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Hadisin Yi Wa Annabi Sihiri Tsakanin Malaman Sunnah da Wasun su - Dr Mansur Ibrahim Sokoto
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Ga misali guda daya daga cikin Hadisan da suke watsarwa da sunan sun saba ma hankali: Hadisin da Imamul Bukhari da Muslim suka ruwaito daga uwar muminai Nana A’isha _radhiyallahu anha_ ta ce:
“Wani mutum daga kabilar Bani Zuraik ya yi wa Manzon Allah _sallallahu alaihi wasallam_ sihiri, ana ce masa Labid bn Al-A’sam, har sai da Manzon Allah _sallallahu alaihi wasallam_ ya kasance yakan ji kamar ya yi wani abu alhalin bai yi shi ba. Ana haka, watarana Manzon Allah _sallallahu alaihi wasallam_ yana wurina sai ya yi ta addu’a. Sannan sai ya kira ni, ya ce: Ya A’isha! Kin gani fa Allah ya ba ni bayanin da na nema. Wasu mutane biyu sun zo mini, daya ya tsaya a wurin kaina, dayan kuma ta wurin kafafuna. Sai dayansu ya ce ma daya: Me yake damun sa ne? Sai ya ce masa, sihiri aka yi masa. Sai ya ce, wa ya yi masa sihiri? Sai ya ce: Labid bn Al-A’sam ne. Sai ya ce: A me ya yi? Ya ce: A matsefi da gashi da kuma yanar dan dabino namiji. Ya ce: A ina suke? Ya ce: A rijiyar Dharwan. Sai Manzon Allah _sallallahu alaihi wasallam_ ya je da wasu Sahabbansa wurin rijiyar. Da ya dawo sai ya ce min: Ya A’isha! Na gan ta, ruwan cikin ta ja wur kamar ruwan lalle, ko kuma kanun itacenta kamar kanun aljannu. Sai na ce, ya Manzon Allah! Ba za ka fitar da sihirin ba? Ya ce: Allah ya riga ya warkar da ni. Sai na ji tsoron in tayar wa mutane wata fitinarsa – yana nufin Bayahuden. Sai kuma Annabi ya sa aka cike rijiyar”.[ii]
Wannan Hadisi Babban Malamin Madina Urwatu bn Zubair wanda yake daya daga cikin Fukaha’ul Madina guda bakwai shi ya karantar da shi ga dansa Hisham wanda yake shi ma babban Malami ne da ake ji da shi a duniyar Hadisi. Shi kuma Urwatu ya jiyo shi ne kai tsaye daga Nana A’isha; malamarsa kuma innarsa; kanwar mahaifiyarsa. Daga wurin Hisham ne Hadisin ya watsu ga malaman Hadisi irin su Bukhari da Muslim da malamai masu dinbin yawa wadanda su kuma suka rubuta shi a cikin littafansu.
