Ahlul Bayt (The Blessed family of Prophet) 01

Ahlul Bayt (ﺳﻼﻡ ﺍﻟﻠﻪ
ﻭَﻗَﺮْﻥَ ﻓِﻲ ﺑُﻴُﻮﺗِﻜُﻦَّ ﻭَﻻَ
ﺗَﺒَﺮَّﺟْﻦَ ﺗَﺒَﺮُّﺝَ ﭐﻟْﺠَﺎﻫِﻠِﻴَّﺔِ
ﭐﻷُﻭﻟَﻰٰ ﻭَﺃَﻗِﻤْﻦَ ﭐﻟﺼَّﻼَﺓَ
ﻭَﺁﺗِﻴﻦَ ﭐﻟﺰَّﻛَـﺎﺓَ ﻭَﺃَﻃِﻌْﻦَ
ﭐﻟﻠَّﻪَ ﻭَﺭَﺳُﻮﻟَﻪُ ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ ﭐﻟﻠَّﻪُ
ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨﻜُـﻢُ ﭐﻟﺮِّﺟْﺲَ ﺃَﻫْﻞَ
ﭐﻟْﺒَﻴْﺖِ ﻭَﻳُﻄَﻬِّﺮَﻛُﻢْ ﺗَﻄْﻬِﻴـﺮﺍً
Translation: And stay
quietly in your houses,
and make not a dazzling
display, like that of the
former Times of
Ignorance; and establish
regular Prayer, and give
regular Charity; and
obey Allah and His
Messenger. And Allah
only wishes to remove
all abomination from
you, ye members of the
Family, and to make you
pure and spotless.
In Light of Quran
Wives of the Prophet
are Members of His
Household (Ahl Al-Bayt)
ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠَّﻪُ ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨﻜُـﻢُ
ﺍﻟﺮِّﺟْﺲَ ﺃَﻫْﻞَ ﺍﻟْﺒَﻴْﺖِ
ﻭَﻳُﻄَﻬِّﺮَﻛُﻢْ ﺗَﻄْﻬِﻴــﺮﺍً
Translation: Allah
wishes only to remove
Ar-Rijs from you, O
members of the family,
and to purify you with a
thorough purification
Tafsir Ibn Kathir: This
is a clear statement
that the wives of the
Prophet are included
among the members
of his family (Ahl Al-
Bayt) here, because
they are the reason
why this Ayah was
revealed, and the
scholars are
unanimously agreed
that they were the
reason for revelation in
this case, whether this
was the only reason for
revelation or there was
also another reason,
which is the correct
view. Ibn Jarir recorded
that `Ikrimah used to
call out in the
ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠَّﻪُ ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨﻜُـﻢُ
ﺍﻟﺮِّﺟْﺲَ ﺃَﻫْﻞَ ﺍﻟْﺒَﻴْﺖِ
ﻭَﻳُﻄَﻬِّﺮَﻛُﻢْ ﺗَﻄْﻬِﻴــﺮﺍً
wishes only to remove
Ar-Rijs from you, O
members of the family,
and to purify you with a
thorough purification
Tafsir Ibn Kathir:
"This was revealed
solely concerning the
wives of the
Prophet.'' Ibn Abi
Hatim recorded that Ibn
`Abbas said concerning
the Ayah
Family of Fatimah (ﺳﻼﻡ
ﺍﻟﻠﮧ ﻋﻠﻴﮭﺎ) is the Ahl-ul-
bait (People of the
ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠَّﻪُ ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨﻜُـﻢُ
ﺍﻟﺮِّﺟْﺲَ ﺃَﻫْﻞَ ﺍﻟْﺒَﻴْﺖِ
Translation: Allah
wishes only to remove
Ar-Rijs from you, O
members of the family
Tafsir Ibn Kathir: "It
was revealed solely
concerning the wives of
the Prophet .'' `Ikrimah
said: "Whoever
disagrees with me that
it was revealed solely
concerning the wives of
the Prophet , I am
prepared to meet with
him and pray and invoke
the curse of Allah upon
those who are lying.'' So
they alone were the
reason for revelation,
but others may be
included by way of
generalization. Ibn Jarir
narrated that Safiyyah
bint Shaybah said:
" `A'ishah, may Allah
be pleased with her,
said, `The Prophet
went out one
morning wearing a
striped cloak of black
camel's hair. Al-
Hasan, may Allah be
pleased with him,
came and he
wrapped him in the
cloak with him. Then
Al-Husayn, may Allah
be pleased with him,
came and he
wrapped him in the
cloak with him. Then
Fatimah, may Allah
be pleased with her,
came and he
wrapped her in the
cloak with him. Then
`Ali, may Allah be
pleased with him,
came and he
wrapped him in the
cloak with him, then
he said:
ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠَّﻪُ ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨﻜُـﻢُ
ﺍﻟﺮِّﺟْﺲَ ﺃَﻫْﻞَ ﺍﻟْﺒَﻴْﺖِ
ﻭَﻳُﻄَﻬِّﺮَﻛُﻢْ ﺗَﻄْﻬِﻴــﺮ
Allah wishes only to
remove Ar-Rijs from
you, O members of the
family, and to purify
you with a thorough
purification.) This was
recorded by Muslim.
Imam Jalal ud din
Suyuti (rah): writes in
his magnificent Tafsir
Dur ul Munthur
ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ ﻭﺍﺑﻦ
ﻋﺴﺎﻛﺮ ﻣﻦ ﻃﺮﻳﻖ ﻋﻜﺮﻣﺔ
ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ
ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﻤﺎ ﻓﻲ ﻗﻮﻟﻪ
} ﺇﻧﻤﺎ ﻳﺮﻳﺪ ﺍﻟﻠﻪ ﻟﻴﺬﻫﺐ
ﻋﻨﻜﻢ ﺍﻟﺮﺟﺲ، ﺃﻫﻞ ﺍﻟﺒﻴﺖ {
ﻗﺎﻝ: ﻧﺰﻟﺖ ﻓﻲ ﻧﺴﺎﺀ ﺍﻟﻨﺒﻲ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
Translation: Imam Ibn
Abi Hatim and Ibn
Asakir narrate from the
route of Akrama (ra)
who narrated from Ibn
Abbas (ra) that {Allah
only wishes to remove
all abomination from
you, ye members of the
Family} was revealed
regarding the blessed
wives of Prophet
(Peace be upon him)
[Tafsir Dur ul Munthur,
Volume No. 5, Page No.
Imam Suyuti (rah)
further quotes this
ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺳﻌﺪ ﻋﻦ ﻋﺮﻭﺓ
ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ } ﺇﻧﻤﺎ ﻳﺮﻳﺪ
ﺍﻟﻠﻪ ﻟﻴﺬﻫﺐ ﻋﻨﻜﻢ ﺍﻟﺮﺟﺲ
ﺃﻫﻞ ﺍﻟﺒﻴﺖ { ﻗﺎﻝ: ﻳﻌﻨﻲ
ﺃﺯﻭﺍﺝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻧﺰﻟﺖ ﻓﻲ ﺑﻴﺖ ﻋﺎﺋﺸﺔ
ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ
Translation: Imam Ibn
S’ad (ra) narrates from
Urwa (ra) who said:
Ahlul Bayt refers to
wives of Prophet
(Peace be upon him).
