Dukkan hakkokina cibiyar Muassasar alhasanain (a.s) ne, kuma yada rubuce-rubucen tare da ambaton inda aka dauko su ba shi da matsala 2012. Muassasar alhasanain (a.s)

Mutum Mai Kamal

Mawallafi: Hafiz Muhammad Sa'id

CIKAKKEN MUTUM MAI KAMALA

Hafiz Muhammad Sa’id

Email: hfazah@yahoo.com

Da Sunan Allah Mai Rahama Mai Jin Kai

Tsiran Allah Ya Tabbata Ga Manzon Rahama Da Alayensa Tsarkaka

"Kuma lalle hakika kana da ladar da ba ta yankewa. Kuma lalle hakika kana kan halayen kirki manya"[1] .

Shimfida

Daga Allah ne muke neman taimako muna gode masa a cikin kowane hali muke na farin ciki da bakin ciki, kuma muna gode masa a kan rahamarsa da sakon da ya aiko annabawa da shi, musamman annabin karshe Muhammad (S.A.W) Dan Abdullah (A.S) Dan Abdulmudallib (A.S) tsira da amincin Allah su tabbata ga alayensa tsarkaka.Wanda shi ne aka aiko da kur’ani domin ya fitar da mu daga duhu zuwa haske, ya tseratar da mu daga bata, ya canja mana mafi munin al’adu da shiriya zuwa tafarki madaidaici. Sai muka bi shi muna masu mika wuya, muka yi koyi da shi, yazama mana abin koyi kyakkyawa.

Saudayawa idan marubuta zasu yi rubutu game da tarihin rayuwar wani mutun sananne mai daraja da muhimmanci a tarihin rayuwar dan Adam, sukan fifita bincike game da bangaren rayuwarsa ta ilimi da kyawawan dabi’unsa daidai gwargwadon bukatun su da suke hankoron cim musu ta hanyar bincike game da wannan mutum, sai dai mu a wannan makala zamu yi bincike game da sirar mafi girman mutum, mafificin halitta, mafi tsarkin samammu, shi ne cikamakoin annabawa da manzanni da Kur’ani ya siffanta shi da cewa:

“Ba ya magana da son rai, saidai shi wahayi ne da aka yi masa shi”.

Da fadinsa: “Ba mu aiko ka ba sai rahama ga talikai”.

Ya umarce mu da mu rike shi abin koyi,yana mai fadin: “Lallai kuna da abin koyi kyakkyawa ga manzo”.

Manufar da ake son kai wa gareta ita ce; sanin annabi Muhammad (S.A.W) domin mu dauki darussa da abin la’akari mu kuma yi koyi da shi, mu lizimci abin da ya zo da shi da umarni, mu koyi sadaukarwa saboda muusulunci daga gareshi, kuma kada mu yi gezau ko rauni gaban abubuwa masu rudarwa, sai ya zama mana alami kuma jagora mafi daukaka a wannan rayuwa.

Zamu yi kokarin yin bincike game da sirar annabi (S.A.W) da suka hada da bincike game da sanin annabi (S.A.W) da haihuwarsa, da tijararsa, da bishararsa, da annabta, da matansa, da wahayin manzanci, da kira a boye da fili, da hijirar annabi, da yakokinsa, zuwa bude Makka da hajjin bankwana, da halifan annabi (S.A.W) zuwa wafatinsa.

Muna rokon Allah ya sanya mu daga wadanda sakakari musulmi wajan sanin wani abu daga tarihin annabinmu, domin ya zama mana haske kuma ya karbi wannan dan kadan daga ayyukanmu ya yi mana gafara, domin shi ne mai karbar tuban muminai. Kumaina rokonsa ya bayar da ladan ga wanda aka rubuta makalar game da shi (S.A.W) musamman da aka ambaci wannan shekarar da sunansa. Kuma muna rokon Allah madaukaki ya hadakan musulmi gaba daya musamman da gabatowar makon hadin kai.

Hafiz Muhammad Sa'id

hfazah@yahoo.com

10 Rabi’ul awwal 1427

20 Parbardin 1385

9 Afrilu 2006

Jazirar Larabawa Kafin Musulunci

Idan muna son fahimtar musulunci da sanin girman annabin rahama mai shiryarwa Muhammad (S.A.W) Wanda da ikon Allah ya iya tseratar da dan Adam, ya sanya shi akan tafarkin cigaba da daidaituwa a ayyuka, yana mai farawa da wadanda suke gefensa na larabawa. To yana kanmu da farko mu san wane hali ne larabawa suka kasance kafin musulunci domin mu san yanayin da, daga nan ne da’awa zuwa ga musulunci ta fara, daga cikin mafi kyawun magana a kan wannan al’amari ita ce maganar Sayyid Allama Tiba’tiba’i (K.S) da yake cewa:

“Hakika wannan kur’ani yana ambaton lokacin zamanin larabawa da yake tukewa har zuwa bayyyanar musulunci a lokacin jahiliyya, ba komai ba ne sai nuni daga gareshi zuwa cewa; abinda yake hukunci a cikinsu a wannan zamani shi ne jahilci ba ilimi ba, kuma abin da ya mamaye su a cikin kowane al’amari nasu ba komai ba ne sai barna ba gaskiya ba[2] , sun kasance a kan hakan kamar yadda kur’ani ya ke ba mu labarinsu yana mai cewa: “Suna tsammani ga Allah abin da yake ba gaskiya ba zato na jahiliyya suna masu cewa shin mu na da wani makami na wani abu”. Ali imran: 154.

Madaukakin sarki yace : “Shin hukuncin jahliyya suke so waye yafi kyautata hunkunci fiye da Allah ga mutane masu yakini”. Al-ma’ida: 50.

