Tafarkin sunnah

Martani:

Wannan magana ko shakka babu bakar qarya ce. Domin kuwa ba haka kawai halifa Usmanu Raliyallahu Anhu ya ki kashe Ubaidullahi makashin hurmuzanu ba. Akwai dalili a kan haka, da kuma hujja karvabba. Bari ka ji yadda al’amrin ya kasance. Wanda na yi imani da Allah, ba ni ba, ko kai za ka yi wa halifa Uzuri.

Abu na farko da ya kamata ka sani shi ne: shi dai Hurmuzanun nan, xaya ne daga cikin Farisawa da Kisra ya waqilta su yaqi musulmi. A qarshe Allah ya nufi aka kama shi a matsayin fursunan yaqi. Da aka zo dashi gaban zakin halifofi Umar xan khaxxabi sai ya musulunta. Halifan ya ce: mun karvi musuluncinka, mun kuma ‘yanta ka. Kana ji da kyau ko?

To a lokacin da bamajushen nan, Abu lu’ulu’ata bawan Mugirata xan Shu’ubata ya yi wa halifa Umar Raliyallahu Anhu kisan gilla. Musulmi suka zurfafa bincike, sai aka gano cewa akwai abota mai kauri tsakaninsa da hurmuzanu. Harma an gansu, suna kus-kus-kus kafin kashe halifan. Aka kuma tabbatarwa Ubaidullahi xin da haka. A haka sai Hurmuzanu ya zama babban wanda ake tuhuma da hannu a cikin kisan halifan.

Wannan tuhuma ta kara qarfi matuqa, da aka yi la’akari da labarin da Abdullahi xan Abbas ya bayar cewa, kafin shexar Umar ta fita Raliyallahu Anhu ya ce masa: Ai ga irinta nan. Kai da mahaifinka kun fi kowa son a sakarwa illiyin Farisa mara sa cika birnin Madina.

Jin haka sai Abdullahi xan Abbas xin ya cewa halifan: To in ka yarda yau muna aika gaba xayan su lahira. Umar ya ce: Ai bata yiwuwa tunda har an wayi gari sun ari harshen ku sun kuma shiga addinin ku.

To ina son kaxan dubi wannan magana da kyau. Ka ga idan dai har xan abbas, a matsayinsa wanda ya yi wa Abdullahi xan Umar fintinqau a fagen sanin makamar addini da kishinsa. Ya kuma fi shi martaba, zai nemi iznin yi wa gaba xayan illiyin Farisa dake Madina kisan qare dangi, saboda kawai ana tuhumarsu da fasadi. Me zai hana Ubaidullahi sakankancewa da hallaccin kashe Hurmuzanu a kan abin da ya aikata? Babu.

Bayan da aka gama tabbatar da hannun Hurmuzanu a cikin aika -aikar, sai halifa Usmanu Raliyallahu Anhu ya shawarci mutane a kan dacewar yin layya dashi. Sai wasu Sahabbai suka ce, hakan bai dace ba

a halin yanzu. Saboda jiya - jiya ne aka aika mahaifinsa lahira. Idan shi kuma aka aika shi yau, to hakan na iya zama abun faxi ga musulmi.

Ka ga kenan a taqaice, kamar wata shubha ta kama zuqatan waxannan Sahabbai, har suke jin jinen Hurmuzanu bai gama halatta ba, takwana. Wato rasa gane matsayinsa tunda tuhuma ce ake masa; shin yana kawai cikin ‘yan hadin baki waxanda jininsu baya halatta, koko cikin ‘yan damu aka yi, waxanda suka cancanci kisa?

Ka ji bilinbiton da waxannan Sahabbai suka sami kansu a ciki. Amma dai sauran mafi yawansu sai suka tafi kan cewa jininsa ya halatta. Domin wannan kisan ‘gilla da aka yi wa halifa Umar Raliyallahu Anhu duk malamai sun sakasu a cikin babin tawaye. A qa’ida ko da ‘yan hadin baki da ‘yan damu akayi, a wannan babi duk hukuncinsu xaya.

