A duk cikin malaman Salafawa, ba wanda na lura ya damu, kuma ya tashi haikan akan lallai sai an amince, iyayen Annabi (saw) yan wuta ne, ko kuma a fito fili ace kafiraine kamar Malam Dr Jalo Jalingo. A lurar da nayi, ya maida abin kamar, wani ginshiki ne na imani a musulunci, ko kuma yana cikin shika shikan musulunci. Har ma ya ka jefi duk wanda bai yadda da hadisin ba, da cewa ya karyata manzon Allah (saw), Kai kace Muslim sa sauran maruwaitan hadisin zama su kayi a gaban manzon Allah (saw) ya fada musu hadisan. Bayan kuma a magana ta gaskiya, akwai malamai daga duniyar sunni da dama, da suka nuna kurakurai a hadisan da wadannan bayin Allah suka ruwaito. To amma bari mu garzaya kan hadisin sannan kuma mu gani, shin akwai wata majiyar da zamu dogara da ita, shin hadisin zai iya ketare siradin nazari na malaman sharia ko na manazartan zamani?
Da farko dai ya kamata mutane su sani, manzon Allah aka aiko mana ba wani ba, ba kuma wani da ya cancanci a bishi sau da kafa, in bayan Allah da ya aiko shi, sai shi. Na biyu, manzon Allah ba shi da wata shaida ta annabtarsa da ta wuce Qurani, shine mafi kololuwa na hujjar annabtarsa, duk wani sako, kowani ilmi, ko wani cigaba da ya saba da qurani, to wannan ya zama zancen kawai, komai kuwa sahihancin sa. A inda duk aka samu wata hujja komai karfin ta tayi karo da qurani to wannan hujja zaa jafar da ita, a dauki ta Qurani. Komai sahihancin hadisi, matukar yaci karo da Qurani, to sai a ajiye shi, a bi maganar Allah. Domin Allah da kansa ya shaida cewa “ba kokwanto a littafinsa”. Ya kuma kara tabbatar mana da cewa, “shi wannan littafi: shiriya ce, ga masu tsoron Allah”. To ta yaya zamu aje littafin shiriya mu dauki hujja daga wani wuri?
Hadisin iyayen Annabi na wuta, kowani abu mai kama da haka, yazo acikin Sahih Muslim da kuma Ibn Majah. Amma lafuzan sun banbanta, haka ma maruwaitan. A na Muslim akwai Hammada bin Salama, ta kan Anas bin Malik. A na Ibn Majah akwai Zahri akwai Salim ta kan, Abdullahi bin Umar. Kusan malamai da dama sun tafi akan cewa musamman Busiri, sun tafi akan cewa wannan hanyar ta Ibn Maja ita ce sahihiya, fiye da wacce Muslim ya kawo ta kan Muhammad bin Maslama, ta kan Anas. Bari mu ji yadda hadisan suka zo:
A cewar Muslim bayan ya kora Isnadi, sai yace “wani mutum ya cewa manzon Allah (saw), ina mahaifina? Sai manzon Allah yace “mahaifinka yana wuta” sai bayan mutum ya tashi zai tafi, sai yace masa (saw), “da mahaifinka da mahaifina suna wuta” (wannan ita ce ruwayar Muslim).
Ga ta Ibn Majah, bayan ya kora Isnadi sai yace “wani mutum ya zo gurin manzon Allah (saw), yace masa “mahaifina ya kasance mai sada zumunci ne, mai kaza da kaza ne (ya fadi kyawawan halayensa), shin yanzu yana ina?” Sai manzon Allah yace masa “yana wuta”. Sai ya nuna amsar bata yi masa dadi ba, sai ya cewa manzon Allah (saw), “kai kuma naka iyayen fa?” Sai manzon Allah yace masa “in zaka wuce ta kabarin mushriki, ka gaya masa, dan wuta ne shi”.
Wadannan sune hadisai guda biyu da na dauko. Bari mu fara da isnadin hadisan.
