Halaccin Yin Azumi Ranar Arafah Ko Da Ya Kasance Ranar Asabar Ne, Daga Imam Murtadha Gusau

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Da Sunan Allah, Mai Rahamah, Mai Jinkai

‘Yan uwa na Musulmi masu girma, masu daraja, kamar yadda ku ka sani, a ‘yan kwanakin nan takaddama ta auku a cikin al’ummar Musulmi, sanadiyyar wani faifan bidiyo na marigayi Sheikh Muhammad Auwal Adam Albani Zariya da yake yawo (Allah ya jikan sa da rahama). Takaddamar dai ita ce, game da cewa shin ya dace ayi azumin ranar Arafah idan ranar tazo daidai da ranar Asabar ko bai dace ayi ba? A nan sai mutane suka kasu gida biyu, wasu suna ganin cewa za ayi wasu kuma suna ganin cewa sam bai dace ba.

Al’amarin a gaskiya yayi zafi sosai matuka kuma ya tayar da kura. Malamai da dama sun yi nasihohi da wa’azuzzuka akai, wasu kuma sun yi rubuce-rubuce, duk dai domin kokarin jawo hankalin al’ummah a kan shin menene zance mafi inganci ko wanda mafi yawan malamai suka tafi a kai game da wannan mas’ala mai matukar muhimmanci. Allah ya saka wa kowannen su da alkhairi, amin.

Ya ku jama’ar Musulmi, gaskiyar magana itace, ya halatta ayi azumi ranar Arafah ko da ta dace da ranar asabar, wannan shine zancen da yafi inganci daga cikin zantukan malamai, ba tare kuma da raina fatawa ko fahimtar malaman da suka ce ba za’a yi ba. Saboda haka abinda yafi dacewa da koyarwar Sunnar Annabi (SAW), shine muyi kokari muyi azumin ranar Arafah ranar Asabar mai zuwa idan Allah yasa muna raye, kuma ya bamu ikon yi.

Dalilai da hujjoji sun kasance kamar haka:

Abdullahi Dan Busr yace, Manzon Allah (SAW) yace:

“Kar kuyi azumi ranar asabar sai fa wanda aka farlanta maku (wato azumin farillah, amma azumin nafilah kar kuyi). Ko da dayan ku bai samu abinda zai ci ba sai ganyen inabi ko bawon itaciya, to yaci shi (domin dai ya nuna cewa baya yin azumi).” [At-Tirmizi, Abu Dawud da Ibn Majah ne suka ruwaito shi]

Wannan Hadisin shine Sheikh Muhammad Nasiruddin Albani ya dogara da shi, ya bayar da fatawar cewa ba za’ayi azumin Arafah ba idan ta fado ranar asabar. Kuma ya inganta Hadisin a cikin littafin sa mai daraja, wato Irwa’ul Ghalil. Shine anan gida, Sheikh Muhammad Auwal Adam Albani Zariya shima ya dogara da wannan fatawa ta Albani Babba, yace babu azumin Arafah idan ta dace da ranar asabar.

A daya gefen, mafi yawancin malamai sun saba wa Sheikh Muhammad Nasiruddin Albani a kan wannan fatawa ta sa. Wasu suna ganin Hadisin da ya dogara da shi an shafe shi. Wasu kuma suna ganin bai inganta ba. Wasu kuwa suna ganin ko da Hadisin ya inganta, to ba ya nufin an hana yin azumin ranar Asabar kwata-kwata, musamman azumin da yake da madogara ga Shari’a, kamar azumin ranar Arafah, azumin Tasu’a da Ashurah da sauransu. Su a fatawar su suka ce, Hadisin yana magana ne a kan mutumin da ya kebance ranar Asabar kawai don yin azumin nafilah, wanda baya da wata madogara ko asali a Shari’a.