A kan haka duk wanda ya taimaka, ko da da magana ne, a cikin wannan kisa da aka yi wa halifa Umar Raliyallahu Anhu to a wurin waxannan Sahabbai (jumhuru) wajibi ne ya baqunci lahira. Ta kuma tabbata cewa hadin baki a cikin kisan halifan. (Umar Raliyallahu Anhu)

To ka ga a haka kisan Hurmuzanu ya wajaba illa dai shugabanin jama’a ne keda haqqin zartar masa da hukuncin. Sai Ubaidullahi yayi azarbabi ya riga malam masallaci ya gama dashi. Amma kuma duk da haka halifan nada cikakkar dama ta yafewa wanda ya riga sarkin yankansa ga mai laifi.

Ka ji yadda al’amarin ya faru a haqiqa.

Bayan wannan sai kuma xan Shi’ar ya ce wai sayyidina Ali Raliyallahu Anhu ya xaura niyar kashe ubaidullahi saboda kashe Hurmuzanun da ya yi.

To ka ga wannan magana, ko da ta inganta, bai kamata ‘yan Shi’ah su buga taba, da suna da hankali. Domin zata fito da gwarzon nasu ne (Ali Raliyallahu Anhu a matsayin wanda bai san makamar addini ba (fikhu) Dama haka halinsu yake; sawa zagi rigar yabo.

To kuma ma wai, ina suka samo cewar Alin Raliyallahu Anhu yayi niyar kashe Ubaidullahi, koma har ya kashe shi? Yaushe Aliyu Raliyallahu Anhu ya samu wannan faraga? Wanda bai fita ruwa bana matsar ragga?

Kuma ya za a yima Ali Raliyallahu Anhu ya iya kashe Ubaidullahi a matsayinsa na wanda ya sami goyon bayan dubban musulmi harma da Mu’awiyah. Wadanda kuma ke jin Ubaidullahi ya cancanci kowace irin kariya a matsayin mayar da hannun baiwa ga wanda ya miqo shi. Kuma kasawar da Alin Raliyallahu Anhu ya yita tunvuke Mu’awiyah kawai, ta tabbatar da cewa ba kofar da zai iya bi balle ya isa ga Ubaidullahi balle ya kashe shi. Bama zai fara wannan tunani ba.

Kuma wani abin mamaki, da zai tabbatar maka da cewa ‘yan Shi’ah na qaryar kare hukuncin Allah Sallallahu Alaihi Wasallama suke yi shi ne yin kunnen uwar shege da suka yi da maganar jinin halifa Usmanu Raliyallahu Anhu tare da halatta shi. Tattare da kasancewarsa jagoran musulmi (Imamu) kuma wanda aka yi wa bushara da aljanna. Wanda kuma shi da danginsa su ne mafifitan halitta bayan Annabawa.’yan Shi’ah suka xauki kashe sa da aka yi kamar an kashe kare. Amma sai gashi suna qoqarin kifar da duniya a kan kawai an kashe Hurmuzanu. Kuma a matsayin wanda ake tuhuma da nifaqa da yi wa Allah da Manzonsa tawaye, da xaurewa fasadi gindi a duniya.

Halifa Usmanun nan da kake ji Raliyallahu Anhu Sahabin da ‘yan Shi’ah suka yi wa wannan riqon sa kainar kashi, dattijo ne na qarshe. Riwayoyi mutawatirai sun tabbatar da cewa ya fi kowa gudun zubar da jinin wani. Shi ne kuma mutum mafi haquri da yafewa wanda yaci mutuncinsa. Kuma irin yadda ya kau da kai tare da tsare alfarmar waxanda suka kai masa takakka don su kashe, tattare kuma yasan nufinsu, ba duk mutum ke iya haka ba.

Sai da musulmi suka yo angaya daga ko ina, suka bashi shawarar lalle ya xaura yaqi da waxannan mutane. Amma gogan naka; salihi uban dattijai, ya kafa kai ga kasa ya ce, atafau, kada wanda ya yaqe su; duk wanda ke jin maganarsa ya kauda kansa. Harma an riwaito cewa ya ce wa bayinsa duk wanda ya kama kansa na ‘yanta shi.

Ganin cewa halifa Usmanu baya da niyyar sassautawa daga wannan mataki daya xauka sai musulmin dake tare dashi, suka ce to yayi hijira mana ya koma Makka. Ya ce: Allah ya sauwake. Ba zai zama wanda ya keta alfarmar xakin Allah ba. Suka ce to ya tafi sham. Ya ce: Barin Madina; garin hijira baya yiwuwa gare ni. Suka ce: To lalle koka yaqe su ya ce: ina! Ko alama. Ba zan yarda in zama farkon wanda ya raka Muhammadu Sallallahu Alaihi Wasallama da fasa garken al’ummarsa da takobi ba.