Yace : “Yayin da wadanda suka kafirta suka sanya gaba a zuciyarsu irin gaban nan ta jahiliyya, sai Allah ya saukar da nutsuwarsa a kan manzonsa da kuma a kan muminai ya kuma lizimta musu kalmar takawa, kuma da man sun kasance su ne mafi cancanta da ita kuma su ne ma’abotanta, kuma Allah ya kasance masani da kowane abu”. Al-fath:26 .

Yace : “Ku tabbata a gidajenku kada ku yi fita irin fitar jahiliyya ta farko, ku tsayar da salla, ku bayar da zakka, ku bi Allah da manzonsa”. Ahzab: 33.

Wannan ayoyi su ne mafificin madubi da yake nuna halin da larabawa da yanayinsu ya kasance, al’ummar larabawa musamman yankin hijaz ba ta da wata wayewa, kuma babu wani abuna wayewa da cigaba da ya rage a cikinta kafin bayyanar musulunci, kuma ga al’adu iri-iri da koyi da iyaye da ya yadu a cikinta da mafi shahararsu su ne:

1- Shirka da Allaha ibada, ta hanyar bauta ga gumaka da taurari.

2- Musun tashin kiyama, wato komawar mutum zuwa rayuwa a wata duniyar bayan mutuwarsa.

3- Yaduwar surkulle da kauce wa tafarki madaidaci da camfi, abubuwan da suke dakushe hankulan mutane, wadannan al’adu ne da suka yi karfi a suka kafu a cikinsu, kuma suka kasance dalili mai karfi na ci bayansu, kuma suka zama hani mai karfi a tafarkin cigaban da’war musulunci daga baya, abin da ya sanya annabi (S.A.W) yake aiki da dukkan karfinsa da kokarinsa wajan kawar da wadannan al’adu na jahiliyya, da gurbatattun akidu.

4- Fasadi da lalacewar dabi’a, kamar yaduwar caca, da giya, da zina, da luwadi, da karuwanci.

5- Binne ‘ya’ya mata, wannan wata al’adace mai muni da kur’ani ya yi magana game daita a matsayin laifi mai muni da ba zai bari haka nan ba a lahira ba tare da ya yi hisabi a kai ba.

Yace : “Idan aka yi wa dayansu albishir da mace sai fuskarsa ta zama baka yana mai bakin ciki, yana boye kansa daga mutane daga munin aibin da aka yi masa albishir da shi, shin zai rike shi ne a wulakance ko kuma ya turbude shi a turbaya, hakika abin da suke hukumtawa ya munana”. Nahal: 58-59.

Yace : “Idan wacce aka binne ta aka tambaye ta.Da wane laifi ne aka kashe ta”. Takwir: 8-9.

Saboda haka ne mace ta zama an haramta mata dukkan hakkokin zamantakewar al’ umma har da gado, namiji ya zama yana auren matar babansa idan ya sake ta ko bayan wafatinsa, da yawa daga ‘ya’ya suka yi fasin-fasin da matar babansu daya bayan daya, kamar yadda namiji yake gadon matar dan’uwansa idan ya mutu ya bar ta tamkar yadda yake gadon kayan gida, hada da cewa su ba sa ba wa ‘ya’ya mata gado kamar yadda suke ba wa ‘ya’ya maza.

6- Shan jini, da cin mushe, da cin naman alade, da cin naman sauran dabbobi da suke kashewa ta hanyar rashin tausayi.

7- Cin riba, wannan kumayana zaman kashin bayan cinikayya a tattalin arzikinsu.

8- Kwace da karfi, kwace abin da yake hannun mutane da kai hari, da kisa, da kashewa,yana daga al’adu masu karfi a wajansu, har ma ya zama yana daga abubuwan alfahari gun maza.

9- Amma a janibin ilimi da wayewa, mutanen hijaz sun siffantu da rashin iya rubutu da karatu, wadanda suka san karatu da rubutu a Makkagaba dayanta adadinsu bai wuce mutane goma sha bakwai ba daga kuraishawa kafin zuwan musulunci.

10- Daga cikin munanan al’adunsu a wancan zamani akwai abin da Ja’afar Dan Abi Talib (A.S) ya fada yayin da ya yi huduba a gaban Najashi sarkin Habashayana mai cewa: “Ya kai sarki! Mu mun kasane mutane ne na jahiliyya, muna bauta wa gumaka, muna cin mushe, muna zo wa alfasha, muna yanke zumunci, muna munana wa makwabci, mai karfi a cikinmu yana cin mai rauni, mun kasance a haka…”[3] . Wannanita ce hakikar larabawa kafin musulunci.

Wane ne Muhammad (S.A.W)

Muhammad shi ne annabin da Allah a aiko shi a matsayin annabin karshe domin shiryar da dukkan halittagaba daya.

A lokacin da aka haife shi Makka da Dakin Allah sun kasance a cike da daudar bautar gumaka, sannan kuma Yahudawa da Kiristoci suna rayuwa a Jazirar larabawa.

Daular Farisa tana mallakar gabashin jazirar larabawa, kuma ga daular Rumu a yammacinta maso arewa, kuma da daula ta uku ta Habasha a yamma, kuma a kudu akwai Daular Yemen da ta kasance karkashin mulkin mallakar Habasha a lokacin haihuwar annabi, da kuma Tekun Indiya.

An ambaci shekarar haihuwarsa da “Shekarar giwa”, saboda harin da Habasha ta kaiwa Ka’aba domin rusa ta a wannan shekarar. Kuma abubwan mu’ujiza sun wakana yayin haihuwarsa (S.A.W) da suka hada da:

1. Faduwar gumaka akan fusakunsu

2. Rushewar katangun kisira da suke Shiraz

3. Mutuwar wutarsu da suke bautawa

4. Kafewar kogin Sawa

a. Dukkan wadannan abubuwa sun faru ne a shekarar miladiya ta 571 ne.