Ya ku ‘yan uwa masu girma, game da wannan Hadisin, Imamu Abu Dawuda yace:

“Wannan Hadisin an shafe shi, Hadisin Juwairiyyah ne ya shafe shi.”

Shi kuma Imamu Tirmizi yace:

“Wannan Hadisin yana matakin Hadisi Hasan. Amma dai ma’anar hanin da aka yi a cikin sa na yin azumin nafilah ranar asabar, yana nufin mutumin da ya ware ranar asabar da yin azumin nafilah wanda ba ya da wani asali a Shari’a – domin yahudawa suna girmama wannan rana.”

Kuma Imamu Abu Dawuda ya sake cewa:

“Mafi yawancin malamai sun tafi a kan cewa ba a hana yin azumin nafilah ranar asabar ba matukar yana da asali a Shari’a, kamar azumin ranar Arafah, Ashurah da sauran su.”

Sheikh Ibn Baz yace:

“Hadisin mai rauni ne, bai tabbata daga Annabi (SAW) ba.”

Imamu Malik cewa yayi:

“Hadisin karya ne.”

Ibn Sa’id cewa yayi:

“Ba zai bata lokaci wurin rubuta wannan Hadisin cikin littafin sa ba, don bai inganta ba.”

Imamu Ibn Shihab Az-Zuhri da Imamu Al-Awza’i da Imamu Ahmad Ibn Hanbal duk sun yi watsi da wannan Hadisin.

Imamu An-Nasa’i da Imamu At-Tirmizi da Ibn Taimiyyah da Ibn Al-Qayyim da Ibn Hajar duk sun yi watsi da wannan Hadisin.

Saboda haka, manya-manyan malamai shahararru, sanannu sun sabawa fatawar Albani, sun tafi akan halaccin yin azumin nafilah ranar asabar, musamman azumin da yake da asali ko madogara a Shari’a.

Hadisin Uwar Muminai Juwairiyyah:

“Wata rana, daya daga cikin matan Annabi (SAW) wato Juwairiyyah, ta tashi da azumin nafilah ranar Juma’ah, sai Annabi yace da ita: kin yi azumi jiya (wato Juma’ah)? Sai tace, a’a. Ya sake tambayar ta: za ki yi azumi gobe (wato asabar)? Ta sake cewa a’a. Sai Annabi yace: to ki karya azumin ki.” [Bukhari da Abu Dawuda ne suka ruwaito]

Wannan Hadisin yana nuna cewa kenan za’a iya yin azumin nafilah ranar asabar matukar za’a hada da ranar Juma’ah kafin ta.

Dalibin Imamu Ahmad, mai suna Al-Athram yace:

“Hujjar da malamin mu, Baban Abdullah, Ahmad Dan Hanbali ya dogara da ita na bayar da fatawar halaccin yin azumin nafilah ranar asabar ita ce: ingantattun Hadisai da dama sun ci karo da Hadisin Dan Busr (wanda na ambata a sama) – daga cikin Hadisan akwai Hadisin Ummu Salamah (RA). An tambaye ta cewa: a wadanne ranaku ne Annabi (SAW) yake yawaita yin azumin nafilah? Sai ta bayar da amsa cewa: Annabi yana yawaita yin azumin nafilah ranar asabar da lahadi.” [Imamu Ahmad ne ya ruwaito shi]

Ummu Salmah (RA) ta ce:

“Manzon Allah (SAW) ya kasance yana yawaita yin azumin nafilah ranar asabar da lahadi fiye da sauran kwanakin da ba su ba. Ya kasance yana cewa: domin su (asabar da lahadi) ranakun Idi ne a wurin mushrikai, wato yahudu da nasarah, ni kuwa ina so in saba ma su (wato su suna yin buki da shagali, Annabi kuwa yana yin azumi).” [An-Nasa’i ya ruwaito shi, Ibn Khuzaimah ya inganta shi, kuma lafazin nasa ne]

Abu Hurairah yace:

“Na ji Annabi (SAW) yana cewa: Kar dayan ku yayi azumin nafilah ranar Juma’ah, sai fa idan zai yi azumi kafin ta (Alhamis) ko bayan ta (Asabar).” [Bukhari ne ya ruwaito shi]

Wannan Hadisin ya nuna kenan za’a iya azumtar ranar asabar da sharadin cewa za’a hada da na ranar Juma’ah kafin ta – kenan wancan Hadisin da ya hana yin azumin nafilah ranar asabar, ba ya hana ba ne baki daya.