Na farko dai a Hashiyat al Sindi, an ce an samo sabani tsakanin Hammada da Muammar, kuma duk biyun sun karbo daga Sabit. Hammada yace, manzon Allah yace “iyaye na da naka suna wuta” Muammar yace “abinda manzon Allah ya fada shine: in ka wuce ta kan kabarin mushriki, kace masa dan wuta ne”. Koda yake baa kokwanton imanin Hammada, kuma kowa yasan irin rawar da ya taka, tun daga Badr har zuwa zamanin Sayyadi Usman, amma dai maruwaitan da yawa sun kyamaci hadisansa, saboda sunce bai da kaifin kwakwalwa ta rike abubuwa. Wannan ya sanya imamul muhaddisin yaki karbar hadisansa, shi kansa Muslim ya karbi wannan hadisin ne , saboda ya fito daga Sabit.
Haka kuma an samu wannan hadisi da lafazin da Muammar ya hakaito shi daga Saad bin Abi Waqqas, da lafazi iri daya. Wadannan dalilai suka sanya wannan hadisi na Muslim ya zama tatsuniya kawai. Da wannan nake cewa : Imam Shafii yana cewa “ana gane gaskiya ko rashin gaskiyar hadisi ne, ta hanyar amincewa da gaskiya ko rashin gaskiyar maruwaicin hadisin. Illa a wasu lokutan, komai gaskiyarka, in maganar ka ta saba da abinda yake na zahiri, kowa ta magana tabbatacciya, to lallai a aje maganarka, a bi waccan”
Bari mu koma muyi nazarin matanin hadisi. Hadisin Muslim, yazo da wani irin rashin nan gado. An datse farkon hadisin, an dauko shi daga tsakiya, sannan kuma aka datse karshensa, aka kara masa wani abu da baya ciki.
Mutum kawai yazo ya cewa manzon Allah (saw), ina mahaifina? Kawai shi kuma yace masa “yana wuta”. Ta ya manzon Allah yasan mahaifinsa ya mutu? Shi wannan mutum ma waye shi? Dama manzon Allah ya san shi, yasan mahaifinsa, ya san kuma mahaifin nasa ya mutu tun zamanin jahiliya? A ina hadisin ya nuna mahaifin wannan mutum ya mutu zamanin jahiliyya, da har manzon Allah zai musu kudin goro da mahaifinsa? Shin dama a lokacin manzon Allah yana maganar yan wuta da yan aljanna ne? Ko kawai zuwa yayi da tambayar Kai tsaye. In zuwa yayi da tambayar, a hankalce ai magana yayi mai harshen damo: ta yiwu mahaifin sa ne bai gani ba tun wani lokaci, kila kuma yace masa ya taho wurin manzon Allah. Sai dai kuma in wata mu’jiza ce ta manzon Allah, da yake sanin abinda ke zuciyar mutum. To wannan bama inkari, in har ya tabbata.
Mu koma hadisin Ibn Majah. A wannan hadisi zamu ga an bayyana qarara, yadda waqiar ta faru. Mutumin yazo ya sanar da manzon Allah (saw) halayen kirkiri na mahaifinsa, kuma ya nemi ya gaya masa inda mahaifinsa yake a yanzu, kuma manzon Allah ya bashi amsa ta gaskiya, ko tayi masa dadi, ko kar tayi masa. Anan babu inda aka nuna mahaifin mutumin nan ya mutu zamanin jahiliyya. Kawai dai an nuna mutumin ya rasu. Hasali ma, in an lura, alamu sun nuna cewa, mai tambayar kamar yana cikin shaukin rashin mahaifin nasa ne. Domin ai yana sane da Allah ya ce a suratul Israi, bama azabtar wa har sai mun aika da manzon. Sai dai in ana so ace mana a lokacin ayar bata sauka ba.