Babarsaita ce Amina ‘yar Wahabi (A.S)

Babansa kuma Abdullahi Dan Abdulmudallib (A.S)

Kakansa ya ambace shi da Muhammad, kuma ya yi walima, ya yanka tumaki, kuma ya soke rakuma ya ciyar da mutane har kwanauku[ 4] .

Wadanda suka shayar da shi:

1. Babarsa a kwana ukuna farko

2. Suwaiba a wata hudu

3. Halimatus’ Sa’adiyya, wacce ta dauke shi kuma tarene shi. Ta kasance tana da ‘ya’ya kamar haka:

1. Abdullahi

2. Anisa

3. Shaima’u

Ta samu albarka mai yawa sakamon renonsa da shayar da shi:

1. Daukewar fari da ya same su da su da mutanensu

2. Aminci a cikin al’ummarsugaba daya

3. Yalwar arziki da hayayyafar dabbobinsu

Babarsa ta rasuyana dan shekara shida, sannan sai kakansa Abdul mudallabi ya cigaba da renonsa, shi ma ya rasu yana dan shekara takwas, wanda a sakamakon haka ne baffansa Abu Talib (A.S) da kuma matarsa Fatimatu ‘Yar Asad (A.S) suka dauki nauyin renonsa.

Kasuwancinsa

Kasancewar gidan Abu Talibyana da karancin yalwa wannan ne ya sanya manzo (S.A.W) ya motsa domin ganin ya dauki nauyin wannan gida, ta hanyar karbar kwadagon kasuwanci na fatauci kamar yadda yake al’amari sananne a wannan zamani.

Manzo ya yi fatauci da dukiyar Khadiza (A.S) da shawarar Abu Talib (A.S), kuma wannan ya samu alheri da yawa da albarka da ba ta lissafuwa.

Sai ya yi fatauci zuwa Sham da dukiyarta ya dawoyana mai cike da hannu mai albarka da kuma amana da ba ta taba gani ba.Musamman daga labaru da ta samu daga mutane daban-daban kamar bawanta Maisara.

Annabi mai girma ya bayar da dukkan ribar da ya samu na hakkinsa na fatauci ga amminsa Abu Talib gaba daya domin yalwatawa ga iyalansa, wannan al’amari ya sanya shi farin ciki mai yawa da abin da dan dan’uwansa Muhammad (S.A.W) ya yi masa nakyauta[ 5] .

Aurensa

Manzon Allah (S.A.W) ya auri mace mafi kamala a cikin larabawa da mafi yawa daga manyan Makka sun so aurenta amma ta ki amincewa da su saboda kamalarta da kuma yanayinsuna ba tsararrakinta ba ne su a halaye.

Musamman ma wasu suna sonta ne domin wani abu na duniya da take da shi kamar kyawunta ko dukiyarta, wasu kuma ma’abota dukiya maras misali ne amma duk da haka taki amincewa, sai ta yarda da neman da Abu Talib (A.S) ya yi daga gareta na aure da dan dan’uwansa Muhammad, kuma ta amsa masa abin da ya nema, domin kamalarsa da kuma darajar gidansu a cikin larabawa da kuma kamewar Manzo (S.A.W) da rikon amanarsa.

Khadiza (A.S) ta auri Manzo (S.A.W) tana budurwa a lokacin ba ta taba aure ba, tana ‘yar shekara goma sha takwas, shi kuma yana dan shekara ishirin da biyar.

Abu Talib (A.S) ya tafi wajan amminta Amru Dan Asad ya nemi aurenta ga manzo (S.A.W), dominan kashe babanta kafin wannan lokacin.

Abu Talib (A.S) yana cewa a yayin da ya tafi neman aurenta ga Manzo (S.A.W): “Godiya ta tabbata ga ubangijin wannan daki (na ka’aba), wannan da ya sanya mu daga tsatson Ibrahim (A.S) da kuma zuriyar Isma’il (A.S)… sannan dan dan’ uwana… -yana nufin manzon Allah- ba a auna shi da wani mutum daga kuraishawa a sikeli daya sai ya yi rinjaye, kuma ba a kwatanta shi da wani mutum sai ya fi shi daukaka, … ga shi yana son Khadiza (A.S), mun zo muna neman aurenta a wajanka, da yardarta da kuma umarninta, kuma sadakin yana kaina a dukiyata da zaku nema hannu-da-hannu ko kuma ajalan –na rantse da ubangijin wannan Dakin na Ka’aba- (wannan aure) rabo ne mai girma, addini mai yaduwa, kuma ra’ayi cikakke”.

Sai Muhammad (S.A.W) ya tashi domin ya tafi tare da Abu Talib (A.S) gida, sai Khadiza (A.S) tace da shi: ina zaka tafi, ai gidana gidanka ne kuma ni mai hidimarka ce.

Hakanan ne ya aure ta (A.S) aka kafa gida mai haske cike da shiriya. Manzo (S.A.W) yana fadi game da ita: Khadiza (A.S) ta yi imani da ni yayin da mutane suka kafirta da ni, ta gaskata ni yayin da mutane suka karyata ni, ta taimake ni da dukiyarta yayin da mutane suka hana ni, kuma Allah ya arzuta ni ‘ya’ya da ita ya hana ni ‘ya’yan mutane (ta wata matar)[6] .