This verse was
revealed regarding
Hadrat Aisha (ra)
How it specifically
refers to blood relatives
of Prophet (i.e. Imam
Ali, Fatima, Hassan and
Hussain – Ridhwan
Allaho Ajmain)
Imam Suyuti narrates:
ﻭﺃﺧﺮﺝ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ
ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ
ﻭﺍﻟﺤﺎﻛﻢ ﻭﺻﺤﺤﻪ ﻭﺍﺑﻦ
ﻣﺮﺩﻭﻳﻪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺳﻨﻨﻪ
ﻣﻦ ﻃﺮﻕ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ
ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ:
ﻓﻲ ﺑﻴﺘﻲ ﻧﺰﻟﺖ } ﺇﻧﻤﺎ ﻳﺮﻳﺪ
ﺍﻟﻠﻪ ﻟﻴﺬﻫﺐ ﻋﻨﻜﻢ ﺍﻟﺮﺟﺲ
ﺃﻫﻞ ﺍﻟﺒﻴﺖ { ﻭﻓﻲ ﺍﻟﺒﻴﺖ
ﻓﺎﻃﻤﺔ، ﻭﻋﻠﻲ، ﻭﺍﻟﺤﺴﻦ،
ﻭﺍﻟﺤﺴﻴﻦ. ﻓﺠﻠﻠﻬﻢ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺑﻜﺴﺎﺀ ﻛﺎﻥ ﻋﻠﻴﻪ، ﺛﻢ ﻗﺎﻝ "
ﻫﺆﻻﺀ ﺃﻫﻞ ﺑﻴﺘﻲ ﻓﺎﺫﻫﺐ
ﻋﻨﻬﻢ ﺍﻟﺮﺟﺲ، ﻭﻃﻬﺮﻫﻢ
ﺗﻄﻬﻴﺮﺍً "
Translation: It is
narrated by Imam
Tirimdhi and he declared
it “SAHIH”.. Imam Ibn
Jarir, Ibn Mundhir and
Imam Hakim who also
declared it “SAHIH” plus
Imam Ibn Murduya and
Baihaqi in his Sunnan
narrate from the route
of Umm Salama (ra)
who said:
This ayah was revealed
in my house when in
the house were present
Fatima, Ali, Hassan and
Hussain (Ridhwan Allaho
Ajmain). The Prophet
(Peace be upon him)
covered them in his
own cloak and then
said: (O Allah) these are
my Ahlul Bayt, remove
all abomination from
them and make them
pure and spotless
[Tafsir Dur ul Munthur,
Volume No. 5, Page No.
ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺃﺑﻲ
ﺣﺎﺗﻢ ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻋﻦ ﺃﺑﻲ
ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ
ﻗﺎﻝ: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﻧﺰﻟﺖ ﻫﺬﻩ
ﺍﻵﻳﺔ ﻓﻲ ﺧﻤﺴﺔ: ﻓﻲّ، ﻭﻓﻲ
ﻋﻠﻲ، ﻭﻓﺎﻃﻤﺔ، ﻭﺣﺴﻦ،
ﻭﺣﺴﻴﻦ، } ﺇﻧﻤﺎ ﻳﺮﻳﺪ ﺍﻟﻠﻪ
ﻟﻴﺬﻫﺐ ﻋﻨﻜﻢ ﺍﻟﺮﺟﺲ ﺃﻫﻞ
ﺍﻟﺒﻴﺖ ﻭﻳﻄﻬﺮﻛﻢ ﺗﻄﻬﻴﺮﺍً}
Translation: Imam Ibn
Jarir, Ibn Abi Hatim and
Imam Tabarani narrate
from Hadrat Abu Sa’id
al Khudri (ra) who
narrates from the
Prophet (Peace be upon
him) who said: This
ayah is revealed
about 5 personalities
(1) Myself (2) Ali (3)
Fatima (4) Hassan
and (5) Hussain
(Allah’s Peace and
blessings be upon
them all)
In Light of Hadith
Family of Fatimah (ﺳﻼﻡ
ﺍﻟﻠﮧ ﻋﻠﻴﮭﺎ) is the Ahl-ul-
bait (People of the
Hadith #1
ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﻟﻠﻪ
ﻋﻨﻪ: ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﻤﺮ ﺑﺒﺎﺏ
ﻓﺎﻃﻤﺔ ﺳﺘﺔ ﺃﺷﻬﺮ ﺇﺫﺍ ﺧﺮﺝ
ﺻﻼﺓ ﺍﻟﻔﺠﺮ، ﻳﻘﻮﻝ: ﺍﻟﺼﻼﺓ!
ﻳﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ: ) ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ
ﺍﻟﻠﻪُ ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨﻜُﻢُ ﺍﻟﺮِّﺟْﺲَ
ﺃَﻫْﻞَ ﺍﻟْﺒَﻴْﺖِ ﻭَﻳُﻄَﻬِّﺮَﻛُﻢْ
Ans bin Malik (RA)
narrates that when the
Holy Prophet (SAW)
used to come out for
Fajr (dawn) prayer, as
he passed the door
of Fatimah ( ﺳﻼﻡ ﺍﻟﻠﮧ
ﻋﻠﯿﮭﺎ), he used to say,
“O ‘people of the
house’, perform your
prayer” and then he
used to recite the
following verse from
the Holy Quran: “Allah
only desires to keep
away (all kinds of)
impurity from you, O
‘people of the house’!
(the Prophet’s family)
and to totally purify
►Tirmidhi, al-Jami-us-
sahih (5:352#3206)
►Ahmad bin Hambal, al-
Musnad (3:259,285)
►Ahmad bin Hambal,
(2:761#1340, 1341)
►Ibn Abi Shaybah, al-
Musnnaf (6:388#32272)
►Shaybani, al-Aahad
►Abd bin Humaid, al-
Musnad (p.367#1223)
►Hakim, al-Mustadrak
►Tabarani, al-Mujam-ul-
kabir (3:56#2671)
►Bukhari related it from
Abul Hamra in al-Kuna
(p.25# 205). In the
tradition this routine of
the Prophet (A) was
carried out for a period
of nine months.
►Abd bin Humayd has
related the same
tradition from Bukhari in
al-Musnad (p.173# 475).
[al-Ahzab 33:33] (he did
this) for six months.
Hadith #2
ﻋﻦ ﺻﻔﻴﺔ ﺑﻨﺖ ﺷﻴﺒﺔ، ﻗﺎﻟﺖ:
ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ :
ﺧﺮﺝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻏﺪﺍﺓ ﻭﻋﻠﻴﻪ ﻣﺮﻁ
ﻣﻦ ﺷﻌﺮ ﺃﺳﻮﺩ. ﻓﺠﺎﺀ
ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﻓﺄﺩﺧﻠﻪ، ﺛﻢ
ﺟﺎﺀ ﺍﻟﺤﺴﻴﻦ ﻓﺪﺧﻞ ﻣﻌﻪ ﺛﻢ
ﺟﺎﺀﺕ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ
ﻓﺄﺩﺧﻠﻬﺎ، ﺛﻢ
ﺟﺎﺀ ﻋﻠﻲ ﻓﺄﺩﺧﻠﻪ، ﺛﻢ ﻗﺎﻝ:
)ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠَّﻪُ ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨﻜُﻢُ
ﺍﻟﺮِّﺟْﺲَ ﺃَﻫْﻞَ ﺍﻟْﺒَﻴْﺖِ
ﻭَﻳُﻄَﻬِّﺮَﻛُﻢْ ﺗَﻄْﻬِﻴﺮًﺍ
Safiyyah the daughter
of Shaybah narrates
that Ayeshah ( ﺭﺿﻲ ﺍﻟﻠﻪ
ﻋﻨﻬﺎ) said, “The Holy
Prophet (SAW) came
out one morning
wearing a cloak which
had camel saddles
woven on to it with
black wool. Then Hasan
bin Ali (RA) came and
the Holy Prophet (SAW)
took him under the
cloak, then Husain (RA)
came and entered
beneath it with the Holy
Prophet (SAW). Then
Fatimah (ﺳﻼﻡ ﺍﻟﻠﮧ
ﻋﻠﯿﮭﺎ) came and the Holy
Prophet (SAW) took her
under the cloak. Next Ali
(ﻛﺮﻡ ﺍﻟﻠﻪ ﻭﺟﻬﻪ) came
and the Holy Prophet
(SAW) also included him
beneath it. Then the
Holy Prophet
Muhammad (SAW)
recited the verse, ‘Allah
only desires to keep
away (all kinds of)
impurity from you, O
‘people of the
house!’ (the Prophet’s
family) and to totally
purify you,’ (al-Ahzab
►Muslim, as-Sahih
►Ibn Abi Shaybah, al-
►Ahmad bin Hambal,
►Ibn Rahawayh, al-
Musnad (3:678#1271)
►Hakim, al-Mustadrak
►Bayhaqi, as-Sunan-ul-
kubra (2:149)
►Tabari, Jami-ul-bayan
fi tafsir al-Quran
►Baghawi, Maalim-ut-
tanzil (3:529)
►Ibn Kathir, Tafsir-ul-
Quran al-azim (3:485)
►Suyuti, ad-Durr-ul-
manthur fit-tafsir-bil-
mathur (6:605)
Hadith #3
ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺃﺑﻲ ﺳﻠﻤﺔ ﺭﺑﻴﺐ
ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻗﺎﻝ: ﻟﻤﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ
ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
)ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠَّﻪُ ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨﻜُﻢُ
ﺍﻟﺮِّﺟْﺲَ ﺃَﻫْﻞَ ﺍﻟْﺒَﻴْﺖِ
ﻭَﻳُﻄَﻬِّﺮَﻛُﻢْ ﺗَﻄْﻬِﻴﺮًﺍ ( ﻓﻲ
ﺑﻴﺖ ﺃﻡ ﺳﻠﻤﺔ، ﻓﺪﻋﺎ ﻓﺎﻃﻤﺔ
ﻭ ﺣﺴﻨﺎ ﻭ ﺣﺴﻴﻨﺎ
ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﻢ ﻓﺠﻠﻠﻬﻢ
ﺑﻜﺴﺎﺀ ﻭﻋﻠﻲ ﺧﻠﻒ ﻇﻬﺮﻩ
ﻓﺠﻠﻠﻪ ﺑﻜﺴﺎﺀ، ﺛﻢ ﻗﺎﻝ: ﺍﻟﻠﻬﻢ !