Ko shakka babu, wannan haquri da jaruntaka da halifa Usmanu Raliyallahu Anhu ya nuna, ta hanyar yi gaba da gaba da mutuwa, na daga cikin manyan darajojin da musulmin duniya ke girmama shi a kai. Duk kuwa wanda ya soki lamarinsa da cewa wai ya halatta zubar da jinin musulmi tunda yaqi kashe Ubaidullahi. Duk wanda ya ce haka, to a taqaice yana sone ya buxe kofar sukar lamarin Ali Raliyallahu Anhu da abin da yafi wannan girma. Domin idan magatta Ali Raliyallahu Anhu suka qirdadi wannan magana, suka kuma hankalto cewa kyale Ubaidullahi da halifa Usmanu Raliyallahu Anhu yayi, abune dake da madogara a shari’a. To sai suce ba kowa ne ya keta alfarmar hukuncin Allah ba, banda Ali Raliyallahu Anhu tunda shi ne yaqi hukunta makasan halifa sukutum (Usman Raliyallahu Anhu) waxanda babu wani tawili da zai kasa halatta, jininsu. Wanda ko shakka babu keta alfarmar hukuncin Allah a cikin yin biris da wannan haddi tafi zama varna bisa ga yin biris dashi acikin wancan. Domin ko alama alfarmar Hurmuzan bata kai ta halifa Usmanu ba Raliyallahu Anhu.

To idan kuwa har za a yi wa Ali Raliyallahu Anhu uzuri, a kuma ba shi kariya. Ta hanyar la’akari da kasancewarsa mujtahidi kuma maras wuqa a hannu tare da nama. Babu abin da zai hana a sakawa Usman Raliyallahu Anhu irin wannan riga. Don ya mafi cancanta da ita.

Haka kuma cewar da xan Shi’ar ya yi wai halifa yaso yin biris da haddin da yahau kan Walidu xan Ukbata. Wai sai da Ali Raliyallahu Anhu yayi tsaye ya zartar da hukuncin a kansa. Qarya ce yake yi wa duka su biyun.

Abin da ya tabbata a ingantaccen hadisi, kamar yadda muka ambata a baya, shi ne; halifa Usmanu Raliyallahu Anhu shi ya umurci Ali Raliyallahu Anhu da bulale Walidu haddi. Qarshe kuma shi Alin Raliyallahu Anhu ya hana a yi masa bulala tamanin. Aka tsaya ga arba’in. Ka ga da ya bari an yi tamanin xin halifa ba zai ce uffan ba. Don hakan ma sunna ne. Ka ga kenan Ali Raliyallahu Anhu ya tausayawa Walidu a matsayinsa kuma na wanda ya savawa Allah.

Wannan kenan. Wani abin kuma dake qara tabbatar maka da jahilcin wannan xan Shi’a, da kasancewarsa mugun maqaryaci, shi ne cewar da ya yi wai bayan tsayar da wancan haddi da Ali Raliyallahu Anhu yayi, sai ya ce: Bata yiwuwa a tozarta hukuncin Allah ina raye.

Tumun fari, wannan magana qarya ce.

To kuma ko da mun qaddara kasancewarta gaskiya, to za ta zama wani babban abunda ya kamata a yabi halifa Usmanu dashi ba Ali Raliyallahu Anhu ba. Domin halifan bai yi girman kan qin karvar shawarar Ali ba Raliyallahu Anhu balle ya hana shi zartar da hukuncin. Tattare da kuma yana da ikon yin haka. Kuma a matsayinsa na halifa idan yaga dama, Ali Raliyallahu Anhu bai isa yasa ko hana shi abin da yaga damar yi ba.

Wannan magana tabbas haka take. Don Ali Raliyallahu Anhu nada irin wannan iko a a kan halifa Usmanu Raliyallahu Anhu da bai bari ya aikata abubuwan da ‘yan Shi’ah suka xauka abubuwan kunya ba. Amma ka ga bai hana shi ba. Tattare da kasancewar sa Ma’asumi, mai iko a kan komai. Kamar yadda ‘yan Shi’ah suka yi imani. Ka ga kenan reshe ya juye da mujiya; sukar lamirin ta koma kan Ali Raliyallahu Anhu.

