Muassasar alhasanain (a.s)

Shahadar Bakir

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MARUBUCI: Hafiz Muhammad Sa'id hfazah@yahoo.com
SHAHADAR IMAM BAK'IR A.S
Shahadar Imam Muhammad Bakir (a.s)
Kasancewar musulumi sun bar aiki da wasiyyar manzon rahama ta riko da littafin Allah da Ahulu Baiti (a.s) bayan wafatinsa (s.a.w), wannan lamarin ya haifar da gibi mai yawa na rashin sanin madafa wurin sanin hakikanin hukuncin shari'a. Don haka sai aka samu mutane iri-iri da suka dauki nauyin ganin sun fitar da hukuncin shari'a.
Amma sai ya zamanto sun rasa sanin mafi yawan hukuncin sakamakon karancin hadisai da suke hannun al'umma. Idan ba mu manta ba, a farkon halifancin halifa na farko, halifa na biyu ya sanya an tara duk wasu hadisai na manzon Allah (s.a.w) ya kona su, sannan kuma ya hana bayar da hadisai ga kowane mutum, hasali ma ya yi wa wasu sahabbai bulala sakamakon suna bayar da hadisai. (Dabakatul Kubura: Ibn Sa'ad; 1 / 140, Hujjiyatus Sunna: 395, Kanzul Ummal: 1/291).
Amma Imam Ali (a.s) da dalibansa, da wasu sahabbai daga masu ilimi sun ki hanuwa, suka ci gaban da bayar da hadisai, kodai a boye, ko bayyane, don haka ne ruwaito hadisi bai yanke ba a tsakanin daliban imam Ali (a.s) da koyarwarsa. Wannan lamarin bai boyu ba kuma a fili yake zamu iya ganin sa a cikin maganganun Abuzar. (Buhari: 1/27, Fathul Bari: 18/170, Sunan Darimi: 1/112, Wudhu'un Nabi: Shahristani; j 2, shafi 21-22).
Wasu ma'abota tarihi kamar Ibn Kutaiba sun yi kokarin ganin sun kare wannan lamari na kona hadisan manzon Allah (s.a.w) amma sun kasa. Domin idan tsoron kada a cakuda su ne da kur'ani to akwai mahardata, sannan nau'in usulubinsu ya bambanta, idan kuma tsoro kada ya zama an rubuta kuskure ne, to sai a zauna da marubutansu da sauran sahabbai domin a tabbatar da daidai ne ma'abota wadannan littattafai suka rubuta. Domin wannan shi ne abin da aka yi yayin rubuta Kur'ani, aka tabbatar da cewa kowa ya rubuta shi daidai. Hada da cewa wanda ya kona ya kira su da tatsuniyoyi ko labaru irin na Ahlul Kitabi. Dabakatul Kubura: Ibn Sa'ad; 1 / 140, Hujjiyatus Sunna: 395, Kanzul Ummal: 1/291).
Dadewar rashin nakalto hadisan manzon Allah (s.a.w) ya sanya da yawa daga al'ummar musulmi hatta da malamanta sun jahilci shari'a, don haka sai suka koma dogaro da wasu dokoki da suka kirkiro domin fitar da hukuncin shari'a.
Shugaban makarantar kiyasi Abuhanifa ya shahara da kiyasi, da ra'ayi, sai ya kasance yana fitar da hukuncin shari'a bisa ra'ayi, wannan lamarin ya sanya imamai (a.s) suka tashi tsaye wajen raddi kan wannan ra'ayi na Abuhanifa. Muna iya bayar da kiyasi mu ga misali; Idan Allah ya haramta giya, sai masu kiyasi su duba su ga cewa giya tana bugarwa, don haka sai su yi kiyasi da giya su ce; duk wani abu da yake bugarwa haramun ne, ba tare da la'akari da cewa tayiwu wannan giyar tana da wani abu da ya sanya Allah ya haramta ta.
Mafi muni kan wannan lamari shi ne idan Allah ya sanya cewa; giya najasa ce; to masu kiyasi zasu duba duk wani abu mai sanya maye sai su ba shi hukuncin najasa. Ba su sani ba ko abin da ya sanya ta zama najasa saboda wata siffa ce da take da ita da ta saba wa sanya maye, da haka ne masu kiyasi suka rusa hukunce-hukuncen shari'a masu yawa.