ﻫﺆﻻﺀ ﺃﻫﻞ ﺑﻴﺘﻲ ﻓﺄﺫﻫﺐ
ﻋﻨﻬﻢ ﺍﻟﺮﺟﺲ
ﻭﻃﻬﺮﻫﻢ ﺗﻄﻬﻴﺮﺍ
Umar bin Abi Salamah
(RA) who was brought
up by the Prophet
(SAW) narrates that
when the verse, “Allah
only desires to keep
away (all kinds of)
impurity from you, O
‘people of the
house!’ (the
Prophet’s family) and
to totally purify you,”
(al-Ahzab 33:33), was
revealed to the Holy
Prophet (SAW) at the
home of Umm Salamah
( ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ), he
(SAW) called Fatimah
(ﺳﻼﻡ ﺍﻟﻠﮧ ﻋﻠﯿﮭﺎ), Hasan
(RA) and Husain (RA)
and covered them with
a cloak. Ali(ﻛﺮﻡ ﺍﻟﻠﻪ
ﻭﺟﻬﻪ) was behind him
(SAW), the Holy Prophet
(SAW) also covered him
under the same cloak
and then said, “Oh Allah!
These are my ahl-ul-
bait (‘people of the
house’) so keep
impurity away from
them and totally purify
►Tirmidhi, al-Jami-us-
►Ahmad bin Hambal, al-
Musnad (6:292)
►Ahmad bin Hambal,
►Bayhaqi related it with
slightly different words
in as-sunan-ul-kubra
►Hakim, al-Mustadrak
►Hakim, al-Mustadrak
►Tabarani, al-Mujam-ul-
kabir (3:54#2662)
►Tabarani, al-Mujam-ul-
kabir (9:25#8295)
►Tabarani, al-Mujam-ul-
awsat (4:134#3799)
►Baihaqi, al-Itiqad
Hadith #4
ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ
ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ ﻓﻲ ﻗﻮﻟﻪ:
)ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠَّﻪُ ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨﻜُﻢُ
ﺍﻟﺮِّﺟْﺲَ ﺃَﻫْﻞَ ﺍﻟْﺒَﻴْﺖِ ( ﻗﺎﻝ:
ﻧﺰﻟﺖ ﻓﻲ ﺧﻤﺴﺔ: ﻓﻲ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭ
ﻋﻠﻲ ﻭ ﻓﺎﻃﻤﺔ ﻭ ﺍﻟﺤﺴﻦ ﻭ
ﺍﻟﺤﺴﻴﻦ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻬﻢ
Abu Saeed Khudri (RA)
has said about the
verse, “Allah only
desires to keep away
(all kinds of) impurity
from you, O ‘people of
the house’!…”, that it
was revealed in honour
of the following five
personalities: the
Messenger of Allah
(SAW), Ali (ﻛﺮﻡ ﺍﻟﻠﻪ
ﻭﺟﻬﻪ), Fatimah (ﺳﻼﻡ ﺍﻟﻠﮧ
ﻋﻠﯿﮭﺎ), Hasan (RA) and
Husain (RA).
►Tabarani, al-Mujam-ul-
awsat (3:380#3456)
►Tabarani, al-Mujam-
us-saghir (1:231#375)
►Ibn Hayyan, Tabaqat-
ul-muhadditheen bi
Asbhan (3# 384)
►Khateeb Baghdadi,
Tareekh Baghdad
►Tabari, Jami-ul-bayan
fi tafsir al-Quran (22:6)
Hadith #5
ﺣﺪﺛﻨﺎ ﻧﺼﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ
ﺍﻟﻜﻮﻓﻲ ﺣﺪﺛﻨﺎ ﺯﻳﺪ ﺑﻦ
ﺍﻟﺤﺴﻦ ﻫﻮ
ﺍﻷﻧﻤﺎﻃﻲ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ
ﻣﺤﻤﺪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺎﺑﺮ
ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﻗﺎﻝ ﺭﺃﻳﺖ
ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻓﻲ ﺣﺠﺘﻪ
ﻳﻮﻡ ﻋﺮﻓﺔ ﻭﻫﻮ ﻋﻠﻰ ﻧﺎﻗﺘﻪ
ﺍﻟﻘﺼﻮﺍﺀ ﻳﺨﻄﺐ ﻓﺴﻤﻌﺘﻪ
ﻳﻘﻮﻝ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﻲ
ﻗﺪ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﺇﻥ
ﺃﺧﺬﺗﻢ ﺑﻪ ﻟﻦ ﺗﻀﻠﻮﺍ ﻛﺘﺎﺏ
ﺍﻟﻠﻪ ﻭﻋﺘﺮﺗﻲ ﺃﻫﻞ ﺑﻴﺘﻲ
ﻗﺎﻝ ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ
Narrated by Jabir ibn
Abdullah: Jabir saw
Allah's Messenger
(peace be upon him)
when performing the
hajj seated on his she-
camel al-Qaswa' on the
day of Arafah giving an
address, and he heard
him saying, “O people,
I have left among
you something of
such a nature that if
you adhere to it you
will not go astray:
Allah's Book and my
close relatives who
belong to my
household.” [Sunan
Tirmidhi Volume 005,
Book 162, Hadith
Number 3718] Imam
Tirmidhi (rah) said: It is
Virtues of Ahle Bait
(People of the House)
Fatimah (ﺳﻼﻡ ﺍﻟﻠﮧ ﻋﻠﻴﮭﺎ)
Fatimah (ﺳﻼﻡ ﺍﻟﻠﮧ
ﻋﻠﯿﮭﺎ) is the leader of
all women
Hadith #1
ﻋﻦ ﻣﺴﺮﻭﻕ: ﺣﺪﺛﺘﻨﻲ
ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺭﺿﻲ
ﺍﻟﻠﻪ ﻋﻨﻬﺎ، ﻗﺎﻟﺖ: ﻗﺎﻝ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: ﻳﺎ
ﻓﺎﻃﻤﺔ! ﺃﻻ ﺗﺮﺿﻴﻦ ﺃﻥ
ﺗﻜﻮﻧﻲ ﺳﻴﺪﺓ ﻧﺴﺎﺀ
ﺍﻟﻤﺆﻣﻨﻴﻦ، ﺃﻭ ﺳﻴﺪﺓ ﻧﺴﺎﺀ
ﻫﺬﻩ ﺍﻷﻣﺔ
Masruq narrates from
the Mother of the
Believers Ayeshah ( ﺭﺿﻲ
ﺍﻟﻠﻪ ﻋﻨﻬﺎ) that the Holy
Prophet (SAW) said,
“Fatimah, are you
not happy that you
are the leader of the
women of all the
believers or the
leader of the women
of this ummah.”
