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Daƙiƙa:Adalcin Sahabbai

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'Adalcin Sahabbai' wata koyarwa ce ta mafi yawan mabiya Ahlus-Sunna, wadda ke nuna cewa dukkan sahabban Annabi (S.A.W) masu adalci ne kuma ƴan Aljanna ne. A bisa wannan ra'ayi, bai halatta a soki ko a ƙalubalanci sahabbai ba, kuma ana karɓar riwayoyinsu ba tare da an tantance su ta hanyar ilimin Jarhi wa Ta'adil ba. A ɓangare guda, malaman Shi'a da wasu rukunoni na malaman Ahlus-Sunna suna kallon sahabban Annabi (S.A.W) kamar sauran musulmai, saboda haka suke watsi da wannan koyarwa ta adalcin sahabbai baki ɗaya.

Masu goyon bayan adalcin sahabbai suna kafa hujja da wasu ayoyin Kur'ani kamar ayar bai'atul ridwan, da kuma wasu hadisai na Annabi (S.A.W) kamar hadisin As'habi Kannujum (Sahabbai na kamar taurari suke). A ɗaya ɓangaren kuma, masu adawa da wannan koyarwa suna fassara waɗannan ayoyi da hadisai da cewa sun shafi sahabban da suka tabbata a kan alƙawarin da suka yi da Annabi (S.A.W) ne kawai bayan rasuwarsa. Haka kuma, a wajen masu adawa da ra'ayin, koyarwar adalcin sahabbai ba ta dace da ayoyin Kur'ani da ke bayyana samuwar munafukai a cikin sahabban Annabi (S.A.W) ba. Wajen suka da ƙaryata koyarwar adalcin sahabbai, masu adawa suna kafa hujja da ayyuka da ɗabi'un da suka saɓa wa adalci da wasu sahabban suka aikata, kamar ridda, shan giya, zagin Ali (A.S), kashe musulmai, da kuma fita yaƙi da juna.

Wasu daga cikin masu bincike na Shi'a suna da ra'ayin cewa an ƙirƙiri koyarwar adalcin sahabbai ne da wasu manufofi na siyasa, kamar halattawa da ba da kariya ga halifancin halifofi guda uku na farko, da kuma tabbatar da halaccin mulkin Mu'awiya Bin Abi Sufyan. Sannan, an bayyana cewa samar da ra'ayin Ijtihadin Sahabi (ijtiha'din sahabbai a madadin nassoshi), haifar da rarraba a tsakanin musulmai, sanya fahimtar sahabbai ga Kur'ani da Sunna a matsayin madatta, mayar da zance da sirar sahabbai a matsayin hujja ta shari'a, da kuma karɓar hadisan da suka ruwaito ba tare da an auna su da ka'idojin Jarh wa Ta‘dil ba, suna daga cikin illolin da wannan koyarwa ta haifar.

Waye Sahabi?

Babban labari: Sahabbai

Mafi mahimmancin makala: Sahabbai Sahabi shi ne wanda ya haɗu da Annabi (S.A.W) yana mai imani da shi, kuma ya rasu yana kan tafarkin Musulunci.[1] Ma'anar haɗuwa a nan ta haɗa da gani, zama tare, tafiya tare, ko kuma isa ga juna, ko da kuwa ba su yi magana da juna ba.[2] Tabbas, wasu sun ƙara wasu sharuɗɗa a kan wannan ma'ana; kamar tsawon lokacin zama da Annabi (S.A.W), kiyaye riwaya daga gare shi, ko yin yaƙi da yin shahada a tare da shi.[3] Yayin da wasu kuma suka taƙaita da cewa samun zama da shi ko kuma kawai ganin Annabi (S.A.W) ya isa a kira mutum da sahabi.[4] Sai dai a cewar Ibn Hajar Asƙalani, ɗaya daga cikin manyan malaman Ahlus-Sunna na ƙarni na takwas da na tara bayan hijira, ma'anar farko ita ce wadda aka yarda da ita a wajen malamai.[5] Bisa rahoton wasu majiyoyi, a lokacin rasuwar Annabi (S.A.W), adadin sahabbansa ya kai mutum dubu 114.[6] Waɗanda suka ga Annabi (S.A.W) suna ƙanana ana kiransu da ƙananan sahabbai, su kuma mata ana kiransu da sahabbai mata.[7]

