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WAJIBCIN “NASSI” TSAKANIN HALIFA DA ANNABI:Babu saɓani tsakanin malamai kan cewa shugaba (halifa) yana da haƙƙin zaɓan wanda zai gaje shi domin kuwa shugaba shi ya san wanda ya cancanci wannan matsayin. Don haka maganarsa ita ce ta ƙarshe ko da kuwa masu faɗa a ji (ahlul halli wal aƙdi) ba su yarda ba[1]. Haƙiƙa hakan ya kasance wa halifa (shugaba) ne saboda kiyaye afkuwar fitina da rashin kwanciyar hankali tsakanin al’umma[2]. Don haka ne ma wasu sahabbai suke neman halifa Umar da ya zaɓi wanda zai maye gurbinsa[3]. Ya ɗan’uwana (mai karatu), shin ba Annabi (s.a.w.a.) ne ya kamata ya yi wannan tunani ba, don kare al’umma daga fitina?! Domin – ba kokwanto cewa – shi rahama ne ga al’um-marsa….ashe ba cikan rahama ba ce ya nesanta al’um-marsa daga duk wani abin da zai kawo musu ruɗani bayansa ba?! Haƙiƙa ya kasance mai ƙaunar al’ummarsa kuma mai tausaya mata, kamar yadda Allah Maɗaukakin Sarki ya bayyana cikin Alƙur’ani mai girma cewa: ) áÞÏ ÌÂÁßã ÑÓæáñ ãä ÃäúÝÓößã ÚÒíÒñ Úáíå ãÇÚäÊøã ÍÑíÕø Úáíßã ÈÇáãÄãäíä ÑÄæÝ ÑÎíã( Ma’ana: ((Lalle ne, haƙiƙa, Manzo daga cikinku ya zo muku. Abin da zai cuce ku yana damunsa. Mai kwaɗayi ne ga shiriyarku. Kana kuma ga muminai Mai tausayi ne, Mai jin ƙai))[4]. Kuma haƙiƙa, Manzon Allah (s.a.w.a.) ya san cewa ba ma jiran wani Annabi a bayansa wanda zai tsara mana al’amurranmu!. Saboda haka ne ma ibn Hazmi yake cewa: (Haƙiƙa mun gano ingantattun hanyoyi na zaɓen shugaba, na farko wacce ta fi inganci da dacewa ita ce wanda shugaba mai barin gado zai zaɓi wanda zai gaje shi bayan rasuwarsa, shin ya yi hakan ne lokacin da yake da cikakken lafiya ko kuma yayin rasuwarsa, kamar yadda Annabi (s.a.w.a.) ya aikata kan Abubakar, haka ma kamar yadda Abubakar ya yi wa Umar, haka ma kamar yadda Sulaiman ibn Abdul Malik ya yi wa Umar bn Abdul Aziz). Ya ci gaba da cewa: (Wannan ita ce hanyar da muka zaɓa, mun kore duk wanda ba ita ba, saboda abin da ke cikin wannan hanyar da muka zaɓa na ci gaban shugabanci, tsara al’amurran addini da kuma kare mutane daga faɗawa cikin saɓani da ruɗani wanda ake iya samu cikin sauran hanyoyin saboda zama cikin rashin tsari kafin zaɓen shugaba…..)[5]. Haƙiƙa ibn Hazmi ya gano sama da illa guda cikin wannan al’amari (na zaɓen halifa) amma sai ya yi amfani da kwarewarsa wajen toshe ta ta hanyar haɗa tsakanin laluran addini da hankali da kuma haƙiƙanin abin da ya faru don fitar da natija abin riƙewa. Barin al’umma ba tare da ayyana musu shugaba ba shi yake tabbatar da zaman al’umma cikin rashin tsari, war-watsewar al’amurra da kuma zaman tsammani ko kwa-ɗayin halifanci a gurin wasu ….to don haka haƙiƙa ya kamata ace Annabi (s.a.w.a.) ya gano haka kuma ya gaggauta kau da shi ko da kuwa lokacin rasuwarsa ne. Lalle ayyana halifa ta wannan hanya yana iya haifar da ci gaban shugabanci (rashin samun wani lokacin da babu shugaba) da kuma tsara al’amurran Musulunci. Idan har Halifa Abubakar ya gano haka, har ma ya zaɓi wanda zai zama magajinsa, haka nan shi ma Halifa Umar ya gano haka, haka ma Sulaiman ibn Abdul Malik, to yaya za mu yi tunanin cewa Manzon Allah (s.a.w.a.) ya gafala da hakan??? Haƙiƙa wannan al’amari mai tsananin motsa zukata shi ya sa shi (ibn Hazmi) nema wa wannan mahanga ta hali-fanci mafita, kamar yadda ya yi ƙoƙarin nemo wa abubu-wan da suka faru bayan Annabi (s.a.w.a.) mafita. Don neman wannan mafita ce ya sa yake cewa Annabi (s.a.w.a.) ya zaɓi Halifa Abubakar a matsayin halifa!!!. To a nan muna iya cewa lallai kan Annabi (s.a.w.a.) bai bar wannan al’amari na halifanci a hannun al’umma ba kuma bai bar shi cikin ruɗani ba ballantana ma ace bai’ar Abubakar ta kasance fitina. Haƙiƙa wannan ra’ayi ne mai ƙarfin gaske wanda da ya cika da kuwa ya ɗauke mana duk wata rigima da ke cikin wannan lamari. Amma abin baƙin ciki bai zama wani abu ba face shirme, don haka a fili yake cewa ya gagara cika burin da aka gina shi akai. Ya gagara gano matsalar da kuma magance rikice-rikicen da ke cikinta, kamar yadda ya gagara samo mafita ga abubuwan da suka faru a baya kan halifanci. Ba saboda komai hakan ya faru ba, face kasantuwan babu wani “nassi” kan halifancin Abubakar, kai babu ma wanda ya yi da’awar hakan, alal haƙiƙa ma al’umma ta tafi akan rashinsa. Lalle duk wanda ma yake so ya tabbatar da samuwar “nassi” kan Halifa Abubakar to dole ne sai ya kore abu-buwan da suka faru a “Saƙifa” manyansu da ƙananansu!. Kuma dole ne ya ƙaryata abubuwan da suka zo cikin ingantattun littattafan hadisi na maganganun Abubakar, Umar, Ali, Abbas da Zubair kan halifanci…… Bayan haka kuma ya zama masa wajibi ya rushe duk wani abu da mahangan Ahlus sunna kan shugabanci ta ginu a kai. Domin lalle wannan mahanga ba ta ginu a kan komai ba face abu guda, wato shi ne kuwa dai wannan hanyar da aka bi a “Saƙifa” wajen zaɓen Abubakar (r.a) da kuma abin da ya biyo baya. Sannan kuma wajibi ne gare shi ya kore ko rusa (abin da ittifaƙi ya tafi a kai kan rashin wani “nassi” kan hali-fancin Halifa Abubakar)[6]! Haƙiƙa wannan ra’ayi bai yi dai-dai da lamarin shura da masu da’awarsa ba, face dai kawai wani ƙoƙari ne na toshe illolin da ke cikinta da kuma inkari ga duk wata hujja da waɗanda suke gani cewa halifanci yana yiyuwa ne da nassi (daga Allah da ManzonSa) za su iya kawowa, sannan da kuma toshe duk wata ƙofar ka-ce-na-ce, kamar yadda ibn Hazmi ya ambata. Babu shakka, Ibn Hazmi ya yarda da wajibcin samun “nassi”, sai dai kawai shi yana son “nassi” ne da ya dace da abin da yake ciki, ko da kuwa babu dalili a kan haka. Yarda Da Wani Yanki Na “Nassi”:In har aka ce al’amarin halifanci “shura” ce, to dole ne a samu “nassi” da ke nuna haka, domin kuwa ba’a bar “shura” sakaka, ba tsari ba. Don haka ba ya yiwuwa ga “masu faɗi a ji” su zaɓi duk wanda suka ga dama ba tare da wani sharaɗi ba. Haƙiƙa akwai wani haddi da lalle ne “shura” ta lura da shi, kamar yadda ingantaccen “nassi” ya nuna hakan. Wasu malamai suna cewa: (Yana daga cikin sharaɗin halifanci, (shugaba) ya zamanto Baƙuraishe, halifancin waninsa ba ya inganta….suna masu kafa hujja da inda Annabi (s.a.w.a.) yake cewa: (Halifofi daga Ƙuraishawa suke ). Sannan a wani wurin kuma ya ce: (Ku gabatar da Ƙuraishawa (kan al’amarin shugabanci), kada ku wuce gabansu). Haƙiƙa babu wani ɓoyayyen abu da zai kawo rikici cikin wannan magana ko kuma wani abin inkari[7]. Kuma sun sharɗanta cewa lalle ne shi wannan Baƙu-raishe ya zamanto cikakken Baƙuraishe daga Bani Nadhir bin Kananata, domin tabbatar da abin da ya zo cikin “nassi”[8]. Ahmad yana cewa: (Halifancin wanda ba Baƙuraishe ba, ba ya inganta)[9]. Kuma sun kafa hujja don kare wannan “nassi” da irin yadda mutanen Madina (Ansar) suka janye sannan suka miƙa halifanci ga Ƙuraishawan Muhajirai lokacin da suka kafa musu hujja da hakan a “Saƙifa”[10]. Ibn Khaldun yana cewa: (Manyan malamai sun tafi akan wannan magana - sharɗanta wajibcin kasantuwan shugaba Baƙuraishe -, da kuma inganta halifancin Baƙuraishe ko da kuwa ba zai iya gudanar da aikin musulmai ba)[11]. Ta haka ne suka tabbatar da wannan “nassi”, sannan suka tabbatar da sahihancinsa da kuma yardar malamai da shi gaba ɗayansu (ittifaƙi). Amma lokacin da wasunsu suka fara inkarin wannan hadisi, - kamar Abubakar al-Baƙalani – ibn Khaldun ya yi bayanin sirrin da ke cikin wannan juya baya da ya yi, sannan ya ci gaba da yi masa raddi, yana cewa: (Lokacin da Ƙuraishawa suka yi rauni sannan al’amurransu suka wargaje saboda abin da da suka samu na ɗaukaka, jin daɗi da kuma abin da hukuma take ba su, don haka suka gaza a wajen shugabanci har wasu suka wuce gabansu. A dalilin haka da yawa daga cikin malamai sun gagara gane haka har suka kai matsayin kore wannan sharaɗi na Ƙuraishantaka, suna yin tawili da wannan hadisi da Annabi (s.a.w.a.) yake cewa: (Ku yi ɗa’a wa shugabanku ko da kuwa bawa ne Bahabashe)[12]. Yaci gaba da cewa: (Haƙiƙa wannan ba hujja ba ce, domin kuwa wannan magana ce kawai da take nuna muhimmancin bin shugaba sau da ƙafa)[13]. Haƙiƙa wannan “nassi” ne tabbatacce kuma sahihi sannan kuma “mutawatiri”. Bayan wannan ma akwai wani abu da yake nunawa, domin kuwa shi ne nassi wanda ya zama a matsayin ƙashin bayan wannan mahanga ta nassi, domin kuwa yana nuna cewa dukkan halifancin da aka yi a bisa tafarkin shari’a yake, tun daga zamanin halifa na farko har zuwa halifa na ƙarshe daga Banu Abbas wai wannan dukkansa shi ne abin da lafazin “Baƙuraishe” da ya zo a ruwaya yake nufi. An ruwaito cewa Mu’awiyyah ya kasance cikin tsananin fushi lokacin da labari ya zo masa cewa Abdullahi bn Amru bn al-Aas yana cewa, wani lokaci zai zo da za’a sami shugaba daga mutanen Kahɗan. Don haka sai ya tara jama’a yana cewa: (Lalle labari ya zo min cewa wasu daga cikinku suna ba da wani labari da babu shi a cikin Alƙur’ani ballantana ma hadisi, to waɗannan su ne manyan jahilai daga cikinku! Ina gargaɗinku da irin wannan buri da ke halaka mai yin sa, domin haƙiƙa ni na ji Manzon Allah (s.a.w.a.) yana cewa: ((Haƙiƙa wannan al’amari (na shugabanci) na Ƙuraishawa ne, lalle babu wanda zai yi gaba da su face Allah ya tintsira shi cikin wuta))[14].
Dubi Cikin Wannan “Nassi”:Haƙiƙa bayan rasuwar Manzon Allah (s.a.w.a.), muha-jiran Ƙuraishawan nan guda uku – Abubakar, Umar da Abu Ubaidah – sun sani kana sun yi amfani da wannan hadisi wajen kafa hujja wa Ansarawa kan halifancin Ma’aiki a “Saƙifa” inda daga ƙarshe aka dawo musu da halifanci. Daga farko Abubakar, sannnan Umar, amma aka tsallake Abu Ubaidah ba wai don saboda rashin dacewa ba, domin kuwa shi ma Baƙuraishe ne, sai dai kawai saboda rasuwar da ya yi lokacin halifancin Umar. Haƙiƙa da ba don haka ba da shi ma ya zama halifa, kamar yadda aka ruwaito Umar yana faɗi lokacin da ya zo rasuwa cewa: (Haƙiƙa da Abu Ubaidah yana raye da na naɗa shi halifa….)[15]. Amma lokacin da aka rasa Abu Ubaidah sai wannan “nassi” ya zama ba komai ba kuma abin jefarwa. Hakan kuwa ya faru ne a hannun mutumin da ya fara kafa hujja da wannan “nassi” ga Ansarawa a “Saƙifa”, wato halifa Umar bn Khattab. Domin lokacin da ya rasa Abu Ubaidah sai yake cewa: (Da ace Salim Mawla Abu Hudhaifa yana raye da na naɗa shi halifa )[16]. Haka ma lokacin da ya rasa Salim sai yake cewa: (Da ace Mu’az bn Jabal yana raye da na naɗa shi halifa)[17]. To abin tambaya a nan shi ne, shin Salim Baƙuraishe ne? ko kuma Mu’az Baƙuraishe ne? Shi dai Salim asalinsa daga Isɗakri, daga garuruwan Farisawa, yake. Ya kasance bawa ne ga Abu Hudhaifa![18]. Sannan shi Mu’az, mutumin Madina (Ansar) ne, waɗanda waɗannan mutane uku – Abubakar, Umar da Abu Ubadah – suka kafa musu hujja da hadisin nan da ke nuna lalle ne halifa ya kasance daga Ƙuraishawa a “Saƙifa”, inda har Umar ya ci gaba da cewa: ( Muna da hujja bayyananniya kan haka, babu wanda zai yi jayayya da mu kan halifancin Muhammadu alhali mu ne masoyansa kuma danginsa face wanda ya nitse cikin ɓata, ko mai karkata zuwa ga zunubi, ko halaka-kke)[19]???! Waɗannan matakai daban-daban da aka ta ɗauka kan al’amarin halifanci ya sanya mutane da yawa cikin ruɗani kan mene ne haƙiƙanin aƙidar Umar (r.a) kan halifanci, wanda hakan ya taimaka wajen durƙusar da wannan mahanga ta halifanci da shugabanci. Amma duk da haka an yi ƙoƙarin ɓoye waɗannan bambance-bambance ba don komai ba face sai don kare wannan ra’ayi na “nassi” . A nan shin yaya aka yi ra’ayin “nassi” ya galabci ɗaya ra’ayin? Sannan yaya aka samar da wannan nasara ta mahangan “nassi” kan mahangar “shura”? Hakan kuwa ya faru ne lokacin da shi kansa halifan ya gano muhimmancin ya naɗa wanda zai gaje shi, wanda kuwa bayan la’akari da abubuwan da muka faɗa a baya cikin bahasin mahangar “shura” ne!. Don haka sai aka shigar da “nassi” cikin tsarin mulki a Musulunci. Mun sami hujja mai ƙarfi kuma ingantacciya cikin littafan hadisai kamar su Bukhari da Muslim da sauran littattafan tarihi da lafuzza daban-daban da ke tabbatar da wannan ra’ayi. Hakan kuwa shi ne cewa: ((Shuwagabanni daga Ƙuraishawa su ke)).
WAJIBCIN KEƁANCEWA CIKIN “NASSI”:1- Idan muka dubi tarihin siyasar Musulunci da zamantakewar mutane za mu ga cewa wannan “nassi” na (Shugabanni daga Ƙuraishawa suke) shi kaɗai bai fitar da burin da ake buƙata kan shugabanci na kare addini da al’umma ba. Haƙiƙa waɗanda suka fara gane hakan kuwa su ne sahabbai da kansu bayan wucewar halifancin halifofin nan guda huɗu lokacin da wannan al’amari ya fito fili musam-man ma lokacin mulkin Yazid bn Mu’awiyyah da waɗanda suka biye masa. A cikin Sahih Bukhari an ruwaito cewa: Lokacin da aka sami saɓani tsakanin Marwan bn Hakam (wanda yake Sham) da Abdullahi bn Zubair (da ke garin Makka), wasu jama’a sun tafi wajen sahabin nan Abu Burzatul Aslami suka ce masa: Ya Aba Burza, shin ba ka ga abin da mutane suka faɗa ciki ba? Sai ya ce musu: (Haƙiƙa ni kam na kasance mai fushi da Ƙuraishawan da a halin yanzu suke raye, wallahi wancan da ke Sham bai kasance yana wannan husuma ba face don saboda neman duniya. Shi ma wancan dake Makka, saboda neman duniya yake yi!![20]. 2- Kana abin da ya fi hakan muhimmanci shi ne cewa ingantattun nassosi sun tabbatar da keɓantuwar wannan “nassi” da ya gabata. Haƙiƙa Manzon Allah (s.a.w.a.) ya yi tsokaci kan ruɗuwa da dangantaka da Ƙuraishawa da makamancin haka, kana kuma ya nuna hakan zai kai ga halakar al’umma da kuma lalacewar al’amurranta. A cikin Sahih Bukhari, an ruwaito shi (s.a.w.a) yana cewa: (Al’ummata za ta halaka a hannun wasu mutane daga Ƙuraishawa)[21]. To yaya za’a iya haɗa waɗannan nassosi guda biyu waje guda, wato: (Shugabanni daga Ƙuraishawa suke) da kuma (Al’ummata za ta halaka a hannun wasu mutane daga Ƙuraishawa)?!. Ashe wani ba zai iya tambaya cewa, mene ne laifin wannan al’umma ba? Don kuwa ita ai ta yi riƙo ne da wannan “nassi” na Manzon Allah (s.a.w.a.): (shugabanni daga Ƙuraishawa suke), inda ya shiryar da ita zuwa ga wannan tafarki da aka zubar da jinin zaɓaɓɓun al’umma da takubban waɗannan Ƙuraishawa. Ashe wannan “nassi” ba shi ne abin tambaya ba?. Haƙiƙa Manzon Allah (s.a.w.a.) ya nesanta da ya sanya al’ummarsa cikin wutar fitina, alhali kuwa shi ne ya tsamo su daga cikinta. Lalle su suna so ne su kare Manzon Allah (s.a.w.a.) ta hanyar kare dukkan sahabbansa da kuma nuna cewa sun yi riƙo da shari’a ko da kuwa ta amfani da abubuwan da suke karo da juna ne. To amma hakan sai ya daɗa jefa su cikin abin da suka guje masa ɗin. Face ma dai suka faɗa cikin abin da ma ya fi shi hatsari, yayin da “nassin” Annabi (s.a.w.a.) ya kasance shi ne abin tambaya dangane da irin masifu da fitinun da al’umma suka faɗa ciki, kana suka halaka!. Ko da yake waɗannan mutane (Ƙuraishawa) su ne suka halakar da al’ummar lokacin da mulki ya shiga hannunsu. To amma su al’umma idan ma har sun yarda da su, ai sun yi hakan ne a matsayin koyi da kuma riƙo da wannan “nassi” na farko cewa: (Shuwagabanni daga Ƙuraishawa suke), ashe hakan ba ruɗi ne kawai ba?! Haƙiƙa Manzon Allah (s.a.w.a.) ya girmama daga wannan “nassi” ya fito daga gare shi, face dai wannan yana ɗaya ne daga cikin alamomin karo da junan da ke cikin wannan ra’ayi, wanda ya yi kunnen uwar shegu da duk wani hadisi da ke ƙoƙarin keɓance nassosin da suka zo a kan Ƙuraishawa.
NAU’O’I BIYU NA KEƁANCEWA (“ATTAKHSIS”):Akwai nau’o’i biyu na keɓancewa da suka zo dangane da al’marin Ƙuraishawa; wato: keɓancewa maras kyau da kuma keɓancewa mai kyau:
1-Keɓancewa Maras Kyau:Akwai wasu bayyanannun nassosi da suka keɓe wasu al’ummomi daga cikin Ƙuraishawan, kana suka fitar da su daga da’irar girmamawa. Ga wasu daga cikinsu: Ibn Hajar al-Haitami yana cewa: (An ruwaito Manzon Allah (s.a.w.a.) cikin wani ingantaccen hadisi yana cewa: “Mafi sharrin al’ummar larabawa su ne: Banu Umayya, Banu Hanifa da kuma Thaƙif”). Kana ya ce: A cikin wani ingantaccen hadisi – Hakim yana cewa, a bisa sharaɗin Bukhari da Muslim – daga Abi Barza (r.a) yana cewa: Mafi ƙiyayyan halittu – ko kuma mutane – a wajen Manzon Allah (s.a.w.a.) su ne Banu Umayya[22]. Sannan kuma akwai wurare da yawa da aka ruwaito kan muzanta dangin Hakam – wato Baban Marwan – . Don haka, a nan, shin ya inganta a jingina shugabanci ga mafiya sharrin al’ummar larabawa, da kuma mafiya ƙiyayyan mutane ga Manzon Allah (s.a.w.a.)?! Abin lura a cikin nassi na farko shi ne haɗa Banu Umayya da ya yi da Bani Hanifa, waɗanda su ne ƙabilar Musailamatul Kazzab!! Haƙiƙa idan har waɗannan su ne shugabanni, to lalle wajibi ne mu shaida cewa hakan ya saɓa wa “nassi”, maimakon mu dinga ƙoƙarin kare shi da kuma jingina shi ga “nassi”.
2-Keɓancewa Mai Kyau:Akwai hadisin da ya keɓance Ƙuraishawa da ɗaukaka a kan sauran al’umma, ko da yake hakan ma ba dukkan Ƙuraishawa ba ne, face dai wasu al’umma ce daga cikinsu. An ruwaito Manzon Allah (s.a.w.a.) yana cewa: (Allah Ya fifita Kinanata daga zuriyar Isma’ila, kana Ya ɗauka-ka Ƙuraishawa daga Kinanata, sannan daga cikin Ƙuraishawan kuma Ya zaɓi Bani Hashim, kana kuma Ya ɗaukaka ni daga cikin Bani Hashim)[23]. To wannan fifiko ne da aka yi wa Bani Hashim a kan sauran Ƙuraishawa… Ibn Taimiyya ya ci gaba da magana kan wannan ingantaccen hadisi, inda ya ce: Ya zo cikin Sunan cewa Abbas ya kawo kuka ga Ma’aikin Allah cewa wasu daga cikin Ƙuraishawa suna musguna musu! Sai Manzon Allah (s.a.w.a.) ya ce: (Na rantse da Wanda raina yake hannunSa, ba za su shiga aljanna ba har sai sun so ku don Allah da kuma kusancinku da ni), to idan har sun kasance mafiya ɗaukakan halittu, to babu shakka ayyukansu su ne mafificin ayyuka…kuma mai ɗaukaka daga cikinsu ya zama ya fi dukkan wani ma’abucin ɗaukaka na sauran ƙabilun Ƙuraishawa da kuma larabawa, kai har ma da Bani Isra’ila da sauransu[24]. Haƙiƙa al’amarin ba wai fifiko ba ne kawai da kuma abin da ya yi kama da hakan, face ma dai imanin Ƙuraishawa ba zai inganta ba ne matuƙar dai ba su so Banu Hashim, so saboda Allah da kuma kusancinsu da Manzon Allah (s.a.w.a.) ba. Kuma abin tambaya a nan shi ne cewa shin ya inganta dukkan Ƙuraishawa su kasance a kan gaba wajen fifiko da kuma shugabanci, duk kuwa da kasantuwan Banu Hashim, waɗanda “nassi” ya ɗaga zuwa mafificin matsayi, a cikinsu, kana kuma akwai Banu Umayya, waɗanda “nassi” ya ƙasƙantar da su zuwa mafi girman ƙasƙanci, su ma a cikinsu?! To lalle idan har al’amarin ya kai ga haka, to fa dole ne kawai mu yarda da gaskiyar cewa an kauce wa hanya. Ba ya inganta mu ci gaba da ƙoƙari wajen ganin sai mun nema masa mafita.