►Bukhari, as-Sahih
►Muslim, as-Sahih
►Nasai, Fadail-us-
sahabah (p.77#263)
►Ahmad bin Hambal,
►Tayalisi, al-Musnad
►Ibn Sad, at-Tabaqat-
ul-kubra (2:247)
►Dawlabi, az-Zurriyah
►Abu Nauym, Hilyat-ul-
awliya wa tabaqat-ul-
asfiya (2:39, 40)
►Dhahabi, Siyar alam
an-nubala (2:130)
Hadith #2
ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﻪ
ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ: ﺇﻥ ﻣﻠﻜﺎ
ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻟﻢ ﻳﻜﻦ ﺯﺍﺭﻧﻲ،
ﻓﺎﺳﺘﺄﺫﻥ ﺍﻟﻠﻪ ﻓﻲ ﺯﻳﺎﺭﺗﻲ،
ﻓﺒﺸﺮﻧﻲ ﺃﻭ ﺃﺧﺒﺮﻧﻲ: ﺃﻥ
ﻓﺎﻃﻤﺔ ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺃﻣﺘﻲ
Abu Hurairah (RA)
narrates that the Holy
Prophet (SAW) said,
“An angel in the skies
who had not seen me
requested permission
from Allah (SWT) to
see me (which he was
granted); he told me
the good news or
brought me the news
that Fatimah (ﺳﻼﻡ ﺍﻟﻠﮧ
ﻋﻠﯿﮭﺎ) is the leader of
all women in my
►Bukhari, at-Tarikh-ul-
kabir (1:232#728)
►Tabarani, al-Mujam-ul-
kabir (22:403#1006)
►Haythami said in
(9:201) this tradition
has been narrated by
Tabarani and has
declared its narrators
sahih (sound) except
Muhammad bin Marwan
Zahli. While Ibn Hibban
has declared
Muhammad bin Marwan
Zahli as very sound.
►Dhahabi, Siyar alam
an-nubala (2:127)
►Mizzi, Tahdhib-ul-
kamal (26:391)
Hadith #3
ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ
ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻗﺎﻝ ﻭﻫﻮ ﻓﻲ ﻣﺮﺿﻪ
ﺍﻟﺬﻱ ﺗﻮﻓﻲ ﻓﻴﻪ: ﻳﺎ ﻓﺎﻃﻤﺔ !
ﺃﻻ ﺗﺮﺿﻴﻦ ﺃﻥ ﺗﻜﻮﻧﻲ
ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺍﻟﻌﺎﻟﻤﻴﻦ
ﻭﺳﻴﺪﺓ ﻧﺴﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭ
ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺍﻟﻤﺆﻣﻨﻴﻦ
Ayeshah (ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ)
narrates that the Holy
Prophet (SAW) said
during the illness in
which he passed away,
“Oh Fatimah (ﺳﻼﻡ ﺍﻟﻠﮧ
ﻋﻠﯿﮭﺎ)! Are you not
pleased with the fact
that you are the leader
of the women of all the
worlds, the leader of
the women of this
ummah (nation) and the
leader of the women of
all the believers.”
►Nasai, as-Sunan-ul-
kubra (5:146#8517)
►Nasai, as-Sunan-ul-
kubra (4:251#7078)
►Hakim has declared it
sahih (sound) in al-
Mustadrak (3:170#
4740) while Dhahabi has
supported it.
►Ibn Sa‘d, at-Tabaqat-
ul-kubra (2:247,248)
►Ibn Sad, at-Tabaqat-
ul-kubra (8:26,27)
►Ibn Athir, Usad-ul-
ghabah fi-marifah as-
sahabah (7:218)
Fatimah (ﺳﻼﻡ ﺍﻟﻠﮧ
ﻋﻠﯿﮭﺎ) is the leader of
women in Paradise
Hadith #4
ﻋﻦ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ،
ﻗﺎﻝ: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: ﺇﻥ ﻫﺬﺍ ﻣﻠﻚ
ﻟﻢ ﻳﻨﺰﻝ ﺍﻷﺭﺽ ﻗﻂ ﻗﺒﻞ
ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺍﺳﺘﺄﺫﻥ ﺭﺑﻪ ﺃﻥ
ﻳﺴﻠﻢ ﻋﻠﻲّ ﻭ ﻳﺒﺸّﺮﻧﻲ ﺑﺄﻥ
ﻓﺎﻃﻤﺔ ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺃﻫﻞ
ﺍﻟﺠﻨﺔ، ﻭﺃﻥ ﺍﻟﺤﺴﻦ
ﻭﺍﻟﺤﺴﻴﻦ ﺳﻴﺪﺍ ﺷﺒﺎﺏ ﺃﻫﻞ
Hudhaifah (RA) narrates
that the Holy Prophet
(SAW) said, “There is
an angel who before
tonight had never come
down to earth, asked
permission from his
Lord to offer slam
(salutations) to me and
to deliver the good
news to me that
Fatimah (ﺳﻼﻡ ﺍﻟﻠﮧ
ﻋﻠﯿﮭﺎ) is the leader of
all women of
Paradise and Hasan
(RA) and Husain (RA)
are the leaders of all
the youngsters in
►Tirmidhi, al-Jami-us-
sahih (5:660#3781)
►Nasai, as-Sunan-ul-
►Nasai, Fadhail-us-
►Ahmad bin Hambal, al-
Musnad (5:391)
►Ahmad bin Hambal,
►Ibn Abi Shaybah, al-
►Hakim, al-Mustadrak
►Tabarani, al-Mujam-ul-
kabir (22:402#1005)
►Bayhaqi, al-Itiqad
►Muhibb Tabari,
Dhakhair-ul-uqba fi-
manaqib dhaw-il-qurba
Hadith #5
ﻋﻦ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ،
ﻗﺎﻝ: ﺧﻂ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﺍﻷﺭﺽ
ﺃﺭﺑﻌﺔ ﺧﻄﻮﻁ. ﻗﺎﻝ: ﺗﺪﺭﻭﻥ
ﻣﺎ ﻫﺬﺍ؟ ﻓﻘﺎﻟﻮﺍ: ﺍﻟﻠﻪ ﻭ
ﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ. ﻓﻘﺎﻝ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ:
ﺃﻓﻀﻞ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﻟﺠﻨﺔ :
ﺧﺪﻳﺠﺔ ﺑﻨﺖ ﺧﻮﻳﻠﺪ، ﻭ
ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻣﺤﻤﺪ، ﻭ ﺁﺳﻴﺔ
ﺑﻨﺖ ﻣﺰﺍﺣﻢ ﺍﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ،
ﻭ ﻣﺮﻳﻢ ﺍﺑﻨﺔ ﻋﻤﺮﺍﻥ ﺭﺿﻲ
ﺍﻟﻠﻪ ﻋﻨﻬﻦ ﺍﺟﻤﻌﻴﻦ
Abdullah bin Abbas (RA)
narrates that the Holy
Prophet (SAW) drew
four lines in the ground
and asked, “Do you
know what this is?”
The companions replied,
“Allah (SWT) and His
Messenger (SAW) know
better.” Then the Holy
Prophet (SAW) said,
“From the women of
Paradise four are
superior to others :
Khadijah the daughter
of Khuwaylid, Fatimah
the daughter of
Muhammad , Asiyah
the daughter of
Mazahim the wife of
Pharaoh and Maryam
the daughter of Imran
►Nasai, Fadail-us-
►Nasai, as-Sunan-ul-
►Ahmad bin Hambal, al-
Musnad (1:293,316)
►Ibn Hibban, as-Sahih
►Hakim, al-Mustadrak,
►Hakim, al-Mustadrak
►Ahmad bin Hambal,
(2:760,761# 1339)
►Abu Yala, al-Musnad
►Shaybani, al-Aahad
►Abd bin Humayd, al-
Musnad (1:205#597)
Fatimah (ﺳﻼﻡ ﺍﻟﻠﮧ
ﻋﻠﯿﮭﺎ), a part of the
Prophet (SAW)
Hadith #6
ﻋﻦ ﺍﻟﻤﺴﻮﺭ ﺑﻦ ﻣﺨﺮﻣﺔ:
ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ: ﺃﻥ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻗﺎﻝ: ﻓﺎﻃﻤﺔ ﺑﻀﻌﺔ ﻣﻨﻲ،
ﻓﻤﻦ ﺃﻏﻀﺒﻬﺎ ﺃﻏﻀﺒﻨﻲ
Miswar bin Makhramah
(RA) narrates that the
Messenger of Allah
(SAW) said, “Fatimah
is a part of me.
whosoever angers
her angers me.”
