Ahlul Baiti

Jaridar Isar da Sakon Jikokin Manzon Allah (S.A.W)

August 7, 2021

RAAF A JIYA DA YAU [A]

Sheikh Saleh Sani Zariya (H) – salehzaria@gmail.com

Mahimman abubuwa biyu da suka faru a fagen zamantakewar addinin qasar nan sun sake tayar da ambaton Mu’assasar Rasulul A’azam (RAAF) daga bakunan masu yabo da masu suka: saboda irin matsayin da qungiyar ta nuna a kansu. Wadannan abubuwan biyu su ne lamarin Sheikh (Dr.) Abdul-Jabbar Sheikh Nasiru Kabara, da sallaman da babbar Kotun Tarraya ta yiwa Sheikh Ibrahimm El-Zakzaky daga tsare shi da Shari’ar da ta share kusan shekaru shida. Wannan maqala za ta yi tsokaci ne a kan wasu abubuwa na zarge-zargen da wasu mutane suka furta a kan Mu’assar RAAF dangane da wadannan abubuwa biyu. Shi kuwa yabo, ya fita daga manufofin wannan maqala, don haka babu kallon bangarensa a cikin ta.

Lamarin Sheikh Abdul-Jabbar da Malaman Kano

Ba boyayyen abu ba ne cewa an samu tashin-tashina tsakanin wasu daga malaman Kano da Sheikh Abdul-Jabbar, bisa zargin da malaman suka yi masa cewa ya zagi Manzon Allah S.A.W.A (wal’iyazu billahi) a yayin wasu karatuttuka nasa, wadanda a cikinsu yake kore wasu hadisai dake qunshe da abin da yake ganin cin-fuska ne ga Manzon Allah S.A.W.A daga manyan littafan hadisan Ahlusunna, massaman Bukhari da Muslim; abin da ya haifar da tsunduma gwamnatin Kano, qarqashhin gwamna Abdullahi Umar Ganduje, cikin lamarin har gwamnatinsa ta dauki matsayin  rufe massallaci da makarantar Sheikh Abdul-Jabbar tare da dakatar da harkokin karatuttukansa; daga bisani kuma (gwamnatin) ta hada wani zama tsakaninsa da malaman na Kano a ranar asabar, 10 ga Yuli, 2021. A qarshe gwamnati ta sa aka kama shi tare da gurfanar da shi a gaban quliyan babbar kotun Shari’a ta jihar Kano, wadda ita kuma (kotu) ta yi umarni da rufe Shehin malamin a gidan kaso tun daga ranar juma’a,  16 ga Yulin 2021 har zuwa yau xin nan a matsayin ci-gaba da gudaar da Shari’a.

Al’ummar Musulmi, ba kawai a jihar Kano ko Nijeriya ba, hatta ma a duniya gaba daya suna ci-gaba da nuna matsayai mabambanta a kan wannan lamari; tsakain masu zargin Shehin malamin da masu kore masa zargi, har zuwa wadanda suka yi gum a kan lamarin saboda sabubba mabambanta. Masu hamayya da Sheikh da Abdul-Jabbar suna zarginsa da cewa: [1] Ya zagi Annabi S.A.W.A da Sahabbai a wasu wa’azuzzuka da karatuttukansa, [2] Yana karyata wasu hadisai da manyan malamai irin su Bukhari suka rubuta, [3] Ya savawa fassarar magabata ga irin waxannan hadisai, [4] An ba shi dama ya kare kansa a lokacin “Muqabala” da wasu malaman Kano amma ya kasa, [5] Sun gabatar da wani faifayen wa’azuzzukan Sheikh Abdul-Jabbar da suka daddatso daga karatuttukansa a matsayin sheda a kan zargin su. A xaya vangaren kuma, akwai waxanda suke barranta shi daga waxanann zarge-zarge da cewa: [1] Wasu malamai ne da suke da wata qulalliya da Sheikh Abdul-Jabbar suka yi haxakar yi masa rubdugu, ta hanyar daddatse maganganunsa da kaiwa gwamnan Kano don zuga gwamnati a kansa da abin da ba zai yiwu ta qatare ba, masamman bayan bararzanar yin amfani da magoya bayansu idan gwamanati ta qi xaukar mataki a kansa, [2] Zantukansa da matakansa a jiya da yau sun tabbatar da cewa, ba kawai bai zagi Annabi S.A.WA. ba ne, a’a yana ma gabatar da kariya ne gare shi a kan duk abin da ke dangana naqasa a hurumnsa mai albarka; [3] Naqalto irin waxancan maganganu Sheikh Abdul-Jabbar yake yi daga wasu manyan littafan hadisai na Musulmi da ake inganta su, da cewa kowa ya san manufarsa akan haka shi ne yi musu raddi, [4] Dalilinsa a kan  fitar da irin waxannan hadisai da yi musu raddi a yanzu shi ne cewa wasu maqiya Musulunci sun fara amfani da su ta kafafan zamani wajen shigar da shakku a cikin zukatan matasan Musulmi a kan Manzon Allah S.A.W.A, [5] Ba zaman Muqabala aka yi da Sheikh Abdul-Jabbar ba, sai dai zaman tiste shi da yi masa gadar-zare aka yi, ta hanyar sauya tsare-tsaren farko na Muqabalar da aka yi, da yadda aka qi ba shi cikakkiyar masaniya a kan sabon tsarin tattaunawar sai a farfajyar Muqabalar, da cewa ba a ba shi wadataccen lokacin bayyana kansa a wajen tattaunawar ba, ta yadda zai fitar da dukkan zarge-zargen da ake yi masa daga tarin littafan da ya halarci wajen zaman da su (inda mintoci 10 kawai aka riqa ba shi wai ya yi bayanin kowane zargi a cikinsu), [6] Masu qorfi a kansa su kaxai aka yarjewa tattaunawa da shi, alhali su ne ainihin waxanda suka kai qararsa wajen gwamnati, sannan alqalin zaman Muqabalar yana daga wanda aka sani da qin Sheikh Abdul-Jabbar kuma yana cikin masu qorafi a kansa.