Saurarawa Ali da Usman zaiyi Raliyallahu Anhu idan har hakan ta tabbata, don zartar da wannan hukunci, na kawai tabbatar da dattako da kishin addini da adalci da halifan ke dasu ne, amma ga mai hankali.

Haka kuma halifa Usmanu ya naxa Walidun nan gwamnan Kufa. Abin da ‘yan Shi’ah ke ganin bai halatta ba. To ka kuwa ga inda hakan haramun ne, kamata yayi ace Ali Raliyallahu Anhu ya hana halifan yin haka. Tunda har yana da ikon yin haka ko? Tunda kuwa har bai hana shi ba, kenan ya yarda da naxin a matsayin halas. Ko kuma bai da ikon hana shi xin. In har hakan bata halasta, a nasa gani.

Idan kuwa haka ta tabbata, kenan Ali Raliyallahu Anhu bai zartar da hukuncin can ba, bayan Usmanu Raliyallahu Anhu yayi biris dashi, in har hakan ta tabbata. Tunda ta tabbata bai iya hana shi komai, don yana ji yana gani ya naxa Walidun.

Ka ga kenan a hankalce, da halifa Usmanu bai so ba, bata yadda za a yi Ali Raliyallahu Anhu ya iya zartar da hukuncin. Idan kuwa ya zartar dashi ne, tare da yardar halifan. Ka ga halifan ya tabbata mai kishin addini. Wanda ba zai tozartar da wani hukunci daga cikin hukunce - hukuncen Allah ba.

Karka yi mamaki yadda ‘yan Shi’ah nan ke tafe suna qwangaba qwanbaya. Haka sunka saba.

Bari kaji wata wautar da tunqa da walwala. Xan Shi’ar ya ce wai: haka kuma halifa Usmanu ne Raliyallahu Anhu ya qirqiro da bidi’ar kiran sallar, da wanka na ranar jumu’a. Har aka wayi gari ya zama kamar sunna.

Ka ji magana kamar ta ilimi.
Martani:

Idan dai wannan ijtihadi da halifa Usmanu Raliyallahu Anhu yayi bidi’a ne, to Ali Raliyallahu Anhu ko na daga cikin waxanda suka goya masa baya a kanta, a lokacin rayuwar halifan da bayan rasuwarsa. Don haka ne ma da Alin Raliyallahu Anhu ya zama halifa bai kashe wannan kiran sallar ba.

Kamar yadda ya tuve waxanda bai yarda da su ba, daga cikin ma’aikatan Usmanu Raliyallahu Anhu wanda har Mu’awiyah na daga cikinsu. Amma abin ya faskara. Ka kuwa san kashe kiran sallah, da wasu ayyuka masu kama da shi, da ake jin bidi’a ne, a Kufa yafi sauqi matuqa bisa ga qoqarin tuve wadancan ma’aikata, daxa balle yaqar su. Abin da ya gagari Alin Raliyallahu Anhu

Kuma ko shakka babu, da Ali Raliyallahu Anhu ya kashe irin wannan kiran sallah a Kufa, da duniyar musulunci taji. Ka ga kenan ba bidi’a bane har a cikin littafin fiqihun Ali Raliyallahu Anhu.

Nasan kangararrun (‘yan Shi’ah) na iya cewa: to ai dole ya bari aci gaba da yi nai. Don ko cewa yayi a daina mutane baza su yarda ba.

Ka ji wawaye.

To ai hakan, dalili ne dake nuna cewa mutane harda magoya bayan Ali Raliyallahu Anhu waxanda suka taya shi yaqi, irin su: Ammaru da Sahlu xan Hanifu, da wasunsu daga cikin ‘yan sahun farko a musulunci, duk sun goyi bayan halifa Usmanu Raliyallahu Anhu a cikin ganin dacewar wannan kiran sallah, da tahowarsa a kan qari.