►Bukhari, as-Sahih
►Bukhari, as-Sahih
►Muslim, as-Sahih
►Ibn Abi Shaybah
narrated it in al-
Musannaf (6:388#
32269) through Ali (ﻛﺮﻡ
ﺍﻟﻠﻪ ﻭﺟﻬﻪ)
►Shaybani, al-Aahad
►Tabarani, al-Mujam-ul-
kabir (22:404#1013)
►Hakim, al-Mustadrak
►Bayhaqi, as-Sunan-ul-
kubra (10:201)
►Daylami, al-Firdaws bi
mathur al-khitab
►Abu Awanah, al-
Musnad (3:70#4233)
Hadith #7
ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ ﺃﻧﻪ
ﻛﺎﻥ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ، ﻓﻘﺎﻝ: ﺃﻱ
ﺷﻲﺀ ﺧﻴﺮ ﻟﻠﻤﺮﺃﺓ؟ ﻓﺴﻜﺘﻮﺍ،
ﻓﻠﻤﺎ ﺭﺟﻌﺖ ﻗﻠﺖ ﻟﻔﺎﻃﻤﺔ: ﺃﻱ
ﺷﻲﺀ ﺧﻴﺮ ﻟﻠﻨﺴﺎﺀ؟ ﻗﺎﻟﺖ ﺃﻻ
ﻳﺮﺍﻫﻦ ﺍﻟﺮﺟﺎﻝ. ﻓﺬﻛﺮﺕ ﺫﻟﻚ
ﻟﻠﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻓﻘﺎﻝ: ﺇﻧﻤﺎ ﻓﺎﻃﻤﺔ ﺑﻀﻌﺔ
Ali (RA) narrates, “He
was present in the
company of the
Messenger of Allah
(SAW) when the Holy
Prophet (SAW) asked,
‘What is best for a
woman’ on this the
companions remained
quiet. When I returned
home I asked Fatimah,
‘Tell me what is best
for a woman?’ Fatimah
( ﺳﻼﻡ ﺍﻟﻠﮧ ﻋﻠﯿﮭﺎ) replied,
‘It is best for a woman
that no men (i.e. outside
of one’s immediate
family: brothers, father,
uncle, husband, sons)
see her.’ I mentioned
this to the Holy Prophet
(SAW) and he (SAW)
said, ‘Indeed Fatimah is
a part of me.’”
►Bazzar, al-Musnad
►Haythami, Majma-uz-
zawaid (4:255)
►Haythami, Majma-uz-
zawaid (9:202)
►Abu Nuaym, Hilyat-ul-
awliya wa tabaqat-ul-
asfiya (2:40, 41,175)
►Darqutni, Sualat
Hamzah (p.280#409)




Lalle a samu mutane
cikin wata al'umma
suna tashi suna yin
wa'azi, suna kiran
jama'a da su tsaida
Sunnah, su gusar da
bidi'ah, su lazimci
gaskiya cikin dukkan
lamari, su yaki karya
cikin dukkan kome, lalle
wannan alheri ne babba.
Idan wani ya ce: ai irin
wannan aiki yana
jawowa mai yin shi
wahalhalu da yawa:
wani lokaci ya kan zama
sanadiyyar mutuwarsa,
ko dukansa, ko zaginsa,
ko cin mutuncinsa, ko
rasa wani hakki nasa da
ya kamata ya samu,
saboda haka abin da ya
fi shi ne kowa ya kame
bakinsa, domin samun
lafiyar jikinsa, da
mutuncinsa. To sai a ba
shi amsa da cewa: Ai
malamai magada suke
ga Annabawa, su kuwa
Annabawa ba gadon
kudi suka bari ba, a'a
gadon ilmin sanin
gaskiya ne da kuma aiki
da gaskiyar ko ana ha-
maza-ha-mata. Wannan
shi ne ma ya sa wasu
daga cikinsu suka rasa
rayukansu, wasu kuwa
aka dudduke su, wasu
kuwa aka zazzage su,
wasu kuwa aka cicci
mutuncinsu tamhanyoyi
daban daban.
Misali: babu irin cin
mutuncin da ba a yi wa
Annabi Muhammad mai
tsira da amincin Allah
ba, an yayyake shi, an
masa raunuka daban-
daban, an masa
jamhuru an ce shi
tababbe ne mahaukaci,
an ce mai raba kan
jama'a ne, mai kawo
hargitsi cikin al'umma ne
Babban malamin Sunnah
masanin Hadithi, da
Tafsiri, da Tarihi, da
Sirah, Ibnu Katheer ya
ce cikin littafinsa
Albidayatu wannihayah
((ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ
ﻭﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ
ﻗﺎﻝ: ﺍﺟﺘﻤﻊ ﻋﻠﻴﺔ ﻣﻦ ﺍﺷﺮﺍﻑ
ﻗﺮﻳﺶ ﻭﻋﺪﺩ ﺃﺳﻤﺎﺀﻫﻢ ﺑﻌﺪ
ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻋﻨﺪ ﻇﻬﺮ
ﺍﻟﻜﻌﺒﺔ، ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ :
ﺍﺑﻌﺜﻮﺍ ﺍﻟﻰ ﻣﺤﻤﺪ ﻓﻜﻠﻤﻮﻩ،
ﻭﺧﺎﺻﻤﻮﻩ ﺣﺘﻰ ﺗﻌﺬﺭﻭﺍ
ﻓﻴﻪ، ﻓﺒﻌﺜﻮﺍ ﺍﻟﻴﻪ ﺍﻥ ﺍﺷﺮﺍﻑ
ﻗﻮﻣﻚ ﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ ﻟﻚ
ﻟﻴﻜﻠﻤﻮﻙ، ﻓﺠﺎﺀﻫﻢ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺳﺮﻳﻌﺎ، ﻭﻫﻮ ﻳﻈﻦ ﺍﻧﻪ ﻗﺪ
'ﺑﺪﺍ ﻟﻬﻢ ﻓﻲ ﺃﻣﺮﻩ ﺑﺪﺀ، ﻭﻛﺎﻥ
ﺣﺮﻳﺼﺎ ﻳﺤﺐ ﺭﺷﺪﻫﻢ ﻭﻳﻌﺰ
ﻋﻠﻴﻪ ﻋﻨﺘﻬﻢ، ﺣﺘﻰ ﺟﻠﺲ
ﺍﻟﻴﻬﻢ. ﻓﻘﺎﻟﻮﺍ: ﻳﺎ ﻣﺤﻤﺪ ﺍﻧﺎ
ﻗﺪ ﺑﻌﺜﻨﺎ ﺇﻟﻴﻚ ﻟﻨﻌﺬﺭ ﻓﻴﻚ،
ﻭﺍﻧﺎ ﻭﺍﻟﻠﻪ ﻻ ﻧﻌﻠﻢ ﺭﺟﻼ ﻣﻦ
ﺍﻟﻌﺮﺏ ﺍﺩﺧﻞ ﻋﻠﻰ ﻗﻮﻣﻪ ﻣﺎ
ﺃﺩﺧﻠﺖ ﻋﻠﻰ ﻗﻮﻣﻚ؛ ﻟﻘﺪ
ﺷﺘﻤﺖ ﺍﻵﺑﺎﺀ ﻭﻋﺒﺖ ﺍﻟﺪﻳﻦ،
ﻭﺳﻔﻬﺖ ﺍﻵﻟﻬﺔ ﻭﻓﺮﻗﺖ
ﺍﻟﺠﻤﺎﻋﺔ، ﻭﻣﺎ ﺑﻘﻲ ﻣﻦ ﻗﺒﻴﺢ
ﺍﻻ ﻭﻗﺪ ﺟﺌﺘﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ
ﻭﺑﻴﻨﻚ ..)).
Ma'ana: ((Daga Sa'id
Daga Jubair da Ikrimah,
daga Dan Abbas ya ce:
Quraishawa sun hadu a
Dakin Ka'abah, sannan
suka aika wa Annabi
mai tsira da amincin
Allah cewa suna
bukatar zama da shi,
nan-da-nan Annabi mai
tsira da amincin Allah ya
je ya same su saboda
tsammanin da yake yi
na cewa za su
musulunta ne, domin
yana son musu alheri,
kuma ba ya son abin da
zai wahalce su. Da ya zo
ya zauna a inda suke sai
suka ce da shi: Ya
Muhammad! Lalle, mun
aika Maka ne domin mu
yanke uzurinmu gare
ka, wallahi mu ba mu
taba ganin wani mutum
daga cikin Larabawa da
ya kawo musiba cikin
jama'arsa, kamar yadda
ka kawo musiba cikin
jama'arka ba. Hakika ka
zagi iyayenmu, kuma ka
aibanta addininmu,
sannan ka maida
wawaye, ka kuma zagi
allolinmu, ka raba
kawunan jama'armu.