SAKAMAKON BINCIKE:Daga abin da ya gabata muna iya cewa har ya zuwa yanzu mun gaza wajen gano haƙiƙanin mahangar da ta dace da wannan lamari na halifanci. Kuma babban dalilin wannan gazawa shi ne yarda da abin da ya faru da kuma ƙoƙari wajen ‘yantar da shi da kuma sanya shi a matsayin wata madogara na ayyana tsarin siyasa (a Musulunci). Kuma a haƙiƙanin gaskiya abu ne da ba zai taɓa yiyuwa ba a haɗa waɗannan mahanga guda biyu masu karo da juna a guri guda, don ta kasance wata mahanga guda wacce ta dace kana kuma za’a iya fahimtar ta. To dukan wannan, kuma saboda faruwar shakka cikin waɗannan mahanga, abin da ya fi dacewa shi ne fifita ra’ayin da ya tafi akan jingina wannan lamari na halifanci kan dogaro ga nassi na shari’a wajen ayyana halifan Manzon Allah (s.a.w.a.). Kuma wannan sakamako ita ce wacce Dr. Ahmad Mahmud Subhi ya tafi akai yayin da yake magana kan mahangar halifanci. Ga abin da yake cewa: ( A haƙiƙanin gaskiya Ahlus sunna ba su gabatar da mahangar da ta dace ba a siyasance wajen fayyace ma’anar “bai’a”, “shura” da kuma “Ahlul-Halli wal Aƙad” (masu faɗi aji), ballantana abin da ke warware wannan rashin jituwa da ke tsakanin nazariyya da kuma aiki, ko kuma tsakanin abin da shari’a ta tafi a kai da kuma abin da yake faruwa a fili. Haƙiƙa mahanga daban-daban na Ahlus sunna kan siyasa sun bayyana ne a karni na ƙarshe bayan da aka kafa gwamnatocin Musulunci bisa galaba….kamar yadda wasunsu suka bayyana kawai don raddi wa shi’a…kamar kuma yadda wasu kuma suka dogara da yadda halifofin nan guda uku na farko suka ɗare kan karagar halifanci wajen fitar da wannan mahanga. Lalle wannan babbar katanga wacce ta banbance tsakanin hukumcin malaman fiƙihu da kuma haƙiƙanin halifofi, da kuma irin rashin nasarar da suka yi na ƙago wata ƙa’ida ta shari’a kan wannan lamari, shi ne ya tabbatar da ra’ayin waɗanda suke saɓani da su – wato masu dogaro da nassi - waɗanda su ne ‘yan ƙungiyar shi’a)[25].
KOMAWA GA NASSI – NA KAI TSAYE - WAJEN AYYANA HALIFALalle da yawa daga cikin malumman tauhidi da hadisi sun fahimci buƙatuwan da ake da shi na samun “nassi” wajen ayyana halifa (ko da kuwa na farko ne), don tabbatar da abin da ya dace da shari’a kana domin waɗanda suka biyo bayan na farko su ma su dace da shari’a daga ayyana shi na farkon. Kuma ba abin mamaki ba ne idan har yanayin tabbatar da hakan ya yi yawa kamar yawan malumman ko kuma “nassosin” da suka dogara da su wajen kafa wannan hujja tasu. Don kuwa sau da dama waɗannan malumma su kan yi riƙo da abin da ya dace da ra’ayoyin mazhabarsu ne ko da kuwa cikin waɗannan abubuwa akwai ƙamshin cewa sanya su aka yi! To a nan za mu yi dubi ne cikin mahanga guda biyu waɗanda suka dogara da “nassosi”….. MAHANGA TA FARKO: NASSOSIN DA SUKE NUNA HALIFANCIN HALIFA ABUBAKAR:Wasu malumma sun kawo wasu “nassosi” daga Alƙur-’ani mai girma da kuma hadisan Ma’aikin Allah (s.a.w.a) da suka ce suna nuni ne ga halifancin Abubakar bayan Manzon Allah (s.a.w.a.). To bari mu kawo wasu daga cikin irin waɗannan “nassosi”, sai dai za mu fara ne da “nassosi” na hadisi kasantuwansu sun fi fitowa fili, kana kuma don kasantuwan “nassosin” Alƙur’anin da aka kawo ba wai suna magana ne akan kansa shi Abubakar ɗin ba sai dai kawai sun ce su ma suna ƙoƙarin nuna ingancin halifancin nasa ne:
DA FARKO - NASSOSI DAGA SUNNA:Faɗinsa (s.a.w.a) a lokacin da yake rashin lafiyar da ya rasu a cikinta: ( Ku umurci Abubakar da ya yi salla wa mutane). To wasu daga cikin malumma suna ganin wannan a matsayin nassi ne na halifanci ko da dai a ɓoye yake, sai dai sun ce saboda rashin bambanci tsakanin limanci (jagorancin) salla da kuma jagorancin al’umma. Kana kuma suna daɗa ƙarfafa hakan da faɗin wasu sahabbai ga Abubakar cewa: (Manzon Allah ya yarda da kai akan addininmu, to shin ba za mu yarda da kai akan al’amurran duniyarmu ba)?!. Muhimmin al’amari cikin wannan magana ta ƙarshe shi ne jingina ta ga Aliyu bn Abi Talib (a.s.)[26]!!. Sai dai kuma abubuwan da suka kewaye wannan nassi sun riga sun shafe dukkan wani abin da za’a iya tabbatarwa daga cikinsa: Abu Na Farko:Haƙiƙa cewa babu wani bambanci tsakanin ja-gorancin salla da kuma ja-gorancin al’umma, magana ce baƙuwa, ko da yake abin da ya fi hakan zama abin mamaki shi ne maganar Jarjani na cewa: (babu ma wanda ya ce akwai bambanci)[27]!. Ibn Hazmi ya bayyana cewa wannan ƙiyasi ne ɓatacce, ya yin da yake cewa: ( Haƙiƙa wanda yake ƙiyasta wannan lamari da gabatar da shi (Abubakar) ga salla, to wannan ƙiyasi ne ɓatacce; don kuwa ba duk wanda aka gabatar da shi ga salla ne ya cancanci halifanci ba. Don kuwa ja-gorancin ba’ajame (wanda ba balarabe ba ) wanda ya fi sauran jama’a iya karatu (ƙira’a) ko kuma balarabe cikin salla yana inganta, to amma halifanci ba ya inganta ga kowa sai baƙuraishe. To yaya ma hakan zai kasance, alhali ai dukkan ƙiyasi ba sa inganta.)[28]?!. Shi ma Shaikh Abu Zuhra yana raddi wa wannan nau’i na ƙiyasi da kuma yadda aka kafa hujja da shi, inda yake cewa: ( Wasu daga cikin mutane sun ɗauki wannan “nassi” a matsayin dalili na tabbatar da shugabancin Abubakar a kan al’umman musulmi. Waninsu yana cewa: (Haƙiƙa Manzon Allah (s.a.w.a.) ya yarde masa addininmu, to me ya sa ba za mu yarde masa duniyar-mu ba), to amma al’amarin ba haka ba ne, don kuwa siyasar duniya ta saɓawa sha’anin ibada, don haka wannan lamari bai fito fili ba…kuma ma abin da ya fi hakan shi ne cewa shi (Abubakar) da kansa ko waninsa bai kawo wannan hujja ba a “Saƙifa” lokacin da muhajirai da ansar suke gardama kan wanda zai zama halifa. Wanda hakan na nuna cewa su waɗannan sahabbai suna ganin babu wata alaƙa tsakanin shugabancin salla da kuma shugabancin al’umman musulmi)[29]. Abin da za mu iya ganewa daga maganarsa shi ne nisanta ingancin jingina wannan magana ga Imam Ali (a.s.) ; wannan jinginawa ba ta da wani inganci, don kuwa ingantattun bayanai sun tabbatar da cewa Aliyu (a.s.) bai yi masa bai’a ba sai bayan watanni shida[30], kamar yadda tabbatattun maganganu suka tabbatar da cewa Aliyu ya saɓa wa wannan ra’ayi. Kuma muna iya fahimtar hakan idan muka yi la’akari da abin da ya ce lokacin da labari ya zo masa cewa muhajirai suna kafa hujja da cewa muhajirai su ne suka fi cancanta ga halifanci don kuwa Ƙuraishawa su ne kabilar Annabi (s.a.w.a.) kuma su suka fi cancanta gare shi, sai ya ce: (Suna kafa hujja da bishiya amma sun bar ‘ya’yanta)[31]. Abu Na Biyu:A bisa fiƙihun waɗanda suke kafa wannan hujja, limancin salla ba shi da wata fa’ida wajen tabbatar da fifikon wani akan wani, don kuwa fiƙihun ya tabbatar da ingancin jagorancin sallar maras fifiko akan wanda ya fi shi fifiko, kai yana ma inganta limancin ja’iri ko fasiƙi a kan ma’abuta imani da taƙawa. (Ku yi salla a bayan kowani mutum (mai taƙawa da fajiri))!
Abu Na Uku:Ahmad, Muslim, Abu Dawud, Ibn Majah da kuma Nasa’i duk sun ruwaito cewa: Abdurrahman bn Awf ya jagoranci al’umma salla cikinsu har da Manzon Allah (s.a.w.a.)[32]. Don haka muna iya cewa idan dai har kafa hujja da sallar Abubakar ya inganta, to na Abdurrahman bn Awf ma shi ya fi fitowa fili. Don haka ma shi ya fi cancanta ya zamanto halifa bayan Manzon (s)[33].
Abu Na Huɗu:An ruwaito cikin Sahih Bukhari cewa: Salim Mawla Abi Hudhaifa ya kasance ya kan jo-garanci manyan muha-jirai na farko da kuma sauran sahabban Ma’aikin Allah (s.a.w.a) salla a Masjid Ƙuba, kuma daga cikinsu akwai Abubakar, Umar, Abu Salama da kuma Amir bn Rabi’a[34]. Kana kuma an ruwaito cewa Amru bn al-Aas, a lokacin yana ja-gorantar wata runduna ta sojojin musulmi wanda aka fi sani da Zatus Salasil, ya kasance yana ja-gorantar al’umma salla har ma a wasu sallolin ya ja-gorance su alhali yana cikin janaba, sannan daga cikin waɗanda ya ja-goranta ɗin har da Abubakar, Umar da Abu Ubaidah[35]. To abin tambaya anan shi ne, shin ana iya kafa hujja da hakan wajen tabbatar da cewa Salim da Amru bn Aas sun fi Abubakar da Umar da kuma Abu Ubaidah, kuma su suka fi cancanta da halifanci a kan su (waɗannan ukun)?
Abu Na Biyar:Za mu yi bayaninsu ne cikin waɗannan abubuwa masu zuwa: 1- An tabbatar cikin dukkan hanyoyin wannan hadisi cewa bayan Abubakar ya fara wannan salla, Manzon Allah (s.a.w.a.) ya fito yana dogare da kafaɗar Aliyu da Fadhl bn Abbas don ya limanci mutane salla, inda Halifa Abubakar ya ja da baya, ya bi limancin Manzo (s.a.w.a). Abul Farj ibn Jawzi ya tabbatar da hakan cikin littafin da ya rubuta kan wannan lamari, inda ya rarraba shi zuwa babuna guda uku: Babi na farko ya keɓance shi wajen tabbatar da fitowar Annabi (s.a.w.a.) zuwa ga wannan salla da kuma komawa da bayan da Abubakar ya yi. Sannan kuma ya keɓance babi na biyu da kawo bayani kan ijma’in da malamai suka yi kan hakan, yana mai kawo sunayen Abu Hanifa, Malik, Shafi’i da kuma Ahmad daga cikin waɗannan malamai. Sannan kuma a babi na uku ya yi bayani kan rashin ingancin ruwayoyin da suka zo da suke gabatar da halifa Abubakar kan wannan salla, da kuma siffanta waɗanda suke faɗin hakan da son zuciya da butulci[36].! Asƙalani kuma cewa yake: Akwai ruwayoyi daga wajen A’isha da suke nuni da cewa Manzon Allah (s.a.w.a.) shi ne ya ja-goranci wannan salla[37]. To a nan wasunsu sun ce: Duk lokacin da muka dubi ƙarshen hadisin dole ne mu nema masa mafita daga wan-nan naƙasi da ya samu. Hakan kuwa kasantuwan ya zo a ƙarshensa cewa: lokacin da Manzon Allah (s.a.w.a.) ya ji ƙarfin jikinsa, sai ya fito zuwa masallaci, daga nan sai Abubakar ya janye daga wajensa kana shi kuma ya maye gurbinsa. To da ace wannan limanci da umurninsa (s.a.w.a) ne ai da ya bar shi (Abubakar) ya ci gaba da limanci shi kuma ya yi salla a bayansa, kamar yadda ya yi salla a bayan Abdurrahman bn Awf[38]. 2- Daga cikin abin da yake daɗa ƙarfafa wannan magana da ta gabata, shi ne abin da aka ruwaito daga Ibn Abbas cewa, kafin Bilal ya kira sallar wannan salla, sai Manzon Allah (s.a.w.a.) ya ce: ((Ku kira min Aliyu)). Sai A’isha ta ce: Ai da ka kira Abubakar ne! ita kuma Hafsa ta ce: Ai da ka kira Umar ne! ita kuma Ummul Fadhl: Ai da ka kira Abbas ne!. Ko da suka taru sai Manzon Allah (s.a.w.a.) ya ɗaga kansa, to amma bai ga Aliyu ba[39]!!. 3- Kuma muna daɗa tabbatar da hakan idan muka yi la’akari da abin da ya zo daga Aliyu (a.s.), inda yake cewa: (A’isha ita ce ta umurci Bilal da ya umurci babanta da ya jagoranci jama’a cikin wannan salla, don kuwa shi Manzon Allah (s.a.w.a.) cewa ya yi: (ɗaya daga cikinsu ya ja-gorance su cikin sallar)), amma Manzon Allah bai ayyana wani mutum ba!!. Kuma Aliyu (a.s.) ya kasance ya kan gaya wa sahabbansa a lokuta da dama cewa: ((Manzon Allah bai faɗi cewa: ((ku ɗin nan kun kasance ƙananan sahiban Yusufu)) ba, face sai don nuna rashin jin daɗinsa ga yadda lamarin ya kasance, kana kuma yana mai fushi da ita da kuma Hafsa don kuwa sun yi ƙoƙarin ayyana iyayensu. Don haka ne ma ya fito kana ya hana shi yin sallar)[40]. Don haka, saboda waɗannan abubuwa da suka gabata babu yadda za’a iya amfani da wannan “nassi” da kuma wannan al’amari da ya faru wajen tabbatar da wannan lamari na halifancin Abubakar. Kuma yana da kyau a ƙara kawo wasu abubuwan da za su sake tabbatar da wannan abu da muka faɗi, kamar haka: 1- Irin saɓani mai tsanani da kuma karo da juna da aka samu tsakanin ruwayoyin da suka ruwaito wannan lamari. Ibn Hajr al-Asƙalani ya kawo su kana kuma ya yi ƙoƙarin harhaɗa su[41], bayan an yi ƙoƙari na sosai. 2- Wasu masu sukan hadisin sun yi nuni da cewa A’isha (r.a) ce kawai tafarkin ingancin ke komawa gare ta, don haka ba zai zama hujja ba[42]. 3- Ibn Abbas ya riga ya soki wannan hadisin kakkausar suka, don kuwa Ummul Muminina A’isha tana cewa yayin da take ruwaito wannan hadisi cewa: (sai Manzon Allah ya fito yana dogare da mutane biyu, ɗayansu shi ne Fadhl bn Abbas) amma sai ba ta ambaci na biyun ba. To lokacin da wani mutum ya gabatar da wannan hadisi wa ibn Abbas, sai Ibn Abbas ya ce masa: Shin ka san wannan mutumin da A’isha ta ƙi faɗin sunansa? Sai ya ce: A’a. Sai Ibn Abbas ya ce: Aliyu bn Abi Talib ne, to amma A’isha ba ta jin daɗi a ranta ta gan shi da alheri ne[43].
Abu Na Shida:Da yawa daga cikin ma’abuta tarihi sun tabbatar da cewa, an umurci Abubakar da fita tare da rundunar Usama lokacin wannan ciwo na Manzon Allah (s.a.w.a.), kuma Manzon Allah ya kasance yana ta jaddadawa kan gaggauta fitan wannan runduna….to yaya wannan lamari zai yi dai-dai da umurnin wucewa don ja-gorantar mutane salla?! Ballantana ma ya yi nuni ga kasancewarsa Halifa! Ibn Taimiyya ya fahimci irin karo da junan da ke cikin waɗannan ruwayoyi, don haka sai ya yi ƙoƙarin kore kasantuwan Abubakar cikin waɗanda aka umurta da bin rundunar Usama[44].!! Sai dai kuma irin wannan korewa ba ya kayar da wannnan lamari, musamman ma kasantuwan cewa Ibn Taimiyya bai kawo wata hujja don tabbatar da wannan da’awa tasa ba. Tattare kuwa da cewa ruwayoyi da dama, waɗanda maruwaitansu suna daga cikin masu ganin ingancin gabatar da Abubakar, sun nuna cewa Abubakar yana daga cikin waɗanda aka umurta da bin wannan runduna ta Usamah[45]. Lalle kore hakan, ko kuma rashin jin daɗin kawo shi da wasu malumman tarihi suka yi, duk hakan yana komawa ne ga son zuciya da kuma don ya yi daidai da abin da suka tafi akai a mazhabarsu. Don kuwa sun fahimci cewa wannan abu da suka kawo don tabbatar da halifancin Abubakar ba zai taɓa cika ba matuƙar dai Abubakar yana cikin waɗanda aka umurta da su bi rundunar Usamah. Don hakan yana tabbatar da cewa yana daga cikin waɗanda aka umurta da su bar Madina ke nan tare da wannan runduna ƙarƙashin ja-gorancin wannan saurayi ɗan shekara goma sha takwas[46].
WASU NASSOSI:Masu dogaro da wannan “nassi” ba su tsaya kawai gare shi ba, face dai sun sake komawa ga wani “nassin” wanda suke ganin zai iya tabbatar da wannan lamari na halifanci. To amma a gaskiya waɗannan “nassosi” babu abin da suka sake haifarwa face ruɗu da kuma ƙaryata juna, al’amarin da zai sake tabbatar da rashin ingancinsu. Daga cikin irin waɗannan “nassosi” akwai:
1- Cewa wata mace ta tambayi Manzon Allah (s.a.w.a.) wani abu, sai ya buƙace ta da ta dawo. Sai ta ce masa: Ya Rasulallah, idan kuma ban same ka ba fa? – kamar dai tana nufin bayan rasuwarsa – sai ya ce: (( Idan har ba ki same ni ba, to ki je wajen Abubakar))[47]. Wannan hadisi ya zo ne da yanayi guda a wajen Bukhari da Muslim, shi ne kuwa: Ibrahim ibn Sa’ad, daga babansa, daga Muhammad bn Jubair bn Mut’am, daga babansa Jubair bn Mut’am: cewa wata mace ta tambayi Manzon Allah (s.a.w.a.) cewa…….. Babu wanda ya ruwaito shi daga sahabai banda Jubair bn Mut’am, kuma babu wanda ya ruwaito shi daga Jubair ɗin in banda ɗansa Muhammad, kuma babu wanda ya ruwaito shi daga Muhammad in ban da Sa’ad (shi ne ɗan Ibrahim bn Abdurrahman ibn Awf), kuma babu wanda ya ruwaito shi daga Sa’ad in ban da ɗansa Ibrahim! Sannan kuma sai masu ruwaya suka ruwaito shi daga Ibrahim bn Sa’ad!.
Dubi Cikin Isnadin Hadisin: Kallon farko ga isnadin (silsilar waɗanda suka ruwaito) wannan hadisi, zai kawar da tunanin gaskata hadisin: Don kuwa shi Jubair bn Mut’am: Yana daga cikin waɗanda aka ‘yantar da su a fatahin Makka (al-Tulaƙa’), kuma shi mutumin Abubakar ne sosai, a gurinsa ya koyi nasaba da labaran Ƙuraishawa[48], kuma A’isha ta kasance tana yawan ambatonsa, kafin Manzon Allah (s.a.w.a.) ya aure ta[49], kuma wasu suna lissafa shi cikin waɗanda ake lallashin zukatansu don su zauna a Musulunci (al- Mu’allafati Ƙulubuhum). Kuma ya kasance babban mutum ne cikin ƙabilarsa Bani Nawfal su ne abokan amincin Bani Umayya lokacin jahiliyya da kuma cikin Musulunci. Sannan yana daga cikin mutane biyar ɗin da Amru bn al-Aas ya gabatar wa Abu Musa al-Ash’ari yayin shawarar tahkim su ne kuwa: Jubair bn Mut’am, Abdullahi bn Zubair, Abdullahi bn Amru bn al-Aas, Abu Jaham bn Huzaifa da kuma Abdurrahman bn Harsi bn Hisham bn Mughirah, dukkan waɗannan mutane sun juya wa Aliyu bn Abi Talib (a.s.) baya. Don kuwa ibn Zubair da Abdurrahaman bn Harsi sun kasance cikin rundunar A’isha a yaƙin Jamal, inda suka yaƙi Aliyu (a.s.) a Basra. Shi kuwa Abdullahi bn Amru da babansa Amru bn al-Aas sun kasance cikin sahabban Mu’awiyyah, sannan Jubair da Abu Jaham sun kasance zukatansu na tare da Bani Umayya tun lokacin da aka ‘yantar da su[50].! Muhammad bn Jubair bn Mut’am: Shi ne wanda yake ce wa Abdul Malik bn Marwan yayin da ya tambaye shi cewa: Shin mu (Umayya) mun kasance tare da ku (Nawfal) cikin Hilful Fudul[51] ?. Sai Muhammad bn Jubair bn Mut’am ya ce masa: A’a wallahi Ya Amiral Muminin, lalle mun fita daga cikinta mu da ku, lalle hannayenmu da hannayenku ba su kasance ba face a jahiliyya da kuma Musulunci[52]. Kuma shi Muhammad ya kasance ya ƙaurace wa Aliyu da Hasan (a.s.) yayin yaƙinsu da Mu’awiyya, kuma bayan da aka yi sulhu, shi ya kasance cikin tawagar Madina zuwa ga Mu’awiyya don yi masa bai’a[53]. Shi kuwa Sa’ad bn Ibrahim bn Abdurrahman bn Awf: Ya kasance alƙali ne ga wasu daga cikin sarakunan Banu Umayya a garin Madina[54]. To amma ɗansa Ibrahim bn Sa’ad kuwa: Ya kasance mutum ne ma’abucin waƙe-waƙe da kuma bushe-bushe. An ruwaito cewa wata rana wani malamin hadisi ya zo wajensa don karɓan hadisi daga wajensa, sai ya same shi yana waƙa, don haka sai ya tafi ya bar shi. tun daga nan sai ya rantse cewa ba zai sake ba da wani hadisi ba face sai ya yi waƙa gabanninsa. Kuma daga baya an naɗa shi mai kula da Baitul malin musulmai a garin Bagdada lokacin mulkin Haruna Rashid[55]. To fa wannan “nassi” ne, wanda ya zo da wannan yana-yi, Ibn Hazmi da wasunsa suka ɗauka a matsayin tabba-taccen “nassi” da yake tabbatar da halifancin Abubakar[56], ko da yake Jarjani da Taftazani su basu kawo shi ba, amma sun kawo wasu nassosi daban-daban waɗanda ma sun fi wannan ɗin rauni wajen tabbatar da wannan lamari[57].