Da wannan ne babban malami Sheikh Muhammad Ibn Salih Al-Uthaimin yake cewa, yin azumi ranar asabar yana da hukunci daban-daban kamar haka:

1. Yin azumin farillah ranar asabar, kamar na Ramadan, ko rama azumin farillah ranar asabar ko yin azumin kaffarah, ko yin azumi ga wanda bai yi hadaya ba a wurin Hajjin Tamattu’i. In dai duk wadannan ne to babu laifi za’a iya yi, matukar ba ya kebance ranar Asabar ba ne da tunanin cewa tafi sauran ranakun falala.

2. Mutum zai iya yin azumin nafilah ranar asabar in dai har zai hada da ranar Juma’ah kafin ta (saboda Hadisin Juwairiyyah da na ambata a sama).

3. Azumtar azumin nafilah da yake da asali ko madogara ga Shari’a, kuma ko da ya hadu da ranar asabar ya halatta, kamar azumin ranar Arafah ko na Ashurah ko na Sittu Shawwal ko na kwana tara na farkon Zul-Hijjah, duk wannan babu komai, domin mutum ba yana azumtar ranar asabar ba ne a matsayin ta na ranar asabar, kawai yana yin azumin nafilah ne da yake da madogara ga Shari’a.

4. Idan azumin ranar asabar ya dace da ranar da mutum ya saba azumta. Kamar wanda yake yin azumi yau ya huta gobe. A nan ko da ace ranar asabar ne babu komai. Kamar yadda Imamu Bukhari ya ruwaito ne, Annabi (SAW) ya hana ayi tarbon azumin Ramadan da azumin kwana daya ko kwana biyu, sai fa ga wanda yake yin wani azumi da ya saba yi, wanda yake da madogara ga Shari’a. Duk hukuncin iri daya ne.

5. Mutum ya kebanci ranar asabar kawai da yin azumin nafilah, wannan kam ko shakka babu haramun ne, an hana. Ga wadanda suka yarda da ingancin Hadisin Dan Busr da ya haramta yin azumin nafilah ranar asabar, irin wadannan mutane Hadisin yake magana, wato masu kebance ranar asabar da azumin nafilah wanda baya da asali ko madogara a Shari’a.

[Wannan bayani na Sheikh Muhammad Ibn Salih Al-Uthaimin yana cikin Majmu’u Fatawa nasa, mujalladi na 20, shafi na 57-58]

Sannan Sheikh Muhammad Ibn Salih Al-Uthaimin ya sake cewa:

“Ya dai tabbata a cikin Sunnar Manzon Allah (SAW) ta magana da kuma a aikace cewa ba’a hana yin azumin nafilah ranar asabar kwata-kwata ba. Tabbas malamai sun yi sabani game da Hadisin da ya hana yin azumin nafilah ranar asabar, wasu suna ganin ya inganta za’a yi aiki da shi, wasu kuwa suna ganin bai inganta ba, don haka ba za’a yi aiki da shi ba. Daga cikin su akwai wadanda suka ce Hadisin ingantacce ne ko mai kyau, suka ce: idan an hada dukkanin Hadisan da suka hana da Hadisan da suka ce za’a yi, za ka fahimci cewa kawai an hana mutum ya kebanci ranar asabar ce kawai da yin azumin nafilah da baya da asali ko madogara a Shari’a. Wannan shine ra’ayin Imamu Ahmad, Allah ya jikan sa da rahama, a inda yace: Idan mutum ya hada azumin nafilah na asabar da na ranar Juma’ah ko ranar lahadi, to babu komai. Sannan ni (Sheikh Al-Uthaimin) ina cewa: idan azumin nafilah na ranar asabar ya dace da azumin da aka shar’anta kamar azumin ranar Arafah ko na Ashurah da sauran su, to ba makaruhi ba ne ko haramun, abin da aka hana kawai shine kebantar ranar asabar kawai da azumin nafilah da baya da asali ko madogara ga Shari’a, ko domin mutum yana nufin kebance ranar asabar da wata falalah da tafi sauran ranakun. Hakika, ina jin labarin cewa wasu ‘yan uwa Musulmi suna kokarin hana bayin Allah yin azumin nafilah na Ashurah ko Arafah idan ya dace da ranar asabar. Wannan ba daidai ba ne. Kuma wadannan mutane ya kamata su nemi bayanin malamai masana, kafin su bayar da fatawa ta jahilci.”

[Ku duba Majmu’u Fatawa na Sheikh Muhammad Ibn Salih Al-Uthaimin, mujalladi na 20, shafi na 37]

Ya ku bayin Allah, da wannan ne nike cewa lallai al’ummar Musulmi su shirya yin azumi ranar asabar mai zuwa, wato ranar Arafah. Kar mutane su yarda da fatawar masu kokarin hana su yin azumin ranar Arafah. Domin zancen da yafi inganci, kuma wanda jumhurun malamai suka tafi a kai, shine, yin azumi ranar Arafah, kuma ko da ya fado ranar asabar ne.

Shin jama’ah ma sun manta Hadisin da yayi magana cewa:

“Annabi (SAW) ya kan azumci mafi yawancin kwanakin watan Sha’aban, sai fa ‘yan kwanaki kadan daga cikin sa.”

Shin wannan ba azumin nafilah ba ne Annabi yake yi? Sannan shin wadannan kwanakin na Sha’aban muna nufin mu ce babu ranar asabar a cikin su? Haba jama’ah, ina hankalin mu ya shiga ne, don Allah?

Sannan mun manta da Hadisin Aisha uwar muminai, da take cewa:

“Annabi ya kan yawaita yin azumi (na nafilah), har mu ce ba zai sha ba; wani lokaci ya kan bar azumi har mu ce ba zai yi azumi ba.”

A wadannan kwanakin da Annabi (SAW) yake yawaita azumin nan, muna nufin mu ce babu ranar asabar ne a cikin su? Don Allah muyi wa kan mu adalci mana!

Ai ko babban malamin mu, malamin Salafiyyah, wato Sheikh Sulaiman Ar-Ruhaili, yayi watsi da fatawar hana yin azumin Arafah saboda wai ta dace da ranar asabar. Yake cewa Hadisin Abdullahi Ibn Busr ya inganta, to amma sai dai ba yana hana yin azumin ranar Arafah ba ne wai don ta dace da ranar asabar. Wallahi yanzu haka ina da fatawar sa a hannu na!

Sannan haka nan babban malamin mu, Ash-Sheikh Muhammad Ibn Umar Bazmool, yayi watsi da wannan fatawa da ke hana azumtar ranar Arafah don ta dace da ranar asabar, a cikin littafin sa mai suna: AT-TARJIH FI MASA’ILIS SAUM WAZ-ZAKATI, a shafi na 88-95, inda yake magana akan YIN AZUMIN NAFILAH RANAR ASABAR. Yanzu haka ga littafin nan a hannu na!

Wassalamu Alaikum,

Dan uwan ku: Imam Murtadha Muhammad Gusau, daga Okene, Jihar Kogi, Najeriya. Za’a iya samun Imam a lamba kamar haka: 08038289761 ko kuma gusaumurtada@gmail.com

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