Albishir Da Zuwan Manzo (S.A.W)

Hakikaan samu albishir da zuwan manzo (S.A.W) tun kafin zuwansa da shekaru masu yawa kamar yadda yake a sunnar Allah ta yin albishir da wani babban abu ga mutane tun kafin zuwansa. Daga cikin inda aka samu albishir da zuwan manzo (S.A.W) akwai:

1. Injil; Yohana:

“Idan kun kasance kuna so na to ku kiyaye wasiyyata, ni zan nema daga Uba sai ya ba ku wani abin yabo (Ahmad), domin ya zauna tare da ku harabada[ 7] .

A cikin wannan fakara ya cigaba da cewa: “Ba zan yi muku magana da yawa ba; domin shugaban wannan duniya yana tafe”. Kuma yace : “Amma abin godewa ruhi mai tsarki da baban zai aiko shi da sunana, shi ne zai sanar da ku komai, kuma zai tunatar da ku dukkan abin da na gaya muku”.Da sauran abubuwan da suka zo game da hakan. Idan mun lura zamu ga cewa:

a) Annabi Isa (A.S) ya yi bishara dawanda zai zo bayansa

b) Zuwansaan shardanta shi da tafiyar shi Annabi Isa (A.S)

c) Kuma Allah ne zai aiko shi

d) Ya san komai

e) Zai tunatar da mutane abin da Isa (A.S) yagaya musu

f) Kuma zai yi shaida ga Masih Isa (A.S)

2. Hijirar Yahudawa da Kiristocin yankin larabawa musamman Madina da Khaibar domin samun da suka yi a littattafansu game da siffofin annabin karshe cewa zai zauna a wannan yankuna ne, sai suka yawaita hijira domin kwadayin ya zama su suka haife shi.

3. Samun yaduwar labarin cewa zai zo a yankin larabawa, al’amarin da ya sanya yawaitar kiristoci masu bauta suka warwatsu a yankuna daban-dabanna jazirar larabawa domin jiransa da biyayya gareshi idan ya bayyana.

4. Yaduwar labarin bayyanarsa a ko’ina a kasashe al’amarin da ya sanya wasu mutane yawonneman kasar da zai bayyana, kamar Madina da Makka, kuma misalin irin wadannan mutane da suka shahara akwai Salman Farisi.

5. Abin da mai bauta Bahira yagaya wa Abu Talib da ya koma da shi gida, yayin da ya yi tafiya da shi fatauci yana yaro. Bahira yagaya masa idan yahudawa suka gano shi zasu kashe shi domin hassadar cewa ba a haife shi daga tsatson su ba. Bahira ya tabbatarwa Abu Talib (A.S) cewa ba shi ne babansa ba, domin ba za a haife shi ba sai bayan wafatin babansa (A.S).

Wannanyana nuna mana irin yadda siffofin annabi suka zama sanannu a wannan yankuna ta yadda har yaruntarsa ba ta iya dusashe wannan siffofin ba da masu bauta a dazuka da tsaunuka irin su Bahira suka iya gano shi tun yana karami. Kuma wannanyana nuna tsananin kishirwa da sanin zuwansa da yake tattare da jama’ar wannan zamanin musamman Yahudawa da Kiristoci da larabawan wadannan yankunan.

Wahayi

Wahayi a ma’anarsa ta isdilahiyana nufin abin da ake yi wa annabawa da manzanni sakonsa na daga zance ko ilhami da ake kimsa musu (A.S). Kuma shi hanyace da Allah yake sanar da mutum ubangijinsa da kansa da shiriyarsa domin ya tsara rayuwarsa da zamantakewarsa da sauran halittu, da kuma yadda zai fuskanci ubangijinsa.

Nau’o’in wahayi

1. Ta hanyar sauti da annabi yakan ji

2. Ta hanyar mala’ika da yake jiyar da shi

3. Ta hanyar jefawa ga annabi a cikin ransa

4. Ta hanyar mafarki

Wahayi Ga Manzon Rahama (S.A.W)

Allah madaukakin sarki ya shirya annabinsa kuma ya tarbiyyantar da shi da tarbiyya mai kyau, ba domin komai ba sai domin saninsa da nauyin da zai dora masa na shiryar da dan Adam da tseratar da shi zuwa ga tafarki madaidaici, ya kasance farkon nau’in wahayin da ya fara ga manzon rahama shi ne ta hanyar mafarki nagari[ 8] .

Daga cikin hanyoyin tarbiyyantarwa ga annabi da ubangijinsa ya shirya masa sun hada da;

a. Ilhama da mafarkin gaske da yake nuna masa zahirin abin da yake faruwa a gaske

b. Soyantar masa da halwa da kebewa domin ya yi nazari cikin samuwar ubangiji da duniyoyin da yasamar da kuma fuskanta zuwa ga Allah madaukaki

Saukar Wahayi

A shekara ta 610 miladiyya ne Allah madaukaki ya saukar da wahayi ga manzo a watan Ramadan mai girma ya saukar masa da farkon surar alak. Bayannan ne annabin girma da daraja ya koma zuwa ga iyalansa yana mai dauke da wannan nauyi da ya kasance yana jiransa.

Imam Al-hadi (A.S) yana cewa: Yayin da manzo (S.A.W) ya bar fatauci zuwa Sham kuma ya yi sadaka da dukkan abin da Allah ya arzuta shi da shi na dukiya, ya kasance yana tafiya kogon hira kowace rana yana hawa kansa yana duba zuwa ga ni’imomin rahamar Allah, da kuma nau’in kayatarwar rahamarsa da kyawawan hikimominsa, yana mai duba zuwa ga sama da kuma gefen kasa, da koguna, da dazuzzuka, da sasanni, yana mai tunawa ga ubangiji da wadannan ni’imomi, yana kuma bauta ga Allah hakikanin bauta.