Dubi Cikin Matanin Hadisin: Dubi da idon basira kuma da kyau cikin wannan hadisin, zai sa mu gane yadda aka canja hadisin gaskiya kan Aliyu bn Abi Talib (a.s.) da wannan hadisi da muke magana a kansa. An ruwaito cewa, wata rana Ummul Muminina Safiya ta ce wa Manzon Allah (s.a.w.a.) cewa: Ya Rasulallah, kowace mace daga cikin matayenka suna da dangin da za su koma gare su, kuma ka san ni na yi nisa da nawa dangin, to idan wani abu ya faru ga wa zan koma? Sai ya ce mata: (( Zuwa ga Aliyu bn Abi Talib)). Ahmad da Tabarani duk sun ruwaito shi[58]. Kana babu matsala a maruwaitansa (sanadinsa). Haƙiƙa irin yanayin siyasar da ya faru tun bayan rasuwar Manzon Allah (s.a.w.a.) har zuwa lokacin da aka tattara hadisai, su ne ummul aba’isin da suka sanya aka sanya hadisi na farko cikin littattafan hadisan “Shehunai Biyu” amma aka bar na biyun.
2- A’isha ta ce: Ya yin da Manzon Allah (s.a.w.a.) yake cikin rashin lafiyarsa ta ƙarshe ya ce min: (( Kira min babanki Abubakar da ɗan’uwanki, don in rubuta wani abu, don kuwa ina tsoron kada wani mai guri ya ce ni ne na dace fiye da kowa. Kuma Allah da muminai sun ƙi kowa in ba Abubakar ba))[59]. Muslim ya kawo isnadin wannan hadisi kamar haka: Ubaidullah bn Sa’id, daga Yazid bn Harun, daga Ibrahim bn Sa’ad, daga Salih bn Kaisan, daga al-Zuhri, daga Urwah, daga A’isha. Sannan kuma Ibrahim bn Sa’ad ya sake fitowa a cikin maruwaita wannan hadisi, kamar yadda ya fito a hadisin da ya gabata. Shi ne dai ma’abucin kiɗa da waƙan nan, kana kuma mutumin Haruna Rashid (kamar yadda muka gani a baya). To amma al-Zuhri da Urwah da kuma A’isha, suna daga cikin mutane da suke tsanannin gaba da kuma ƙiyayya ga Aliyu (a.s.). kuma a haƙiƙanin gaskiya matsayinsu kan halifanci da kuma Aliyu (a.s.)a keɓance da kuma Bani Hashim gaba ɗaya, abu ne da yake a fili. Kana kuma Bukhari ya sake ruwaito shi ta wani ɓangare na daban wanda dai duk yake ƙarewa a kan A’isha. Ita ce dai kawai akan gaba wajen ruwaito wannan hadisi a dukkan yanayin da ya zo. Wataƙila abin da za’a iya cewa a nan shi ne cewa : Bukhari da Muslim duk sun ruwaito waɗannan hadisai, to yaya za’a yi shakka a kansu da kuma ƙin yarda da su?! To amma wace amsa za’a bai wa mutumin da ya zaɓi gaskiya, in ban da a mayar masa da ita gaskiyar. Wannan gaskiya da masu gaskiya daga cikin malumman tarihi suka tona ta: - A cikin tarihinsa, Naftawaihi ya bayyana cewa: Da yawa daga cikin ƙirƙirarrun hadisan da aka ruwaito a kan falalar sahabbai, an ƙirƙiro su ne a lokacin mulkin Bani Umayya saboda tunaninsu na shafe falala da ɗaukakan Bani Hashim. - Mada’ini shi ma cikin littafinsa cewa yake: Lalle an ruwaito hadisai da daman gaske waɗanda basu da tushe kan falalolin sahabbai….ta yadda har suka isa ga wasu tabbatattun mutane, kana su kuma suka karɓe su, suna tsammanin gaskiya ce. Lalle da sun san cewa ba gaskiya ba ce, to da basu ma ruwaito su ko rubuta su ba. - Imam Baƙir (a.s.) yana cewa: ((Ta yadda har mutumin da ake ambatonsa da alheri, kuma ma wataƙila mai gaskiya da tsantsaini ne, yana ruwaitowa da kuma ba da waɗannan hadisai na ɗaukaka falalolin wasu daga cikin waɗanda suka wuce, wasunsu ma Allah bai halicce su ba, sannan da kuma wasu al’amurran da ma basu faru ba. To amma sai ka ga ya gaskata su saboda yawan waɗanda suka ruwaito su, duk kuwa da cewa ba’a san su da faɗin ƙarya ko kuma rashin tsantsaini ba))[60]. A sabili da haka, ba abin mamaki ba ne idan muka ga irin waɗannan hadisai cikin Sahihain (Sahih Bukhari da Muslim)….to daga ina kuwa wannan mamaki zai zo bayan su sun ruwaito waɗannan hadisai ne alhali suna masu imani da cewa ingantattu ne? Bugu da ƙari kuma Mu’utazilawa suna ganin cewa Bakariyya su suka ƙago wannan hadisin don maye gurbin hadisin da aka ruwaito daga wajen Manzon Allah (s.a.w.a.) yayin rashin lafiyarsa, inda yake cewa: ((Ku kawo min alƙalami da tawada don in rubuta muku abin da (in kuka riƙe shi) ba za ku ɓace ba bayana har abada)) sai suka sami saɓani a gurinsa. Inda wasu daga cikinsu suka ce: Lalle tsananin ciwo ya yi galaba a kansa, mu littafin Allah ya ishe mu[61]). Haƙiƙa daga cikin abin da zai tabbatar da wannan lamari ba tare da wani shakka ba, shi ne abin da ya inganta daga Ibn Abbas yayin da yake siffanta wannan saɓani da aka samu (tsakanin sahabbai) a wurin Manzon Allah (s.a.w.a.) lokacin da suka hana shi rubuta wannan abin da ya so ya rubuta. Ibn Abbas ya kasance yana siffanta wan-nan lamari da cewa (babban bala’i ce), yayin da yake cewa: (Ranar alhamis, me ya sanar da kai ranar alhamis! Sai suka tambaye shi me ya faru a ranar alhamis kuma? Sai ya ce musu: (Lokacin da ciwon Manzon Allah (s.a.w.a.) ya yi tsanani, sai ya ce: ((Ku kawo min alƙalami da takarda don in rubuta muku wani abu wanda (idan kuka yi riƙo da shi) ba za ku ɓace ba bayana)). Sai ka-ce-na-ce ta ɓarke tsakaninsu (sahabbai), kuma lalle hakan ba ya dacewa a gaban Ma’aikin Allah. Sai wasu suka ce, me ya same shi? Shin ba hankali ne? Ku tambaye shi!! Sai (Annabi ) ya ce: ((Ku fita ku ba ni guri, abin da nake kai shi ya fi alheri)). Sai Ibn Abbas ya ce: Lalle wannan bala’i ya kai bala’i, lokacin da aka hana Manzon Allah (s.a.w.a.) rubuta abin da ya so rubutawa, saboda irin saɓanin da aka samu tsakaninsu). Sai ya ci gaba da kuka yana zubar da hawaye[62]. To lalle kan da ace al’amari kamar yadda A’isha ta siffanta shi ne cikin hadisin nan da ya gabata, wato: ((….Kuma Allah da muminai sun ƙi kowa in ba Abubakar ba)), to wannan lamari na ranar alhamis da bai kai ma matsayin da Ibn Abbas zai masa kuka ba kana da irin wannan baƙin ciki da ya yi. Don kuwa kukan Ibn Abbas da kuma wannan tsananin baƙin ciki nasa saboda faruwar wannan abu babban dalili ne da ke nuna cewa abin da Manzon Allah (s.a.w.a.) yake so (lokacin da ya so rubuta wannan rubutu) bai tabbata ba. Face ma dai wani abu ne wanda ba shi ne Manzon Allah (s.a.w.a.) ya so ba kuma bai yi ishara da shi ba ya tabbata. Kana kuma wannan abin da muka faɗi zai daɗa tabba-tuwa ne idan muka yi la’akari da cewa, shi Ibn Abbas yana daga cikin shuwagabannin Bani Hashim da suka ƙi yin bai’a wa Abubakar har sai bayan watannin shida….[63]. To saboda tabbatuwan waɗannan lamurra, babu yadda za’a yarda da ingancin wannan hadisi na A’isha.
3- Wani hadisi kuma yana cewa, Manzon Allah (s.a.w.a.) ya ce: (( Ku yi koyi da Abubakar da Umar a bayana)). Wannan hadisi kuwa Tirmidhi da Ibn Majah ne suka ruwaito[64], kuma da dama (daga cikin malamai) sun yi amfani da shi wajen tabbatar da nassi akan halifancin Abubakar da Umar, ko kuma ingancin halifancin nasu[65]. Ko da yake Ibn Hazmi ya nuna tsananin rashin amin-cewarsa da kafa hujja da wannan hadisi, yana mai ganinsa a matsayin aibi wanda abokan adawa suke amfani da shi, inda yake cewa: ( Da ace za mu halatta yin ha’inci da kuma abin da abokan adawarmu da za su samu da sun yi tsalle don murna ko kuma da sun yi baƙin ciki, to da mun kafa hujja da abin da aka ruwaito na (Ku yi koyi da Abubakar da Umar a bayana), sai dai ba ya inganta, kuma Allah Ya tsare mu da kafa hujja da abin da bai inganta ba)[66].
4- Wasu ruwayoyi da aka jingina su ga Aliyu (a.s.) don toshe bakin masu magana da kuma kawo ƙarshen husuman abokan adawa. To amma Muhib al-Tabari ya ƙaryata inganta dukkansu, saboda abin da ya bayyana na ƙin bai’ar da Aliyu (a.s.) ya yi wa Abubakar har na tsawon watanni shida. Kuma jingina mantuwa ga Imam Aliyu kan wannan hadisi na tsawon wannan lokaci, al’amari ne da ba’a yarda da shi ba[67]. Kuma wannan gaskiya ce wanda irin nuna rashin amincewar da Aliyu ya yi kan al’amarin halifanci da kuma cewa da ya yi haƙƙinsa ne ke daɗa tabbatar da ita.[68] Mai karatu, waɗannan su ne galibin hadisan da aka dogara da su don kafa hujjar halifancin Abubakar.
NA BIYU – NASSOSI DAGA ALƘUR’ANI MAI GIRMA:1- Faɗin Allah Maɗaukakin Sarki cewa: ) æóÚóÏó Çááå ÇáøÐíä ÂãäæÇ ãäßã æÚãáæÇ ÇáÕÇáÍÇÊ áíÓÊÎáöÝäøåã Ýí ÇáÃÑÖ ßãÇ ÇÓÊÎáÝ ÇáøÐíä ãä ÞÈáåã æáíãßøääø áåã Ïíäåã ÇáÐí ÇÑÊÖì áåã( Ma’ana: (( Allah Ya yi wa’adi ga waɗanda suka yi imani daga gare ku, kuma suka aikata ayyukan ƙwarai, lalle Zai shugabantar da su a cikin ƙasa kamar yadda Ya shugabantar da waɗanda suke gabanninsu, kuma lalle ne Zai tabbatar musu da addininsu wanda Ya yardar musu,……))[69]. Wasu suna cewa: Ana magana ne da sahabbai a cikin wannan aya, don kuwa wajibi ne a tsakanin mutane a samu halifanci wanda zai kula da addini. Kuma babu wanda yake da wannan siffa in banda halifancin halifofin nan guda huɗu, don haka shi ne wanda Allah Ya yi alƙa-warin tabbatar da shi[70]. Wasunsu ma cewa suke ayar ta sauka ne akansu, ko kuma a kan Abubakar da Umar kawai[71]. Malaman tafsiri sun raunana wannan hujja da abubuwa guda biyu: Na Farko: Abin nufi cikin wannan aya shi ne cewa (wannan alƙawari ne ga dukkan al’umma cewa za ta yi mulkin duniya ƙarƙashin ikon Musulunci, kamar yadda Annabi (s.a.w.a.) ya ce: (( An gabatar min da dukkan duniya, na ga gabashi da yammacinta, kuma mulkin al’ummata zai mamaye dukkan inda aka nuna min ɗin)). Da kuma cewa (abin da ya tabbata na wannan aya shi ne cewa an saukar da ita ne kan ikon dukkan al’umma. Hakan kuwa shi ne mallakar musu da dukkan duniya…… Ashe ba ka ga irin abin da Ƙuraishawa suka yi wa musulmai a yaƙin Uhudu da sauransu ba, musammam ma a yaƙin Khandaƙ, har Allah Ta’ala Ya ba da labarinsu, inda Yake cewa: ) ÅÐú ÌÇÁæßã ãä ÝæÞßã æ ãä ÃÓÝáó ãäßã æÅÐ ÒÇÛÊ ÇáÃÈÕÇÑ æÈáÛÊ ÇáÞáæÈõ ÇáÍäÇÌÑ æÊÙäøæä ÈÇááå ÇáÙäæäÇ ` åäÇáß ÃõÈÊáíó ÇáãÄãäæä æÒáÒáæÇ ÒáÒÇáÇð ÔÏíÏÇð( Ma’ana: (( A lokacin da suka zo muku daga samanku da kuma ƙasa daga gare ku, kuma a lokacin da gannai suka karkata, kuma zukata suka kai ga maƙosai, kuma kuka yi zaton zace-zace, game da Allah. A can aka jarrabi muminai kuma aka yi girgiza, girgiza mai tsanani.))[72]. Kana kuma Allah Ya mayar da kafirai basu sami wani alheri ba, kana kuma Ya kare muminai, Ya gadar musu da ƙasa, gidaje da kuma dukiyarsu. To hakan shi ne nufin faɗin Allah cewa: ((…lalle Zai shugabantar da su a bayan ƙasa)). Kana kuma faɗinSa cewa: ((…kamar yadda Ya shugabantar da waɗanda suke gabanninsu…,)), yana nufin Bani Isra’ila ne, lokacin da Ya halakar da jabbarai a Masar kana kuma ya gadar musu da ƙasa da kuma gidajensu…. To haka ma sahabbai sun kasance masu rauni kana masu tsoro, lokacin da Allah Maɗakakin Sarki Ya kare su kana kuma Ya shugabantar da su. Ya inganta cewa ayar tana nufin dukkan al’umman Annabi Muhammadu (s.a.w.a.) ne, don kuwa keɓance wasu mutane ba ya yiyuwa sai idan akwai wani nassi ingantacce da ya tabbatar da hakan. To amma a asalin lamarin dole ne a ɗauke shi a matsayin gaba ɗaya)[73]. Na Biyu: Abin da aka ruwaito na dalilin saukar ayar, hakan ya yi daidai da abin da muka ambata a baya, babu wani abin da yake nuni da cewa an saukar da ayar ne akan halifofin nan guda huɗu ko kuma wasunsu, ko da yake cewa akwai abin da yake nuni da keɓantuwansa ga Annabi (s.a.w.a.) da kuma sahabbansa[74]. Kana kuma ya zo a cikin ruwayar Bura’a yana cewa: A kanmu aka saukar da ita (ayar) yayin da muke cikin tsoro mai tsanani. A cikin ruwayar Abu Aliya, ya kasance yana siffanta yanayin da sahabban Manzon Allah (s.a.w.a.) suke ciki a lokacin, sun kasance suna wayan gari da takubba kana kuma yamma tana musu da takubba (a hannu). Don haka sai suka koka wa Manzon Allah (s.a.w.a.), sai Allah Ta’ala Ya saukar da wannan ayar……daga nan sai Allah Ya yi fatahi wa ManzonSa a Jazirar Larabawa, hankalinsu ya kwanta kana suka ajiye takubbansu. An ruwaito wata ruwayar makamanciyar wannan daga Ubai bn Ka’ab. Kana sai kuma faɗinsa a cikin wata ruwayar kuma cewa: Lokacin da aka saukar wa Annabi (s.a.w.a.) ayar ((Allah Ya yi alƙawari ga waɗanda suka yi imani kana suka aikata ayyuka na ƙwarai….)), Allah Ya yi bushara wa al’umma da samun ɗaukaka, nasara da mallakan duniya, don haka duk wanda a cikinsu ya yi aikin lahira don duniya, to ranar lahira ba shi da komai[75]. To amma a cikin ruwayar Abdu bn Humaid daga Atiyya akwai keɓancewa wacce ta saɓa wa keɓancewar da aka ambata kan halifofin nan guda huɗu. Atiyya yana cewa: Su ne Ahlul baitin nan gurin! Yana mai nuni da alƙibla[76]. Haƙiƙa a cikin wannan magana akwai tabbatarwa ga abin da mafi yawa daga cikin malaman tafsirin Shi’a suka tafi akai, na cewa abin nufi da waɗanda suka yi imani kana suka aikata ayyukan kwarai a nan, su ne: Annabi (s.a.w.a.) da kuma Imamai daga zuriyarsa (a.s.). Kana kuma cewa wannan aya tana bushara ne da zuwan Mahdi (a.s.) daga Ahlul baitin Manzo (a.s.) da kuma daular da zai kafa[77]. To saboda wannan bayani, ko kuma ace saboda bayyanar gamewar abin nufi cikin wannan ayar kamar yadda ya gabata, babu wani abin da ya saura na riƙo da ita anan.