Babu dai wani
mummunan abu da ya
rage wanda ba ka
sanya shi tsakaninmu
Kun ga dai abin mamaki
karara a nan,
Quraishawa dai kafurai
ne masu bautar
gumaka, mashaya giya,
maciya riba, masu
aikata kusan dukkan
nau'i na sabo, amma
kuma su ne suka sa
Annabi a gaba suna
zazzaro masa
wadannan maganganu!!
Suna cewa shi mai raba
kawunan jama'a ne
saboda kawai ya ce da
su su bi Addinin gaskiya,
su kuma lazimci gaskiya
su daina karya, da
hasada, da hikdu, su
daina karban umurnin
kowa matukar dai ya
saba wa umurnin Allah
Madaukakin Sarki.
Wannan ita ce al'adar
karkatattu cikin ko
wane zamani, sawa'un
kafurai ne masu bautar
gumaka, ko kuwa
Yahudawa ne da
Nasara, ko kuwa cikin
jumlar Musulmi ne suke.
A lokacin da Sheik
Muhammad Dan
Abdullwahhab, ya fara
yi wa jama'arsa wa'azin
su daina ayyuka irin na
shirka da bidi'ah, su
tuba su yi riko da
Alkur'ani da Sunnah,
haka da yawa daga cikin
masu mulkinsu, da
malamansu da jahilansu
suka yi caa a kansa,
suka cutar da shi cuta
mai yawa!
A lokacin da Sheik
Uthmanu Dan Fodiyo ya
fara yi wa jama'ar
kasar Hausa wa'azin su
bar ayyuka irin na
shirka, da bidi'ah, su
dawo zuwa ga Alkur'ani
da Sunnah, da yawa
daga cikin sarakuna da
malaman zamaninsa da
jahilan da ke tare da su,
sun yi ta musguna
masa ta hanyoyi daban-
A lokacin da Sheik
Abubakar Mahmud Gumi
ya fara yin wa'azi kan
barnar da take gudana a
zamaninsa ta bidi'ar
sufaye da abin da ya yi
kama da haka, ya kuma
shiga rubuce-rubuce
domin bayyanar da
gaskiyar lamari cikin
haka, lalle sarakuna, da
malamai, da kuma
jahilan da ke tare da su
sun yi caa a kansa, sun
yi kokarin kashe shi ba
sau daya ba, ba sau
biyu ba, sun yi kokarin
bata masa suna ta
hanyoyi daban daban.
Allah Ya tabbatar da
dugaduganmu a kan
gaskiya da adalci, Ya
kuma raba al'ummarmu
da sharrin azzalumai na
boye da na bayyane.
April 13 at 12:21pm ·

Dr. Mansur ibrahim sokoto (HAFIZAHULLAH), ISLAMIC ARTICLES


Riwayoyin Hadisin
Ruwaya ta Farko:
Ruwayar sayyidina Abu
Huraira Radiyallahu Anhu
wadda Imam Al Baihaki
ya zo da ita a cikin
(10/144), Hadisi na
20124 da Imam Al
Bazzar a cikin MUSNAD
(2/479), Hadisi na 8993.
Ga nassin Hadisin Abu
“ﺍﻧﻲ ﻗﺪ ﺧﻠﻔﺖ ﻓﻴﻜﻢ ﺍﺛﻨﻴﻦ
ﻟﻦ ﺗﻀﻠﻮﺍ ﺑﻌﺪﻫﻤﺎ ﺃﺑﺪﺍ :
ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺳﻨﺘﻲ، ﻭﻟﻦ
ﻳﺘﻔﺮﻗﺎ ﺣﺘﻰ ﻳﺮﺩﺍ ﻋﻠﻲ
ﺍﻟﺤﻮﺽ ”.
“Hakika na bar maku
ababe biyu da ba zaku
bace ba idan kun yi riko
SUNNATI. Kuma ba
zasu taba rabuwa da
juna ba har su same ni a
tafki (Al Kauthar).
Ruwaya ta Biyu:
Riwayar sayyidina Amr
bin Auf Al Muzani
Radiyallahu Anhu wadda
Imam Malik ya kawo ta
a cikin MUWATTA
(1/364), Kitabul Qadr,
Babi na daya, Hadisi na
1594, Ibnu Abdil Barr ya
fitar da Isnadinta a cikin
AT TAMHID (24/331)
(8/265) haka shi ma
Imam Al Baji a cikin AL
MUNTAQA (4/278). ga
yadda take:
“ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﺃﻣﺮﻳﻦ ﻟﻦ
ﺗﻀﻠﻮﺍ ﻣﺎ ﺗﻤﺴﻜﺘﻢ ﺑﻬﻤﺎ
ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ”
Na bar maku wasu
al’amura biyu da ba
zaku taba bacewa ba
matukar kun yi riko da
Ruwaya ta Uku:
Riwayar sayyidina Zaid
bin Thabit Radiyallahu
Anhu wadda Imam
Muslim ya ruwaito a
cikin Sahihin littafinsa,
na hudu kan darajojin Ali
bin Abi Talib, Hadisi na
6378 da kuma Imam
Tirmidhi a cikin SUNAN,
na 32 kan darajojin
iyalan Manzon Allah
Sallallahu Alaihi Wa Alihi
Wasallam, Hadisi na
Ga ruwayar:
“ﺍﻻ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻓﺈﻧﻤﺎ ﺑﺸﺮ
ﻳﻮﺷﻚ ﺍﻥ ﻳﺄﺗﻲ ﺭﺳﻮﻝ
ﺭﺑﻲ ﻓﺎﺟﻴﺐ ﻭﺍﻧﺎ ﺗﺎﺭﻙ
ﻓﻴﻜﻢ ﺛﻘﻠﻴﻦ: ﺍﺣﺪﻫﻤﺎ ﻛﺘﺎﺏ
ﺍﻟﻠﻪ ﻓﻴﻪ ﺍﻟﻬﺪﻯ ﻭﺍﻟﻨﻮﺭ،
ﻓﺨﺬﻭﺍ ﺑﻜﺘﺎﺏ ﺍﻟﻠﻪ
ﻭﺍﺳﺘﻤﺴﻜﻮﺍ ﺑﻪ” ﻓﺤﺚ ﻋﻠﻰ
ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺭﻏﺐ ﻓﻴﻪ، ﺛﻢ
ﻗﺎﻝ“ :ﻭﺃﻫﻞ ﺑﻴﺘﻲ، ﺃﺫﻛﺮﻛﻢ
ﺍﻟﻠﻪ ﻓﻲ ﺍﻫﻞ ﺑﻴﺘﻲ.”
ﻗﺎﻝ ﻟﻪ ﺣﺼﻴﻦ: ﻭﻣﻦ ﺍﻫﻞ
ﺑﻴﺘﻪ ﻳﺎ ﺯﻳﺪ؟ ﺃﻟﻴﺲ ﻧﺴﺎﺅﻩ
ﻣﻦ ﺍﻫﻞ ﺑﻴﺘﻪ؟ ﻗﺎﻝ: ﻧﺴﺎﺅﻩ
ﻣﻦ ﺍﻫﻞ ﺑﻴﺘﻪ، ﻭﻟﻜﻦ ﺍﻫﻞ
ﺑﻴﺘﻪ ﻣﻦ ﺣﺮﻡ ﺍﻟﺼﺪﻗﺔ ﺑﻌﺪﻩ.
ﻗﺎﻝ: ﻭﻣﻦ ﻫﻢ؟ ﻗﺎﻝ: ﻫﻢ ﺍﻝ
ﻋﻠﻲ ﻭﺍﻝ ﻋﻘﻴﻞ ﻭﺍﻝ ﺟﻌﻔﺮ
ﻭﺍﻝ ﻋﺒﺎﺱ.