Duk da haka, wannan Hadisi bai kebanta da riwayar Nana A’isha ba. Domin babban Malamin Hadisin nan Sulaiman bn Mahran wanda aka fi sani da A’mash ya ruwaito shi daga shaihin Malami Yazid bn Hayyan, shi kuma daga Zayd bn Arkam _radhiyallahu anhu_ cewa:
“Wani bayahude ya yi ma Annabi _sallallahu alaihi wasallam_ sihiri, har ya yi zazzabi na ‘yan kwanuka, sai Jibrilu _alaihis salam_ ya zo masa ya sanar da shi cewa, wane – daga cikin Yahudawa – ne ya yi maka sihiri, kuma ya hada wani kulli ne a rijiyar da ke wuri kaza. Sai Manzon Allah _sallallahu alaihi wasallam_ ya aika aka tone shi aka zo masa da shi. Amma bai taba yin wannan magana da bayahuden ko ya nuna masa a fuskarsa ba”.[iii]
Wannan yana daga cikin Hadisan da Mu'utazila suke sukar ingancinsa da sunan wai, ya saba ma hankali. Akwai kuma wasu shubhohi da suke kawowa dangane da ingancinsa duk da kasancewar sa a cikin mafi ingancin littafai da aka wallafa na riwaya; Sahih Al-Bukhari da Sahih Muslim. Abin da suka fadi a kan Hadisin ba sabo ba ne sam. Domin fitaccen malamin Hadisin nan wanda yake kwararre a fannonin Tarihi da Tafsiri da Adabin larabci, wanda ya yi zamani da su Bukhari; Ibnu Kutaiba _rahimahullah_ a cikin littafinsa Ta’wil Mukhtalaf Al-Hadith ya kawo wannan Hadisi a cikin Hadisan da Nazzam da Ibn Al-Asammi da sauran shugabannin Mu’utazila suka yi suka a kan su. Ga dai hujjoji ko shubhohin da suka rataya da su wajen soke Hadisin:
1. Hadisin ba Mutawatiri[iv]ba ne. Kuma ba a karbar Hadisin da ba Mutawatiri ba a cikin sha’anin Akida, a cewar su. Don haka, wannan magana ce da ta danganci ma’asumancin Annabi, ba za a karbi Hadisin a cikin ta ba.
2. Sihiri ba gaskiya ba ne sam, kuma ko an yi shi ba a cin nasara tun da Allah Ta’ala ya ce; “Kuma mai yin sihiri ba ya cin riba a duk in da ya je” Suratu Daha: 69
3. Hadisin ya saba ma Alkur’ani. Domin Alkur’ani ya kore cewa, an yi ma Annabi sihiri, tun da ya ce: “Kuma azzalumai sun ce, ba wani ne kuke biya ba sai mutumin da aka sihirce shi”. Suratul Furkan: 8
4. Sai kuma suka yi suka akan maruwaicin Hadisin, shi ne Shaihun malami Urwatu bn Zubair (dan sayyidina Zubair bn Awwam).
5. Suka ce: Idan har muka yarda cewa, Annabi _sallallahu alaihi wasallam_ yana jin kamar ya yi abu alhalin bai yi shi ba, kenan zamu iya yarda ya ga kamar Jibril _alaihis salam_ ya zo masa da wahayi alhalin bai zo ba. In ji su.
Tuntuni malamai sun duba wadannan shubhohin na Mu’utazila kuma ba su ga wani abin dauka a ciki ba.
Da farko dai, babu wanda ya shardanta Hadisi sai ya zama Mutawatiri sannan ayi aiki da shi kamar yadda muka yi bayani can a baya. Kuma Annabi _sallallahu alaihi wasallam_ da Sahabbansa ba su taba damuwa wajen isar da sako na Akida ko ibada cewa, sai an samu adadi mai yawa ba. Manzon Allah _sallallahu alaihi wasallam_ da kansa ya sha aikin mutum daya ya kira mutane zuwa ga Musulunci; ya koyar da Akida da ibada shi kadai. Kamar yadda ya aiki Mu’azu bn Jabal da sakon Musulunci zuwa Yaman kuma ya wakilta Mus'ab bn Umair shi kadai don ya koyar da mutanen Madina. Don haka rashin zaman Hadisi Mutawatiri ba hujja ce ta yin watsi da shi ba.