2- Faɗin Allah Maɗaukakin Sarki cewa: ) Þá ááãÎáøóÝíä ãä ÇáÃÚÑÇÈ ÓÊõÏÚæä Çáì Þæã Ãõæáí ÈÃÓò ÔÏíÏ ÊÞÇÊáæäåã Ãæ íõÓáøãæä ÝÅäú ÊØíÚæÇ íÄÊßã Çááå ÃÌÑÇð ÍÓäÇð( Ma’ana: ((Ka ce wa waɗanda aka bari daga ƙauyawa, “Za’a kira ku zuwa ga waɗansu mutane masu tsananin yaƙi (domin) ku yaƙe su ko kuwa su musulunta. To, idan kun yi ɗa’a, Allah Zai kawo muku wata ijara mai kyau,….))[78]. A nan an sanya wajibcin yin ɗa’a ga wanda zai yi kira, waɗanda kuma su ne Abubakar, Umar da Usman (r.a) . Don haka ɗa’a gare su wajibi ne da nassin Alƙur’ani, to idan kuwa ɗa’a gare su ta zama wajiba, to halifanci da shugabancinsu ta inganta[79]. Amma abin da ya inganta kana kuma wanda ya dace da tarihin saukar ayar, bugu da ƙari kuma ya dace da haƙiƙa shi ne abin da Razi ya bayyana na cewa mai kira ɗin, shi ne Annabi (s.a.w.a.)[80], don kuwa an saukar da ayar ne a Hudaibiyya, hakan kuwa a shekara ta shida ne bayan hijira. To bayanta ne Manzon Allah (s.a.w.a.) ya yaƙi Hawazin da Saƙif su ne kuwa “mutane masu tsananin yaƙi” (Ulu Ba’asin Shadid), a yayin yaƙin Hunain, hakan kuwa bayan bude garin Makka (Fathu Makka) a shekara ta takwas bayan hijira. Fathu Makka kuwa ita ma kira ce zuwa ga yaƙan “mutane masu tsananin yaƙi” waɗanda suka yaƙi Musulunci da musulmai har Allah Maɗaukakin Sarki ya bayyanar musu da hakan a yayin Fathu Makka. Sannan kuma sai yaƙin Mu’uta, sai kuma yaƙin Tabuka wanda aka shirya don yaƙan Rumawa. Sannan kuma sai kiran su da ya yi zuwa ga yaƙan Rumawa ƙarƙashin ja-gorancin Usama, inda ya yi ta nanata cewa su fita, su fita su tafi, hakan kuwa a lokacin rashin lafiyar da ya rasu a cikinta ne. Don haka yaya za’a ce Manzon Allah (s.a.w.a.) bai kira su zuwa ga yaƙi ba bayan saukar wannan aya?! To don gudu daga ritsa su da aka yi, sai suka koma ga wata aya ta cikin surar Tauba wacce ta sauka akan waɗanda suka saɓa: ) ÝÅäú ÑøóÌÚßó Çááå Çáì ØÇÆÝÉò ãäåã ÝóÇÓÊÃÐóäõæß ááÎõÑõÌö ÝóÞõá áøóä ÊóÎÑõÌõæÇ ãóÚöíó ÃÈÏÇð æáä ÊõÞÇÊöáæÇ ãóÚöíó ÚóÏõæøðÇ Åäøßã ÑóÖíÊõã ÈöÇáÞõÚõæÏö Ãæøóáó ãóÑøóÉò ÝóÇÞÚõÏõæÇ ãÚ ÇáÎóÇáöÝöíä( Ma’ana: ((To, Idan Allah Ya mayar da kai zuwa ga wata ƙungiya daga gare su, sa’an nan suka neme ka izini domin su fita, to, ka ce, “Ba za ku fita tare da ni ba har abada, kuma ba za ku yi yaƙi tare da ni ba a kan wani maƙiyi. Lalle ne ku, kun yarda da zama a farkon lokaci, sai ku zauna tare da masu zaman gida”.))[81]. Ibn Hazmi, bayan ya kawo wannan aya, sai ya ce: Babu shakka an saukar da Surar Tauba, wacce wannan hukumci yake cikinta ne, bayan yaƙin Tabuka, wanda a cikinta ne waɗannan mutane uku suka juya da baya, to amma Allah Ya gafarta musu cikin surar Tauba. Kuma Manzon Allah (s.a.w.a.) bai sake wani yaƙi ba har Allah Ya karɓi ransa. Kuma Allah Maɗaukakin Sarki Yana cewa: ) ÓíÞæá ÇáãÎáøóÝæä ÅÐÇ ÇäØáÞÊã Çáì ãÛÇäã áÊÃÎÐæåÇ ÐÑæäÇ äÊøÈÚßã íÑíÏæä Ãä íÈÏøáæÇ ßáÇã Çááå Þõá áä ÊÊøÈÚæäÇ ßÐÇáßã ÞÇá Çááå ãä ÞÈá( Ma’ana: ((Waɗanda aka bari za su ce idan kun tafi zuwa ga waɗansu ganimomi domin ku karɓo su, “Ku bar mu, mu bi ku.” Suna son su musanya maganar Allah ne. Ka ce, “Ba za ku bi mu ba. Kamar wannan ne Allah Ya ce a gabannin haka.”….))[82]. Don haka mun gane kenan cewa larabawa ba za su fito yaƙi tare da Manzon Allah (s.a.w.a.) ba bayan yaƙin Tabuka[83]. Haƙiƙa wannan shi ne rashin jituwa na farko! Don kuwa aya ta biyu, wato ayar cikin surar Fathi, an saukar da ita ne a Hudaibiyya a shekara ta shida bayan hijira, kamar yadda kowa ya sani, wato kafin yaƙin Tabuka da shekaru uku. Kuma wannan rashin jituwa zai daɗa fitowa fili ne idan muka yi la’akari da yadda ya ci gaba da wannan magana cewa: (sai Allah Maɗaukakin Sarki Ya tausaya musu irin halin da suka shiga na ƙunci saboda hana su bin Manzon Allah (s.a.w.a.) yaƙi da kuma rufe ƙofar tuba, Allah Yana cewa: ((Ka ce wa waɗanda aka bari daga ƙauyawa, “Za’a kira ku zuwa ga waɗansu mutane masu tsananin yaƙi (domin) ku yaƙe su ko kuwa su musulunta….)). Don haka sai Allah Ya bayyana cewa wani ba Manzon Allah (s.a.w.a.) ba zai kira su zuwa ga yaƙan waɗansu mutane ko kuma su miƙa wuya)[84]. To ta haka ne ya sauya yadda yanayin ayar take, inda ya gabatar da ayar da take cikin surar Tauba wacce ta sauka bayan yaƙin Tabuka shekara ta tara, sannan kuma ya jinkirta ayar surar Fathi wacce ta sauka a Hudaibiyya shekara ta shida, don ya yi dai-dai da abin da yake so. To lalle hakan kuwa shi ne kuskure na farko, don yaya za’a yi abin da ya sauka a shekara ta tara zai gabaci abin da ya sauka a shekara ta shida?! Sannan kuskure na biyu kuma bai gaza na farko fitowa fili ba: don kuwa wannan kira da kuma ɗamfara lada ko kuma azaba ga yin ɗa’a ko saɓawa, ya zo cikin ayar surar Fathi wacce ta sauka a Hudaibiyya a shekara ta shida. Ayar tana cewa: ((….“Za’a kira ku zuwa ga waɗansu mutane masu tsananin yaƙi….)), kuma wannan kira ta tabbata daga wajensa (s.a.w.a) a yaƙin Hunain, Mu’utah da kuma Tabuka. Amma ayar cikin surar Tauba kan waɗanda suka saɓa da kuma munafukai, ta riga ta rufe musu ƙofar tuba kana kuma ta hana fitarsu tare da Annabi (s.a.w.a.) da kuma waninsa. Don kuwa yaya za a yi Halifa Abubakar ko Halifa Umar su kira su zuwa ga yaƙan kafirai bayan Allah da ManzonSa sun riga sun tabbatar da kafircinsu da kuma cewa za su mutu suna cikin ɓata? Allah Maɗaukakin Sarki Yana faɗi a cikin wannan aya cewa: ((To, Idan Allah Ya mayar da kai zuwa ga wata ƙungiya daga gare su, sa’an nan suka neme ka izini domin su fita, to, ka ce, “Ba za ku fita tare da ni ba har abada, kuma ba za ku yi yaƙi tare da ni ba a kan wani maƙiyi. Lalle ne ku, kun yarda da zama a farkon lokaci, sai ku zauna tare da mata masu zaman gida”. Kuma kada ka yi salla a kan kowa daga cikinsu wanda ya mutu, har abada, kuma kada ka tsaya a kan kabarinsa. Lalle ne su, sun kafirta da Allah da ManzonSa, kuma sun mutu alhali kuwa suna fasiƙai ))[85]. Lalle wannan hukumci ne a sarari daga Ubangiji Maɗaukakin Sarki kan kafircinsu da kuma cewa za su mutu cikin kafirci da ɓata. Kuma Ya daɗa tabbatar da hakan cikin faɗinSa cikin ayar da ta zo bayan wannan, cewa: ) æáÇ ÊõÚÌÈß ÃãæÇáåã æÃæáÇÏåã ÅäøãÇ íÑíÏõ Çááå Ãä íÚÐøÈåã ÈåÇ Ýí ÇáÏäíÇ æÊÒåÞ ÃäÝÓåã æåã ßÇÝÑæä( Ma’ana: (( Kuma kada dukiyoyinsu da ‘ya’yayensu su ba ka sha’awa. Abin sani kawai, Allah Yana nufin Ya yi musu azaba da su a cikin duniya, kuma rayukansu su fita alhali kuwa suna kafirai))[86]. Don haka waɗannan da kafircinsu da kuma mutuwansu a kan kafirci ya tabbata, dabam suke da waɗanda ayar surar Fathi ta ambata ta kuma yi musu alƙawarin lada matuƙar dai sun amsa kiran wannan Mai kiran. Akwai abin lura cikin wannan lamari, shi ne kuwa cewa: Cikin wannan batu wanda ayar farko: ((Ka ce wa waɗanda aka bari daga ƙauyawa, “Za’a kira ku zuwa ga waɗansu mutane masu tsananin yaƙi (domin) ku yaƙe su ko kuwa su musulunta. To, idan kun yi ɗa’a, Allah Zai kawo muku wata ijara mai kyau,….)), ta sauka, wato a Hudaibiyya, Manzon Allah (s.a.w.a.) ya gaya wa tawagar Ƙuraishawa cewa: ((Ya ku Ƙuraishawa, ko dai ku bari ko kuma Allah Ya turo muku wanda zai sassare wuyoyinku da takobi saboda addini, haƙiƙa Allah Ya jarraba zuciyarsa da imani)), sai suka ce: Wane ne Ya Manzon Allah? Sai Abubakar ya ce wane ne shi Ya Manzon Allah? Sai Umar ya tambaya: Wane ne Ya Manzon Allah ?, Sai Manzon Allah ya ce: (Mai ɗinke takalmin nan), a dai-dai lokacin kuwa ya ba wa Aliyu (a.s.) takalma ne don ɗinkewa. Tirmidhi, Nisa’i da Ibn Abi Shaiba ne suka ruwaito shi ta ingantattun hanyoyi[87]. Sannan kuma ai an ruwaito Manzon Allah (s.a.w.a.) yana faɗin irin wannan magana (ba tare da wani bambanci ba) ga tawagar Thaƙif, inda yake cewa: (( Ko dai ku miƙa wuya ko kuma in turo muku wani mutum daga gare ni – ko kuma ya ce: kamar ni – wanda zai sassare wuyoyinku, kuma ya ribace zuriyarku, kana kuma ya kwashe dukiyoyinku)). Sai Umar ya ce: wallahi ban taɓa kwaɗayin shugabanci ba in banda wannan ranar, sai na dinga buɗe ƙirji ko zai ce ni ne yake nufi. Sai ya juya zuwa ga Aliyu, ya kama hannunsa ya ce: ( shi ne wannan, shi ne wannan)[88]. Kana kuma akwai wani ma makamancin hakan, inda Manzon Allah (s.a.w.a.) yake nuna zai faru a bayansa, inda ya ce: (( Haƙiƙa a cikinku akwai wanda zai yi yaƙi kan ta’awilin Alƙur’ani kamar yanda na yi yaƙi kan saukarsa)). Sai al’umma suka taru suka zuba masa ido, daga cikinsu akwai Abubakar da Umar. Sai Abubakar ya ce: Ni ne wannan mutumin? Sai ya ce: (A’a), sai Umar ya ce: Ni ne wannan mutumin? Sai ya ce:(A’a, face dai mai ɗinkin takalmin nan ne)), a dai-dai lokacin kuwa Aliyu yana ɗinke takalmin Manzon Allah (s.a.w.a.)[89]. To a haƙiƙanin gaskiya waɗannan nassosi sun haɗu ne a kan tabbatarwa da kuma gusarwa. A ɓangare guda kuma a cikin bayani ƙarara sun kore cewa mai kira ɗin su ne Abubakar da Umar…. A wani ɓangaren kuma shi ma cikin bayani a sarari, sun nuna cewa mai kiran bayan Annabi (s.a.w.a.) shi ne Aliyu. To bayan bayyanar waɗannan nassosi masu yawa kana amintattu, to babu wani dalili na komawa ga maganganun masu magana. MAHANGA TA BIYU: INGANTATTUN NASSOSI MASU GALABA:Haƙiƙa akwai wasu nassin da wasu sahabbai, musamman ma Aliyu (a.s.) suka sakankance da shi kana kuma suka tabbatar da shi, ba ya yiwuwa a yi shakkunsa. Kuma irin wannan yaƙini ne ma ya sanya shi (Aliyu) ya mayar da martani cikin mamaki ga wanda ya kira shi zuwa ga gaggauta yin bai’a bayan rasuwar Ma’aikin Allah (s.a.w.a), yana mai cewa: (( Wane ne ya cancanci ya nemi wannan abu in banda mu))[90]?!. Sai dai irin saurin wucewar al’amurra da kuma irin abubuwan da suka yi ta faruwa na tsaurara riƙo, basu bar wa waɗannan nassosi wani yanayi da za su iya tabbatar da wani abu ba. To amma lokacin da dama ta samu, ranar taron waɗannan mutane shida don yin “shura”, Aliyu (a.s.) bai yi wata-wata ba wajen tunasarwa da kuma ambaton wasu daga cikin waɗannan nassosi[91]. To bayan an yi masa bai’a, sai zukata suka kasance sun fi zama cikin shiri don saurarawa, kana kuma sun fi buɗuwa don yin tunani. Don haka sai ya dinga ambaton wasu daga cikinsu da fayyace bayani, ta yadda ya cika dogayen huɗubobi da guntaye da su, kuma a wasu lokuta waɗannan tunasarwa nasa ba su gushe ba daga ƙwanƙwasawa da kuma sosa zukata, a fili ne ko a ɓoye. To a nan za mu fara da ɗaya daga cikin irin waɗannan nassosi:
1- ((Duk Wanda Na Zamanto Shugabansa (majiɓincin lamurransa), to Aliyu Ma Shugabansa Ne.)): Wata rana Aliyu (a.s.) ya yi huɗuba wa mutane, inda yake cewa: Na haɗa ku da Allah, daga cikinku wane ne ya ji Manzon Allah (s.a.w.a.) a ranar Ghadir Khum yana cewa: ((Duk wanda na zamanto shugabansa, to Aliyu ma shugabansa ne))? Ya tashi ya shaida. Sai wasu mutane guda goma sha biyu da suka halarci Badar suka tashi, suka ce: Mun shaida cewa mun ji Manzon Allah (s.a.w.a.) ranar Ghadir Khum yana cewa: ((Ashe ba ni ne na fi cancanta ga muminai a kan kansu ba))?, sai muka ce: Haka ne Ya Manzon Allah. Daga nan sai ya ce: ((Duk wanda na zamanto shugabansa (majiɓincin lamurransa), to Aliyu ma shugabansa ne, Ya Allah Ka so wanda ya so shi, kana kuma Ka yi gaba da duk wanda ya yi gaba da shi))[92]. Kuma babu wani hadisi da aka ruwaito shi ta hanyoyi daban-daban cikin Musnad Ahmad kamar yadda aka ruwaito wannan hadisi na Ghadir Khum, in banda hadisi guda ɗaya[93]!. To amma cikin littafin (al-Sunna) na ibn Abi Asim (287 hijiriyya) da kuma Tarikh ibn Kathir, babu wani hadisin da ya yi kusa da shi[94]. Sannan kuma wasunsu ma sun ruwaito shi ta ingantattun hanyoyi, kamar su Tir-midhi, ibn Majah, Nisa’i, Ibn Abi Shaibah da kuma Hakim[95]. Kana kuma al-Zahabi ya tabbatar da tawati-rancinsa[96]. To amma bayan haka, sai lokacin malumman aƙida ya zo a inda suka gabatar da dukkan ƙoƙarin da suke iyawa na kawar da ainihin ma’anan hadisin da kuma mai da shi maras ma’ana!!. Don kuwa lokacin da suka fahimci cewa matuƙar dai aka bar shi a ma’anarsa na shugabancin al’umma, to hakan zai soki tarihi zai kuma tabbatar da kuskuren wasu daga cikin sahabbai. Don haka sai suka koma ga tawilin cewa abin nufi da kalmar mawla shi ne taimako da kuma soyayya, don haka sai ma’anar hadisin ya zamanto kamar haka: Ya Ku muminai, ku kun kasance kuna so na fiye da kawukanku, to duk wanda yake so na to ya so Aliyu, Ya Allah Ka so wanda ya so shi, kana kuma ka ƙi wanda ya ƙi shi[97]. Sannan kuma lokacin da suka ga cewa wasu daga cikin sahabbai, irinsu A’isha, Talha da Zubair, sun yi gaba da shi kana sun ma yaƙe shi, kana wasu kuma sun assasa addini da kuma duniyarsu akan gaba da shi, irin su Mu’awiyya, Amru bn al-Aas, Mughirah, Marwan, Abdullahi bn Zubair…..sai suka koma ga cewa waɗannan mutane ai ijtihadi suka yi a maimakon nassi, don haka suna da uzuri in sun yi kuskure, kuma bayan haka ma suna da lada guda saboda wannan ijtihadi nasu[98]!!. To ta haka ne fita da kuma karen tsaye wa nassosin shari’a, hatta a irin wannan yanayi, ya zamanto ijtihadin da ma’abucinsa zai iya samun lada, ba shi da bambanci da wanda ya yi riƙo da shari’a kana ya yi yaƙi don ɗaukaka ta face dai kawai bambanci na lada. Shi wanda ya yaƙi shari’ar yana da rabin ladan wanda ya yi yaƙi don tabbatar da ita!!. Haƙiƙa abin da ya fi musu shi ne, su bi sunnan Manzon Allah (s.a.w.a.), kana kuma su girmama nassosin da suka tabbata daga wajensa, maimakon su koma ga wuce haddi da kuma bin abin da saɓani mai yawa ya bayyana a ciki. A haƙiƙanin gaskiya, shi dai wannan nassi (hadisi) ne a fili yana kuma nuni ne da shugabancin (wilayar) Aliyu (a.s.) akan al’umman musulmi, wanda hakan kuma ba zai ɗauki waɗannan tawile-tawile ba, waɗanda suka samo asali don tabbatar da abubuwan da suka faru marasa tushe. Kuma akwai waɗansu nassosin da suke daɗa tabbatar da wannan lamari (na shugabancin Aliyu) a cikin wannan hadisi na Ghadir. Za mu gansu cikin sauran hadisan masu zuwa: 2- Faɗinsa (s.a.w.a.) cewa: (( Haƙiƙa Aliyu daga gare ni yake ni ma daga gare shi nake, kuma shi ne shugaban (waliyin) dukkan wani mumini bayana)). Wannan hadisi ne ingantacce[99]. 3- Faɗinsa (s.a.w.a) kan Aliyu: (( Shi daga gare ni yake ni kuma daga gare shi nake, shi ne shugabanku (waliyinku) a baya na….shi daga gare ni yake ni kuma daga gare shi nake, shi ne shugabanku a bayana)), yana mai jaddadawa[100]. 4- Faɗinsa (s.a.w.a) ga Aliyu: (( Kai ne waliyina akan dukkan muminai a bayana)), ko kuma: ((Kai ne shugaban kowani mumini da mumina a bayana))[101]. To bayan sun ga tabbacin ingancin waɗannan hadisai, sai suka ga cewa babu yadda za a yi su fassara su da zahirin su domin kuwa haka zai janyo a soki abin da ya faru a tarihi!. Sannan kuma lokacin da dai suka dage sai sun fassara ma’anar wilayah da ta zo a nan da ma’anar taimako da kuma soyayya, kamar yadda yake a cikin faɗin Allah Ta’ala cewa: ( æÇáãÄãäæä æÇáãÄãäÇÊ ÈÚÖåã ÃæáíÇÁ ÈÚÖ), ma’ana: ((Kuma muminai maza da muminai mata sashensu majiɓincin sashe ne…..))[102], sai kalmar ((bayana) ta kawo musu cikas, don kuwa babu yadda za su iya kawar da ma’anarta. Kana kuma lokacin da ɗaukakan wani mutum ya fi ɗaukakan nassin da suka tabbatar da ingancinsa, sai suka koma ga amfani da takobin ƙarya, suna masu cewa: isnadinsa ingantacce ne sai dai kuma akwai wata kalma da ta saɓa, ita ce kuwa kalmar (a bayana)! Sannan kuma lokacin da suka so kafa hujja da wannan saɓawa, sai suka jefe shi (hadisin) da cewa akwai ‘yan shi’a cikin isnadinsa[103]. To amma a fili yake cewa kafa hujja da irin wannan yanayi da ya gabata yana buƙatuwa zuwa ga madogara, musammam ma wannan hadisi ya zo da ingantaccen isnadi. Ta yaya suka tabbatar da ingancinsa?. Kaiconsu, da ma basu ingantar da shi ba, kaiconsu da ma sun bar shi hakan nan kawai!! Kamar yadda masu son kai ke yi! Ya yin da suke tabbatar da ingancinsa, sun bayyana cewa: Imam Ahmad ya ruwaito wannan hadisi ta hanyoyi daban-daban, to amma babu wannan ƙari (na a bayana) cikin ko guda daga cikinsu[104]. Wannan zance ne kawai na wanda ba ya tsoron kunyar da bincike kan iya haifarwa!! Don kuwa nassosin nan guda uku da muka kawo a baya, waɗanda dukkansu akwai wannan kalma ta ((a baya-na)), dukkansu cikin Musnad Ahmad suke[105]. Kana kuma abin da ma ya fi hakan ban mamaki shi ne yadda wannan mai binciken ya fitar da waɗannan magan-ganu nasu kuma ya dogara da su, bayan ya fitar da waɗan-sunsu daga cikin Musnad Ahmad ɗin ne[106]. A wasu lokuta kuma wannan kafa hujja da kuma tabbatarwa zai sake faɗuwa ƙasa warwas lokacin da ya fuskanci wani hadisin da shi Ahmad ɗin ya ruwaito cikin Musnad ɗinsa, inda Manzon Allah (s.a.w.a.) yake cewa: ((Kai ne waliyina akan dukkan muminai a bayana))[107], kuma babu wani daga cikin waɗannan ‘yan shi’an da aka zargi hadisin da su, face ma dai Hakim, Zahabi da Albani duk sun yarda da ingancinsa[108]. Haƙiƙa waɗannan dalilai, ba wai kawai suna tabbatar da ingancin kalmar ((a bayana)) ba ne, face ma dai suna nuna cewa ruwayoyin da aka kawo cikin Musnad Ahmad da ma wasunsa waɗanda ba su da wannan kalma ta ((a bayana)) basu da tushe kuma an samar da su ne don wata manufa…. A’a, me zai sa ba za’a faɗi hakan ba?! Don kuwa ruwayar tana sukan ɗaya karkatacciyar hanya ce da ake bi wanda kuma masu bin ta ke da’awar ɓatan duk wanda ya saɓa mata. 5- Sai kuma wannan hadisi da littattafan hadisi (sunan) ba su kawo shi ba amma malumman tarihi da tafsiri sun kawo, wato faɗinsa (s.a.w.a) cewa: ((Haƙiƙa wannan ɗan’uwana ne, wasiyyina kana kuma halifana cikinku, don haka ku saurare shi kana kuma ku bi shi))[109]. Idan har abin da ya ba wa Ƙuraishawa mamaki a lokacin jahiliyya, shi ne a umurci Abu Talib ya saurara wa ɗansa kana kuma ya bi shi[110], to a bayan Musulunci ma hakan ya sake zama abin mamaki a gare su a umurci dukkan sahabbai ga hakan!. Ibn Kathir yana cewa: Sun ambaci sunan Abdul Gaffar bn Ƙasim cikin isnadin wannan hadisi, alhali kuwa shi ya kasance maƙaryaci ne, kuma shi’a ne. Aliyu bn al-Madini ya tuhumce shi da ƙirƙiran hadisi, sannan kuma sauran mutane sun raunana shi[111]. Sai dai kuma tarihi ya tabbatar mana da wane ne Abu Maryam, Abdul Gaffar bn Ƙasim, saɓanin yadda Ibn Kathir ya siffanta shi. Tarihi ya bayyana mana taƙaitaccen tarihinsa da alaƙarsa da hadisi, matsayinsa da kuma dalilin ƙin karɓan maganarsa: Ibn Hajar al-Asƙalani yana cewa: (Abu Maryam ya kasance mai kula da ilimi da kuma masu ruwaito hadisi ne…..Shi kuwa Shu’uba cewa yake: Ban taɓa ganin mahaddaci irinsa ba….Shi ma ibn Adi cewa yake: Na ji Ibn Uƙdah yana yabon Abu Maryam da kuma ɗaukaka shi, har ma yana wuce haddi wajen girmama shi har ma yake cewa da an taimaka wa Abu Maryam to da mutane ba su saurari Shu’uba ba.)[112]. To amma saboda wani al’amari an ƙi karɓan maganansa. Bukhari yana cewa: Abdul Gaffar bn Ƙasim ba tabbatacce ba ne a wajensu….don kuwa ya kawo hadisin Buraida da ke cewa: ((Aliyu shugaban wanda na kasance shugabansa ne))[113]!. To amma abin mamaki, ibn Kathir da kansa ya ruwaito wannan hadisi na Buraida ta wata hanya ta daban, kuma ya siffanta shi da cewa hadisi ne mai ƙarfaffen isnadi, dukkan waɗanda suka ruwaito shi abin dogara ne[114]. To wannan shi ne Abu Maryam! 6- Taƙaitacciyar wasiyar Manzon Allah (s.a.w.a.) ga al’umma wajen kiyaye saƙonsa: (( Ya ku mutane, ni mutum ne wanda ɗan aiken Ubangijina ya kusa ya kira ni kuma zan amsa, to amma na bar muku abubuwa guda biyu nauyaya a tare da ku: Na farko daga cikinsu shi ne littafin Allah, wanda yake a cikinsa akwai shiriya da kuma haske, don haka ku riƙi littafin Allah kuma ku yi koyi da shi…sai kuma Ahlul baiti, ina tunasar da ku Allah kan Ahlubaitina, ina tunasar da ku Allah kan Ahlubaitina, ina tunasar da ku Allah kan Ahlubaitina))[115]. - ((Ni na bar muku waɗansu abubuwa waɗanda idan kuka riƙe su, ba za ku taɓa ɓacewa ba a bayana: Littafin Allah, (wannan) igiyar Allah wacce ta sauko daga sama zuwa ƙasa, da kuma zuriyata Ahlul baitina, ba za su taɓa rabuwa da juna ba har sai sun haɗu da ni a bakin tafki….ku kula yadda za ku riƙe su a baya-na))[116]. - ((Ni na bar muku halifofi guda biyu: Littafin Allah da kuma Ahlubaitina…..))[117]. Wannan shi ne taƙaitaccen saƙon Ubangiji…kana kuma mabuɗin hanya madaidaiciya wanda Manzon Allah (s.a.w.a.) ya so al’ummarsa su bi. Haƙiƙa wannan magana ce da kowa da kowa zai iya fahimta ….don haka daga ina wannan tawili ya zo? Lalle da mun ƙaddara cewa an tabbatar da halifanci ga Aliyu tun farko, da ba’a samu shakku cikin wannan ingantaccen nassi kana wanda yake a fili ba…..to amma saboda ƙirƙiro sabon tafarki da kuma tsarkake wasu mutane su suka sanya abin da muke gani a halin yanzu na sanya shakku cikin wannan hadisi da babu kokonto ciki da yake ayyana shugabannin musulmai kana kuma halifofin Manzon Allah (s.a.w.a.). Kuma babban abin mamakin da ya zo na karkatar da ma’anar wannan hadisi, shi ne abin da ya fito daga bakin Ibn Taimiyya, yayin da yake cewa: ( Haƙiƙa wannan hadisi bai yi umurni da komai ba face bin Littafin Allah, bai yi umurni da a bi zuriyar (Manzon Allah ) ba, face dai cewa ya yi: Ina tunasar da ku Allah kan Ahlubaitina)[118]. Abin mamaki shi ne cewa wannan magana maras tushe ta sami karɓuwa a wajen waɗansu mutane masu ƙaramin ƙwaƙwalwa, ta yadda har sun gagara mai da tambaya ga wannan malami nasu, su ce masa: Idan haka ne, to ina ɗaya abu mai nauyin kenan tun da su biyu ne (da Manzon Allah (s.a.w.a.) ya bar mana)?. Ina halifa na biyun, don kuwa ai Annabi (s.a.w.a.) cewa ya yi: ((Abubuwa biyu masu nauyi…..halifofi guda biyu))?! Kuma waɗansu abubuwa guda biyu ne ba za su taɓa rabuwa ba har sai sun haɗu a bakin tafki?! Mu dai daga wannan hadisi mun fahimci cewa ((Littafin Allah)) da kuma ((Zuriya ta Ahlul baiti)) su ne abubuwa guda biyu waɗanda za su kasance madogara wajen tafiya akan tafarkin Musulunci na ainihi a bayan Ma’aikin Allah (s.a.w.a). Kuma muna ganin waɗannan hadisai guda biyu (“hadisin Ghadir”da kuma wannan hadisi na “Nauyaya Biyu”) sun ishi duk wani mai neman gaskiya kan wannan lamari.
