Yayin Addu'a
Marubuci: Adam Ibn Muhammad
Domin masu karatun bayanansa su samu kyakkyawar fahimtar mas'alar sai na ga ya dace in kalato wani abu a kan haka daga cikin littafin da na rubuta tun tuni mai taken: Azumin Arfa A Ranar Asabar , wanda asalinsa daga littafin Zahrur Raud ne na Aliyy Hassan Aliy Abdil Hamid Al-Athariy _(Hafizahul Laah).
Ga abin da na ce:
Amma game da abin da waɗansu malamai suka yi na ƙoƙarin raunana wannan hadisin, an samu waɗansu malaman sun bayar da ƙwarara kuma gamsassun amsoshi.
Ga maganganun mutum shida daga cikinsu:
1. Al-Imaam Abu Daawud ya ce: Hadis ne ‘ Mansuukhi’!
Amsa:
Al-Imaam As-Shaafi’iy ya ce: Ba a kafa dalili a kan An-Naasikh da Al-Mansuukh sai da wani hadisi daga Manzon Allaah _(Sallal Laahu ’Alaihi wa Aalihi wa Sallam)_, ko kuma da sanin lokaci mai nuna cewa ɗayan hadisan ya zo a bayan ɗayan ne, ta haka har a iya gane cewa na ƙarshen shi ne An-Naasikh, ko kuma ta maganar sahabin da ya ji hadisin, ko kuma ta hanyar Ijmaa’i.
(Miftaahul-Jannah: 76).
Al-Haafiz Ibn Hajr a cikin At-Talkhees: 2/216 ya ce: Fuskar kasancewarsa Mansuukhi ba ta bayyana ba!
As-Shaikh Mahmud As-Subkiy a cikin Ad-Deenul-Khaalis: 8/393 ya ce: Wannan ba abin karɓa ba ne. Wane dalili ne ya nuna cewa shi Mansuukhi ne?!
2. Al-Imaamuz-Zuhriy ya ce: Hadisi ne na ƙasar Hims, watau Da’ifi ne!
Amsa:
Shaikh Aliy Bn Hasan Al-Athariy ya ce:
Az-Zuhuriy ya faɗi haka ne lura da gwargwadon abin da ya gani na hanyoyin hadisin kawai… musamman ma da ya ke zamaninsu shi ne zamanin yin riwayar hadisan. Don haka, yakan iya samun riwayoyin da waɗansu malaman ba su samu ba. Kamar yadda sukan samu abin da shi kuma bai samu ba. _(Zahrur-Raud: 51).
3. Al-Imaam Al-’Auzaa’iy ya ce: Ban gushe ba ina ta ɓoye wannan hadisin, har sai lokacin da na ga ya yaɗu!
Amsa:
Shaikh Aliy Bn Hasan Al-Athariy ya ce:
Yaɗuwarsa dalili ne a kan cewa: Ya samu hanyoyi masu yawa da riwayoyi mabambanta.
Wannan kuma ya ƙarfafa maganar da ta gabata ne cewa: Malaman da suka raunana hadisin sun yi haka ne ta lura da gwargwadon hanyoyin da suka gani kawai, ba wai ta haƙiƙanin ɗimbin hanyoyin da yake da su ba.
4. Al-Imaam Maalik ya ce: Wannan ƙarya ce!!
Amsa:
Shaikh Aliy Bn Hasan Al-Athariy ya ce:
1. Wannan maganar Abu-Daawud ne ya ambace ta, kuma ba tare da ya kawo mata isnadinsa zuwa ga Al-Imaam Maalik ɗin ba. Don haka ba a iya tabbatar da cewa Al-Imaam Maalik ɗin ne ya faɗe ta har sai lokacin da isnadinta ya tabbata.
2. Sannan kuma maganar ba a cikin dukkan kofen littafin Sunan Abi-Daawud ta ke ba. Waɗansu kofen ne kawai suke da ita, kamar yadda Shaikh Albaaniy da Al-Ghumaariy suka faɗa.