Wani abun ban mamaki ma duk, bai fi cewa mutanen nan (‘yan Shi’ah) dake sukar lamarin halifa Usmanu Raliyallahu Anhu a kan wannan kiran sallah da ya taho dashi. Kuma gaba xayan musulmi; da suka haxa da Muhajirun da Ansaru, suka mara masa baya. Sune mutanen da suka kara lafazin “Hayya Ala Haril Amal” a cikin kiran sallar. Abin da ba a tava ji zamanin Annabi Sallallahu Alaihi Wasallama ya furta ko ya yi umurni dashi ba. Kuma babu musulmin da baisan cewa kiran sallar da Sahabi Bilalu da xan Ummu Makatum keyi a masallacin Manzon Allah Sallallahu Alaihi Wasallama a Madina. Da wanda Abu Mahazura keyi a Makka, da Sa’adu al-Kurzu a Quba a, duk bai qunshi wannan xan Shi’ar lafazi ba.

Ka ga kenan wannan qari nasu shi ne bidi’a kuma vatatta, ba kiran wanka ba. Don gashi musulmi ba riwaito lafazin nasu ba, amma sun riwaito wanda ya inganta.

Haka kuma xan Shi’ar ya ce wai gaba xayan musulmi sun raba gari da halifa Usmanu Raliyallahu Anhu wanda hakan ta zama sanadiyar ya rasa ransa. Kuma wai ma sukan yi masa arashi da cewa, bai halarci yaqin Badar ba. Kuma ya gudo daga na Uhudu. Kuma ba tare dashi aka yi Bai’atur - Ridhwanu ba. Kuma wai labari a kan haka sufi qarfin kididdiga.

Maratani: Idan xan Shi’ar na nufin raba gari na gama gari. Waton gaba xayan mutane sun juya wa halifa baya. Suka halatta jininsa, ta hanyar haxa waccan yar qungiya, da bata kowane irin taimako don xaukar ran halifan, to babu wanda bai san wannan magana qarya bace. Domin wasu ‘yan kwarorin mutane ne, azzalumai suka yi masa tawaye, suka kuma kashe shi. Kuma da sauran musulmi sun sami goyon bayan halifan a kan yaqar Makosan da Mussarsu ta kyankyami kasari.

Kuma wani abin da ke tabbatar da cewa wannan magana qarya ce, shi ne cewar da xan Zubairu yayi: Allah dai ya la’anci makasan Usmanu Raliyallahu Anhu sun masa shigar sauri ne kamar yadda varayi keyi. Amma duk da haka nan wasunsu basu shaba. Sauran kuma suka nemi sa’ar hasken taurari.

Wato yana sone ya ce: ‘yan tawayen sun kai kutsa kai ne suka kashe halifan cikin dare. Bayan mafi yawan musulmi sun sallame shi. Amma sauran mutanen gari sun ga shigowar su. Sai dai ba su yi tsammanin kashe shi za su yiba. Don babu wata alama tare dasu da ke nuna hakan.

Ka ga ashe kenan wasu ‘yan tsiraru ne suka raba garin dashi ba kowa ba.

Idan kuwa xan Shi’ar na nufin gaba xayan musulmi su raba gari ne da halifan, rabawa irin wadda ta taqaita ga qin amincewa da duk abin da ya aikata kawai. Ko kuma ga abubuwan da ake sukar lamarinsa a kansu kawai. To ko a hakan ya shara shegiyar. Domin kuwa tarihi ya tabbatar da cewa babu wani abu da wasu musulmi suka savawa halifan a cikinsa, face adadin da yafi nasu yawa ya amince dashi a kai. Kai harma daga cikin nagartattun malaman su kan mara masa baya. Haka kuma tarihi ya tabbatar da cewa waxanda suka yarda da halifa Usmanu Raliyallahu Anhu a kan abubuwan da wasu ke qi nasa, sun fi waxanda suka yarda da Ali Raliyallahu Anhu a kan abubuwan da ake ganin lamarisa a kai yawa da girman daraja, ta fuskoki da dama.

Haka kuma ta tabbata cewa waxanda suka yi wa halifan arashi da cewa bai halarci yaqin Badar da Bai’atar-Ridwanu ba, ya kuma gudo daga yaqin Uhudu, wasu ‘yan tsiraru ne kawai daga cikin musulmi, waxanda ba su cika yatsun hannu ba a adadi ba. Kuma halilfan da biyu, shaixan kawai ne ya talalabantar dasu, saboda sashen abin da suka tsirbata. Kuma lalle ne, haqiqa Allah ya yafe laifi daga gare su. Lalle ne Allah mai gafara ne mai haquri (3:155).