A nan ne zamu ga yadda aka samu shafe wasu dokokin Allah da canja su. Wannan lamarin ya sanya imam Muhammad Bakir (a.s) tashi tsaye domin ganin ya yaki wadannan lamurra da suka zo cikin musulunci, sannan sai bayansa dansa imam Ja'afar Sadik (a.s) ya ci gaba da wannan muhimmin aiki.
Imamai masu daraja sun yi nasihohi masu yawa ga masu kiyasi, sun gaya musu cewa; farkon wanda ya yi kiyasi shi ne Iblis, yayin da yake cewa; an yi Adam (a.s) da kasa, shi kuma an yi shi da wuta. A nan shedan ya yi kiyasin cewa; Wuta ma tana da cikin element kamar kasa, don haka yaya za a fifita wannan a kan waccan. (Alwasa'il, Abwabu sifatil Kadhi: Babi 6, j 18, s; 29, Usulul Kafi: Kitabu Fadhlul Ilm, j 1, s; 57.)
Bari mu bayar da misalin kiyasi domin mai karatu ya fahimci cewa; yana da hadari matuka: Idan da za a daka ta kiyasi ne, to da a gado namiji zai samu kaso daya ne mace kuwa kaso biyu domin namiji ya fi ta karfi shi zai iya yin abubuwa da ba ta iyawa. Da za a bi kiyasi a addini da ya kamata mai jinin haila ta rama salla ne ba azumi ba, domin salla ta fi girma da muhimmanci. Da za a bi kiyasi a addini da bawali ya kamata a yi wa wankan janaba ba maniyyi ba, domin najasar bawali ta fi ta maniyyi karfi, sai a yi wa bawali wanka, shi kuma mani a yi masa alwala. A nan ne zamu gane hadarin kiyasi.
Ra'ayin kiyasi bai bar fikihu ba hatta da ibadar akida sai da ya shiga, misali ra'ayi yana ganin sanya wani abu gaban mai salla don kada wani ya gindaya ya wuce ta gabansa tsakaninsa da Allah ubangijinsa, wannan lamari ne da imam Kazim yana yaro ya yi wa Abuhanifa raddinsa, ya sanar da shi cewa; Ubangijinsa ba jiki ba ne, don haka ba ya ganin wani abu zai iya shiga tsakaninsa da shi.
Banu Umayya sun yi amfani da hanyoyi hudu domin gamawa da imam Bakir (a.s), sun yi amfani da siyasa, da fikira, da rayuwa, da dukiya domin gamawa da shi:
Sai suka yi amfani da kiransa zuwa hedkwatarsu ta birnin Damishka, da yi masa kagen cewa zai kawo yamutsi da sabani tsakanin musulmi, aka kira shi har zuwa Sham amma Allah ya kare imam Muhammad Bakir daga wannan sharrin da kullin. (Imam Muhammad Bakir: Husain Asshakiri; s; 25)
Matakin ganin bayansa ta hanyar kaga masa wasu laifuffuka domin a rusa ismarsa, mun ga wannan kagen ya maimaitu a zamunan baya a hannun Ibn taimiyya da Zahabi na nuna fifikon wasu mutane kamar Abizzinad, da Katada, da Rabi'a a kansa.
Matakin ganin an kakaba masa cewa ya yabi halifofin farko, har sai da aka jingina masa cewa; su 'ya'yan manzon Allah (s.a.w) sun yi ittifaki a kan yabon halifofin farko, hatta da Darkudni ya ruwaito wasu maganganu da suke masu rauni kuma na kage a kan irin wannan, al'amarin da aka yi nuni da yardar imam Bakir kan abin da ya gudana, wanda yake lizimtar inkarin cancantar Ali (a.s). (Assawa'ikul Muhrika: Ibn Hajar: 78).
Matakin ganin sun nuna rauninsa, da yabon ra'ayin Abuhanifa a wata tattaunawa tare da shugaban masu ra'ayi da kiyasi a cikin fikihun musulunci Abuhanifa. Sai aka nuna yadda imam Bakir ya rungumi Abuhanifa bayan ya kafa masa hujja da cewa; namiji ya kamata ya samu kaso daya mace kuma kaso biyu domin ta fi shi rauni!. Aka nuna Abuhanifa da ya durkusa gaban imam Bakir amma sai imam Bakir ya kamo hannunsa ya tayar da shi ya rungume shi!. (Imam Sadik: AbuZuhra; s 22-23.)