3. Al-Imaam An-Nawawiy a cikin Al-Majmuu’: 7/440 ya ce: Ba a karɓar wannan maganar daga gare shi, domin kuwa manyan Limaman hadisi sun inganta wannan Hadisin.
4. Abdul-Haƙƙi Al-Ishbiiliy ya ce: Mai yiwuwa Al-Imaam Maalik ya ɗauki wannan hadisin ƙarya ne, domin riwayar Thaur Bn Yazid Al-Kalaa’iy ce, wanda aka jefe shi da bidi’ar Ƙadariyyanci. To sai dai kuma duk da bidi’ar tasa amintacce ne a wurin riwaya, har manyan malaman hadisi irin su Yahya Al-Ƙattaan da Ibn Al-Mubaarak da Sufyaan At-Thauriy duk sun yi riwaya daga gare shi.
5. Ibn Abdil-Haadiy a cikin Al-Muharrar, shafi: 114 ya ce: Akwai abin tunani a cikin wannan maganar ta Al-Imaam Maalik.
6. Sannan kasancewar shi kansa Abu-Daawud ya kawo hadisin a cikin littafinsa kuma har ma ya ce Mansuukhi ne, wannan ya nuna shi kansa bai yarda cewa shi ƙarya ba ne, kamar yadda bayaninsa game da littafin nasa ya nuna.
5. Al-Imaam An-Nasaa’iy ya ce: Wannan hadisi ne Mudtarib!
Amsa:
Shaikh Albaaniy a cikin Irwaa’ul-Ghaleel: 4/119 ya ce: ‘ Idtiraabi a cikin hadisi malamai sun kasa shi gida biyu ne:
Na Ɗaya: Shi ne wanda yakan zo ta fuskoki mabambanta masu ƙarfi iri ɗaya, ta yadda ba a iya rinjayar da wata hanya a kan wata saboda daidaituwansu a wurin ƙarfin. Irin wannan Idtiraabin ne ake raunana hadisi saboda shi.
Na biyu: Shi ne wanda fuskokin idtiraabin a cikinsa suka bambanta da juna, ta yadda za a iya rinjayar da wata a kan wata. A nan sai a zaɓi fuskar da ta fi rinjaye a ba ta irin abin da ya dace da ita na hukunci, a rabu da sauran. Wannan hadisin da muke magana a kansa irin wannan ne.
6. Waɗansu malamai kuma suka ce: Hadisi ne ‘Shaazzi’.
Amsa:
As-Shaikh Al-’Awaayishah a cikin Al-Mausuu’ah Al-Fiqhiyyah Al-Muyassarah ya ciro daga Aliy Bn Hasan a cikin Zahrur-Raud cewa:
As-Shuzuuz ko dai ya zama ta fuskar Isnadi ko kuma ta fuskar Matani. To, ta fuskar Isnadi dai wannan hadisin sahihi ne ba da wata shakka ko kokonto ba.
Ta fuskar Matani kuma wannan rikicin bai taso wa masu shi ba sai a lokacin da suka gaza wurin haɗa kan hadisan babin a wuri guda. Sanannen abu ne kuwa cewa, ba a yin da’awar Shuzuuzi saboda irin wannan gazawar.
Amma fassarar Shuzuuz kamar yadda malaman Ilimin Mustalahul Hadeeth suka faɗi bai hau kan irin wannan halin ba, kamar yadda ya ke a fili.
Ni (Assalafiy) na ce: Domin fassarar hadisi Shaazzi a wurin su shi ne: _‘Wanda wani amintacce ya riwaito amma kuma ya saɓa wa wanda, ko waɗanda suka fi shi aminci.’
Ka ga wannan ba a kansa ake magana ba a nan.
DUBA WADANNAN:
KARANTA WARAKAR ZUKATA CIKIN BAYANIN AZUMIN ARFAH
KARANTA HUKUNCE-HUKUNCE AZUMIN RANAR ARFA
KARANTA FALALAR KWANAKI GOMA NA FARKON WATAN ZULHAJJI
Domin dai babu wani matani ko isnadi nagartacce da ya zo a kan wannan maganar, wanda har za a gwada kuma a ce ya saɓa wa wannan!
Wal Laahu A’lam
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