ﻗﺎﻝ: ﻛﻞ ﻫﺆﻻﺀ ﺣﺮﻡ
ﺍﻟﺼﺪﻗﺔ؟ ﻗﺎﻝ: ﻧﻌﻢ .
“Ya ku mutane, Ku
saurara! Ni fa mutum
ne da ana kusa manzon
ubangijina ya zo min da
kira in karba (yana nufin
mutuwa). Kuma ni mai
bar maku abubuwa biyu
ne masu nauyi: Na
farkonsu shi ne littafin
Allah Wanda akwai
shiriya da haske a
cikinsa. Don haka, ku
kama littafin Allah ku yi
riko da shi”.
Sai Manzon Allah
Sallallahu Alaihi WA Alihi
Wasallam ya yi ta
kwadaitarwa da Jan
hankali zuwa ga littafin
Allah. Sannan sai ya ce:
“Da kuma iyalan gidana.
Ina tunatar da ku Allah
a game da iyalan
Husain sai ya tambayi
Zaid, su wane ne iyalan
gidansa? Matansa ba sa
cikin iyalan gidansa?
Zaid ya ce, suna ciki
mana. Amma iyalansa
sun hada da duk
wadanda aka haramta
ma cin zakka a bayansa.
Ya ce, su wane ne? Ya
ce, su ne dangin Ali, da
na Akilu da na Ja’afar da
na Abbas.
Ya ce, duk wadannan an
haramta masu cin
zakka? Ya ce, eh.
Ruwaya ta Hudu:
Ruwayar da Adiyya Al
Ufi ya karbo daga Abu
Sa’id (Ko dai Abu Sa’id Al
Kalbi ko kuma Abu Sa’id
Al Khudri). Wannan
ruwaya tana cikin
MUSNAD na Imam
Ahmad bin Hambal,
hadisai masu wadannan
lambobin: 11119 da
11147. Da kuma
MUSNAD na Imam Abu
Ya’la (2/1021), Hadisi na
Ga ruwayar:
“ ﺍﻧﻲ ﺗﺎﺭﻙ ﻓﻴﻜﻢ ﺍﻟﺜﻘﻠﻴﻦ
ﺍﺣﺪﻫﻤﺎ ﺍﻛﺒﺮ ﻣﻦ ﺍﻻﺧﺮ :
ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﺣﺒﻞ ﻣﻤﺪﻭﺩ ﻣﻦ
ﺍﻟﺴﻤﺎﺀ ﺍﻟﻰ ﺍﻻﺭﺽ، ﻭﻋﺘﺮﺗﻲ
ﺍﻫﻞ ﺑﻴﺘﻲ. ﻭﺍﻧﻬﻤﺎ ﻟﻦ
ﻳﻔﺘﺮﻗﺎ ﺣﺘﻰ ﻳﺮﺩﺍ ﻋﻠﻲ
ﺍﻟﺤﻮﺽ ”.
“Hakika ni mai barin
ababe biyu masu nauyi
ne a cikinku. Dayansu ya
fi daya nauyi: Littafin
Allah da yake igiya ce
mikakkiya daga sama
zuwa kasa. Da iyalaina.
Kuma lalle ba zasu rabu
ba har sai sun zo mini a
Ruwaya ta Biyar:
Ruwayar sayyidina Zaid
bin Thabit Radiyallahu
Anhu wadda Imam
Ahmad ya ruwaito a
cikin MUSNAD, Hadisi na
21578 da 21654 da Ibnu
Abi Shaibah cikin AL
MUSANNAF (11/452),
Hadisi na 32337. Ga
yadda ruwayar take:
“ ﺍﻧﻲ ﺗﺎﺭﻙ ﻓﻴﻜﻢ ﺍﻟﺨﻠﻴﻔﺘﻴﻦ
ﻣﻦ ﺑﻌﺪﻱ: ﻛﺘﺎﺏ ﺍﻟﻠﻪ
ﻭﻋﺘﺮﺗﻲ ﺍﻫﻞ ﺑﻴﺘﻲ، ﻭﺍﻧﻬﻤﺎ
ﻟﻦ ﻳﻔﺘﺮﻗﺎ ﺣﺘﻰ ﻳﺮﺩﺍ ﻋﻠﻲ
ﺍﻟﺤﻮﺽ ”.
“Hakika ni mai barin
halifofi biyu ne a cikinku
bayana: littafin Allah da
iyalan gidana. Kuma ba
zasu rabu ba har sai sun
zo mini a tafki.
Wadannan su ne
riwayoyin Hadisin.
Wanne ne ya inganta a
cikinsu? Wanne ne bai
inganta ba? Kuma
saboda me? Sa’annan
mene ne Hadisin yake
koyarwa? Ina muka yi
sabani da ‘yan Shi’a a
game da wannan
Hadisi? Sai ku dakace

Dr. Mansur ibrahim sokoto (HAFIZAHULLAH), ISLAMIC ARTICLES


Bari mu soma
magana kan Hadisin
da muke nufi:
Wannan Hadisi ya zo ta
hanyar sahabbai da
dama. Dukansu suna
cikin wadanda ‘yan
Shi’ah suka jingina ma
ridda bayan wafatin
Manzon Allah Sallallahu
Alaihi Wa Alihi Wasallam.
Kamar su Abu Huraira
da Zaid bin Arqam da
Jabir bin Abdillah da Amr
bin Auf da Abu Sa’id Al
Khudri. Amma kuma
suna azzama Hadisin
kwarai da gaske da
ruwaya guda daya daga
cikin ruwayoyinsa
wadda suke ganin ta
karfafi akidarsu. Haka
kuma sukan hautsina
ruwayoyin hadisin don
su fitar da wacce suke
Zamu tattauna kan
wannan Hadisi – cikin
yardar Allah – ta
fuska uku:
Fuska ta farko ita ce,
hanyoyin da aka samo
Hadisin da su. Domin
abinda bakin malamai ya
hadu a kansa ne cewa,
Hadisi ba ya zama hujja
a addinin Allah, har a iya
jingina shi ga Manzon
Allah Sallallahu Alaihi Wa
Alihi Wasallam sai an
amince da hanyar da
aka samo shi. Ma’ana
sai maruwaitansa sun
zamo masu sheda ta
kwarai daga bakunan
wadanda suka san su,
suka yi hulda ta ilimi da
su. Wannan ma shi ya
sa aka kai matsaya kan
amsar hadisan sahabbai
baki daya ba tare da
wariya ba. Tunda yake
muna neman wanda
muka amince ma ne, sai
muka sami su Allah ya
ce ya amince masu. Mun
kuwa sani wannan
maganar ba karama ba
ce, kuma Allah Ta’ala da
ya yi ta ya san abinda
take nufi, kuma bai
taba warware ta ba.
Saboda haka
Ahlussunnah sun
wadatu da shedar
mahaliccinmu a kan su.
Amma duk Wanda ba
su ba sai an tambayi
‘yan zamaninsa an ji
labarinsa sannan ne in
ya cancanta ake sanya
shi cikin amintattu.
Yawan hanyoyi kawai
ba ya sa a inganta
Hadisi a wurin masana
ballantana shahararsa
kamar a same shi a
littafi 100 misali.
Wannan kadai ba ya sa
a karbe shi sai an yi
nazarin tsanin da aka
taka aka dauko shi. Shi
ya sa wanda bai sani ba
sai ya rudu da yadda
‘yan Shi’ah ke yi; su
jejjero sunayen littafai
da na malamai don
tabbatar da ingancin
Hadisi maimakon mayar
da hankali a kan
isnadinsa. Ga shi kuma
ba su Jin kunyar su fesa
karya, su jingina
magana ga wanda bai yi
ta ba, sannan su kai
matsayar ce ma Hadisi
mutawatiri ne wanda
babu kokwanto a
kansa, alhalin rubabben
hadisi ne da ba ya da
madogara ko kwara
daya ingantatta.
Wannan shine abinda
bawan Husaini, ina nufin
MUSAWI ya yi a
littafinsa mai suna AL
MURAJA’AT wanda a
yau shi ne wasu ke
kwafowa suna tinkaho,
suna cika baki kamar
sun zo da wani ilimi mai
amfani. Uzurinsu shine
ba su sani ba, kuma ba
su iya gane basu sani ba
ballantana su koma
makaranta. To, amma
ko wannan uzurin zai
ishe su gaban Allah?