To ka ga wannan aya ta hutar da duk mai tsoron Allah. Tunda sarkin ya yafewa duk ma wanda ya kaye a ranar yaqin; ba Usman Raliyallahu Anhu kawai ba. Ga kuma tarin falala da kyawawan ayyukan da halifan yake dasu Raliyallahu Anhu.
2.79 Maganar Shaharastani Ba Hujja Ce Ba

A wani qoqarin kuma na samar wa soke-soken da xan Shi’ar ya yi wa waxannan manyan halifofi, sai ya lalabu maganar shahraxani ya kafa hujja da ita, da cewa: Duk da tsananin kyamar da shahraxani ke yi wa Shi’ah ‘yan-sha-biyu inji xan Shi’ar, wai an samu yana cewa: Babu wata fitina data gurvata al’ummar musulmi bayan fitinar shexan (Iblis) kamar savanin daya shiga tsakanin Sahabbai a lokacin rashin lafiyar Annabi Sallallahu Alaihi Wasallama.

Farkon wannan savani kuma inji shahraxani, wai shi ne, abin da Buhari ya riwaito, da isnadinsa, daga xan Abbas, wanda ya ce: Ya yinda rashin lafiyar da Annabi Sallallahu Alaihi Wasallama ya qaura aikinta ta tsananta, sai ya cewa Sahabbai ku kawo mani tawada da farar takarda in rubuta muku wasiyyar da baza ku vace ba bayan na qaura. Sai Umar ya ce: ina ganin zafin ciwo ne ya tsananta gare shi. Kuma ai littafin Allah ya ishe mu.

Daga nan sai wuri ya kacame da yaya. Sai Annabi Sallallahu Alaihi Wasallama ya ce: Bai kamata kuna irin wannan yaya da jayayya gabana ba. Kai! Ku dai watse.

To farkon abin da za mu ce a nan, a matsayin martani shi ne: Maganar shahraxani ba hujja bace. Saboda mafi yawan abin da yake faxa, shi da takwrorinsa mawallafa, a cikin: Al-milal Wan-Nihal, maganganu ne da sashensu ke riwaitowa daga sashe. Kuma mafi yawansu, ba a riga an tace jirwayen zantukan waxanda aka riwaito su daga gare suba, aka zubar. Kuma ma mafi yawan su ba su da isnadi. Wani abin la’akari ma shi ne da yawa yakan tsakuro maganganu daga cikin littafan marubuta ‘yan Shi’ah da suka wallafa maqalu kafinsa. Wato irin su: Abu Isah al-Warrak, shahararren marubucin nan na ‘yan Shi’ah. Waxanda basu jin kunyar qarya. Sai kuma Abu Yahaya da waninsa. Haka kuma ya kan tsakuro wasu abubuwa daga cikin littafin Shi’ah Zaidiyya da Mu’utazilawa. Waxanda suka shahara da sukar lamirin da yawa daga cikin Sahabbai saboda haka maganarsa bata isa hujja ba.

To amma mu bamu yi mamakin wannan abu da xan Shi’ar yayi na riqon gurvataccin maganganun malamin a matsayin hujjojinsa ba. Domin kamar an tunkuxi icce ne inda yake son faxuwa. Dama kuma ma’abucin son zuciya na kodayaushe lalaben abin da ya dace da itane ya karva ido rufe. Ba tare da wata kwakwarar hujja dake wajabta masa hakan ba. Nan take kuma ya yi watsi da duk abin da bai dace da ita zuciyar tasa ba, ba bisa wani dalili kwakwara ba.

‘yan Shi’ah kenan. Babu wata qungiya daga cikin qungiyoyi a duniya da tayi sunan qaryata gaskiya da gasganta qarya kamar su. Domin waxanda suka kafa marhabar tasu, da malamanta duk munafukai ne zindikai. Kamar yadda malamai da dama suka tabbatar, take kuma bayyana ga duk wanda ya yi masu kallon tsaf.