Cikakkiyar Magana….Mai Hanyoyi Daban-Daban:Cikin wani hadisi wanda ya taro dukkan magana a taƙaice. Sahabbin nan Zaid bn Arƙam yana cewa: Lokacin da Manzon Allah (s.a.w.a.) yake dawowa daga “Hajjin Ban Kwana”, ya sauka a Ghadir Khum, sai ya yi umurni da mu shirya wani guri mai tudu, sai ya ce: ((Kamar an kira ni kuma na amsa kiran, to amma ni na bar muku waɗansu abubuwa guda biyu masu nauyi, ɗayansu ya fi ɗayan girma. Littafin Allah da kuma zuriyata Ahlul baiti. Don haka ku kula da yanda za ku riƙe su a bayana! Don kuwa su ba za su taɓa rabuwa da juna ba har sai sun haɗu da ni a bakin tafki)). Daga nan kuma sai ya ce: ((Haƙiƙa Allah Shi ne shugabana, ni kuma shugaban kowanne mumini)). Daga nan sai ya kama hannun Aliyu (a.s.), ya ce: (( Duk wanda na kasance shugabansa, to wannan ma shugabansa ne. Ya Allah Ka so wanda ya so shi, kuma Ka ƙi wanda ya ƙi shi)). Abu Tufail ya ce: Sai na ce wa Zaid: Shin daga Manzon Allah (s.a.w.a.) ka ji wannan magana? Sai ya ce: Na’am, lalle ya kasance a kan wani tudu ne da babu wanda bai ganshi da idanuwansa ba kana babu wanda bai ji abin da yake faɗi da kunnuwansa ba[119]. Wannan kalami kuwa mutane dubu ɗari ne suka ji shi daga Ma'aikin Allah (s.a.w.a.) bayan aikin hajjin ban kwana lokacin da suka taru a mararrabar hanyoyin garuruwansu. Kuma bayan wannan lamari, Manzon Allah (s.a.w.a.) bai wuce kwanaki tamanin ba a duniya ya koma ga Mahaliccinsa[120]. To amma abin mamaki kwanaki tamanin bayan rasuwar Ma'aikin Allah (s.a.w.a.) wannan hadisi ya zamanto abin rarrabuwa tsakanin musulmi har ya zuwa yau!! To amma ai kwanaki tamanin ba wasu kwanaki masu yawa ba ne da har za’a mance da wannan kalami!!. Kuma haƙiƙa abubuwan da suka kewaye wannan kalami ba za su sanya a mance ta ba!!. Sai dai kuma tarihi bai nuna cewa wani ya ambaci wannan hadisin ba a waɗancan raneku muhimmai wanda kamata ya yi hankula su tuna da shi, domin kuwa shi ne hadisin da zai cike wancan gurbin kuma ya kwantar da wancan hargowar, daga bisani a yanke ƙofar burace-burace da shi ko kuma ƙofar ijtihadi a kan lamarin. ((An kusan kirana kuma zan amsa kiran…. ((Ni na bar muku wani abu wanda idan kuka yi riƙo da shi ba za ku ɓace ba a bayana: Littafin Allah da kuma zuriyata Ahlul baiti……. (( Duk wanda na kasance shugabansa, to Aliyu ma shugabansa ne…….)). Alhali kuwa tsakani bai yi nisa ba, yana kusa sosai! To idan a yau muka sami wani mutum wanda bai yi imani da samuwar “nassi” ba akan halifancin Annabi (s.a.w.a.), ba wai saboda Annabin bai faɗi ba ne, sai dai kawai don mutanen wancan lokacin sun ƙi su faɗa ne.
7- ((Matsayinka a wajena kamar matsayin Haruna ne a wajen Musa, sai dai kawai babu wani Annabi a bayana)). Wannan hadisi ne mutawatiri wanda babu wani saɓani a kansa[121], to amma abin da ya rage mana kawai shi ne tawilce- tawilcen da aka yi masa waɗanda ba sa barin nassi face sai harufansa. Babban abin mamaki shi ne abin da masu tawilin hadisin suke faɗi na cewa Manzon Allah (s.a.w.a.) bai faɗi hakan ba face sai don kawai ya kwantar wa Aliyu (a.s.) rai da kuma kwaɗaita masa ya zauna a Madina, saboda gorin da munafukai suka masa na cewa: Manzon Allah (s.a.w.a.) ya bar ka cikin mata da yara! Babu wani abin kwatantawa da waɗannan matsayi guda biyu face dai kusanci kawai[122]. Haƙiƙa abin mamaki ne a jingina wannan magana ga hadisin Annabi (s.a.w.a.) wanda yake a fili, kuma abin mamaki ne a jingina wa Annabi (s.a.w.a.), wanda ba ya faɗin wani abu face gaskiya, wannan magana, kana musamman ma ga Aliyu!!. Wanda Manzon Allah (s.a.w.a.) ya tarbiyyantar da shi, kana wanda ya zama gwarzon yaƙuƙuwa Kana kuma abin mamaki da suka mance Alƙur’ani mai girma, sai kace Alƙur’ani bai ambaci wani abu daga cikin matsayin Haruna ga Musa ba!! Sannan kuma abin mamaki ne yadda suka gafala kan abin da wannan tawili ya jingina wa Aliyu, Sa’ad da kuma Ibn Abbas. Ko kuma alal aƙalla kan irin ƙuntatacce da kuma ƙarancin fahimta da suke da shi!!. Ashe Aliyu bai san kusancin da ke tsakaninsa da Manzon Allah (s.a.w.a.) kafin wannan lokacin ba?! Ko kuma Sa’ad bai yi kwaɗayin wannan matsayi ba face sai saboda kusanci, inda yake cewa: Na ji Manzon Allah (s.a.w.a.) ya faɗi wasu abubuwa (matsayi) guda uku ga Aliyu, wanda da ace in samu guda daga cikinsu shi ya fi soyuwa a gare ni a kan jajayen raƙuma. Na ji shi yana cewa: ((Shi (Aliyu) ya kasance a gurina kamar yadda Haruna yake wa Musa ne, sai dai kawai babu wani Annabi a bayana….))[123]. Abin tambaya a nan shi ne, shin kusanci kawai ya fahimta daga wannan magana, banda wani abu? Ko kuma Ibn Abbas kusanci kawai yake so lokacin da ya ambaci wasu matsayi guda goma a kan Aliyu (a.s.) da babu wani wanda yake da su, daga cikinsu akwai wannan matsayi da ya zo cikin wannan hadisi[124]?! Kana kuma shin Manzon Allah (s.a.w.a.) ba shi da wani ɗan baffa ne sai Aliyu kawai?!. Haƙiƙa Ibn Abbas yana da kusanci ga Manzon Allah (s.a.w.a.) kamar yadda Aliyu (a.s.) yake da shi, dukkansu ‘ya’yan baffanninsa ne. Don haka dukkan ‘ya’yayen Abu Talib, Abbas da Abu Lahab suna dai-dai da su wajen irin wannan kusanci. Kuma yana da kyau a fahimci cewa irin kusancin Aliyu ga Manzon Allah (s.a.w.a.) ba iri guda ce da wanda yake tsakanin Musa da Haruna ba, don haka ba wannan ake nufi ba!. Don haka abin mamaki ne ace abin da yake zahiri ga wasu ya ɓuya ga waɗannan mutane. Don kuwa faɗinsa: ((Matsayinka a wajena kamar matsayin Haruna ne ga Musa)), a fili yake ya haɗa da dukkan wani abin da zai tabbatar da wannan matsayi, sai dai kawai annabcin da aka riga aka keɓance shi, yayin da yake cewa: ((Sai dai kawai babu Annabi a bayana)). Don haka lokacin da aka cire wannan lamari na annabci, to duk sauran matsayin sun tabbata. Su ne kuwa: wazirci da kuma halifanci. Kuma ko da ace a wannan yaƙi na Tabuka ne kawai Manzon Allah (s.a.w.a.) ya faɗi wannan kalami, to hakan bai nuna wannan magana ta keɓantu da yaƙin Tabuka ne kawai ba, don kuwa lafazin hadisin mai gamewa ne. To amma sai ga shi Ma'aikin Allah (s.a.w.a.) ya faɗi wannan hadisi a wasu wurare ma banda lokacin yaƙin na Tabuka, kamar yadda Ibn Habban da wasunsa suka ruwaito a shekara ta farko bayan hijira[125]. 8- ((A bayana za’a samu halifofi guda goma sha biyu, kuma dukkansu Ƙuraishawa ne)). Wannan hadisi ne mutawatiri, babu wani ka ce-na ce a cikinsa[126].
Ahlul baiti Da Farko:Ibn Taimiyya yana cewa: Haƙiƙa Bani Hashim su ne mafifitan Ƙuraishawa, kana Ƙuraishawa kuma su ne mafifitan larabawa, su kuwa larabawa su ne mafifitan ‘yan Adam, kamar yadda ya tabbata cikin wani ingantaccen hadisi na Manzon Allah (s.a.w.a.): ((Lalle Allah Ya zaɓi zuriyar Isma’il, kana Ya zaɓi Kinanata daga cikin zuriyar Isma’il, kana kuma Ya zaɓi Ƙuraishawa daga cikin Kinanata, sannan kuma Ya zaɓi Bani Hashim daga cikin Ƙuraishawa))…. Yana yiyuwa a ƙara wasu abubuwa akan hakan:
1- ((Ya Allah waɗannan su ne Ahlul baitina, Ka tafi-yar da ƙazamta a gare su kana Ka tsarkake su tsar-kakewa)), kuma babu wani a lokacin da Manzon Allah (s.a.w.a.) ya faɗi wannan kalami in banda Aliyu, Fatima, Hasan da Husain (a.s.). Hakan kuwa ya faru ne a lokacin da aka saukar da ayar: ((Allah kawai Yana nufin Ya tafi-yar da ƙazamta ne a gare ku, Ya ku Ahlul baiti, kuma Ya tsarkake ku tsarkakewa))[127], daga nan sai ya rufe su da mayafi, sannan ya faɗi wannan magana ta sa da kowa ya yarda da ita[128]. 2- ((Mu ‘ya’yan Abdulmutallib mu ne shuwagabannin ‘yan aljanna: Ni da Hamza da Aliyu kana Ja’afar sai Hasan kana Husain da Mahdi))[129]. 3- ((Hasan da Husain shugabannin matasan ‘yan aljanna ne))[130]. 4- ((Mahdi daga zuriyata yake, daga ‘ya’yan Fatima))[131].
Don haka babu abin da ya saura cikin wannan al’amari na ruɗu, bayan gabatar da Bani Hashim akan sauran Ƙurai-shawa, da kuma gabatar da Ahlul baiti a kan sauran Bani Hashim, bugu da ƙari kuma ga abin da hadisan da suka gabata suka nuna, musamman ma hadisin “Ghadir”, “Wilayah” da kuma “Nauyaya Biyu”. Haƙiƙa abin da waɗannan hadisai suka nuna a fili yake kamar yadda wan-nan addini namu yake a fili, kuma ba ya buƙatuwa da wani tawili. Don haka za mu fahimci al’amarin imamanci (hali-fancin) Imamai goma sha biyu na daga cikin Ahlul baiti (a.s.) …wanda na farkonsu shi ne: Aliyu, sai Hasan, sai Husaini, kana kuma na ƙarshensu shi ne al-Mahdi (a.s.). Lalle duk wanda ya fahimci ko kuma ya yi la’akari da irin halin damuwa da ruɗun da masu sharhin littattafan hadisai suka faɗa ciki ya yin da suka zo kan hadisin “Hali-fofi goma sha biyu ne”[132], zai samu ƙarin yaƙinin tabbacin keɓantuwan shuwagabannin Ahlul baiti da wannan hadisi, ba wasunsu ba. Haƙiƙa wasu daga cikin Ahlul Kitabi (Yahudu da Nasa-ra) waɗanda Allah Ya arzurta su da Musulunci sun sami shiryuwa zuwa ga wannan ma’ana (na wannan hadisi), lokacin da suka ga labarin samuwar halifofi sha biyu daga zuriyar (Annabi) Isma’il, waɗanda za su zo bayan Manzo (s.a.w.a) cikin littattafansu[133]. To amma Ibn Kathir ya mayar wa waɗannan manyan mutane da martani yana mai naƙaltowa daga malaminsa Ibn Taimiyya, inda ya sanya Mu’awiyya, Yazid, Marwan, Abdul Malik da Hisham daga cikin waɗannan halifofi[134], ko kuma ma waɗanda ba a san su ba!.
Kuma Ahlul baiti Da Farko: Da a ce babu samuwar nassi kan halifanci, kana sai aka ce al’umma suna da daman su zaɓi wanda suke so. To bayan bayyanar fifikon Bani Hashim, musamman ma Ahlul baiti, don haka su ne suka cancanci halifanci ba tare da wani ka ce- na ce ba.
Sannan Kuma Ahlul baiti Da Farko: Da ace an taƙaita halifancin ne kawai ga Ƙuraishawa, hakan kuwa imma dai da nassi daga Manzon Allah (s.a.w.a.), ko kuma da maganan Muhajirai a “Saƙifa” cewa: (Ai Ƙuraishawa su ne waliyan Annabi da kuma ƙabilarsa), (Kuma mutanensa su ne suka fi cancanta gare shi), (babu yadda za’a yi takubba biyu su haɗu a gida guda), (larabawa ba za su ƙi shugabantar al’amurransu, ga waɗanda annabci ya fito daga cikinsu ba) da kuma cewa: (babu wanda zai yi jayayya da mu cikin shugabancin Muhammadu, alhali kuwa mu ne waliyansa kana kuma danginsa, face ɓatacce, ko kuma mai komawa zuwa ga zunubi, ko kuma wanda yake cikin halaka)[135]?!, to da babu wani wanda ya cancanci ya gabatar da kansa sama da Bani Hashim. Kana kuma idan har danginsa su ne suka fi cancanta da shi, kana babu wani wanda zai yi jayayya da su, in ba wanda ya kauce wa hanya ba. To da babu wani wanda ya fi dacewa da shi (s.a.w.a) sama da Bani Hashim, musamman ma Ahlul baiti (a.s.). Don haka, Banu Hashim su ake nufi ba wasu ba cikin ayar “Gargaɗi”, wato: [136](æÃäÐÑ ÚÔíÑÊß ÇáÃÞÑÈíä), ma’ana: ((Kuma ka yi gargaɗi ga danginka mafiya kusanci)). Sannan kuma Bani Hashim su ne suka fuskanci wahala ta takunkumin saye da sayarwa da tsarewar da aka yi wa musulmai a Shi’ibi Abi Talib na tsawon shekaru uku, kuma babu wani tare da su in banda Bani Mutallib. Amma sauran Ƙuraishawa, wato Bani Taim, Adi, Umayya, Makhzum, Zuhra da sauransu, su ne waɗanda suka haɗa baki wajen wannan kangewa da aka yi wa Bani Hashim da Bani Mutallib!!. Abin tambaya a nan shi ne cewa, shin akwai wanda wannan lamari ya ɓuya masa, ko da a ce wasu nassosi sun ɓoye shi? Mutanen da suke ƙoƙarin jayayya kan wannan nassi suke kuma watsi da su da cewa da ace nassin ya inganta ko kuma yana nuni da halifanci ne, ai da bai ɓuya wa man-yan sahabbai da sauran mabiyansu ba? To irin waɗannan mutane ya wajaba su ba da amsar wannan haƙiƙa cewa da yaya nassi ya ɓuya?
TAFARKIN ANNABI (S) WAJEN ISAR DA IMAMANCIN ALIYU (A.S.):A aikace, Manzon Allah (s.a.w.a.) ya kasance ya kan tsara da kuma gudanar da wasu al’amurra don tarbiyyantar da Aliyu (a.s.) da kuma shirya shi don ya zamanto halifansa a bayansa. Kuma tun farkon da’awar Musulunci yake nuna wa sahabbai da sauran al’umma cewa zai ba shi wannan matsayi na halifa, kuma hakan ta hanyar maganganu ne ko kuma ta hanyar ishara da dai sauransu, da kuma nuna cewa hakan umurni daga Allah Maɗaukakin Sarki ne. Kana kuma tun farko dai, Aliyu (a.s.) ya tashi ne a gidan Manzon Allah (s.a.w.a.) yana mai bin sa kamar bin inuwa, har lokacin da aka aiko shi da saƙon Musulunci, Aliyu ya kasance mutum na farko da ya yi imani da shi tare da matarsa, Khadija (a.s.)[137]…… Bayan haka, Manzon Allah (s.a.w.a.) ya kasance ya kan tafi Ɗakin Ka’aba don yin salla a wurin, kuma a lokacin Aliyu da Nana Khadija sun kasance su kan raka shi don su yi salla a bayansa, a daidai lokacin kuwa babu wani a bayan ƙasa da yake salla in banda su[138]…. Dangane da wannan lamari, an ruwaito Aliyu (a.s.) yana siffanta waɗannan ranaku, inda yake cewa: ((Haƙiƙa kun san irin matsayi da kuma kusancin da nake da shi da Manzon Allah (s.a.w.a.). Ya kasance ya kan sa ni a kan cinyansa a lokacin ina yaro, kana kuma ya rungume ni….kana kuma ya kasance ya kan tauna abu kana ya ciyar da ni. Kuma bai taɓa jin ƙarya daga bakina, ko kuma kuskure cikin aiki ba…. Na kasance ina bin sa kamar yadda jinjirin raƙumi yake bin mahaifiyarsa, ya kan koyar da ni kyawawan ɗabi’unsa a kulli yaumin sannan ya umurce ni da in yi koyi da su. Ya kasance ya kan tafi kogon Hira kowace shekara, kuma a daidai lokacin babu wanda yake ganinsa in banda ni. Kuma babu wani musulmi a wancan lokacin in banda Manzon Allah (s.a.w.a.) da Khadija, sai kuma ni na ukunsu. Na kasance ina ganin hasken wahayi da kuma Musulunci, kana kuma ina jin ƙamshin annabci..))[139]. Sannan kuma a ranar “Gargaɗi ga Makusanta”, Manzon Allah (s.a.w.a.) ya ɗaga kana ya fifita Aliyu (a.s.) a kan kowa, kana kuma ya keɓance shi da wani matsayi wanda babu wani da ya sami irinsa. Kana kuma a ranar hijira zuwa Madina ma, Aliyu ne Manzon Allah (s.a.w.a.) ya zaɓa ya kwanta a kan gadonsa, sannan kuma ya mayar da amanar mutane da suka bari a hannunsa, kana kuma ya taho (zuwa Madinan) da sauran matan Bani Hashim da suka saura. Kuma shi ne dai Annabi (s.a.w.a.) ya keɓance shi da ya zamanto sirikinsa, ya yin da ya aurar masa da mafificiyar ‘yarsa, Shugaban matayen talikai[140], bayan kuwa Halifa Abubakar sannan Umar duk sun zo nemanta, amma ya ƙi yarda da hakan[141], inda yake ce mata (a.s.): (( Na aurar da ke ga mutumin da ya riga kowa cikin al’ummata shiga Musulunci, wanda ya fi su ilimi, kana kuma ya fi su haƙuri))[142]. Bayan isowa Madina, Ma'aikin Allah (s.a.w.a.) ya ƙulla ‘yan’uwantaka tsakanin Muhajirai da Ansarawa, to amma sai ya ƙulla ‘yan’uwantakarsa da Aliyu (a.s.), inda yake cewa: ((Kai ne ɗan’uwana a duniya da kuma lahira)), ko kuma ((Kai ɗan’uwa na ne, ni kuma ni ɗan’uwanka ne))[143]. Haƙiƙa sai ya zamana Manzon Allah (s.a.w.a.) wanda shi ne shugaban manzanni, shugaban masu tsoron Allah kana kuma Manzon Ubangijin Talkai, wanda ba shi da na biyu cikin bayin Allah, sai Aliyu bn Abi Talib (a.s.) ya kasance ɗan’uwansa ne[144]. Kana kuma a sauran yaƙuƙuwan da ya yi, tutarsa (s.a.w.a) ko kuma tutar Muhajirai tana kasancewa ne a hannun Aliyu (a.s.)[145]. A yaƙin Khaibar, Manzon Allah (s.a.w.a.) ya aika Halifa Abubakar da tutar musulmai (a matsayin shugaba), amma ya dawo ba tare da samun nasara ba, sannan kuma sai ya aika da Umar, amma shi ma ya dawo ba tare da samun nasara ba. Sai Manzon Allah (s.a.w.a.) ya ce: ((Zan ba da tuta ga wani mutum, wanda yake son Allah da ManzonSa, sannan kuma Allah da ManzonSa suke sonsa, Allah ba Zai tozarta shi ba har abada, kuma ba zai dawo ba face sai da nasara)), sai ya kira Aliyu ya ba shi tutar kana kuma ya yi masa addu’a. Kuma a hannunsa ne aka sami nasara[146]. Wasu suna cewa: Manzon Allah (s.a.w.a.) ya tura Halifa Abubakar tare da sahabbai, amma ya komo alhali an yi galaba a kansu, daga nan sai ya tura Halifa Umar, amma shi ma ya komo, alhali an yi galaba a kansa[147]…wasu ma cewa suke: Ya dawo yana kiran mutanen da suke tare da shi matsorata su ma suna kiran sa da haka[148]. Kana kuma a wani wajen kuma Manzon Allah (s.a.w.a.) yana ce wa sahabbansa: ((Daga cikinku akwai wanda zai yi yaƙi akan tawilin Alƙur’ani, kamar yadda na yi yaƙi akan saukarsa)), nan take sai sahabbai suka kewaye shi, kowa yana cewa: Ni ne wannan mutumin?. Daga cikin irin waɗannan sahabbai kuwa har da Abubakar da Umar, amma sai ya ce: ((A’a, A’a, face dai Aliyu ne))[149]. Sannan kuma a lokacin da aka saukar da Surar Bara’a, Manzon Allah (s.a.w.a.) ya aika da Halifa Abubakar don ya karanta ta ga al’umma a lokacin aikin Hajji. To amma daga baya sai ya aiki Aliyu (a.s.) da ya bi shi ya karɓe ta daga wajensa kana ya isar da ita ga mutane. Bayan Aliyu (a.s.) ya riske shi ya kuma karɓi surar daga wajensa, sai (Halifa Abubakar) ya dawo ya ce wa Manzon Allah (s.a.w.a.): Shin wani abu ya faru ne a tare da ni, Ya Rasulallah? Sai Manzon Allah (s.a.w.a.) ya ce masa: ((A’a, face dai an umurce ni ne da cewa babu wanda zai isar (da ita) sai dai ni ko kuma wani mutum daga gare ni))[150]. Sannan kuma, wasu sahabbai da gidajensu suke kusa da masallacin Annabi (s.a.w.a.) sun bude wasu ƙofofi zuwa cikin masallacin don su sauƙaƙa wa kansu shiga masallacin. To amma daga baya sai Manzon Allah (s.a.w.a.) ya umurce su da su rufe waɗannan ƙofofi, inda yake cewa: ((Ku rufe waɗannan ƙofofi, in banda ƙofar Aliyu)) [151]. To a daidai wani lokacin da sahabbai suke gurin Manzon Allah (s.a.w.a.) a cikin masallaci sai Aliyu (a.s.) ya shigo, lokacin da ya shigo sai suka fita. Ko da fitansu sai suka fara zargin junansu, kana sai suka dawo cikin masallacin, sai Annabi (s.a.w.a.) ya ce musu: (( Wallahi ba ni na shigar da shi kuma na fitar da ku ba, face dai Allah ne Ya shigar da shi kana Ya fitar da ku))[152]. Sannan kuma a ranar Ɗa’ifa Manzon Allah (s.a.w.a.) ya kira Aliyu (a.s.) yana ganawa da shi, sai wasu sahabbai suka ce: Kai, lalle ganawarsa da ɗan baffansa ta yi tsawo sosai. Ko da Ma'aikin Allah (s.a.w.a.) ya ji hakan, sai ya ce musu: ((Ni ba ni na zaɓe shi da ita ba, face dai Allah ne Ya zaɓe shi))[153]. Kuma a ya yin hajjin ban kwana, Manzon Allah (s.a.w.a.) ya keɓance Aliyu da wata kyauta wanda sauran sahabbai ba a ba su ita ba kana sauran makusanta ma ba a ba su ita ba[154]. Kana a wannan Hajjin ne ya yi shahararrriyar huɗubar nan tasa a Ghadir Khum wacce muka kawo bayani a kanta a baya. Haƙiƙa Manzon Allah (s.a.w.a.) ya keɓance Aliyu (a.s.) da wasu matsayi da kuma fifiko, a lokacin rayuwarsa waɗanda babu wani daga cikin sahabbansa da ya samu irin waɗannan matsayi. Ya ware ma Aliyu wani lokaci da asuba da yake zuwa wajensa kowace rana[155]. Lokacin da aka saukar da ayar: [156](É æÇúãÑ Ãåáß ÈÇáÕáÇ), wato, ((Kuma ka umurci iyalanka da salla, kuma ka yi haƙuri da ita)), Manzon Allah (s.a.w.a.) ya kasance ya kan je ƙofar gidan Aliyu lokacin sallar asuba yana cewa: ÇáÕáÇÉ ÇáÕáÇÉ ÑÍãßã Çááå ) ÇäãÇ íÑíÏ Çááå áíÐåÈ Úäßã ÇáÑÌÓ Ãåá ÇáÈíÊ æíØåÑßã ÊØåíÑÇð ( Wato: (( “Assalat! Assalat!, rahamar Allah ta tabbata a gare ku. “Allah Yana nufin Ya tafiyar da ƙazamta a gare ku ne Ya ku Ahlal Baiti, kuma Ya tsarkake ku tsarkakewa”))[157]. Sannan kuma lokacin da Manzon Allah (s.a.w.a.) ya rasu, sai ya keɓance Aliyu da abubuwan da ya bari kawai banda baffansa Abbas. Sai aka tambayi ‘ya’yayen Abbas kan haka sai suka ce: Lallai Aliyu shi ne ya rigaye mu riskansa, kana kuma shi ya fi mu ɗamfaruwa da shi[158]. Akwai irin waɗannan fifiko da Manzon Allah (s.a.w.a.) ya yi wa Aliyu (a.s.) a kan sauran al’ummarsa da daman gaske, waɗanda su sahabban da kansu sun shaida hakan a lokacin rayuwar Ma'aikin Allah (s.a.w.a.)….