Bayanin Koyarwar (Adalcin Sahabbai)

Bisa ga shahararren ra'ayi na malaman Ahlus-Sunna, dukkan sahabbai adalai ne.[8] Ibn Hajar Asƙalani ya yi da'awar cewa akwai ijma'i (yarjejeniya) a tsakanin dukkan Ahlus-Sunna a kan adalcin dukkan sahabbai, kuma ya bayyana masu saɓawa wannan ra'ayi da cewa wasu kaɗan ne daga cikin ƴan bidi'a.[9] Haka kuma ya naƙalto daga Ibn Hazm (ya rasu a shekara ta 456H) cewa dukkan sahabbai za su shiga Aljanna kuma babu ɗaya daga cikinsu da zai shiga wuta.[10]

Duk da haka, Al-Mazari (Muhammad bin Ali Bin Umar Al-Mazari, wanda ake yi wa laƙabi da Abu Abdillah, ya rasu a shekara ta 530 ko 536H), wanda yana ɗaya daga cikin malaman Ahlus-Sunna, ya yarda da adalcin rukunin sahabban da suka kasance tare da Annabi (S.A.W), suka girmama shi, suka taimake shi, kuma suka bi hasken da aka saukar tare da shi kawai.[11] Wasu kuma daga cikin Ahlus-Sunna suna kallon sahabban Annabi kamar sauran musulmai, inda suke ganin cewa kasancewa tare da Annabi kawai ba ya zama sanadin tabbatar da adalci.[12]

A cewar Ahmad Husain Yaƙub, ma'anar adalcin sahabbai ita ce, bai halatta a tuhumi sahabbai da ƙarya ba ko a yi musu suka (Jarh), ko da kuwa sun tafi a kan kuskure.[13] Ibn Asir a cikin gabatarwar littafinsa Usudul Gaba yana cewa: Dukkan sahabbai masu adalci ne, kuma babu wani suka (Jarh) da zai shife su.[14] Saboda haka, wasu malaman Ahlus-Sunna sun bayyana cewa duk wanda ya soki ɗaya daga cikin sahabban Annabi (S.A.W), to ya zama kafiri.[15]

Haka kuma, an fassara adalcin sahabbai a matsayin wata siffa da ke sa a karɓi riwayoyin da suka kawo. Al-Khaɗib al-Bagdadi ya rubuta cewa: Duk hadisin da yake da alaƙa da Annabi (S.A.W), yin aiki da shi yana zama dole ne idan adalcin masu ruwaito shi ya tabbata, in ban da sahabbai; domin kuwa adalcin sahabbai ya riga ya tabbata; saboda Allah ya bayyana su da adalci kuma ya ba da labarin tsarkakarsu.[16]

Hujjojin Masu Goyon Baya

Malaman Ahlus-Sunna sun kafa hujja da wasu ayoyin Kur'ani da hadisan Annabi (S.A.W) domin tabbatar da adalcin sahabbai;[17] daga cikinsu akwai:

  1. Ayoyin da ke nuna cewa Allah ya yarda da sahabbai: Kamar ayar:Kuma na farko-farko waɗdanda suka rigaya (shiga Musulunci) daga cikin Muhajirai da Ansar, da waɗanda suka bi su da kyautatawa, Allah Ya yarda da su, su ma sun yarda da Shi.[18] Haka kuma da ayar: Lallai kam Allah Ya yarda da muminai a lokacin da suke yin mubaya'a gare ka a karkashin bishiyar.[19][20] Malaman Ahlus-Sunna suna la'akari da yardar Allah ga sahabbai a matsayin hujjar adalcin dukkaninsu, inda suka ce duk wanda Allah ya yarda da shi, ba zai taba yin fushi da shi ba.[21] Sai dai a cewar malaman Shi'a, waɗannan ayoyi ba sa nuna adalcin dukkan sahabbai; domin zahirin ayar farko yana nuna cewa Allah yana nufin wasu ne daga cikin Muhajirai da Ansar, ba dukkaninsu ba.[22] A aya ta biyu kuma, ana nufin sahabban da suka halarci Bai'ar Ridwan kuma suka tabbata a kan alƙawarinsu ne kawai, ba dukkan sahabbai ba.[23] Haka kuma, tabbatar da adalci ga dukkan sahabbai bai dace da ayar: ba; domin wannan aya tana bayyana cewa wasu daga cikin sahabbaimunafukai ne.[24]
  2. Ayoyin da ke siffanta musulmai a matsayin mafi alherin al'umma ko al'umma matsakaiciya: Kamar ayar: Kun kasance mafi alherin al'umma da aka fitar domin mutane.[25] da kuma ayar: Kuma kamar haka muka sanya ku al'umma matsakaiciya (mai adalci).[26] Wasu mufassiran Ahlus-Sunna sun fassara al'umma matsakaiciya da al'umma mai adalci,[27] kuma suka ce ko da yake lafazin al'umma na gaba daya ne, to amma ana nufin keɓantacciyar kungiyar sahabbai ne, kuma ayar a kansu ta sauka;[28] yayin da a cewar malaman Shi'a, wannan aya tana nuni ne ga ayyukan wasu daga cikin sahabban Annabi waɗanda kasancewarsu ya sa Allah ya kira al'ummar Annabi (S.A.W) mafi alherin al'umma, ba wai tana nufin dukkan sahabbai baki daya ba.[29]
  3. Hadisin As'habi Kannujum (Sahabbai na kamar taurari suke): A cikin wannan hadisi, an kwatanta sahabban Annabi da taurari waɗanda duk wanda aka yi koyi da shi a cikinsu, to za a shiriya. A wajen malaman Shi'a da wasu malaman Ahlus-Sunna, wannan riwaya ƙirƙirarriya ce kuma ta boge, sannan ba ta dace da ayoyin Kur'ani da sauran hadisan Annabi ba.[30]

Haka kuma, domin tabbatar da adalcin sahabbai, an kafa hujja da wasu ayoyin Kur'ani na daban[31] da kuma hadisai irin su Hadisin Khairul Ƙurun Ƙarni (Mafi alherin karnoni shi ne karni na) da kuma hadisin La Tasubbu As'habi (Kada ku zagi sahabbai na).[32] Sai dai kasancewar munafukai da waɗanda suka yi ridda a cikin sahabban Annabi yana hana waɗannan ayoyi da hadisai su zama hujjoji a kan adalcin dukkan sahabbai baki ɗaya.[33] Alal misali, a cewar malaman tafsri, ayar Naba'i wadda ke cewa: Idan mai fasiƙanci ya zo muku da wani labari, to ku nemi bayani.[34] ta sauka ne a kan Walid Bin Uƙba, wanda shi ma yana daya daga cikin sahabbai.[35]

Ayyukan Sahabbai

Malaman Shi'a da wasu daga cikin malaman Ahlus-Sunna suna da ra'ayin cewa ayyuka da halayen da wasu sahabbai suka nuna suna rushe koyarwar adalcin sahabbai baki ɗaya. A cewar Sayyid Muhsin Amin, mutane irin su Ubaidullah Bin Jahshi, Ubaidullah Bin Khaɗal, Rabi'a Bin Umayya, da Ash'as bin Ƙaisi Kindi suna cikin sahabban da suka yi ridda.[36] Haka kuma, bisa ga wata riwaya da ta zo a cikin Sahihul Bukhari, Annabi (S.A.W) da kansa ya ba da labarin cewa wasu daga cikin sahabbansa za su yi ridda.[37]

Bugu da ƙari, a cikin littattafan tarihi an ruwaito shaidu na ayyuka da suka saɓa wa adalci da wasu sahabbai suka aikata, kamar shan giya, zagin Ali (A.S), tawaye ga shugaba mai adalci, da kuma karkashe musulmai. Daga cikin irin waɗannan ayyuka akwai:

Busru Bin Arɗa wanda ya kashe kusan ƴan Shi'a dubu 30 na Imam Ali (A.S).[38] Mugira Bin Shu'uba wanda ya kwashe kusan shekaru tara yana zagin Imam Ali (A.S) a kan mimbari.[39] Khalid Bin Walid wanda ya kashe Malik Bin Nuwaira ya kuma kwanta da matarsa a daren ranar da ya kashe shi.[40] Walid Bin Uƙba wanda ya kasance mai shan giya.[41] Haka kuma an naƙalto daga Shafi'i cewa ba a karɓar shaidar wasu sahabbai kamar Mu'awiya Bin Abi Sufyan, Amru Bin Asi, Mugira Bin Shu'uba, da Ziyad Bin Abihi.[42]

Haka nan, kisan da sahabbai suka yi wa juna a Yaƙin Jamal inda ɓangarori biyu na sahabbai suka fuskanci juna da yaƙi ba ya tafiya daidai da koyarwar adalcin dukkan sahabbai. Ibn Abil Hadid, wanda malami ne na Ahlus-Sunna Mu'utazilawa, ya ɗauki sahabban da suka ingiza yaƙin Jamal a matsayin ƴan wuta, inda ya cire A'isha, Ɗalha, da Zubairu kaɗai saboda sun tuba. Haka kuma yana da wannan ra'ayi a kan dakarun Sham a Yaƙin Siffin saboda dagewarsu a kan zalunci da tawaye. Ya kuma ɗauki Khawarijawa a matsayin ƴan wuta bisa ra'ayin sauran ƴan uwansa Mu'utazilawa.[43]

Manufofi Da Sakamako

Mabiya Shi'a ba su yarda da koyarwar adalcin sahabbai ba. A wajensu, sahabban Annabi (S.A.W) kamar sauran musulmai suke, kuma adalcin mutum ba ya tabbata kawai don ya kasance sahabi.[44] A ra'ayinsu, ba zai yiwu dukkan sahabban Annabi (S.A.W) su kai matakin tsoron Allah da za a siffanta su da adalci (wato barin manyan zunubai da rashin dagewa a kan ƙananan zunubai) ba, alhalin majiyoyin tarihin Musulunci sun nuna cewa wasu sahabban sun bayyana imani ne kawai saboda tsoro, tilasci, ko kuma domin a jawo hankulansu (Ta'aliful Ƙulub).[45] A wajensu, an fito da batun adalcin sahabbai ne domin cim ma wasu manufofi, waɗanda suka haɗa da:

Haka kuma, samar da koyarwar Ijtihadin Sahabi (Domin kare munanan ayyukan wasu sahabbai), mayar da fahimtar sahabbai ga Kur'ani da Sunna a matsayin hujja, ɗaukar maganganu da rayuwarsu a matsayin madadi na shari'a, karɓar hadisan da suka ruwaito ba tare da auna su da ƙa'idojin Jarhi Wa Ta'adil ba, da kuma haifar da rarraba a tsakanin musulmai, suna da alaƙa da sakamakon da wannan koyarwa ta adalcin sahabbai ta haifar.[47]