Kasancewar Annabi _sallallahu alaihi wasallam_ ma’asumi da kariyar da Allah yake ba shi daga mushrikai duk gaskiya ne, babu jayayya a cikin haka. Amma aka ce ba ya yin zazzabi? Ashe bai suma a lokacin ajalinsa ba? Ba ya fado daga kan dabbarsa har ya samu targade ga kafada ba? Ba a yi masa rauni a yakin Uhud ba? Kamar haka ne aka yi masa sihiri kuma ya cuta masa a jikinsa. Duk wadannan jarabawoyi ne da suka same shi domin Allah ya kara daukaka darajarsa. A nan ma haka ne. Shi ya sa a karshen Hadisin ya ce: “Allah ya riga ya warkar da ni. Sai na ji tsoron in tayar ma mutane wata fitinarsa”. Kuma daman: “Mafi girman jarabawa tana tare da Annabawa, sannan masu bi masu, sannan masu bi masu”.[v] Don haka, wannan yana cikin kamalarsa da daukakar darajarsa, ba nakasu ne a gare shi ba ko kadan.[vi]Kariyar Allah gare shi ita ce, ba za su samu ikon kashe shi ba, ko su kama shi a matsayin fursuna, ko su yi masa wani lahani wanda zai nakkasa jikinsa. Tare da haka, wannan kariyar, Allah ya ba da sanarwar ta ne a karshen rayuwarsa bayan duk wadancan abubuwan da muka fadi sun faru, kamar yadda Ibnu Kathir ya ce.[vii]
Na biyu, cewa Sihiri ba gaskiya ba ne, wannan taurin kai ne kawai. In ba haka ba ai Sihirin da Fir’auna ya sa aka yi ya canja igiyoyin bokaye zuwa macizai a ganin idon Annabi Musa, har ma sai da ya ji tsoron su, Allah ya ce masa ya kwantar da hankalinsa babu abinda zai faru.[viii] Kuma Allah da kansa ya ce: “Kuma sun zo da Sihiri mai girma” Suratul A’raf: 116. Abin da ba gaskiya ba ana sifaita shi da girma?! Saboda haka, cewa yana ganin kamar yana yin abu alhalin bai yi shi ba kamar yadda Annabi Musa ne ya ga kamar igiyoyin bokaye suna tafiya alhali ba tafiya suke yi ba. Allah ya ce, “Ana nuna masa - saboda sihirinsu - kamar (macizan) suna tafiya” Suratu Daha: 66.
Dangane da cewa, Hadisin ya saba ma Alkur’ani. Sai ace, ta ina ya saba ma Alkur’ani? Shi fa Alkur’ani yana ba da labarin ne cewa, Mushrikai sun ce, sihirce Annabi ne aka yi yake ta zuwa da wannan karatu na Alkur’ani. Karatun nasa duk aikin sihiri ne. In ji su. Shi kuma Hadisin yana ba da labarin cewa, an yi ma Annabi sihiri a dan wani lokaci har ciwo ya kama shi a jikinsa kafin daga bisani Allah ya ba shi lafiya. To, ina mahadar wannan da wancan?
Game da maruwaicin Hadisin; Hisham bn Urwa, Ibn Al_Qayyim ya bayar da amsa kamar haka:
"Wannan maganar da suka fada ba abar karba ba ce a wurin masu ilimi. Domin Hisham (Ibn Urwa) yana daga cikin mafi amincin mutane kuma mafi ilimi a cikin su. Babu kuma wani shugaba a fagen ilimi da ya soke shi da abinda zai sa ayi watsi da Hadisinsa. To, ina ruwan yan hauragiya da wannan lamari! Sannan kuma ba Hisham ne kadai ya ruwaito shi daga A'isha _radhiyallahu anha_ ba. Shaihunan Hadisi masu littafai biyu ingantattu ma (Bukhari da Muslim) sun hadu a kan inganta wannan Hadisi. Babu kuma wani malamin Hadisi da ya taba furta wata kalma daya ta sukar Hadisin. Ban da wannan kuma, labarin ya shahara a wurin malaman Tafsiri da masu littafan Sunan (Irin su Tirmidhi da Nasa'i dss) da sauran malaman Hadisi da na Tarihi da na Fiqihu. Wadannan kuwa sun fi yan hauragiya sanin yanayin Manzon Allah _sallallahu alaihi wasallam_ da tarihinsa. [ix]
Daga karshe, cewar da aka yi a Hadisin: “ya kasance yakan ji kamar ya yi wani abu alhalin bai yi shi ba” fassararsa ta zo a wata riyawa daga ita kanta Nana A’isha _radhiyallahu anha_, ta ce, “sai ya ga kamar ya zo ma iyalansa alhali bai zo masu ba”. Wannan shi zai tabbatar maka cewa, Hadisin ba ya da wata alaka da maganar wahayi, ballantana ace ya ga kamar Jibrilu _alaihis salam_ ya zo masa alhalin bai zo masa ba. Sihirin ya kama jikinsa ne ya cutar da shi ta yadda zai ga abu kamar mafarki kuma ba haka yake ba kamar yadda mai tsananin zazzabi yake ji. Bayan wasu yan kwanuka sai Allah ya warkar da shi ya koma garau.