Yayin da ya kai shekara arba’in sai Allah ya kalli zuciyarsa ya ga ita ce mafi kamalar zuciya, mafi haskenta, mafi biyayya, mafi tsoron Allah, mafi kaskan da kai, sai ya yi umarni aka bude kofofin sama Muhammad yana kallo zuwa garesu, kuma ya umarci mala’iku suka sauka yana ganinsu, kuma ya yi umarni da saukar da rahama daga kasan al’arshi zuwa kansa, ya ga Jibril dawisun mala’iku (A.S) yana mai damfare da haske; ya sauka gareshi ya kama damtsensa ya girgiza[9] ya ce: ya Muhammad! Ka karanta, yace : me zan karanta? …(Ya karanta masa surar alak har zuwa aya ta biyar). Sai ya yi wahayi gareshi da abin da Allah ya yi masa wahayi sannan sai ya hausama .

Muhammad (S.A.W) ya sauka daga dutse, girman ubangiji ya riga ya mamaye shi, kuma zazzabi mai zafi ya same shi… ga tsoro mai tsanani ya kama shi na gudun kada kuraishawa su karyata shi a labarin da zai ba su, su kuma danganta shi da hauka, kuma da cewa shaidanu suna bujuro masa, alhalin ya kasance tun farko shi ne mafi hankalin halittar Allah, ma fi girman halittunsa, ma fi kin abu a wjansu shi ne shaidan da kuma ayyukan mahaukata da zantuttukansu.

Sai Allah ya so ya yalwata kirjinsa, ya kuma karfafi zuciyarsa, ya sanya duwatsu da rairayi da kwararo suka yi magana, duk abin da ya hadu da shi daga cikinsu sai ya kira shi ya ce masa: Aminci ya tabbata gareka ya Muhammad, aminci ya tabbata gareka ya masoyin Allah, aminci ya tabbata gareka ya manzon Allah, ka yi albishir, Allah ya fifita ka, ya kawataka, ya adontar da kai, kuma ya girmama ka akan sauran talikai gaba daya na farko da na karshe, kada maganar kuraishawa na cewa kai mahaukaci ne ya bakanta maka rai, ko fadinsu na cewa; kai ka fitinu daga addini, domin mai fifiko shi ne wanda Allah ya fifita.

Kada kirjinka ya yi kunci don karyatarwar kuraishawa da wawayen larabawa gareka, da sannu ubangijinka zai ba ka matsayin mafi daukakar karamomi, kuma ya daga ka zuwa mafi daukakar darajoji, kuma ya ni’imta masoyanka, ya faranta masu rai da wasiyyinka Ali dan Abu Talib (A.S), kuma ya yada iliminka a cikin bayi da garuruwa da mabudanka da kuma kofar birnin hikimarka: Ali dan abu Talib, kuma da sannu Allah zai sanyaya idanunka da ‘yarka Fatima (A.S), da sannu za a fitar daga gareta da kuma daga Ali (A.S); (‘ya’ya) Hasan da Husain (A.S) shugabannin samarin aljanna, da sannu Allah zai yada addininka a duniya, kuma ya girmama ladan masoyanka da kai da dan’uwanka, da sannu zai sanya tutar yabo a hannunka sai ka sanya shi a hannun dan’uwanka Ali (A.S) sai duk wani annabi da siddiki da shahidi ya zama a karkashinsa, ya kuma zama jagoransu gaba daya zuwa aljannar ni’ima.

Abin Lura Zan so in yi nuni da cewa manzo (S.A.W) ba ya ji tsoron mala’ika ba ne kamar yadda wasu suke kawowa, abin da yakejin tsoro shi ne kada shaidanu su bata kiran, ta hanyar bata shi, ko kuma bata hanyoyin kiransa. Amma sauran bayanai da darussa muna iya barin mai karatu da ruwaya domin ya yinasa tunani.

Kira A Boye

Yana daga hikimar da kiran Manzon rahama ya doru a kanta ita ce; kawo canji a duniya gaba daya domin gyara ‘yan’adamtaka da tseratar da mutane daga zalunci, da kafirci, da barna, kuma da dogaro da darasin da kiran manzo ya dauka na tarihin abin da ya faru a tarihin annabawa (A.S) da suka gabata ta yadda kafirai suka yi wa da’awarsu kwaf daya tun kafin ta je ko’ina. Sai manzon tsira ya fara kiransa a boye, farkonwanda ya yi imani da shi su ne imam Ali (A.S) da sayyida Khadiza (A.S), sannan sai Zaid Dan Harisa.

Bayan kammalar wannan al’amari na fara kiran mutanen gidansa, sai kuma ya kira danginsa da sauran na kusa da shi da abokansa wadanda yake da aminci da su, wannan hanyar ta kira a boye da kuma dauki daidai ta taimaka wajan kafa mutane na farko masu dauke da tunani irin na kiran manzo (S.A.W) da suka dauki nauyin kare kiran da kuma yada shi, kamar yaddda karancinsu da imaninsu suka taimaka wajan tarbiyyantar da su domin tunkarar irin wannan aiki mai wahala.

Sun kasance suna boye imaninsu suna ibada a boye, basa bayyanar da musuluncinsu, kuma wannan marhala ta boye kiran ta dauki tsawon shekaru uku, wanda a cikinta aka tarbiyyantar da mutane masu yawa a makarantar farko ta musulunci wato gidan Arkam Almahzumi, masu tarihin suna cewa; a wannan marhala adadin musulmi ya kai arba’in.

Kiran Danginsa

A Bayyane Bayan shekaru uku sun gabata, sai kiran manzo (S.A.W) ya shiga sabon fagen kiranna fili da bayyanarwa, a wannan marhalar ya fara da makusantansa ne na jini, hikimar da hakan ta kunsa ita ce;

• Kada ace ; don me bai kira makusantansa ba idan ya kansance kiran nasa alheri ne.