A kan haka, kenan ba za ta yiwu ba mu saki samu kama abin da ko ga tozo bai kai ba. Abubuwan da al-qur’ani da sunna da mutawatiran riwayoyi suka daddale, na kyawawan ayyukan Sahabbai da darajojinsu sun yafi qarfin wata gurguwar magana maras asali. Ko burkutu - burkutu su kawar dasu. Balle wadda ke kan turva madaidaiciya. Domin a qa’ida, shakka bata kawar da yaqini. Kuma mu mun riga mun miqa wuya ga duk abin da al-qur’ani da sunna da ijma’in magabata suka tabbatar. Haka kuma duk wata riwaya mutawatira, ko wata dalili na kaifin hankali da zai zo ya marawa waxannan abubuwa da muka yarda da su baya; ya daxa karfafa su, ta hanyar tabbatar da cewa Sahabban Manzon Allah Sallallahu Alaihi Wasallama sune mutane mafiya daraja a cikin halittar Allah bayan Annabawa. To za mu karvi irin waxannan riwayoyi da hannu biyu - biyu. A waje xaya kuma sukar da za a yi masu ta hanyar amfani da wasu abubuwa da ingancinsu bai tabbata ba, ba zata razana mu ba, balle wadda aka tabbatar da kasancewarta qarya.

Wannan kenan. Sannan kuma cewar da xan Shi’ar ya yi wai, Shahrastani na daga cikin mutane masu tsananin kyamar Shi’ah ‘yan-sha-biyu. Ba gaskiya bane. Kuma ya kawo wannan magana ne don ya yaudari hankalin mai karatu.

Abin da yake gaskiya shi ne: Shahrastani na daga ma cikin mutanen da ake zargi da kasancewa ‘yan Shi’ah Isma’iliyyah. Saboda da yawa yake goyon bayan wata hujja da wata magana tasu. Duk da yake, a haqiqanin gaskiya shi ba xan Shi’ah bane. Tattare kuwa da waxanda ke zargin shi da ita sun kafa hujjoji daga cikin maganganunsa da tarihin rayuwarsa. Amma idan akace malami ne daka tava qida kaxan ya tava karatu; yau Ba ash’are gobe Bashi’e babu laifi.

Daga nan kuma sai cewar da xan Shi’ar yayi, shahrastani ya ce: Babu wata matsala data girka xumar fasadi da varna a duniya bayan wadda Iblisu ya girka, kamar savanin daya shiga tsakanin Sahabbai a lokacin da Annabi Sallallahu Alaihi Wasallama ke jinyar ajali.

Ka ji.

To duk yadda aka kaxa aka raya wannan magana ba ta zama gaskiya; Idan xan Shi’ar na nufin wannan savanin fahimta daya shiga tsakanin Sahabbai a wannan lokaci; shi ne farkon laifin da aka yi wa Allah, to qarya yake yi. Haka kuma ko cewa yayi; a’a, yana dai nufin shi ne savani na farko da aka samu bayan waccan matsala ta Iblisu. Duk dai har yau bai daga ko kaxan daga matsayin maqaryaci ba, saboda dalilai kamar haka:

1. 
   abin nan daya faru tsakanin Sahabbai a wannan lokaci, ya sha banban da wanccan daya faru ga Iblisu kwata - kwata. Domin wancan batun zuci da iblisu yayi, har ya kasa miqa wuya ga umurnin Allah kai tsaye, bai sa mala’iku suka shiga cikin wani bilinbito ba. Kuma al’amarin bai kai kunnen ‘yan Adamu ba, balle suma su afka cikin koyin rikici da savani.
   
2. 
   Banbancin fahimta tsakanin ‘yan ‘Adamu abune mai daxaxxen tarihi; tun zamanin Annabi Nuhu. Hasali ma banbancin fahimta da savani da ake samu tsakanin musulmi, ko kaxan bai kama qafar wanda ya yi ta faruwa a tsakanin al’ummomin da suka gabace mu ba.
   

C) Idan aka kai wannan abu da ya faru a lokacin wannan jinya ta Manzo, bai kai can ba. Domin babu wani abu mai rikitarwa acikinsa balle; abu ne mai matuqar sauqi da zama ga – ta - sarqi. Domin kuwa ya tabbata a cikin ingantaccen hadisi cewa, kafin wannan lokaci Manzon Allah Sallallahu Alaihi Wasallama ya cewa Sayyida Aisha Raliyallahu Anhu: kiraman mahaifinki da xan’uwanki. Ina son in rubuta wa Abubakar Raliyallahu Anhu wata takarda don kada mutane suyi wata shakka, balle su sava a kansa, bayan na qaura. Sannan Manzon ya cika da cewa: Alhali kuwa shi ne zavin Allah, wanda kuma muminai za su zava.