Masu ra’ayin nan na qarshe a kan Sheikh Abdul-Jabbar suna da yawa, kuma sun fito ne daga kusan dukkan vangarorin Musulmin qasar nan. Kamar sauran Musulmi a Kano da Nijeriya, ’yan Shi’a ma sun rarraba a wannan layi, tsakanin masu sukan ra’ayin Sheikh Abdul-Jabbar da masu ganin qarya ake masa. Ana iya fahimtar haka daga zantukansu da rubuce rubucensu a kafafan sadarwa.

Da gaske ne cewa Mu’assasar Rasulul A’azam (RAAF) ta fahimci haqiqanin lamarin Sheikh Abdul-Jabbar, da cewa bai zagi Annabi S.A.W.A ba; don haka ba a yi masa adalci ba da irin matsayin da aka xauka a kansa; wannan kuwa saboda daxaxxiyar masaniyarta da Sheikh xin, tare da bayyana tarbiyyar gidansu da ya riqa yi a kan girmama Manzon Allah S.A.W.A, da yawan bibiyar wasu malamanta da mambobinta ga karatuttukansa. Amma duk da haka, sanarwar qungiyar da ta saki ta shafukan kafafan sadarwa ya ci-gaba da nuna ainihin matsayinta a kan rikice-rikicen al’ummar Musulmi, masamman a lokacin da ya zama gwamnati tana da vangare a irin waxannan rikice-rikice; shi ne matsayin faxakar da dukkan masu ruwa-da-tsaki a irin waxannan matsaloli da su kai hankali nesa wajen mu’amala da savani a al’umma; da kiran shugabanni da al’ummar Musulmi da xaukacin ’yan Nijeriya da su rungumi hanyoyin hikima da suka dace da tsarin doka da oda wajen magance irin waxannan matsaloli. A irin waxannan halaye, takan yi kira da a riqa la’akari da abubuwan da za su qarfafa haxin kan Musulmi, zaman lafiyar qasa da fahimtar tsarin zamantakewar Nijeriya, wanda yake buqatar haxa qarfi da qarfe wajen toshe duk wani givi da zai iya cutar da haxin-kan qasa da tsaronta.