Batutuwa Masu Alaƙa

Bayanin kula

  1. ↑ Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 158.
  2. ↑ Shahid al-Thani, Al-Ri’ayah fi Ilm al-Dirayah, sh. 339.
  3. ↑ Duba: Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 159.
  4. ↑ Ya’qub, Nazariyyat Adalat al-Sahabah, sh. 15.
  5. ↑ Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 159.
  6. ↑ Shahid al-Thani, Al-Ri’ayah fi Ilm al-Dirayah, sh. 345.
  7. ↑ Ibn Hajar Asqalani, Al-Isabah, j. 7, sh. 679; j. 8, sh. 113.
  8. ↑ Ibn Athir, Usdul al-Ghabah, j. 1, sh. 10; Ibn Abd al-Barr, Al-Isti’ab, j. 1, sh. 2.
  9. ↑ Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 162.
  10. ↑ Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 163.
  11. ↑ Duba: Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 163.
  12. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, j. 1, sh. 9.
  13. ↑ Ya’qub, Nazariyyat Adalat al-Sahabah, sh. 15.
  14. ↑ Ibn Athir, Usdul al-Ghabah, j. 1, sh. 10.
  15. ↑ Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 162.
  16. ↑ Khatib Baghdadi, Al-Kifayah, Al-Maktabah al-Ilmiyyah, j. 1, sh. 64.
  17. ↑ Khatib Baghdadi, Al-Kifayah, Al-Maktabah al-Ilmiyyah, j. 1, sh. 64; Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 162.
  18. ↑ Surah al-Tauba, aya ta 100.
  19. ↑ Surah al-Fath, aya ta 18
  20. ↑ Khatib Baghdadi, Al-Kifayah, Al-Maktabah al-Ilmiyyah, j. 1, sh. 64; Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 162-163.
  21. ↑ Ibn Abd al-Barr, Al-Isti’ab, j. 1, sh. 4
  22. ↑ Allamah Tabataba’i, Al-Mizan, j. 9, sh. 374; Subhani, Al-Ilahiyyat, j. 4, sh. 445.
  23. ↑ Tusi, Al-Tibyan, Dar Ihya al-Turath al-'Arabi, j. 9, sh. 329.
  24. ↑ Surah al-Tawbah, aya ta 101.
  25. ↑ Surah Al-Imran, aya ta 110.
  26. ↑ Surah al-Baqarah, aya ta 143.
  27. ↑ Suyuti, Al-Durr al-Manthur, j. 1, sh. 144; Fakhr Razi, Al-Tafsir al-Kabir, j. 4, sh. 84.
  28. ↑ Khatib Baghdadi, Al-Kifayah, Al-Maktabah al-Ilmiyyah, j. 1, sh. 64.
  29. ↑ Allamah Tabataba’i, Al-Mizan, j. 1, sh. 123.
  30. ↑ Subhani, Al-Ilahiyyat, j. 4, sh. 443
  31. ↑ Surah al-Fath, aya ta 29; Surah Hadid, aya ta 11; Surah al-Hashr, ayat 8-10; Surah al-Tawbah, aya ta 117; Duba: Dukhi, ‘Adalat al-Sahabah bayna al-Qadasah wa al-Waqi’, sh. 42-87.
  32. ↑ Ibn Hajar Asqalani, Al-Isabah, j. 1, sh. 165.
  33. ↑ Allamah Tabataba’i, Al-Mizan, j. 9, sh. 374.
  34. ↑ Surah al-Hujurat, aya ta 6.
  35. ↑ Tabarsi, Majma’ al-Bayan, j. 9, sh. 198.
  36. ↑ Amin, A’yan al-Shi’ah, j. 1, sh. 163.
  37. ↑ Bukhari, Sahih al-Bukhari, j. 8, sh. 121, h. 6585.
  38. ↑ Ibn A’tham Kufi, Al-Futuh, j. 4, sh. 238.
  39. ↑ Baladhuri, Ansab al-Ashraf, j. 5, sh. 243.
  40. ↑ Ibn Hajar Asqalani, Al-Isabah, j. 5, sh. 561.
  41. ↑ Ibn Hajar Asqalani, Al-Isabah, j. 6, sh. 482.
  42. ↑ Abu Riy’ah, Shaikh al-Mudhirah Abu Hurairah, Dar al-Ma’arif, sh. 219.
  43. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, j. 1, sh. 9.
  44. ↑ Shahidus Sani, Al-Ri’ayah fi Ilm al-Dirayah, sh. 343; Amin, A’yan al-Shi’ah, j. 1, sh. 161.
  45. ↑ Amin, A’yan al-Shi’ah, j. 1, sh. 162.
  46. ↑ Ya’qub, Nazariyyat Adalat al-Sahabah, sh. 107.
  47. ↑ Fakhali، «گفتمان عدالت صحابه», Cibiyar Nazari ta Musamman kan Wahabiyanci.

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