Sun manta cewa; babu wani abu da ya gama tattaunawar Abuhanifa da imam Bakir (a.s), domin Abuhanifa ya zo Madina ne lokacin imam Sadik, kuma nasihar da imam Sadik (a.s) ya yi masa ta zo a littattafai masu yawa. Wannan shi ne abin da ya zo kamar haka:
Imam Sadik (a.s) ya ce masa: Ka ji tsoron Allah kada ka yi kiyasi a addini, ka sani farkon wanda ya yi kiyasi shi ne Iblis. Har dai ya tambayi Abuhanifa cewa: Me ya fi muni: kashe rai ko zina? Sai Abuhanifa ya ce: Kashe rai. Sai imam Sadik (a.s) ya ce masa: Allah ya karbi shedu biyu a kisa, amma bai karba ba a zina sai guda hudu. Sannan ya sake ce masa: Me ya fi girma; salla ko azumi? Sai Abuhanifa ya ce: Salla. Sai imam Sadik (a.s) ya ce masa: To yaya mai haila take rama azumi amma ba ta rama salla? Yaya to da hakan zaka rika yin kiyasi a addini! Ka ji tsoron Allah ka bar kiyasi. (alwasa'il: abwabu sifatil kadhi: babi 6, j 18, s; 29)
Idan mutum ya duba irin wannan lamarin sosai zai ga yadda alayen manzon Allah (s.a.w) suka sha wahala matuka sosai domin su kare shari'ar Allah.
Rashin yin wani motsi na siyasa da yakar daula daga wurinsu, da shagaltuwa da ilmantar da duniya hakikanin sakon Allah bai hana miyagun sarakuna neman ganin bayansu ba. Don haka ne muka ga Hisham duk da saninsa da cewa imam Bakir ya shagaltu da ilmantar da mutane ne amma bai kyale shi daga karshe sai da ya sanya wanda ya yi masa makirci aka shayar da shi guba da ta yi sanadiyyar rayuwarsa.
Domin gudun tsawaitawa a nan zan dakata, sai dai zan kawo rayuwar imam Muhammad Bakir (a.s) a takaice kamar haka:
Shi ne: Muhammad dan Ali dan Husain dan Aliyyu bn Abi Dalib (a.s).
An haifi Imam Muhammad al-bakir (a.s) a Madina a shekara ta (57 bayan hijira).
Imam Al-Bakir (a.s) ya karbi Imamanci bayan rasuwar mahaifinsa Imam Ali dan Husain (a.s) a shekara ta (94 bayan hijira).
Daga cikin muhimman ayyukan da ya yi su ne:
1. Farfado da harkar Ilimin musulunci bayan girgizar da ta yi tun a lokacin mulkin Mu'awiya dan Abu sufyan.
2. Tayar da harkar Shari'ar musulunci wacce ta dawo wa fikihun musulunci matsayinsa a cikin rayuwar musulunci.
Lokacin da Imam Al-Bakir (a.s) ya rayu ya yi dai dai da karshen mulkin Umayyawa, da yin raunin hukumar Umayyawa a kaskantuwar sakamakon faruwar abubuwan da suka taimaka wajen raunin daular da faduwarta, duk sun taimaka wa Imam Muhammad Bakir (a.s) wajen aikata wadannan ayyukan.
Muhimman wadannan abubuwa wadanda suka taimaka wajen faduwar daular Umayyawa su ne:
1. Kisan da Umayyawa suka yi wa jagororin tunani da kawo gyara daga cikin musulmai, kamar: Maisam attammar, da Rashid al-hijri, da Amru bn Hamk al-khuza'i, da Hijr bn Udayyil kindi.
2. Kisan da Umayyawa suka yi wa Imam Husain (a.s) a Karbala.
3. Halartawar da Umayyawa suka yi wa Madina a waki'ar Hurrat.
4. Jifan da Umayyawa suka yi wa Ka'aba da majaujawa.
5. Bore da yunkurin Alawiyyawa daya bayan daya da nufin kifar da gwamnatin Umayyawa.
6. Bin son zuciyar da mafi yawancin shugabannin Umayyawa suka yi. Da sabawarsu ga shari'ar Musulunci a cikin dabi'unsu.
7. Rashin ko in kula ta Umayyawa a game da matakin musulmi na rashin amincewa da su. Da kuma dagewar Umayyawa a kan ayyukansu munana.

Imam Al-Bakir (a.s) ya rasu a Madina a shekara ta 114 bayan hijira, sakamakon guba da aka ba shi ta hannun Hisham dan Abdulmalik.
Hafiz Muhammad Sa'id
hfazah@yahoo.com
www.hikima.org
Thursday, November 05, 2009

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