Masaniyar Sahabbai Kan Ayyana (Halifa):Haƙiƙa sahabbai sun ji sun kuma shaida maganganu da kuma ayyukan Manzon Allah (s.a.w.a.) wajen naɗa Aliyu da kuma ayyana shi a matsayin halifansa kai tsaye. Kuma lallai sun fahimci hakan kuma sun gane shi, ta yadda har hakan ya fito cikin maganganun wasunsu, kana kuma ya fito cikin maganganu da kuma ayyukan wasunsu. Kuma sanannen abu ne cewa wasu daga cikinsu sun yi ƙwadayin da ma su sami ɗaya daga cikin falalolin da aka keɓance Aliyu da su. Daga cikin irin waɗannan sahabbai akwai: Halifa Umar bn Khattab, Sa’ad bn Abi Waƙƙas da Abdullah bn Umar[159]………. Kana kuma daga cikinsu akwai waɗanda suka shahara da bin Aliyu (a.s.) ta yadda har a wancan lokacin ake kiransu da ‘yan shi’an Aliyu. Daga cikinsu: Abu Zar, Ammar, Salman da Miƙdad (r.a)[160]. Kai dukkan Muhajirai da Ansarawa ma ba sa shakkan cewa Aliyu (a.s.) shi ne halifa bayan Manzon Allah (s.a.w.a.)[161]. Sannan kuma wata rana Halifa Abubakar ya ji abin da ‘yarsa Ummul Muminina A’isha take faɗi wa Manzon Allah (s.a.w.a.) cikin ɗagaggiyar murya cewa: (( Wallahi na san cewa Aliyu ya fi soyuwa a gare ka akan babana)), nan take ya nufo ta da nufin ya buge ta, yana mai cewa: Ya ke ‘yata wance, lallai na ji ki kina ɗaga sautinki kan Manzon Allah))[162]. An hakaito Mu’awiyya, a cikin wata wasiƙa da ya rubuta ta ga Muhammad bn Abubakar, yana cewa: ((A zamanin Manzon Allah, mun kasance tare da babanka muna ganin haƙƙin Aliyu wajibi ne a kanmu, kuma falalarsa a fili take a gurinmu))[163]. Tabari ya yi ishara da wannan wasiƙa, inda ya ce: Ba na so in ambato wannan wasiƙa saboda wasu al’amurran da mutane ba za su iya haƙuri da su ba[164]. Sannan kuma a ranar Ghadir Khum, akwai shahararriyar kalmar nan ta Halifa Umar bn Khattab da yake cewa: ((Barka gare ka Ya ɗan Abu Talib, a yau ka zama shugaban kowani mumini da mumina))[165]. Yana kuma da kyau a fahimci cewa babu wani da aka san shi da waɗannan kalmomi na ((mawla)) da kuma ((waliyi)) cikin sahabbai, in banda Aliyu, hakan kuwa cikin hadisan Ma'aikin Allah (s.a.w.a.) ne waɗanda muka riga muka ambace su a baya. Ba ma kawai cikin hadisai ba, har ma cikin Alƙur’ani mai girma an ambace shi da wannan lafazi: ) ÅäøãÇ æáíøõßã Çááå æóÑóÓæáõå æÇáøÐíä ÂãäæÇ ÇáøÐíä íÞíãæä ÇáÕøáÇÉó æíÄÊæäó ÇáÒøóßÇÉó æåã ÑÇßÚæä( Ma’ana: ((Abin sani kawai, majiɓincinku Allah ne da ManzonSa da waɗanda suka yi imani, waɗanda suke suna tsayar da salla, kuma suna bayar da zakka, alhali suna ruku’i.))[166]. Alusi yana cewa: Mafi yawa daga cikin malaman hadisai sun tafi akan cewa an saukar da wannan aya ce akan Aliyu bn Abi Talib[167], kuma kusan dukkan malaman tafsiri ma sun tafi akan hakan[168], da kuma wasu daga cikin maruwaita hadisi[169]. Kuma dukkan sahabbai, Muhajiransu da Ansarawansu sun san hakan, musamman ma saboda sun rayu da Manzon Allah (s.a.w.a.). A wata wasiƙa da ya rubuta wa Mu’awiyya, Muhammad bn Abubakar yana siffanta Aliyu (a.s.) da cewa: ((Shi ne magajin Manzon Allah (s.a.w.a.) kana wasiyyinsa, kuma shi ne mahaifin ‘ya’yansa, kuma mutum na farko da ya bi shi, kana kuma wanda ya fi su lizimtan al’amurra. Annabi (s.a.w.a.) ya kasance ya kan sanar da shi (Aliyu) sirrorinsa, sannan kuma ya sanar da shi al’a-muransa)[170]. Kana kuma Abdullahi bn Abbas, tawadan al’umma, yana siffanta Aliyu (a.s.) ga Mu’awiyya da cewa: (shi ne shugaban wasiyai)[171]. Sannan kuma an ruwaito Imam Hasan (a.s.), yayin da yake huɗubarsa ta farko bayan rasuwar mahaifinsa (Imam Ali), yana cewa: ((Aliyu shi ne cikamakin wasiyai))[172]. Khuzaima bn Thabit, Zul Shahadatain, yayin da yake siffanta shi ga A’isha, yana cewa:
Wasiyin Manzon Allah ba waninsa ba Kuma ke ma da kanki shaida ce a kan hakan[173]. To ta haka ne aka tabbatar da laƙabin ((Al-Wasi)) wa Aliyu daga wajen wasu daga cikin sahabban da ma ba mu ambaci sunansu ba. Daga cikinsu akwai: Abu Zar al-Gifari, Hudhaifa bn Yaman, Amru bn Hamaƙ al-Khuza’i, Hujr bn Adi – Hujurul Khair -, Abu Haitham bn Tiyhan da dai sauransu[174]. Kuma kamar yadda suka san shi da ((Waliyi)), haka ma suka san shi da ((Wasiyi)), kana Zul Shahadatain yayin da yake nuni da cewa Aliyu shi ne wasiyin Annabi (s.a.w.a.) a cikin maganarsa da muka kawo a baya, bai tsaya kawai ga hakan ba, face ma dai sai da ya wajabta wa A’isha shaida da hakan. Don haka wannan laƙabi na ((al-Wasi)) ba wani sabon abu ba ne kamar yadda wasu waɗanda suka gafala daga abin da tarihi ya tabbatar suke da’awa. Sun ɗauki wannan kalma ta ((al-Wasi)) kamar wani abu ne da ya samo asali daga wajen Yahudawa, kana daga baya ya koma wajen musulmai[175], ta hannun Abdullahi bn Saba (wanda ake da’awar samuwarsa) ko kuma waninsa[176]. Ko kuma cewa hakan wani ƙirƙire-ƙirƙire ne na shi’a da ya faro daga Hisham bn Hakam (191 Hijiriyya), har suna cewa wai kafin hakan babu shi, ko da kuwa daga Ibn Saba ne ko kuma waninsa[177]. To amma ai waɗannan waƙoƙi da kuma nassosin da suka gabata daga sahabbai sun gabaci hai-huwar Hisham bn Hakam da shekaru tamanin!. Kai hakan ma dai yana daga cikin abubuwan da sahabbai ko kuma wasunsu suka san Aliyu da shi, kuma tarihi ya tabbatar da hakan gare su ko a kansu. Ko da yake wataƙila a ce ai cikin waɗannan masdarori akwai ƙamshin shi’a a ciki, kuma ‘yan shi’a ba su da haƙƙin sanya baki cikin rubuta tarihi, basu da ma haƙƙin rubuta tarihin da ya shafi kansu ma. To amma abin tambaya a nan shi ne cewa, shin ana iya faɗin hakan ma ga Ibn Hajr al-Asƙalani? Ibn Hajr, a cikin sharhinsa ga sahih Bukhari, ya bayyana cewa (Shi’a) suna yawo da hadisin wasiyya, don haka sai A’isha ta fuskance su da hadisinta da Bukhari ma ya tabbatar da shi. Inda take cewa: Lokacin da Manzon Allah (s.a.w.a.) ya zo rasuwa, alhali kansa yana kan cinyata, sai ya suma kana lokacin da ya farfaɗo, sai ya ce: (( Çááøåãø ÇáÑÝíÞ ÇáÃÚáì)). Kuma hakan shi ne ƙarshen maganarsa a duniya. Asƙalani ya naƙalto daga al-Zuhri daga abin da ya ruwaito daga wasu masana, cikinsu har da Urwa bn Zubair, cewa: Ai kamar A’isha tana nuni da abin da Rafi-dha (shi’a) suke yaɗawa ne na cewa Annabi (s.a.w.a.) ya yi wasiyya wa Aliyu da halifanci da kuma cewa ya biya basussukansa[178]. Sai dai kuma babu ɗaya daga cikin Asƙalani, al-Zuhri ko kuma waɗannan masana da ya yarda ya yi taku ko da guda ne don bincike, don kuwa idan har suka yi hakan to abin da suka tabbatar na wannan hadisi na A’isha zai ruguje gaba ɗaya. Domin kuwa Ummul Muminina Ummu Salama (r.a) ta ƙaryata wannan magana na A’isha, ya yin da ta rantse da cewa mutumin ƙarshe da suka gana da Ma'aikin Allah (s.a.w.a.) shi ne Aliyu bn Abi Talib. Tana cewa: (( Na rantse da Wanda nake rantsuwa da Shi, Aliyu shi ne mutumin ƙarshe da ya gana da Manzon Allah (s.a.w.a.), don kuwa a safiyar ranar Manzon Allah (s.a.w.a.) ya kasance yana ta maimaita tambayar cewa: (( shin Aliyu ya zo))?. Daga baya sai ya zo, sai muka fita muka tsaya a wajen ƙofa, kuma ni na kasance wacce ta fi kusa da ƙofar. Sai Aliyu ya matso kusa da shi kuma suka ci gaba da ganawa da juna yana kuma sirranta ma Aliyu har lokacin da Allah Ya karɓi ransa, kuma ya kasance wanda ya fi kusa da shi a wancan lokacin))[179]. Kuma haƙiƙa sahabbai sun san haka ko da kuwa Ummul Muminina A’isha ta yi inkarinsa. Sannan kuma wannan hadisi na A’isha ya shiga Sahih Bukhari amma ban da na Ummu Salama, duk kuwa da cewa waɗanda suka ruwaito wannan hadisi na Ummu Salama ingantattun mutane ne! Sannan kuma maganganun da suka gudana tsakanin Umar bn Khattab da Ibn Abbas suna daga cikin abubuwan da suke daɗa fitar da wannan ma’ana a fili: A ɗaya daga cikin waɗannan maganganu: Halifa Umar yana tabbatar da masaniyarsa kan wannan lamari, inda yake cewa: ( Haƙiƙa Annabi ya zaɓi wani lokaci, yana so ya bayyana sunansa yayin rashin lafiyarsa, to amma sai na hana shi yin hakan don tsoro da kuma kiyaye Musulunci. Wallahi Ƙuraishawa ba za su taɓa haɗuwa a kansa ba har abada ). To amma shi ibn Abbas sai daɗa nanatawa yake cewa Annabi (s.a.w.a.) ya naɗa Aliyu (a matsayin Halifansa), kuma cewa ya ji hakan daga wajen Aliyu da kuma Abbas[180]. A ɗaya tattaunawar kuma: Umar ya kasance yana tab-batar da nufin Ƙuraishawa ne, inda yake cewa: Ƙuraishawa sun ƙi ne annabci da kuma halifanci su haɗu a gurinku, don kada ku yi girman kai. Don haka sai Ƙuraishawa suka duba wa kansu kana kuma suka zaɓa!! To amma a wannan karon sai Ibn Abbas ya jefi wannan hujja da ayar Alƙur’ani, inda yake cewa: (Dangane da maganarka cewa: Ƙuraishawa sun ƙi…!, ai daman Allah Maɗaukakin Sarki ya faɗi wa al’umma cewa: ( ÐÇáß ÈÃäøåã ßÑåæÇ ãÇ ÃäÒá Çááå ÝÃÍÈØó ÃÚãÇóáåã ). Ma’ana: ((Wannan saboda, lalle su, sun ƙi abin da Allah Ya saukar, domin haka Ya ɓata ayyukansu))[181]. To amma faɗinka cewa: Za mu yi girman kai! Da za mu yi girman kai da halifanci, da mun yi da kusancinmu, to amma mu al’umma ce wacce ta samo ɗabi’unta daga ɗabi’un Manzon Allah (s.a.w.a.), wanda dangane da shi, Allah Ta’ala Ya bayyana cewa: (æ Åäøß áÚáì ÎõáõÞò ÚÙíã ), ma’ana: ((Kuma, lalle, haƙiƙa kana a kan halayen kirki, manya))[182], kana kuma ya ce masa: ( æÂÎúÝöÖú ÌäÇÍß áãä ÇÊøÈÚß ãä ÇáãÄãäíä ). Ma’ana: ((Kuma ka sassauta fikafikanka ga wanda ya bi ka daga muminai))[183]. Kuma dangane da faɗinka cewa: don haka Ƙuraishawa suka zaɓi!, to Allah Maɗaukakin Sarki yana cewa: ( æÑÈøõß íÎáõÞõ ãÇ íÔÂÁõ æíÎÊÇÑ ãÇ ßÇä áåã ÇáÎöíóÑÉõ ). Ma’ana: ((Kuma Ubangijinka Yana halitta abin da Yake so kuma Yake yin zaɓi ba aikinsu ba ne yin zaɓi….))[184]. Lallai ka riga ka sani Ya Amiral Muminina cewa, Allah Ya riga ya zaɓi wani daga cikin halittunSa ga wannan lamari! Haƙiƙa da ace Ƙuraishawa sun yi dubi sosai kamar yadda Allah Ya yi, to da sun yin gamo kana kuma sun yi dai-dai)!!. Wannan tattaunawa tana da wasu masdarori kuma masu muhimmanci[185]. Lalle wannan aya:(ÑÈøõß íÎáõÞõ ãÇ íÔÂÁõ æíÎÊÇÑ ãÇ ßÇä áåã ÇáÎöíóÑÉõ ) kuwa ita ce mahanga ta nassi a cikakkiyar yanayinta. Wato Allah Maɗaukakin Sarki Ya riga ya zaɓa wa al’umma wanda zai gudanar da wannan al’amari…. Sannan kuma, wata tattaunawa da ta sake gudana tsakanin Usman (lokacin halifancinsa) da Ibn Abbas ta sake fayyace mana wannan lamari a fili. Hakan kuwa ya fito fili daga ƙarshen maganar shi Usman ɗin a yayin wan-nan tattaunawa, inda yake cewa: ( Lallai na san cewa wannan al’amari naku ne, to amma ai mutanenku ne suka tunkuɗe ku daga gare shi, suka kuma hana ku)! To amma yayin ba shi amsa, ibn Abbas ya sake jaddada wannan lamari da kuma kawo dalilan hakan, inda yake cewa: (Amma dangane da tunkuɗe mu daga wannan al’a-mari da ƙabilarmu suka yi, sun yi hakan ne saboda hassa-da, kuma wallahi kai kanka ka san hakan…)[186]. Babu shakka, sahabbai sun san waɗannan abubuwa dukkansu da ma wasunsu masu yawa, kana kuma tarihi ya tabbatar da hakan gare su ko a kansu. Don haka, mutum yana iya cewa: kusan dukkan musulmai a lokacin da Manzon Allah (s.a.w.a.) ya rasu suna tare da ra’ayin da Imam Ali (a.s.) da sauran sahab-bansa (r.a) suke a kai, don kuwa Annabi (s.a.w.a.) shi ne shugaban wannan mahanga[187]. Haƙiƙa, babu wani daga cikin Muhajirai da Ansarawa da yake da shakkan cewa Aliyu (a.s.) shi ne shugaba bayan Manzon Allah (s.a.w.a.), kuma ma shi ne ma’abucin wannan kujera.
NASSI CIKIN MAGANGANUN ALIYU:A fili yake ga duk wanda ya karanta irin al’amurran da suka faru a tarihi cewa, Aliyu (a.s.) shi ne mutumin da ya bi tafarkin bayyana nassosi da kuma ishara da cewa Allah ne Ya zaɓe shi ga wannan matsayi na halifanci. Sannan kuma maganganunsa suna nuni da tabbatuwan halifanci gare shi bayan rasuwar Manzon Allah (s.a.w.a.) ba tare da wani ɓata lokaci ba, da kuma nuna cewa mayar da hali-fancin ga waninsa, al’amari ne da ya saɓa wa gaskiya, bil hasali ma wawura ce da fin ƙarfi. Akwai maganganunsa da suke nuni da hakan, kamar yadda nan ba da jimawa ba za mu gansu.
Maganganunsa Akan Haƙƙinsa:Haƙiƙa Aliyu (a.s.) shi ne wanda ya tunasar da zukata hadisan Annabi (s.a.w.a.) (waɗanda aka hana faɗansu lokacin Halifofi) da suke nuni da haƙƙinsa kan halifanci ba tare da wani ka ce-na ce ba. Don kuwa sun hana a faɗi wani hadisi face waɗanda suka yi magana kan farillai, wato hukumce-hukumce da ibadoji. Daga cikin irin waɗannan maganganu na Aliyu (a.s.), akwai: 1- A cikin wata huɗubarsa, wacce da dama sun ruwaito ta, da ya yi wa jama’a a lokacin halifancinsa, inda yake kira ga sahabban Annabi (s.a.w.a.) waɗanda suka ji Manzon Allah (s.a.w.a.) a ranar Ghadir Khum yana cewa: ãä ßäÊ ãæáÇå ÝÚáíøñ ãæáÇå )) (( , da su tashi su shaida hakan. Inda nan take suka tashi suka shaida[188]. 2- Kuma Aliyu (a.s.) shi ne wanda ya sake faɗin wani hadisin wanda kuma yake gabatar da shi kan Halifa Abu-bakar da Halifa Umar. Wannan hadisi kuwa shi ne dan-gane da faɗin Manzon Allah (s.a.w.a.) cewa daga cikin al’ummansa akwai wanda zai yi yaƙi kan tawilin Alƙur’-ani kamar yadda shi (s.a.w.a) ya yi kan saukarsa, inda Abubakar ya yi kwaɗayin da ma a ce shi ne wannan mutu-min, amma Annabi (s.a.w.a.) ya ce masa, a’a (ba kai ba ne), kana shi ma Umar ya yi hakan, amma Manzon Allah (s.a.w.a.) ya gaya masa abin da ya gaya wa Abubakar. Daga ƙarshe dai Annabi (s.a.w.a.) ya yanke wannan ka-ce-na-ce, ya yin da ya bayyana musu cewa, wannan mutumin dai Aliyu ne, ba waninsa ba[189]. Ko da yake dai, an ruwaito waɗannan hadisai daga wasunsa ma, to amma ruwaito su daga gare shi yana ba su muhimmanci na daban saboda kasantuwansu huɗubobi ne da ya yi su ga jam’in mutane, ba wai kawai ga mutum guda ko kuma ga waɗansu mutane kaɗan ne ba. Hakan kuwa ko ba komai yana daɗa tabbatar da haƙƙinsa ne kan wannan lamari, da kuma tabbatar da cewa da yawa daga cikin sahabbai sun ji waɗannan hadisai kuma ba su jahilce su ba. 3- Kuma a wata huɗuba da ya yi, ya ɗada tabbatar da fifikonsa kan wannan lamari sama da Abubakar, inda ya tunasar da jama’a lamarin karɓan ayar Bara’a daga waje-nsa. Nasa’i ya ruwaito ta ingantacciyar hanya daga Aliyu (a.s.) cewa: Manzon Allah (s.a.w.a.) ya aika Abubakar da Surar Bara’a (lokacin da aka saukar da ita) zuwa ga mutanen Makka, amma daga baya ya tura Aliyu ya bi bayansa, yana mai ce masa: ((Karbi surar (daga Abubakar), kana ka isar da ita ga mutanen Makka)). Sai Aliyu ya ce: sai na riske shi kana na karɓe ta daga gare shi, shi kuwa Abubakar ya dawo yana cikin baƙin ciki. Ko da ya iso gurin Manzon Allah (s.a.w.a.) sai ya ce: Ya Rasulallah! Shin akwai wani abin da ya sauko a kaina ne?. Sai ya ce masa: ((A’a, face dai an umurce ni da in isar da ita ne ko kuma wani mutum daga Ahlubaitina))[190]. Kuma waɗannan hadisai, raddi ne ga waɗanda suke ce Aliyu (a.s.) bai ambaci komai ba dangane da cancantarsa ga halifancin Manzon Allah (s.a.w.a.). 4- Sannan kuma sai Hudubar “Shiƙshiƙiyya”, wacce aka tabbatar da ingancinta[191], kuma tana daga cikin mafi fitowa fili da kuma nuni ga wannan lamari: ((Amma wallahi, lalle wani[192] ya tufatar da kansa da shi (halifanci), alhali kuwa ya riga ya san cewa matsayina a kan wannan lamari, matsayi ne na ƙarfen (jigo) injin niƙa (wanda ke tsakiyarsa, wanda a gefunansa injin ke jujjuyawa, wato in ba shi to babu injin niƙan), sai dai ruwa ya sauko daga gare ni, amma ba dai wani tsuntsu ya riske ni ba. Sai na sanya labule akan wannan lamari na halifanci, kana kuma na janye jikina daga gare shi. Daga nan sai na fara tunanin ko in fito da gutsurarren hannu, ko kuma in yi haƙuri da baƙar wahala da zalunci……daga nan sai na ga cewa in yi haƙuri shi ya fi, don haka sai na yi haƙuri, duk kuwa da cewa idona fa cike yake da ƙura kana kuma maƙogoro yana maƙare, ina ganin ana lalata min gadona har lokacin da na farko ya wuce, a nan sai ya miƙa shi ga wani mutum a bayansa……. ……..lallai abin mamaki ne cewa, a lokacin halifancinsa ya so a cire masa nauyin halifanci[193], to amma sai ya miƙa shi ga wani mutum bayan mutuwarsa, babu shakka waɗannan biyun sun bar al’amarin gare su ne kawai, lallai su biyun sun tsananta wajen raba nonaye biyu na raƙuma a tsakaninsu kowanne ya ɗau guda…..ko da yake duk da haka dai na zauna cikin haƙuri na tsawon lokaci cikin wahalhalu da jarabobi masu tsanani, har lokacin da na biyu ya wuce, sai ya sanya lamarin tsakanin wasu mutanen da ya yi da’awar cewa ina daga cikinsu. A’a, abin mamaki, ni me zanyi da wannan “shura”, shin akwai wani kokwanto ne a kaina dangane da na farko daga cikinsu, har ma za a kwatanta ni da waɗannan (da suke cikin shuran)……….))[194]. Don haka Halifa Abubakar ma ya san matsayin Aliyu (a.s.) kan halifanci matsayin ne na ƙarfen injin niƙa na tsakiyar injin. (Don kuwa idan har babu shi, to ai injin ba shi da wani amfani). Lallai zai kasance babban abin mamaki ga wanda yake wani irin dubi wa al’amarin halifanci, irin wannan dubi da tarihi ya haifar da shi daidai da tafarkin da muka riga muka yi bayaninsa a bahasosin da suka gabata. Don haka suka musanta shi, kamar yadda suka musanta sauran maganganunsa akan halifanci, kafin hakan kuma sun musanta wasu daga cikin hadisan Annabi (s.a.w.a.), waɗanda suka tunkuɗe waɗannan abubuwa da suka riƙa. To amma a gaskiya, idan da mutum zai yi dubi da kyau cikin waɗannan abubuwan da suka riƙa, lallai da ya ga cewa ba a bakin komai suke ba. Haƙiƙa tarihi ya zalunci Aliyu (a.s.) kuma bai ba shi kulawa da ta dace ba!!. Wannan tarihin da ya tabbatar da cewa Aliyu (a.s.) bai yi bai’a wa Abubakar ba har na tsawon watanni shida, to amma sai ya ƙi ya saurari dalilan da suka sanya wannan jinkiri!!. Wannan karo da juna wanda bai jawo hankalin kowa daga cikin masu karanta tarihi ba. A’a, yaya zai yi dubi cikin aibinsa, alhali kuwa shi ne ya tsara musu tunani da kuma wayewarsu?.