Ka ji tushen wancan al’amari.

Kamawar ranar Alhamis keda wuya sai Annabi Sallallahu Alaihi Wasallama yayi tunanin rubuta wannan magana don qara daddale ta. Har ya ce a kawo masa kayan rubutu. Umar Raliyallahu Anhu ya ce: Anya ba zafin masassara ne ya tsananta a kansa ba.

Ka ga Umar Raliyallahu Anhu bai yanke hukunci a kan matsayin maganar ba, tunda ya yi amfani da kalmar “anya” wadda ke alamace ta “shakku”, da tabbatar da cewa al’amarin ya shige masa duhu ne. Kamar yadda rasuwar Manzon Allah Sallallahu Alaihi Wasallama ta shige masa duhu, har kaxan ya rage ya musanta ta.

Daga nan sai wasu Sahabbai suka ce, kai! Ku samo abun rubutu. Wasu kuma suka ce, kar a kawo. Ganin wannan magana ta Umar Raliyallahu Anhu tayi wannan tasiri a cikin Sahabbai. Kuma ma ba wani muhimmanci wannan rubutu keda shi ba. Ko banza ma ya riga ya faxi abin da yake son rubutawa tun shekaranjiya. Ga kuma wannan kokwanto daya sami Sahabbai daga wurin Allah. Sai Manzon ya fita batun rubutun.

Ka ga kenan abin da wannan ke tabbatar wa, shi ne; wannan wasiyya bata cikin abin da Allah Sallallahu Alaihi Wasallama ya wajabta wa Manzon rubutawa Sahabbai a wannan lokaci, a matsayin sakonsa. Don da wajibin ce, babu abin da zai hana Annabi Sallallahu Alaihi Wasallama ya fita batunta, a matsayinta na abin da Allah ya umurce shi dayi. Abu dai ne da shi a karan kansa, yaga ya dace, don yayi maganin wani rikici da kan iya tasowa a kan bakin daya bari na Sahabi Abubakar Raliyallahu Anhu ya gaji halifancinsa.

Wannan itace gaskiyar al’amarin. Amma saboda jahilcin daya yi wa ‘yan Shi’ah kanta, sai sukace wai Manzon yaso ne ya rubuta wasiyyar a kan Ali Raliyallahu Anhu ya maye halifarsa, bayansa kai tsaye. Alhali kuwa babu wani abu a cikin wannan qissa dake nuna haka ta kowane hali. Kai! Ko wancan hadisi sannane a wurin malaman riwaya, baya xauke da wani abu mai ko kama da wannan. Amma ingantattun hadisan dake tabbatar da halifancin Sahabi Abubakar suna da yawa.

Wani abun kuma dake qara tabbatar da jahilcin waxannan mutane, shi ne cewar da suka yi wai itama halifar Ali Raliyallahu Anhu Manzon ya riga ya tabbatar da ita a nassance, ta yadda wanda ya kauce mata ba zai sami wani uzuri ba. Ah! To idan kuwa har haka ne, to rubutu na me? Idan kuwa har yaso ne ya rubuta don kada waxanda suka ji wancan nassi su fandare. To rubutun ba zai yi amfani ba. Don shi ma suna iya fandare masa. Ka ga kamar yadda muka faxa, idan dai har ta tabbata Manzon ya furta waccan magana, to amfani me rubutun zai yi masu? Babu.

Savani na biyu a wannan lokaci, a cewar sharastanin shi ne, rabuwar kan da aka samu tsakanin Sahabbai, bayan Annabi Sallallahu Alaihi Wasallama ya ce musu: ku kimtsa rundunar Usamatu. Kuma Allah ya la’anci duk wanda ya bari ta bar shi tasha.

Wai kuma tattare da wannan babbar magana da Manzon yayi, sai Sahabban suka shiga ka-ce-na-ce; wasu na cewa: Lalle ne a aiwatar da wannan umurni. Wasu kuma na cewa: A’a a dai saurara. Ba ku ganin yadda masassarar nan ta tsananta gare shi? Bai kamata mu tafi mubarshi ba. Kuma wai a lokacin da suke wannan muhawara har Usamatu ya sha xamara.