• Bukatar kariya domin samun karfin yada da’awarsa.

Sai manzo (S.A.W) ya sanya imam Ali (A.S) da ya yi abinci ya kira dukkan makusantansa na Bani Hashim wadanda yawansu ya kai mutun arba’in da daya ko ba daya, sai suka ci abincin suka sha abin shan da yake na mutum daya ne, amma ya ishe su su duka gaba daya, amma kafin manzo (S.A.W) ya yi magana sai Abu lahab ya nuna cewa wannan ciyarwar sihiri ce, sai manzo (S.A.W) ya ki yin magana, kuma ya sanya imam Ali ya sake shirya musu wani abincin a rana ta gaba, bayan sun ci sun sha sai ya ce musu: “Ya Bani Abdulmudallib ni mai gargadi ne a gareku daga Allah (S.W.T) ni na zo muku da abin da wani daga larabawa bai zo da shi ba, idan kuka bi ne zaku shiriya ku rabauta ku tsira, wannan liyafa Allah ne ya umarce ni da ita; sai na yi muku ita kamar yadda isa dan Maryam (A.S) ya yi wa mutanensa;; wanda ya kafirce daga cikinku bayan wannan to Allah zai azabtar da shi azaba mai tsanani da bai azabtar da wani daga talikai da irinta ba, ku ji tsoron Allah ku ji abin da nake gaya muku, ku sani ya Bani Abdulmudallib: Allah bai aiko wani manzo ba sai ya sanya dan’uwa da yake waziri kuma wasiyyi kuma mai gado garshi daga ahlinsa, hakika ni ma ya sanya mini waziri kamar yadda ya sanya wa annabawan da suka gabace ni, kuma Allah ya aiko ni zuwa ga mutane gaba daya, ya saukar mini da ((Ka gargadi danginka makusanta)) da jama’arka masu tsarkake zuciya, kuma Allah ya ba ni labarinsa, kuma ya gaya mini sunansa, amma ni ina kiranku, ina kuma yi muku nasiha, ina bujuro muku; domin kada ku samu hujja bayan wannan, ku makusantana ne kuma jama’ata ta kusa, wanene daga cikinku zai yi rigo zuwa ga wannan a kan cewa ya zama dan’uwana a al’amarin ubangiji, kuma ya taimaka mini a kan wannan al’ amari a kan ya kasance dan’uwana, wasiyyina kuma halifana a bayana a cikinku. Sai mutanen suka tage (jugum)gaba dayansu, sai Ali (A.S) ya ce: Ni ne ya annabin Allah zan kasance mai taimakonka a kansa. Imam Ali (A.S)yana cewa: Sai ya rike kafadata, sannan sai ya ce: Hakika wannan dan’uwana ne, wasiyyina kuma halifana a cikinku ku ji daga gareshi kuma ku bi.

Sai mutanen suka rika dariya, suna cewa da Abu Talib: ya umarce ka ka ji daga danka ka bi. Sai Abu Talib (A.S) ya ce: Wallahi zamu taimaka masa, sannan zamu karfafe shi, ya dan dan’uwana idan kana son ka yi kira zuwa ga ubangijinka ka sanar da mu domin mu fito tare da kai da makamanmu”[ 10] .

Bayan wannan ne labari ya yadu tsakanin kuraishawa da cewa Muhammad yana da’ awar ana yi masa magana daga sama, sai wasu suka fara isgili, wasu suka fara tuhuma, sai Allah ya umarce shi da ya bayyanar da kira ga dukkan mutane da fadinsa: “Ka cigaba da abin da aka umarce ka, ka kawar da kai daga mushrikai, mu mun isar maka masu isgili”. Duba zuwa ga wannan aya,ina ganin zamu iya kiran wannan marhala a matsayin ta uku a kiran manzo (S.A.W), wato muna iya jera su kamar haka:

A. Marhalar boyewa

B. Marhalar bayyanarwa ga dangi

C. Marhalar bayyanarwa ga mutane

Kiran Mutane A Bayyane

Ruwayoyi da dama game da yadda ya bayyanar da da’awarsa ga mutane suna da yawa, amma zamu kawo daya daga ciki ne, an rawaito cewa: manzo (S.A.W) ya tsaya a kan Safa, sanna sai ya kira kuraishawa; sai suka taru, sannan sai ya ce da su: “Shin da zan ba ku labari cewa wasu mahaya sun kawo muku hari ta kan wannan dutsen zaku gasgata ni?. Sukace : Na’am, kai a wajanmu ba abin tuhuma ba ne, kuma ba mu taba jin karya daga gareka ba. Sai yace : To ni mai gargadi gareku (daga wajan Allah) daga azaba mai tsanani. Sai Abu lahab ya mike tsaye yace da shi: Kaiconka! Yanzu saboda wannan ka tara mutane?. Sai mutane suka watse, sai Allah ya saukar da: Surar lahab.

Kuraishawa sun dauki matakin farko domin tsayar dawanna da’awa ta manzo (S.A.W) da tayin abubuwa gun Abu Talib (A.S) a kan cewa sharadin shi ne manzo (S.A.W) ya tsayar da kiransa kuma ya janye maganarsa, wadannan abubuwa suna hada da:

• Ba shi dukiya mai yawa

• Ba shi mulki a tsakaninsu

• Ba shi mata kyawawa da yake so

Sai Abu Talib (A.S) ya tambayi manzo (S.A.W) domin ya ji menene zai fada, amma sai manzo ya ba shi amsa cewa; Da zasu dora rana a hannunsa na dama, wata a na hagu da ba zai bari ba, don haka ne ma Abu Talib (A.S) ya ce masa: Ka tafi ya dan dan’uwana ka ci gaba da abin da kake so, wallahi ba zan mika ka a kan wani abu ba harabada[ 11] .