5- Daga cikin maganarsa bayan tsara “shura” da kuma ƙoƙarin zaɓan Usman a matsayin halifa: ((Haƙiƙa kun riga kun san cewa ni na fi cancanta da wannan al’amari (na halifanci) akan wanina. Wallahi zan ci gaba da yin shiru, matuƙar dai al’amarin musulmai ya kuɓuta kana kuma babu zalunci sai dai kawai a kaina ni kaɗai, ina mai neman lada (a wajen Allah), kana kuma ina gudun abin da kuke nemansa ido a rufe na kyale-kyalensa da ƙawace-ƙawacensa))[195]. 6- ((Wani ya ce min: “Ya kai ɗan Abu Talib, kai kana tsananin kwaɗayin halifanci”. Sai na ce masa: “Wallahi kai ne kafi kwaɗayin hakan kana kuma wanda ya fi nisa da shi, alhali kuwa ni ne na fi keɓantuwa da kuma kusa da shi. Ni dai haƙƙi na ne na buƙata, alhali kuwa kun shiga tsakanina da shi, kana kuma kuna tunkuɗa fuskata daga gare shi. Kuma a lokacin da na tunƙare shi da hujja a gaban mutane, sai ya ruɗe, bai san abin da zai amsa min da shi ba))[196]. Wanda ya faɗi wannan kalami, imma dai Sa’ad bn Abi Waƙƙas ranar da ake gudanar da shuran zaɓan Usman, kamar yadda maganar Ahlus sunna ta tabbatar, ko kuma Abu Ubaidah bayan ranar Saƙifa kamar yadda shi’a suka tafi akai. To ko ma dai mene ne, wannan dai magana ce mashahuriya da aka ruwaito ta daga ingantattun hanyoyi, kamar yadda Bamu’utazilen nan Ibn Abil Hadid ya bayyana[197]. 7- Sai kuma addu’ansa kan neman nasara akan Ƙuraishawa: (( Ya Allah, ina neman taimakonKa kan Ƙuraishawa da masu taimaka musu, don kuwa sun yanke mini zumunci, kana kuma sun ƙasƙantar da darajata, sannan kuma suka haɗu suna jayayya da ni akan abin da nawa ne, suna masu cewa: Ka sani cewa a cikin haƙƙi, akwai wanda kake iya karɓansa, kana kuma akwai wanda kake iya barinsa))[198]. 8- (( Bayan haka….haƙiƙa bayan da Allah Ya karɓi ran AnnabinSa (s.a.w.a), mun bayyana cewa: Mu ne iyalansa, magadansa, zuriyarsa kana kuma waliyansa akan mutane. Babu wanda zai yi jayayya da mu akan shugabancinsa, kuma babu wani mai kwaɗayin da zai yi kwaɗayin haƙƙinmu. Sai dai mutanenmu sun juya mana baya, kana suka ƙwace shugabancin Annabinmu daga gare mu, ta yadda har shugabanci ya koma wajen wasunmu……)) Wannan ita ce gabatarwar huɗubarsa ta farko a birnin Madina farko-farkon halifancinsa[199].
Maganganunsa (a.s.) Kan Ahlul baiti:Kamar yadda Aliyu ya nuna rashin amincewarsa kan haƙƙinsa da aka hana shi, kamar yadda muka gani a maganganun da suka gabata, haka ma za mu sake ganin hakan cikin maganganunsa kan Ahlul baiti masu zuwa: 1- ((Babu wani da za’a iya kwatanta shi da zuriyar Muhammadu (s.a.w.a) a cikin wannan al’umma…..su ne asasin addinin (Musulunci), kana kuma tushen yaƙini…..suna da wasu abubuwa da suka keɓanta da su na shugabanci, kuma wasicci da gado duk suna gurinsu ne……))[200]. Wannan shi ne ɗaya daga cikin wuraren da ya ambaci wasicci a fili, bayan ambaton haƙƙin wilaya, ko kuma a fakaice[201], sannan kuma shi ne wurin da ya fi fitowa fili wajen nasabta wasicci ga kansa da kuma Ahlul baiti. To amma duk da haka, wannan lamari yana daga cikin abubuwan da Dr. Muhammad Ammara ya rufe ido a kansu yayin da yake binciken wannan kalma cikin kalamin Aliyu (a.s.), ko kuma ace ya gafala a kansa, don dai kawai ya ce: ((Mu dai ba mu samu wannan lafazi ba cikin huɗubobi, kalamai da kuma wasiƙun Aliyu – da aka tara cikin Nahjul Balagah – wanda Aliyu ya siffanta kansa da shi)). Hakan kuwa ba don komai ba, sai don kawai a nasabta wannan kalma ta (wasiyina) wacce ta zo cikin hadisin Annabi (s.a.w.a.) cewa: ((Kai ɗan’uwana ne kuma wasi-yina)) a matsayin wani fararren abu wanda shi’a suka ƙirƙiro shi don su mayar da shi gurbin kalmar (wazirina)[202]. Duk kuwa da cewa ruwayoyin ‘yan sunna kan wannan hadisi, ba su ruwaito wani abu ba face kalmar ((Wasi-yyina))[203]!. 2- (( Haƙiƙa Imamai ( shugabanni ) daga Ƙurai-shawa suke, an dasa su akan wannan tafarki ne tun daga Hashim. Ba ya dacewa ga wasu, kuma su ma (wasun) bai dace ba su hau kan shugabanci ))[204]. A baya mun riga mun ga wasu da dama daga cikin ingantattun nassosi waɗanda suka ɗaukaka Bani Hashim akan Ƙuraishawa da kuma gabatar da su. Kana da kuma wasu nassosi na tarihi da suka gabatar da Banu Hashim akan wasunsu. Don haka babu yadda za’a yi Ƙuraishawa su kafa hujja da wani abu face Bani Hashim sun kasance su suka fi cancanta ga hakan. 3- ((Shin ina za ku ne? Kuma yaya ake karkatar da ku? Alhali kuwa tutocin shiriya a kafe suke, tabbatattun ayoyi a fili suke da kuma hasumiyar haske sun tsaya. Ina (kuka bari) ake tafiya da ku ne kana kuma me ya sa kuke cikin ɗimautuwa ne alhali kuwa iyalan Annabinku suna tare da ku? Ga su kuwa su ne linzamin gaskiya, su ne tutan addini, su ne kuma harshen gaskiya! Don haka ku girmama su kamar yadda kuke girmama Alƙur’ani mai girma, kuma ku zo musu (don samun gaskiya) kamar yadda mai jin ƙishin ruwa ke zuwa wa tafkin ruwa. Ya ku mutane! Ku riƙi wannan magana ta Manzon Allah (s.a.w.a.) cewa: “Haƙiƙa Wanda ya mutu daga cikinmu ba macecce ba ne, kana kuma wanda ya yaƙune daga cikinmu ba yaƙunanne ba ne….))[205]. Kaicon waɗannan mutane da suka bar Zuriyar Anna-binsu, duk kuwa da tabbatattun dalilan da suke nuna wajibcin bi da kuma koyi da su. 4- ((Haƙiƙa mu shigen tsatson ma’abuta jirgin ruwa ne, kuma kamar yadda wanda ya tsira a wancan ya tsira, shi ma wanda ya hau wannan zai tsira, bone ya tabbata ga wanda ya saɓa musu….Lallai ni a cikinku kamar kogo ne ga ma’abuta kogo, kuma ni a cikinku ƙofar Hiɗɗa ne, wanda ya shiga ta gurin ya tsira, wanda kuwa ya saɓa ya halaka. Kuma ni hujja ne cikin Zul Hajji yayin hajjin ban kwana: “Lallai ni na bar muku abin da idan kuka yi riƙo da shi, ba za ku taɓa ɓacewa ba a bayana: Littafin Allah da kuma zuriyata Ahlul baitina”))[206]. 5- (( Ku dubi Ahlul baitin Annabinku, kana ku yi riƙo da tafarkinsu, ku bi hanyarsu saboda ba za su taɓa ɓatar da ku ba, kuma ba za su taɓa dawowa da ku zuwa ga halaka ba. Idan suka zauna, ku ma ku zauna, haka kuma idan suka tashi, to ku ma ku tashi. Kada ku wuce gabansu, don sai ku ɓace, sannan kuma kada ku jinkirta daga riskansu, sai ku halaka))[207]. 6- ((…Ashe ban yi aiki a cikinku da Babban abu mai nauyi ba (al-thaqal al-Akbar wato, Alƙur’ani), kana kuma na bar muku ƙaramin abu mai nauyi (al-Thaqal al-Asghar, wato, Imam Hasan da Husaini ) ba….))[208]. 7- ((Mahdi daga cikin mu Ahlul baiti yake, Allah Zai tayar da shi cikin dare guda)), Musnad Ahmad daga Aliyu (a.s.)[209]. 8- ((Mahdi daga cikinmu yake, daga cikin ‘ya’yan Fatima)), Suyuti ya ruwaito shi daga Aliyu (a.s.)[210]. To da haka ne maganganun Aliyu (a.s.) suka yi nuni ga hadisan Ma'aikin Allah (s.a.w.a.) ta lafazinsa ko kuma ta abin da suka ƙunsa, da kuma siffantawa ko kuma bayanin wani lamari yankakke da ya faru a tarihi. Kuma babu wani abin da ya sha bamban da abubuwan da suka faru a tarihi, komai girmansa ko kuma ƙanƙantarsa. Taƙaitaccen Sakankancewa Da Haƙƙin Aliyu: Haƙiƙa irin yawan da waɗannan dalilai na tabbatar da haƙƙin Aliyu (a.s.) kan halifanci suke da shi, ba za su bai wa duk wani adalin mutum daman yin shakku cikin haƙƙin da Aliyu (a.s.) yake da shi na halifancin Manzon Allah (s.a.w.a.) ba…. Kuma lallai dukkan ma’abuta adalci sun tabbatar sun kuma yarda da haƙƙinsa kan halifanci, hakan kuwa musa-mman ma saboda irin matsayin da yake da shi a wajen Manzon Allah (s.a.w.a.) da kuma irin tsarkakakkiyar rayuwar da ya gudanar da kuma hidimar da ya yi wa Musulunci…….Haƙiƙa ya kasance a lokacin Manzon Allah (s.a.w.a.) yana cewa: ((Allah Yana cewa: ( ÃÝÅä ãÇÊ Ãæ ÞõÊá ÇäÞáÈÊã Úáì ÃÚÞÇÈßã ), ma’ana: ((….Ashe idan ya mutu ko kuwa aka kashe shi, za ku juya akan dugaduganku?…..))[211], wallahi ba za mu taɓa juyawa akan dugaduganmu ba bayan kuwa Allah Ya shiryar da mu. Wallahi idan ya mutu ko an kashe shi, zan ci gaba da yaƙan abin da ya yaƙa har sai na mutu, lallai wallahi ni ɗan’uwansa ne kana kuma waliyinsa, ɗan baffansa kana kuma magajin iliminsa, shin wane ne ya fi cancanta da shi bayan ni))[212]?. (Sai dai shi Aliyu ya yi nufin shugabanci ya zamo haƙƙi ne wanda mutane za su nema, amma ba zai riga su nemansa ba).[213]
[1] . Al-Ahkamul Sulɗaniyya na Farra’i, shafi na 10, al-Ahkamul Sulɗaniyya na al-Bagwi, shafi na 25-26. [2] . Al-Fasl, juzu’i na 4, shafi na 169, Tarikhul Umamul Islamiyya na al-Khazri, juzu’i na 1, shafi na 196. [3] . Al-Kamil Fi al-Tarikh, juzu’i na 3, shafi na 65. [4] . Surar Tauba: 9:128. [5] . Al-Fasl, juzu’i na 4, shafi na 169. [6] . Sharhul Maƙāsid, juzu’i na 5, shafi na 255 da sauran littattafai. [7] . Al-Ahkamul Sulɗaniyyah na Mawardi, shafi na 6. [8] . Ahkamul Sulɗaniyyah na Farra’i, shafi na 20, al-Fasl, juzu’i na 4, shafi na 89, Ma’asiril Inafa, juzu’i na 1 shafi na 37, Muƙaddimat ibn Khaldun, shafi na 214, fasali na 26. [9] . Ahkamul Sulɗaniyyah na Farra’i, shafi na 20. [10] . Al-Fasl, juzu’i na 4, shafi na 89. [11] . Al-Muƙaddima na Ibn Khaldun, shafi na 215. [12] . Hawarijawa ma suna kafa hujja da wannan hadisi a lokacin da suka rasa Baƙuraishen da za su shugabantar da shi a kansu. [13] . Muƙaddimat ibn Khaldun shafi na 214-215, fasali na 26. [14] . Sahih Bukhari – Kitabul Ahkam – babi na 2, hadisi na 6720. [15] . Musnad Ahmad, juzu’i na 1, shafi na 18, al-Kamil Fil Tarikh, juzu’i na 3, shafi na 65 da dai sauransu. [16] . Al-Kamil fil Tarikh, juzu’i na 3, shafi na 65, Sifatus Safwa, juzu’i na 1, shafi na 283, Ɗabaƙat na ibn Sa’ad juzu’i na 3, shafi na 343. [17] . Musnad Ahmad, juzu’i na 1, shafi na 18, Ɗabaƙat na ibn Sa’ad, juzu’i na 3, shafi na 590 da dai sauransu. [18] . Siyar Aalam al-Nubala’, juzu’i na1, shafi na 167. [19] . Al-Kamil fil Tarikh, juzu’i na 2, shafi na 329-330, al-Imamah wal Siyasa, shafi na 12-16. [20] . Sahih Bukhari – Kitabul Fitan – babi na 20 hadisi na 6695. [21] . Sahih Bukhari – Kitabul Fitan -, babi na 3 hadisi na 6649, Fathul Bari bi Sarh Sahih Bukhari 13:7-8, kana abin mamaki shi ne kasantuwan samun waɗannan hadisai suna magana akan zuriyar Abu Sufyan da zuriyar Marwan, za ka same su cikin littafin Al-Bidayan wan Nihayah na Ibn Kathir, ƙarƙashin (ikhbarihi lima waƙa’a minal fitan min Bani Hashim ba’ada mautihi)!! 6:255, bugun Darul Turathul Arabi – shekara ta 1992 da kuma 6:227, bugun Maktabat al-Ma’arif shekara ta 1988. Da sanin cewa ya sanya su ne dai-dai da yadda abubuwa suka zo a jere a zamanin Umayyawa. [22] . Tathir al-Jinan wal lisan: 30. [23] . Sahih Muslim – Kitab al- Fadha’il - /1. [24] . Ibn Taimiyya, Ra’asul Husain: 200-201. [25] . Al-Zaidiyya: 35-37. [26] . Sharh al-Mawaƙif: 8:365. [27] . Sharh al-Mawaƙif, 8: 365. [28] . Al-Fasl, 4:109. [29] . al- Mazahib al-Islamiyya: 37. [30] . Sahih Bukhari – Babin yaƙin Khaibar / 3998, Sahih Muslim – Kitab al-Jihad wa al-Sira, : 3:1380/ 52, Sunan al-Kubra – na Baihaƙi – 6: 300, Tarikh al-Tabari 3:202 da kuma al-Kamil fi al-Tarikh 2:331. [31] . Nahjul balaga: 97, Huɗuba ta 67, sannan kuma ka duba al-Imama wa al-Siyasa na Ibn Ƙutaiba: 11. [32] . Musnad Ahmad, 4:248-251, Sahih Muslim: al-Tahara, babi al-Mash alal nasiyya wa al-Amamah, Sunan Abi Dawud: al-Mash alal Khuffain/ 149 da kuma 152, Sunan ibn Majah:/ 1236, Sunan Nasa’i: al-Tahara/112. [33] . Dubi, Afat As’hab al-Hadith na Ibn Jawzi: 99. [34] . Sahih Bukhari: Kitab al-Ahkam/ 6754. [35] . Sirat ibn Hisham4: 272, al-Bidayah wan Nihayah 4:312. [36] . Afat As’hab al-Hadith na Abul Farj ibn al-Jawzi – babi na farko da na biyu da na uku. [37] . Fathul Bari bi sharh Sahih Bukhari 2:123. [38] . Al-Mi’iyar wa al-Mawazina na ibn al-Iskafi: 41-42. [39] . Musnad Ahmad 1: 356, kuma Tabari ma ya fitar da shi cikin Tarihinsa 3: 196, sai dai bai kawo maganan Ummu Fadhl ba. [40] . Sharh Nahjul Balaga na Ibn Abil Hadid 9:197. [41] . Fathul Bari bi sharh Sahih Bukhari 2: 122-123. [42] . Al-Mi’iyar wa al-Mawazinu; 41. [43] . Al-Musannif na Abdurrazaƙ 5:429-430, Fathul Bari bi sharh sahih Bukhari 2:123. [44] . Minhaj al-Sunna na Ibn Taimiyya 3: 213. [45] . Ɗabaƙat al-Kubra 4: 66, Fathul Bari bi sharh sahih Bukhari 8: 124, Tahzib Tarikh Damashq 2:390 da 3: 218, Mukhatasar Tarikh Damashq 4: 248 lamba ta 237 da kuma 5: 129 lamba ta 56. [46] . Ɗabaƙat al-Kubra 4:66. [47] . Bukhari da Muslim sun ruwaito shi a babin falalar Abubakar, Fathul Bari bi sharh Sahih Bukhari 7: 14-15, Sahih Muslim bi sharh al-Nawawi 8: 154, kana kuma dubi: Tasbitul Imamah wa Tartibul Khilafa: 90 lamba na 56. [48] . Tarjumat Jubair bn Mut’am cikin: Siyar Aalam al-Nubala’ 3: 95 lamba ta 18, al-Isabah 1: 226 lamba ta1092. [49] . Sharh Nahjul Balaga na ibn Abil Hadid 14: 22. [50] . Dubi magana a kansu cikin: al-Isti’ab, Usudul Gaba, al-Isabah, Mukhtasar Tarikh Damashq da Siyar Aalam al-Nubala’. [51] . Ƙungiya ce ta Bani Hashim wacce aikinta shi ne kawar da zalunci da kuma ƙwato haƙƙin waɗanda aka zalunta daga wajen waɗanda suka zalunce su don mayar da shi ga ma’abucinsa wanda aka zalunta. [52] . al-Aghani 17:295. [53] . Dubi: Fathul Bari bi sharh sahih Bukhari 13: 98. [54] . Tarikh Bagdad 6: 83, al-Aghani 15: 329. [55] . Tarikh Bagdad 6: 81-86, al-Aalam 1: 40. [56] . Al-Fasl 4: 108, kana kuma ka duba: Tasbitul Imamah wa Tartibu al-Khilafa: 90-91, lamba ta 56, Nidham al-Khilafa baina Ahlussunna wa al-Shi’a: 39. [57] . Dubi: al-Jarjani, Sharh al-Mawaƙif 8: 364-365, Sharh al-Maƙasid na Taftazani 5: 263-267. [58] . Musnad Ahmad 6: 300, Majma’a al-Zawa’id 9: 113. [59] . Sahih Bukhari – Kitab al-Ahkam – Bab al-Istikhlaf, 6/6791, Sahih Muslim – Bab Fadha’il Abubakar 5/2387. [60] . Sharh Nahjul Balagah na Ibn Abil Hadid, 11: 43-46. [61] . Sharh Nahjul Balagah na Ibn Abil Hadid 11:49. [62] . Sahih Bukhari – Kitab al-Maradh – babi na 17/ 5345, kuma a ciki ya zo cewa wanda ya aikata wannan rashin amincewa ga Manzon Allah (s.a.w.a.) shi ne Umar bn Khattab, Sahih Muslim – Kitab al-Wasiyyah/ 15 da 21 da 22, Musnad Ahmad 1: 324, Sirat al- Nabawiyya na Zahabi: 384, al-Bidayah wan Nihayah 5: 248. [63] . Sunan al-Kubra 6: 300, Tarikh Tabari 3: 208, Muruj al-Zahab 2: 316, al-Kamil fi al-Tarikh 2: 331, Jami al-Usul 4: 482. [64] . Sunan al-Tirmidhi – Manaƙib Abibakar – 5: 3662, Sunan ibn Majah 1: 97. [65] . Sharh al-Mawaƙif 8: 364, Sharh al-Maƙasid 5: 266, Tasbit al-Imamah: 92, lamba na 59. [66] . Al-Fasl 4: 108. [67] . Al-Riyadh al-Nadhra: 48-49. [68] . Bayanin hakan zai zo nan gaba. [69] . Surar Nur 24: 55. [70] . Sharh al-Mawaƙif 8: 374, Sharh al-Maƙasid 5: 265. [71] . Tafsir al-Ƙurtabi 12: 195. [72] . Surar Ahzab 33: 10 da 11. [73] . Tafsir al-Ƙurtabi 12:196-197, Tafsir al-Shaukani (Fathul Ƙadir) 4: 47. Sannan kuma dubi: Al-Mizan fi Tafsir al-Ƙura’an 15: 167. [74] . Kamar yadda ya gabata a ƙarshen maganan da aka ruwaito daga Ƙurɗabi, shi ne kuwa abin da Muhammad Jawad Mughniyya ya tafi akai cikin Tafsririn na al-Kashif 5: 436. [75] . Durrul Manthur 6: 215-216. [76] . Durrul Manthur 6: 216. [77] . Maj’ma’ul Bayan 4: 152, al-Mizan 15: 166-167 da kuma al-Ifsah fi al-Imamah: 102. [78] . Surar Fathi 48: 16. [79] . Al-Fasl 4: 109-110, Sharh al-Mawaƙif 8: 364, Sharh al-Maƙasid 