Amma a matsayin xaixaiku, galibin magoya bayan RAAF sun nuna rashin jin daxi tattare da kakkausan suka ga matakan raunana Sheikh Abdul-Jabbar, wanda ake iya fahimatar haka a bisa asasan abubuwa masu zuwa: [a] Kasancewarsu (’yan Shi’a)  juzu’in al’immar Nijeriya ne, waxanda hangensu da fahimtarsu ga lamurra ya yaryarxu daidai da na vangarorin al’ummar qasa; [b] Irin qauna da Sheikh Abdul-Jabbar ya yi ta bayyanawa ga tsarkakan ’Yan-Gidan Annabi S.A.W.A, ba tare da tsoron abin da zai kai ya komo ba, masamman a cikin qasidarsa ta masamman (Wala’i Li Ahlil Baiti In Yaku Aibu // Fa Ya Habbaza Wallahi, Habbazan Zanbu). Ga faxinsa qarara cewa: su an daina ba su tsoro da zargin Shi’anci! da yarda da cewa wajen kashi saba’in bisa xari na savanin Shi’a da Sunna ’yan Shi’a suke da gaskiya ; [c] Kasancewar a cikin nazarce-nazarce da ra’ayoyin Sheikh Abdul-Jabbar akwai abubuwan da suke kan layin abin da ’yan Shi’a suka tafi a kai, kamar sanin fifikon Ali A.S, barranta daga waxanda suka cutar da Ahlul-Bait  A.S a tsawon tarihi, dacewa a mu’amala da “Azzalumar Qungiya” (al-Fi’atul-Bagiya), wadda ambaton ta ya inganta a nassosin Musulunci gaba xaya; [d] Sanin yadda xaliban malamin da muridansa suka fahimci wannan karantarwa kuma suka hau kai suka zauna daram; [e] Jin cewa duk wani yunquri na kawowa wannan malami cikas a kan irin wannan karantarwa ba komai ba ne face qoqarin daqile wannan aqidar, kuma za a iya fahimtar haka daga zarginsa da Shi’anci da wasu suke yaxawa, da yadda har ma wasu suka fito varo-varo suna bayyana cewa barinsa yana ci-gaba da karantawarsa yaxa aqidar Shi’anci ne.

A kan waxannan asasai, wasu mabiya  qungiyar addini ne ba za su xaukar matakin goyon baya ga wanda karatawarsa ta zama haka Ba? Da gaske ne cewa Sheikh Abdul-Jabbar xan xariqar  Qadiriyya ne, amma yana fito da ainihin karantawar xariqun Sufaye ne a kan Ahlul-Baiti A.S, masamman Ashabul-Kisa’i. Ba za mu manta da tawassulin Shehu Tijjani da Imaman nan na Shi’a goma sha biyu ba; ga irin gwalagwalan bayanan da ya yi a cikin Sharhin Qasidar Hamziyya (al-Irshaddat al-Rabbaniyyati Bil-Futuhaatil-Ilahiyyah); kamar bayaninsa cewa Imam Ali A.S da Manzon Allah S.A.W.A haske xaya ne da Allah Ya halitta kafin Ya halicci Annabi Adamu, da la’antar makasa Hassan da Hussain tare da nuna alhininsa a kan abin da aka yiwa Imam Hussaini a Karbala, da faxin cewa shi a wurinsa kowace rana Ashura ce kuma kowane wuri Karbala ne, da naqaltowarsa ga fifikon Fatima A.S (hatta) a kan Abubakar daga Imam Malik R.A, a matsayi na tabbatarwa ba jayayya ba; da kawo hadisin da Manzon Allah S.A.W.A da ya cewa Fatima: “Ke da ’ya’yan nan naki biyu, da wancan mai baccin (Imam Ali), kuna matsayina a Aljanna”, sai Shehu ya sharhanci wannan magana da cewa : “Wannan wani matsayi ne da babu wani Mala’ika Makusanci ko Manzo abin aikowa da zai kai irinsa balle wanin su” (duba duk wanxannan a shafi na 121-122 na littafin sharhin Shehu Tijjani R.A ga qasidar Hamziyya ta Abu Abdullahi al-Busiri).

A kan haka, za a iya fahimtar cewa korewa Sheikh Abdul-Jabbar zargin da ake yi masa da ’yan RAAF suka riqa bayyanawa ya samo asali ne daga qymarsu ga zalunci, tare fahimta da sakankancewa da suka isa zuwa gare su, kamar sauran al’umma. Goyon bayan karatuttuka da wa’azuzzukansa kuwa, saboda suna layin abubuwan da suka yarda da gaskiyarsu ne, masamman a lokacin da wasu suke yaxa qarairayi da qage qage a gare su da nufin hana al’umma sauraron su.

Allah Ya taimaki gaskiya da ma’abotanta, Ya fahimtar da waxanda ba su fahimta ba, Ya tozarta maqiya gaskiya da azzalumai a ko’ina suke.

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