi abinda ta sani ne. Don haka, wacce ta san yana yin azumi ita ke da Karin ilimi da ya wajaba a karba.[6]
2. Babu mamaki ya kasance Annabi sallallahu alaihi wasallam ya bar yin azumin a wata shekara saboda dalilin tafiya ko zazzabi ko wani aiki da ya dauki hankalinsa tun da yake ba farilla ne ba. Sai Nana A’isha ta ba da labarin abinda ta gani da idonta. Tun da yake ba a kullum yake a dakinta ba, wannan ba abin mamaki ne ba, don ta ga bai yi ba a wata shekara, wata matar tasa ita kuma ta ga ya yi a wata shekarar. WataKila kuma yakan yi duka azumin goman ne a wata shekara, a wata shekara ya yi su ba duka ba. Sai ya kasance ita Nana A’isha ba ta ga sa’adda ya yi ba. [7]
3. Manzon Allah sallallahu alaihi wasallam ya bar azumin ne a wata shekara ko wasu shekaru don gudun kada a faralta ma al’umma shi. Kamar yadda ya dakata yin tarawihi saboda wannan tsoron. Kamar kuma yadda Nana A’isha radhiyallahu anha ta ce: “Ban taba ganin Annabi sallallahu alaihi wasallam yana sallar Duha ba dadai, kuma ni, ina yin ta. Ta ce, daman shi yakan bar yin wani abu alhalin yana son yin sa don kada mutane su yi ta yi sai a faralta masu shi.[8]
4.  Nana A’isha ta fadi aikinsa ne, cewa ba ya yin azumin. Shi kuma Ibnu Abbas ya fadi maganarsa ne, cewa, azumin yana da falala. Maganar Annabi kuwa tana gaba da aikinsa. Saboda yana yin magana ne saboda mu, aikinsa kuwa yana iya zama ya kebance shi.[9]
5. Wasu malaman kuma sai suka raunana hadisin Hafsa radhiyallahu anhasaboda Hunaida da ya ruwaito shi cewa ya yi, ya ruwaito shi ne daga matarsa daga wata daga cikin matan Annabi. Wani lokaci kuma kai tsaye ya ce, ya ruwaito shi ne daga Nana Hafsa. A wani lokacin kuma ya ce, ya karbo shi daga mamarsa daga Nana Ummu Salamah. Wannan sai ya nuna cewa, bai kiyaye hadisin da kyau ba. In ji su.[10]
 
*Manazarta*
[1]  Duba: Al-Bahr Al-Muhid, na Zarkashi (4/442) da Al-Ihkam fi Usul Al-Ahkam, na Ibnu Hazm (2/151) da Irshad Al-Fuhul, na Shaukani (2/264) da Sharhin Nawawi a kan Sahihu Muslim, (1/35).

[2]  Duba: Fath Al-Bari, na Ibn Hajar (9/474) da Fath Al-Bari, na Ibnu Rajab (5/84).

[3]  Sahihu Muslim (2846).

[4]  Sunan Abi Dawud (2437) kuma Sheikh Albani ya inganta shi.

[5]  Sahih Al-Bukhari (969) da Sunan Abi Dawud (2438) da Sunan At-Tirmidhi(757) da Sunan Ibn Majah (1727).

[6]  Duba: As-Sharh Al-Mumti’, na Ibnu Uthaimin (6/154)

[7]  Al-Majmu’, na Imam Nawawi (6/441).

[8]  Sahih Al-Bukhari (1128) da Sahih Muslim (718). Duba kuma: Fath Al-Bari (2/460).

[9]  Nail Al-Audar, na Shaukani (4/283).

[10]  Hadisi Muddarib kenan. Duba: Nasb Ar-Raya, na Zaila’i (2/157).