5: 266. [80] . Tafsir al-Razi 28: 92-93. [81] . Surar Tauba 9: 83. [82] . Surar Fathi 48: 15. [83] . Al-Fasl 4: 109. [84] . Al-Fasl 4: 109. [85] . Surar Tauba 9: 83-84. [86] . Surar Tauba 9: 85. [87] . Sunan Tirmidhi 5/ 3715, Sunan Nasa’i 5/ 8416, al-Musannaf na Ibn Abi Shaiba – Fadha’il Ali – 7/18. [88] . Abdurrazaƙ ya fitar da shi cikin al-Musannaf 11: 226/20389, al-Musannaf na ibn Abi Shaibah – Fadha’il Ali – 8/23 da 30, al-Nisa’iy cikin Sunan – Kitab al-Khasa’is – 8457, al-Isti’ab na ibn Abi al-Bar 3:46. [89] . Musnad Ahmad 3: 82, al-Ihsan bi Tartib Sahih ibn Habban 9: 46 lamaba ta 6898, al-Musannaf na ibn Abi Shaibah – Fadha’il Ali – 7/19, al-Mustadrak 3: 123, al-Bidayah wan Nihayah 7: 398. [90] . al-Imamah was Siyasa: 12. [91] . Dubi: al-Isti’ab, da hashiyar al-Isaba 3: 35, Sharh Nahajul Balagah 6: 167-168. [92] . Musnad Ahmad 1, 84 da 88 da 118 da kuma 119, Sunan al’Nasa’i – Kitab al-Khasa’is - / 8542, al-Bidayah wan Nihayah 5: 229-232 da kuma 7: 383-385, ta hanyoyi guda ashirin. [93] . Ahmad ya fitar da wannan hadisi na Ghadir ta hanyoyi goma sha tara, al-Musnad 1:84 da 88 da 118 – sau uku – da kuma 119 – sau biyu- da 152 da 331, da kuma 4: 281 da 368 da 370 da 372 – sau biyu – da kuma 5: 347 da 358 da 361 da 362 da 419. Babu wani hadisin da yayi kusa da shi, in banda hadisin ((Duk wanda yayi min ƙarya da gangan, to ya nemi wajen zamansa a cikin wuta)). Ya fitar da shi ta hanyoyi 25. [94] . Dubi: al-Bidayah wan Nihayah 5: 228-233 da kuma 7: 383-386, ya fitar da shi ta hanyoyi 40. [95] . Sunan Tirmidhi 5/ 3713, Sunan Ibn Majah 1/116 da 121, al-Khasa’is na Nasa’i / 80 da 82-85 da 90 da 95 da 153, al-Musannaf na ibn Abi Shaibah – bab fadha’il Ali – 7/9 da 10 da 29 da 55, al-Mustadrak 3: 109-110. [96] . Dubi: al-Bidayah wan Nihayah 5: 233. [97] . Ruhul Ma’ani na al-Alusi 6: 195 da abin da ya biyo baya. [98] . Dubi: al-Fasl fi al-Milal wan Nihal 4: 161 da 163, al-Bidayah wan Nihaya 7: 290 da kuma al-Ba’ith al-Hasis: 182. [99] . Musnad Ahmad 4: 437-438, Sunan Tirmidhi 5: /3712, al-Khasa’is na Nasa’i / 65 da 86, al-Musannaf na ibn Abi Shaibah – Fadha’il Ali – 8/58, al-Ihsan bi Tartib Sahih ibn Habban 9:41 / 6890. [100] . Musnad Ahmad 5: 356, al-Khasa’is: 87. [101] . Musnad Ahmad 1: 331, al-Khasa’is: 23 da kuma al-Mustadrak 3: 134. [102] . Surar Tauba 9: 71 [103] . Da sanin cewa abin da suke nufi da shi’anci shi ne: fifita Aliyu a kan Usman da kuma muzanta sarakunan Banu Umayya. [104] . Dubi: al-Khasa’is yayin da Abu Ishaƙ yake bayanin hadisi na 60. [105] . Musnad Ahmad 1: 331, 4: 356. Kuma duk mun kawo bayanin kowanne daga cikinsu a muhallinsa. [106] . Al-Athari, cikin al-Khasa’is na Nasa’i / 87. [107] . Musnad Ahmad 1: 331, daga hadisin ibn Abbas. [108] . Al-Mustadrak 3: 133-134 da kuma taƙaitawansa na Zahabi a daidai wannan shafin, Kitab al-Sunna ibn Asim – tare da ƙarin bayanin Albani - : 552. [109] . Tarikh al-Tabari 2: 217, al-Kamil fi al-Tarikh 2: 62-64, Sirat al-Halabiyyah 1: 461, Sharh Nahjul Balagah 13: 210 da 244, inda ya inganta shi, Mukhtasar Tarikh Damashq na Ibn Asakir 17: 310-311, Tafsir al-Bagwi (Mu’alim al-Tanzil) 4: 278, Tafsir al-Khazin 3: 371-372, yana mai naƙaltowa daga Sirat ibn Ishaƙ, Muntakhab min Kanzul Ummal – da hamishin Musnad Ahmad – 5: 41-42. [110] . Lokacin da Manzon Allah (s.a.w.a.) ya faɗi haka ga Aliyu (a.s.), sai jama’a suka tashi suna dariya suna ce ma Abu Talib: Ya umurce ka da ka saurara wa ɗanka kana kuma ka bi shi!. [111] . Al-Bidayah wan Nihayah 3: 38-39. [112] . Lisanul Mizan 4: 43 lamba ta 123. [113] . Lisanul Mizan 4: 43. [114] . Al-Bidayah wan Nihaya 5; 228. [115] . Sahih Muslim 4/ 2308, ta hanyoyi daban-daban. [116] . Sunan Tirmidhi 5 /3788, Musnad Ahmad 3: 17. [117] . Musnad Ahmad 5: 182-189. [118] . Minhaj al-Sunna 4: 85, al-Furƙan baina al-Haƙ wal Batil: 139. [119] . Nasa’i ya fitar da shi cikin Sunan 5/ 8464, haka ma al-Asari cikin Takhrij Khasa’is Ali / 76, inda ya ambaci hanyoyi daban-daban da aka kawo wannan hadisi, daga cikinsu akwai: Musnad Ahmad 1: 118, al-Bazzar / 2538-2539, Ibn Abi Asaim: 1365, al-Mustadrak na Hakim 3: 109, Bidayah wan Nihaya na Ibn Kathir 5: 228, inda yake cewa: Malami na Zahabi yace: wannan hadisi ne ingantacce, da kuma Tarikh Ya’aƙubi 2: 112. [120] . Wannan huɗuba ta Manzon Allah (s.a.w.a.) a Ghadir Khum ta kasance ran 18 ga watan Zil Hajji shekara ta 10 bayan hijira ce, sannan kuma wafatin Ma'aikin Allah (s.a.w.a.) ya kasance ne ran 2 ko kuma 12 ga watan Rabi’ul Awwal shekara ta 11 bayan hijira, kamar yadda Ya’aƙubi, Tabari da kuma Kulaini suka ruwaito, ko kuma 28 ga watan Safar kamar yadda Tabrisi ya ruwaito. [121] . Musnad Ahmad 1: 173 da 175 da 182 da 184 da 331, Sahih Bukhari – Fadha’il Ali - / 3503, Sahih Muslim – Fadha’il Ali - / 2404, Musannaf na Ibn Abi Shaibah – Fadha’il Ali – 7: 496/11-15. [122] . Ibn Hazmi cikin al-Fasl 4: 94, Ibn Taimiyya cikin Minhaj al-Sunna 4: 87-88. [123] . Sahih Muslim – Fadha’il Ali -/ 32, al-Khasa’is da ƙarin bayanin al-Asari - / hadisi na 9 da 10 da 43 da 52, al-Musannaf na ibn Abi Shaibah – Fadha’il Ali- / 15. [124] . Musnad Ahmad 1: 331, al-Khasa’is - da ƙarin bayanin al-Asari - / 23, al-Mustadrak 3: 132-133. [125] . Sirat al-Nabawiyya na Ibn Habban; 149, kuma Sibt ibn al-Jawzi ya inganta shi, Tazkirat al-Khawas: 23 ya naƙalto shi daga Imam Ahmad cikin Manaƙib, inda yake cewa: waɗanda suka ruwaito shi abin dogaro ne. [126] . Sahih Bukhari – Kitab al-Ahkam – 8461, Sahih Muslim – al-Imara- /1821 da 1822, Musnad Ahmad 1: 398 da 406, Sunan Abi Dawud / 3280, Sunan al-Tirmidhi – Kitab al-Fitan 4/2223, Masabih al-Sunna 4/ 4680. Don haka faɗin Dr. Nashshar cikin Nash’at al-Fikr al-Falsafi fi al-Islam 1: 448 da 2: 218 cewa: ( fikiran halifofi sha biyu ba ta da asali cikin Musulunci) ba wani abu face wutsiyar doki kawai. [127] . Surar Ahzab 33:33. [128] . Sahih Muslim – Fadha’il al-Sahaba - / 2424, Sunan al-Tirmidhi / 3205 da 3787 da 3871, Musnad Ahmad 4: 107 da 6: 291 da 304, Masabih al-Sunna 4: 183/4796, Asbab al-Nuzul; 200, da sauran littattafan tafsiri yayin da suke magana kan wannan aya ta surar Ahzab. [129] . Sunan ibn Majah 2/4087. [130] . Musnad Ahmad 3:3 da 62 da 64 da 80 da 82. [131] . Sunan Abi Dawud / 4284, Tarikh al-Bukhari 3:346, Masabih al-Sunna / 4211. [132] . Dubi: Fathul Bari bi sharh sahih al-Bukhari 13: 180-183, Irshad al-Sari li sharh sahih al-Bukhari 15: 212-213, Sahih Muslim bi sharh al-Nawawi 12: 201-203, al-Bidayah wan Nihayah 6: 278-281. [133] . Tsohon Alƙawari, Ishah 17: aya ta 20. [134] . Dubi: al-Bidayah wan Nihayah 6: 280. [135] . Dubi: al-Imama was Siyasa: 12-16, al-Kamil fi al-Tarikh 2: 329-330. [136] . Surar Shu’ara 26: 214. [137] . Ɗabaƙat al-Kubra 3: 21, Sirat ibn Hisham 1: 228, Kitab al-Awa’il: 91-93, al-Bada wa al-Tarikh 4: 145, Sirat al-Nabawiyya na Ibn Habban: 67, Jawami al-Sira na Ibn Hazmi: 45, Sirat al-Nabawiyya na Zahabi: 70, al-Isabah 4: 269. [138] . Musnad Ahmad 1: 209, al-Mustadrak 3: 183, da kuma taƙaicinsa na Zahabi, al-Khasa’is – ƙarin bayanin al-Asari / 2 da 3, Tarikh Tabari 2: 311, Maj’ma al-Zawa’id 9: 103. [139] . Nahjul Balaga – Sharh Subhi al-Salih -: 300-301, huɗuba ta 192. [140] . al-Khasa’is – da ƙarin bayanin al-Asari - / 127 da 128 da 129. [141] . al-Khasa’is – da ƙarin bayanin al-Asari - / 120. [142] . Musnad Ahmad 5: 26. [143] . Musnad Ahmad 1: 230, Sunan Tirmidhi 5/ 3720, Masabih Sunna 4 / 4769, Ɗabaƙat al-Kubra 3: 22, al-Bidayah wan Nihayah 7: 371, Dala’il al-Nubuwwa na Baihaƙi 4: 209. [144] . Sirat ibn Hisham 2: 109. [145] . Al-Isabah 2: 30. [146] . Al-Musannaf na ibn Abi Shaiba – Fadha’il Ali – 7/ 17, Sunan Nasa’i 5 / 8402, al-Mustadrak 3: 37, inda ya inganta shi haka ma Zahabi, Sirat ibn Hisham 3: 216, Tarikh Tabari 3: 12, al-Kamil fi al-Tarikh 2: 219, al-Bidayah wan Nihayah 7: 373. [147] . al-Musannaf na ibn Abi Shaiba 7: 497 / 17 – Fadha’il Ali -. [148] . Hakim da Zahabi cikin al-Mustadrak 3: 37. [149] . Musnad Ahmad 3: 82, Sahih ibn Hannan 9: 46 / 6898, al-Musannaf na Ibn Abi Shaiba – Fadha’il Ali – 7/ 19, al-Bidayah wan Nihayah 7: 398. [150] . Musnad Ahmad 1: 3 da 331 da 3: 212 da 283 da 4: 164 da 165, Sunan al-Tirmidhi 5/ 3719, Sunan al-Nasa’i 5 / 8461, al-Bidayah wan Nihayah 7: 374 da 394, Tafsir al-Tabari 10: 46. [151] . Musnad Ahmad 1: 331, Sunan Tirmidhi 5 / 3722, Bidayah wan Nihayah 7: 374 da kuma 379, Fathul Bari 7: 13, al-Isabah 4: 270. [152] . Al-Khasa’is – da ƙarin bayanin al-Asari - / 38. [153] . Sunan Tirmidhi 5: 3726, Masabih al-Sunna 4: 4773, Jami al-Usul 9: 6493, al-Bidayah wan Nihaya 7: 369. [154] . Alkamil fit Tarikh, juzu’i na 2, shafi na 302, kuma ka duba sauran littafai a lamarin hajjin ban kwana. [155] . Al-Khasa’is – da ƙarin bayanin al-Asari - / 112 da 113, kana kuma Nasa’i, ibn Majah da kuma Ibn Khuzaima duk sun fitar da su ta hanyoyi daban- daban. [156] . Surar Daha 20: 132. [157] . Tafsir al-Ƙurɗabi 11: 174, Tafsir al-Razi 22: 137, Ruhul Ma’ani 16: 284. [158] . Sunan al-Kubra 5: 139 / 8493 da 8494. [159] . Minhaj al-Sunna 3: 11-12, al-Mustadrak 3: 125, Majma’ al-Zawaid 9: 130, Sawaiƙ al-Muhriƙa: 127, babi na 9, fasali na 1, Tarikh al-Khulafa’: 161. [160] . Abu Hatam al-Razi: Kitab al-Ziyna: 259, tahƙiƙin Abdullah Sallum al-Samarra’i, Khutat al-Sham na Muhammad Kar Ali, Tarikh ibn Khaldun 3: 214-215. [161] . Al-Isti’ab 3: 55, Tarikh al-Ya’aƙubi 2: 124, Tarikh al-Tabari 3: 202, al-Kamil fi al-Tarikh 2: 335, Sharh Nahjul Balagah 6: 21. [162] . Nasa’i ya fitar da shi ta ingantacciyar hanya cikin littafinsa al-Sunan al-Kubra 5: 139 / 8495. [163] . Muruj al-Zahab 3:21, Waƙi’at Siffin: 118-120, Sharh Nahjul Balagah 3: 188. Daga baya za muyi ƙarin bayani kan wannan wasiƙa a nan gaba. [164] . Tarikh al-Tabari 4: 557. [165] . Musnad Ahmad 4: 281, Tafsir al-Razi 12: 49-50, Tazkirat al-Khawas na Sibt ibn al-Jawzi: 29-30. [166] . Surar Ma’ida 5: 55. [167] . Ruhul Ma’ani 6: 167. [168] . Mu’alim al-Tanzil na al-Bagwi 2: 272, al-Kashshaf 1: 649, Tafsir al-Razi 12: 26, Tafsir Abi Mas’ud 2: 52, Tafsir al-Nasafi 1: 420, Tafsir al-Baidhawi 1: 272, Fathul Ƙadir na Shaukani 2: 53, Asbab al-Nuzul na Wahidi: 114 da kuma Libab al-Nuƙul na Suyuti: 93. [169] . Abdurrazaƙ, Abdu bn Hamid, ibn Jarir, Abu al-Shaikh, Ibn Mardawihi da al-Khaɗib, duk sun fitar da hakan cikin (Al-Muttafaƙ wal Mutafarriƙ). Dubi: Fathul Ƙadir na Shaukani 2: 53. [170] . Muruj al-Zahab 3: 21, Waƙi’at Siffin: 118, Sharh Nahjul Balagah 3: 188. [171] . Muruj al-Zahab 3: 8. [172] . Maj’ma’ al-Zawa’id 9: 146. [173] .Sharh Nahjul Balagah 1: 143-150. [174] . Tarikh al-Ya’aƙubi 2: 171, Waƙiat Siffin: 103-104, Sharh Nahjul Balagah 3: 81-82, Sharh Nahjul Balagah 1: 143-150 fasalin (Ma wurida fi wasaya Ali min al-Shi’ir). A cikinsa an ruwaito waƙoƙi guda 24 da aka fitar daga sahabbai da tabi’ai. Sannan sai ya ce: Waƙoƙin da suka zo da wannan lafazi suna da yawan gaske. Kana kuma dubi: al-Kamil na al-Mubarrid 2: 170-171. [175] . Nizam al-Khilafa na Dr. Mustapha Hilmi: 157. [176] . Kamar yadda al-Kashshi ya naƙalto cikin al-Rijal, magana kan Abdullahi bn Saba. [177] . Al-Khilafa wa Nash’at al-Ahzab al-Islamiyya na Dr. Muhammad Ammara: 155. [178] . Fathul Bari fi sharh sahih Bukhari 8: 122. [179] . Musnad Ahmad 6: 300, kuma Haithami ya ingantar da shi cikin Majma’ al-Zawa’id 9: 112. [180] . Sharh Nahjul Balagah 12: 21 daga Ahmad bn Abi Tahir cikin Tarikh Bagdad. [181] . Surar Muhammadu 47: 9. [182] . Surar Ƙalam 68: 4. [183] . Surar Shu’ara 26: 215. [184] . Surar Ƙisas 28: 68. [185] . Tarikh Tabari 4: 223, al-Kamil fi al-Tarikh 3: 63-65, sharh Nahjul Balagah 12: 53-54. [186] . Zubair bn Bakkar ya fitar da shi cikin al-Muwaffiƙiyat, sannan kuma ibn Abil Hadid cikin sharh Nahjul Balagah 9: 9. [187] . Ahmad Abbas Salih cikin mujallar (al-Katib) ta watan Yunin 1960- Alƙahira - , Muhammad Jawad Mughniyya cikin littafin al-Shi’a fil Mizan: 431. [188] . Musnad Ahmad 1, 84 da 88 da 118 da kuma 119, Sunan al’Nasa’i – Kitab al-Khasa’is - / 8542, al-Bidayah wan Nihayah 5: 229-232 da kuma 7: 383-385, ta hanyoyi guda ashirin. Kuma hakan ma ya riga ya gabata.
[189] . Sunan al-Tirmidhi 5/ 3715, Sunan al-Kubra na Nasa’i 5 / 8416, kuma hakan ma ya riga ya gabata. [190] . Sunan al-Nasa’i 5: 128/ 8461. [191] . Ibn Abil Hadid ya naƙalto daga wasu daga cikin malamansa cewa: Wallahi na ci karo da wannan huɗuba cikin wasu littattafa waɗanda aka wallafa su kafin ma a halicci al-Radhi da shekaru 200, (kuma Sharif al-Radhi shi ne wanda ya tara waɗannan huɗubobi da kuma wasiƙun Aliyu (a.s.) cikin littafin Nahjul Balagah). Sannan kuma ya ce: Ni ma na samu da yawa daga cikin wannan huɗuba cikin littattafan malaminmu Abul Ƙasim al-Balki limamin mutanen Bagdada wanda yake daga cikin Mu’tazilawa (an haife shi a shekarar 279 hijiriyya, kana kuma ya rasu a shekara ta 317 H, tattare da cewa shi Sharif al-Radhi an haife shi ne a shekara ta 360 H). Sharh Nahjul Balagah 1/ 69. Sannan kuma Sibt ibn Jawzi ya naƙalto ta daga wasu masdarori waɗanda suka saɓa wa na Sharif al-Radhi, inda yake cewa: Huɗuba ce ta daban, kuma ana kiranta da Shiƙshiƙiyya, mai Nahjul Balagah ya ambaci wasu daga cikinsu kana kuma ya bar wasunsu, to amma ni na zo da su. Malaminmu Abul Ƙasim al-Nafis al-Anbari ya hakaito mana da isnadi daga Ibn Abbas….Tazkirat al-Khawas: 124. Sannan kuma al-Rawandi (573H) ya tabbatar da ita cikin sharhinsa ga Hafiz bn Mardawihi, daga Tabarani, da isnadinsa zuwa ga Ibn Abbas …..Minhaj al-Bara’a 1: 131-132. [192] . A nan yana nufin Abubakar bn Abi Ƙahafa ne (halifa na farko). [193] . A nan Imam Ali (a.s.) yana ishara ne da faɗin Abubakar cewa: Ku sauke ni, ku sauke ni. [194] . Nahjul Balagah – Tahƙiƙin Dr. Subhi al-Salih - huɗuba ta 3. [195] . Nahjul Balagah, huɗuba ta 74. [196] . Nahjul Balagah, huɗuba ta 172. [197] . Sharh Nahjul Balagah na Ibn Abil Hadid 9: 305. [198] . Nahjul Balagah, huɗuba ta 172. [199] . Sharh Nahjul Balagah na Ibn Abil Hadid 1: 307, daga Mada’ini. [200] . Nahjul Balagah, huɗuba ta 2 [201] . Dubi: Nahjul Balagah – Tahƙiƙin Dr. Subhi al-Salih -: Huɗuba ta 88 da kuma 182. [202] . Al-Khilafa wa Nash’at al-Mazahib al-Islamiyya na Dr. Muhammad Ammara: 33 da 157-158. [203] . Ma’alim al-Tanzil na al-Bagwi 4: 278, Tarikh al-Tabari 2: 217, Tafsir al-Khazin 3: 371-372, Mukhtasar Tarikh Damashq 17: 310-311, Sharh Nahjul Balagah 13: 210 da 244, Muntakhab Kanzul Ummal da Hamishin Musnad Ahmad 5: 41-42. [204] . Nahjul Balagah, huɗuba ta 144. [205] . Nahjul Balagah, huɗuba ta 87. [206] . Tarikh al-Ya’aƙubi 2: 211-212. [207] . Nahjul Balagah, huɗuba ta 97. [208] . Nahjul Balagah, huɗuba ta 87. [209] . Musnad Ahmad 1: 84. [210] . Musnad Fatima na Suyuti: 94/ 224 [211] . Surar Aali Imrana 3:144. [212] . Mustadrak 3: 126, Majma’ al-Zawa’id 9: 134, har ya ce mutanen da suka ruwaito shi tabbatattu ne. [213] Al’Akkada, Fatimatuz Zahra wal Fatimiyyun.
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