Da kuraishawa suka ga wannan ba ta ba su abin da suke so ba sai suka koma da jifa da kalmomi da isgili da tuhumomi masu yawakan annabi (S.A.W) da kiransa da abubuwa mabanbanta kamar:

1. Jifansa da hauka

2. Jifansa da sihiri

3. Sanya kaya a kofar gidansa

4. Wulakanta shi

5. Azabtar da wadanda suke yin imani da shi

Da manzo ya ga yawancin masu musulunta ba su da kariya kamar yadda yake daita daga Abu Talib (A.S) sai ya umarce su da yin hijira zuwa Habasha, yana mai gaya musu: “A Habasha akwai wani sarki da ba a zaluntar wani gunsa”.

Bayan wannan hijira ta farko zuwa Habasha ne da jagorancin Ja’afar dan Abu Talib (A.S) sai kuraishawa suka yi kokarin dawo da su daga wajan sarkin Habasha amma ba su ci nasara ba, al’amarin da ya ba su haushi suka sanya takunkumi mai zafi kan Bani Hashim da ya yi sanadiyyar mutuwar Abu Talib da sayyida Khadiza (A.S) a wannan yanayi mai wahala da yunwa da kunci, har manzo (S.A.W) ya kira shekarar mutuwarsu da “Shekarar bakin ciki”.

Amma bayan shekara uku da wannan takunkumi mai muni na hana saye da sayarwa, da mu’amala, da auratayya, da sanya hannun jagorori arba’in na Kuraishawa da aka kakaba musu ne sai Allah ya sanya gara ta cinye rubutun wannan mummunan takunkumi da aka rubuta aka rataya a dakin Ka’aba, ba abin da ta bari sai kalmar “Bismikallahumm” wato Da sunanka ya Allah!.

Hijira Zuwa Madina Bayan karewar lokacin takunkumin da aka kakaba wa Manzo (S.A.W) a sakamakon rasa kariya biyu masu girma da ya yi; wato kariyar tattalin arziki daga Khadiza (A.S) da kuma kariya daga sharrin al’umma daga Abu Talib (A.S) sai kuraishawa suka samu damar wulakanci da takurawa ga Manzo (S.A.W) da damar da ba su taba samun irinta ba, har ya kasance Manzo Muhammad (S.A.W) yana cewa: “Kuraishawa ba su taba samu dama a kaina da abin ki ba sai da Abu Talib ya rasu”.

A sakamakon haka ne Manzo (S.A.W) ya fuskanta zuwa ga kabilun larabawa na garuruwa daban-daban domin neman masu amsa wannan kira domin ya koma zuwa garesu, har ya kai zuwa garin Ta’ifa amma bai samu abin da yake so ba, sai mutanen garin suka yi masa isgili suka jefe shi da duwatsu, wannan al’amari ya sanya shi komawa Makka domin cigaba da haduwa da kabilun larabawa da suke zuwa aikin hajji, a nan ne ya hadu da mutane bakwai daga kabilar Khazraj da take rayuwa a Madina.

Mutanen Madina sun yarda da shi a matsayin Annabin da suka ji yahudawa suna ba su labarin zai bayyana, don haka a shekara mai zuwa sai suka zo su goma sha biyu ya kuma aika Mus’ab dan Umair tare da su domin ya sanar da su musulunci, wannan al’amari ya sanya yaduwar musulunci a cikinsu.

Bayan yarjejeniyar hijirar Annabi (S.A.W) zuwa Madina sai Kuraishawa suka hada mutane arba’in daga kowace kabila ta larabawan Makka domin su kashe Annabi ta yadda Banu Hashim ba zasu iya daukar fansan kisansa ba saidai su yarda da diyya.

Wanann al’amari ya sanya ya bar wasiyyinsa Ali dan Abu Talib (A.S) a kan gadonsa domin su dauka Annabi yana nan, sai suka kwana suna ganin sayyidi Ali (A.S), kamar yadda ya bar masa iyalansa domin ya yi hijira tare da su; wato Fatima ‘yarsa, da kuma Fatima ‘yan Asad babar imam Ali (A.S), da kuma Fatima ‘yar Zubair, da kuma dukkan wanda yake son hijira tare da shi na daga Banu Hashim.Manzo (S.A.W) ya jira imam Ali (A.S) a Kuba’a har sai da ya zo sannan suka shiga Madina su biyu tare da iyalansa, kuma aka yi musu tarba mai girma, da wannan ne aka kafa tushen hukumar musulunci ta farko a Madina karkashin jagorancin Manzon rahama (S.A.W).

Annabi (S.A.W) A Madina

Manzon Allah (S.A.W) ya isa Kuba’a a 12 ga watan rabi’ul awwal, sannan ya jira zuwan imam Ali (A.S) tare da Fatimomi kamar yadda ya gabata da kuma Ummu Aiman, Manzon Allah ya tarbi imam Ali (A.S) kafafuwan imam Ali suna zubar jini saboda nisan tafiya, kuma ya gina farkon masallaci a Kuba’a, sannan bayan kwana goma sha biyar ya fuskanci Madina, ya shiga Madina a ranar jumma’a, mutanen Madina suka tarbe shi suna masu farin cikin zuwan wannan shugaba da ba shi da tamka.