Yanzu dai abinda ya dame mu a wannan wuri mu tabbatar shi ne, wannan Hadisi dai Nana A’isha ta ruwaito shi. Daga cikin almajiranta da suka karbo shi daga wurin ta akwai dan yarta Urwatu bn Zubair wanda shi kuma ya karantar da shi ga dansa Hisham, kuma dukansu amintattu ne; malamai, wadanda ake dogara ga riwayarsu. Sa’annan Sarkin Malaman Hadisi; Imamul Bukhari ya fitar da shi a cikin ingantaccen littafinsa. Haka shi ma Muslim da Ibnu Majah, da babban malaminsu Imamu Ahmad wanda ake yi wa lakabi da Imamu Ahlis Sunnah wal Jama’ah. Wannan fa duk ruwayar Nana A’isha kadai kenan. Sannan akwai riwayar Zaid bn Arkam wadda almajiransa suka ruwaito daga wurin sa. Daga cikin fitattun malamai da suka inganta Hadisan kuma suka kafa hujja da su akwai: Al-Imam Almaziri da Khaddabi da Alkali Iyadh da Nawawi da Ibnu Taimiyyah da Ibnul Kayyim da Ibnu Kathir da Ibnu Hajar da malamai da dama. Babu kuma wani malami daya na Sunnah da aka san ya taba sukar Hadisin sai dai ya cirato cewa, Mu’utazilawa sun soke shi. To, idan mutum ya zo a bayan haka, ya ce Hadisin ya saba ma hankali, sai a tambaye shi: Duk wadannan magabatan ba su da hankali ne da suka karbi Hadisin, suka ruwaito shi, kuma suka inganta shi?
*Manazarta:*
[i] Duba: Suratul Bakara: 56 da 73 da 234 da 259 da 260.
[ii] Duba: Sahih Al-Bukhari (5433) da Sahih Muslim (2189). Duba kuma Fath Al-Bari na Ibnu Hajar (10/226-227).
[iii] Duba: Al-Musnad, na Imam Ahmad (4/367) da Al-Musannaf na Ibn Abi Shaiba (5/40) da As-Sunan na Nasa’i (4080). Haka ma Ibn Al-Kayyim ya inganta shi a cikin Bada’i' Al-Fawa’id (2/191) da kuma Albani a cikin Sahih Sunan an-Nasa’i (4091).
[iv] Duba ma’anar Mutawatiri a ka’ida ta (11) wadda ta gabata.
[v] Duba: As-Sunan na Tirmidhi (2398) da As-Sunan na Ibn Majah (4023). Kuma Albani ya inganta shi a Sahih Sunan At-Tirmidhi.
[vi] Duba: Zad Al-Ma’ad na Ibn Al-Kayyim (4/124).
[vii] Duba karin bayani kan wannan mas’ala a cikin littafin As-Shifa, na Alkali Iyadh (2/160) da Fath Al-Bari na Ibnu Hajar (10/226).
[viii] Duba Suratu Daha: 69
[ix] Duba: Bada'i' Al-Fawa'id na Ibn Al-Qayyim (5/407).