A kashi na biyu na hadisin, an nuna wannan mutum bai ji dadin wannan amsa ba, ace duk wadannan kyawawan halaye na mahaifinsa, amma dan wuta ne?! Haka ya sa ya kara da wata tambaya ta izgili ga manzon Allah, “kai kuma naka iyayen fa?” Domin in an lura cikin fushi yayiwa manzon Allah wannan tambaya, ibn Majah ya tabbatar da amsar bata yi masa dadi ba, shi yasa yaga bari ya gayawa manzon Allah (saw) bakar magana, sai ya maida maganar kan iyayen manzon Allah. Kar a manta, irin wannan an sha samu, wasu wawaye daga sahabbai su nemi suyi ma manzon Allah hawan qawara. akwai ma wadanda Allah karara a qurani ya kira su da wawaye. Akwai wanda ya kama wuyan hiraminsa ya gaya masa magana, akwai wanda ma yace masa ” ya kamata kayi adalci” akwai wanda hassada ta kwashe shi, maganat ciki ta fito fili yace “wai dame Muhammadu yayi galaba a kanmu”? Saboda haka wannan ma irin wadancan ne a ganina.
Amsar da manzon Allah ya bashi a kan wannan katobara ita ce “in ka wuce ta kan kabarin mushriki, kace masa wuta zaa saka shi” shin wannan yana nufin iyayen manzon Allah? Ko kadan!! Yana nufin mahaifin shi wannan mutum da yayi wannan tambaya, domin shaida mai karfi ta tabbata, cewa, mahaifin nan nasa, mushriki ne, da kira ya same shi, bai amsa ba. Babu wata shaida daga hadisin da ta nuna, mahaifin nasa ya rasu ne, kafin a zuwan musulunci. Alhini da ganin wannan mahaifin nasa mai halaye nagari, ya mutu bai musulunta ba, ya sanya yazo yayi wannan tambaya, yana ganin kamat wadancan halaye nasa, zasu zama makwafin imaninsa da bai yi ba.
Ni ina zargin, an san kowaye wannan mutum, kawai dai an ki fadar sunan sa ne, aka kira shi da I’rabi a hadisin.
Wannan hadisi na Ibn Majah shine wanda muhaddisai da dama suka ruwaito, suka kyamaci wancan na Muslimu, saboda kazantar da ke tattare da shi. Cikinsu kuwa har da : Bazzaru, Dabarani da Baihaki. Haka kuma sun kyamace shi, saboda ya saba da ayar nan ta cikin Suratul Israi, wadda akanta Ash’ariyya da Shafiiyya suke. Kuma wannan shine raayin sheikh Nasirudeen Albany, domin shima ya tafi akan, ba zaa yiwa mutanen zamanin Jahiliyya azaba ba. Koda yake Abu Hamid Gazali, ya kasa su gida uku: Ahlil Kitab, Ahlil Fatra da kuma wadanda sun rayu zamanin manzon Allah koma a wani zamani, amma an gurbata musu waye manzon Allah, tunkafin musulunci yaje musu.
Shi kansa Imam Suyuti ya amince da cewa, wadanda suka ruwaito hadisin Muslim sun jirkita karshen maganar manzon Allah (saw), sun sauyata da iyayena da naka suna wuta. wanda kuma a fahimtarsa ba haka manzon Allah yace ba. A takaice dai, Suyudi ya fi amincewa da hadisin Ibn Majah da kuma ruwayar Saad bin Abi Waqas fiye da ta Muslim.
Abin tambayar nan shine: shin Dr Jalo Jalingo bai san wadannan maganganu da ni Fatuhu da ban kai Kolo ba, dan kindergarten a ilmi na sani ba? Shin me yasa ya dage akan waccan ruwayar ta Muslim ya bar ta Ibn Majah? Me yake son ya cimma?
Wallahi malam Jalingo yana sane, ya karanta duk wadannan hujjoji, kuma ko a zuciyarsa, yasan sun fi dukkanin hujjojinsa karfi. Me ya hana ya kawo wadannan?
Allah yasa mu dace!!
Allah ya bamu gane gaskiya, kuma ya bamu ikon bin ta.
Fatuhu Mustapha ya rubuto daga Kano