Ya zauna tare da iyalansa da imam Ali (A.S) a gidan Abu Ayyub wata daya har yagina masallacinsa na Madina, amma sauran muhajirun da suka zo daga Makka mutanen Madina sun yi wawason su zuwa gidajensu. A cikin wannan yanayin Manzon Allah (S.A.W) ya fuskanci manyan kalubale guda uku da suke matsala ta asali a Madina:

1. Yahudawan Madina dana wajanta wadanda suke da dukiya mai yawa

2. Sabanin da yake tsakanin muhajirun da ansar da kuma tsakanin su ansarkansu

3. Kuraishawa da sauran mushrikai masu rayuwa a yankin larabawagaba dayansu

Amma Manzon rahama da hikimarsa (S.A.W) ya yi kokarin warware wadannan matsaloli dukkansugaba daya ta hanyoyi masu hikima.

1. Ya warware matsalar Yahudawan Madina da na wajan Madina kamar Banu Kuraiza, da Banu Kainuka’a, da Banu Nadir, ta hanyar rubuta takardar zamantakewa tsakaninsu da sauran musulmi da rashin cutar da juna, sai dai Yahudawa sun karya wannan yarjejeniya daya baya daya kamar yadda ya zo a tarihi, al’amarin da ya sanya aka hukumta su daidai abin da sharuddan yarjejeniya suka tanada.

2. Ya warware matsalar Aus da Khazraj ta hanyar kulla ‘yan’uwantaka tsakaninsu da kuma ‘yan’uwantaka tsakanin Ansar da Muhajirun banda imam Ali (A.S) da Manzo (S.A.W) yace da shi: “Ya Ali!Kai dan’uwana ne a duniya da lahira”.

3. Amma matsalar Kuraishawa da sauran mushrikai da sukan kawo hari ga daular musulunci Manzo ya fuskance ta da raddi ne da kuma kariya ga wannan daula sabuwa.

Yakokin Manzo (S.A.W)

Kiran Manzo (S.A.W) bai zo domin ya yadu ta hanyar yaki da takobi ba, saidai yanayi ne ya tilasta haka domin kuraishawa da sauran mushrikai sun kai hari iri-iri a kan Manzo da musulmi ta hanyoyi daban-daban, kamar ta hanyar tattalin arziki, da siyasa, da nuna karfin yaki. Wannan al’amari ya tilastawa Manzo (S.A.W) daukar mataki domin kare daular musulunci da jinin musulmi, al’ amarin da ya kai ga yake-yake a lokuta daban-daban, mafi muhimmancin yakokin Annabi (S.A.W) kamar yadda suka zo a tarihi su ne:

• Badar

• Uhud

• Banu Nadir

• Khandak

• Banu Kuraiza

• Banu Kainuka’a

• Khaibar

• Fathu Makka

• Hunain

• Da’ifa

Hajjin Bankwana

A cikin shekara ta goma da yin hijira ne Manzo (S.A.W) ya yi hajji domin ya sauke wajibi kuma ya sanar da al’umma ayyukan hajjinsu, kuma ya tafi tare da dukkan matansa da ‘yarsa Zahara (A.S), kuma kabilun larabawa mabanbanta da suka hada musulmi sama da dubu dari 100 000 ne suka yi hajji tare da shi.

Imam Ali (A.S) ya zo daga Yaman domin ya riski Manzon Allah a Makka, sai Manzo ya yi farin ciki da zuwansa da kuma irin nasarar da ya samu a Yaman, sannan Manzo ya ci gaba da ayyukan hajji wanda daga karshensa ya yi huduba ga musulmi kuma ya yi bankwana da su, ya ayyana musu wasiyyinsa kuma halifansa bayansa, kuma ya sanar da su da yawa daga hukunce-hukuncen addini.

Hudubar Hajjin Bankwana

Abin da nake son kawowa a nan shi ne abin da hudubar hajjin bankwana ta kunsa domin mu ga ilimi da hikima da kuma sakon Manzon rahama zuwa ga al’umma gaba daya a dunkule, sannan mu auna kawukanmu mu ga ni idan mun bi wasiyyar Manzon rahama (S.A.W) da ta kunshi wadannan abubuwan:

1. Haramcin zubar da jini

2. Haramcin cin dukiya ba bisa hakki ba

3. Wajabcinbayar da amana

4. Haramcin cin riba

5. Jefar da duk wani abuna jahiliyya ban da shayar da alhazai da kare dakin Allah

6. Bayanin hukunce-hukuncen kisasi da diyya

7. Haramcin rage kwanaki dakara su “Nasi’u”

8. Ayyana watanni hudu masu alfarma

9. Bayanin hakkokin mata akan mazajensu:

• Kada su ha’inci mazajensu

• Kada subayar da izinin shiga ga wanda ba ya so

• Kada su yi alfahasha

10. Bayanin hakkokin maza akan matayensu:

• Wajabcin ciyar da matansu

• Wajabcin tufatar da su

• Su amanace a hannun mazajensu

• Maza su yi wasiyya ga mata da alheri

11. Muminaigaba daya ‘yan’uwan juna ne

12. Haramcin dukiyar mumini sai da izininsa

13. Kada a yi sabani da rarraba

14. Kada a yaki juna, kada a kashe juna

15. Ya bar mana Littafin Allah da Ahlul Bait (A.S)

16. Ubangiji daya ne, kuma babanmu daya ne

17. Dukkaninmu daga Adam (A.S) muke shi kuma daga kasa

18. Wanda ya fi a wajan Allah shi newanda ya fi tsoron Allah

19. Babukabilanci a musulunci, babu bambanci tsakanin balarabe da waninsa ko fari da baki

20. Wanda yakenan ya isar wa wanda ba ya nan

21. Bayanin hukuncin gado da masu gado

22. Bayanin hukuncin jayayya game da yaro

23. Haramcin da’awar ubantakar wani mutum daban

Mai karatu yaya kake gani da dukkan duniya zata kiyaye irin wadannan dokoki da dubunnansu wadanda musulunci mai girma ya zo da su ga dan Adam domin kai shi zuwa ga kamala mafi daukaka.