Rokon da muke yi Allah
ya hada mu da su a kan
shiriya baki daya.
Fuska ta biyu da zamu
kalli wannan Hadisi ita
ce lafuzzan da ya zo da
su. Hadisi ya kan iya
zuwa da lafazi biyu ko
abinda ya fi. A kan
kuma iya samun
dukansu sun inganta
matukar ba su ci karo
da juna ba. Haka kuma
Ana iya samun daya
daga cikinsu kuskure ne
ko ma ganganci daga
wani maruwaici wanda
ba amintacce ba. Irin
nan da zaran an samu
son zuciya sai ka ga
wasu sun rike wancan
lafazin wanda yake
kuskure ne sun azzama
shi, sun masa wanka da
ado har da fesa turare
don daukar hankali.
Amma duk wannan bai
hana masanan Hadisi su
jajirce su rarrabe zare
da abawa.
Fuska ta uku ita ce
ma’anarsa da fikihun da
ya kunsa. Manzon Allah
Sallallahu Alaihi Wa Alihi
Wasallam balarabe ne.
Kuma da harshen
larabcin ne ya bayyana
duk wata karantarwa
da ya yi. Don mu fahimci
abinda yake nufi kuwa
dole ne mu san wannan
yare kuma mu yi amfani
da sanin cikin fahimtar
maganarsa. Haka kuma
kowace magana da ta
fito daga tsarkakakken
baki to, malamai sukan
fitar da fikihunta da

Dr. Mansur ibrahim sokoto (HAFIZAHULLAH), ISLAMIC ARTICLES


kashi na Uku shi ne
hadisan da malamanmu
suka yi sabani a kan
ingancinsu ko rauninsu.
Ka’idarmu a nan ita ce
hujja, ba Malam wane
ya fada ba. Amma da
zaran an samu haka sai
su yi fararat su ce, ai
Malaminku wane ya
inganta shi. Daga nan
sai su gina abinda shi
malamin da an tambaye
shi zai ce ba haka ne ba.
Idan mun zo fitar da
Hadisin “ITRA” zamu ga
wannan baro baro.
Kashi na Hudu shi ne
hadisan da suke sukar
mu a kansu, alhalin
yadda suke a
littafanmu haka suke a
nasu. Kamar Hadisin
fitsari a tsaye, da yawa
sukan zage mu a kansa,
su ce bamu san girman
Manzon Allah ba, alhalin
Hadisin yana a cikin
littafansu su ma! Da
kuma Hadisin cewa, ba
a gadon Annabawa. A
kullum sai ka ji suna
zagin sayyidina
Abubakar a kansa suna
cewa ya shara ta,
alhalin Majilisi da wasu
Malamansu sun kawo
shi ta nasu hanyoyi
kuma sun inganta shi.
Kashi na Biyar shi ne irin
hadisan da aka inganta
su da lafazin da suka zo
da shi ingantacce. Sai
Malaman Shi’ah su
kawo nasu lafazin mai
rauni su ce mun inganta
shi. In ka bi salsala zaka
tarar lalle ya inganta
amma ba a yadda suka
kawo shi ba. Kuma
nasun kitsa shi aka yi
domin wata manufa.
Wani lokaci fa har sauyi
na ganganci ake yi ma
kalma a cikin Hadisi don
ta dace da ma’anar da
suke so. Kamar yadda
suka yi da Hadisin
“ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﺍﻥ
ﺗﻤﺴﻜﺘﻢ ﺑﻪ ﻟﻦ ﺗﻀﻠﻮﺍ..”
Wannan “bihi” da ke
cikin Hadisin sukan
mayar da shi “bihima”
kamar yadda zamu gani
a nan gaba, don su
batar da Ma’anar da
Manzon Allah yake nufi
su tabbatar da nasu
son zuciya. Eh, ya zo da
“bihima” amma
karshensa “Wa sunnati
nabiyyihi” ne, ba “Wa
itrati” ba. Kamar yadda
yake a cikin MUWATTA
na Imam Malik tare da
sharhinsa TANWIRUL
HAWALIK (2/308). To,
amma su sai su kalato
wannan riwaya su yi
mata kai da waccan.
A nan kuma zamu iya
kawo wani hadisin da
suke yawan hujja da shi
“ ﻣﻦ ﻣﺎﺕ ﻭﻟﻢ ﻳﻌﺮﻑ ﺍﻣﺎﻡ
ﺯﻣﺎﻧﻪ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ”
Mu sam a wurinmu ba
haka Hadisin yake ba. Ga
yadda yake:
“ ﻣﻦ ﺧﻠﻊ ﻳﺪﺍ ﻣﻦ ﻃﺎﻋﺔ ﻟﻘﻲ
ﺍﻟﻠﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﺣﺠﺔ ﻟﻪ،
ﻭﻣﻦ ﻣﺎﺕ ﻭﻟﻴﺲ ﻓﻲ ﻋﻨﻘﻪ
ﺑﻴﻌﺔ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ ”
Banbancin da ke
tsakanin wadannan
ruwayoyi guda biyu ba
karami ba ne. Nasu yana
tabbatar da wata akida,
namu kuma yana
tabbatar da wata ta
daban. Amma sai su
kawo nasu su yi mana
hujja da shi. Idan kana
so ka kwatanta su sai
ka duba namu a SAHIHU
MUSLIM (6/22) hadisi na
4899 da kuma AS
Baihaqi (8/156) hadisi na
17055 sannan sai ka
duba nasu a cikin AL
KAFI na Kulini (1/377) da
Khumaini, shafi na 197.
Bayan ka hakikance
banbancinsu sai ka sake
duba abinda Khomaini ya
ce, wai wannan Hadisi
sananne ne a wurin
Shi’ah da Sunnah!!!
Haka hadisin khalifofi
goma sha biyu
Kuraishawa. Su kan
dauko ingantattar
ruwayarsa su buga ta
da mai rauni sai su fitar
da cewa Hadisin ya
tabbata a yadda suke
son kawo shi.
In sha Allahu zamu ci

Dr. Mansur ibrahim sokoto (HAFIZAHULLAH), ISLAMIC ARTICLES


Bismillahir Rahmanir
Abinda muka sani ne
cewa, daga cikin
manyan ginshikan Shi’a
da suka dogara gare su
kuma suka gina
akidarsu a kai shi ne,
cewa Annabinmu
Sallallahu Alaihi Wa Alihi
Wasallam ya yi wasici
da abi Alkurani da
“ITRA” wato iyalan
gidansa. Sa’annan kuma
sai suka dauka cewa,
bin jikokin sayyidina
Husaini shi ake nufi
domin su ne magadan
ilimin annabta. (mutum
tara ne daga cikin zuri’ar
Husaini suka sa a cikin
imamansu goma sha
biyu amma babu na
Hasan ko guda!). A kan
wannan fahimta tasu
sun hakikance cewa an
saba ma umurnin
Manzon Allah tun da
farko, don haka tafiya
ta gurbace tun daga
asalinta, musulmin
farko – almajiran Annabi
da masu bi masu – duk
sun bar tafarkin shiriya,
a fahimtar ‘yan Shi’ah.
Muna so mu tattauna a
tsanake dangane da
wannan Hadisi da
ruwayoyinsa, domin mu
gano ingancinsa ko
rashin haka. Sannan mu
yi tsokaci game da
ma’anarsa wadda ta yi
daidai da abinda aka
sani na koyarwar
ma’aiki Sallallahu Alaihi
Wa Alihi Wasallam.
Kafin mu shiga wannan
bayani, zai yi kyau muyi
nuni ga matsalar da
take shiga a cikin
malaman Shi’a idan
suka zo magana a kan
hadisai. Wannan bayani
a hakikaninsa na
masanan Hadisi ne,
yana yiwuwa ya dan yi
nauyi ga wasu daga
cikin masu karatu.
Amma na ga ya zama
dole ne a matsayin
shimfida ga wannan
bayani da muke son yi.
Da farko dai malaman
Shi’ah sukan zo su
dauko hadisai
nagartattu ingantattu
wadanda a duniyar
Sunnah an gama
sallama masu, an
amince da su. Amma sai
su ba wadannan hadisai
wata ma’ana wadda ta
yi daidai da tasu
fahimta. Kamar wasu
hadisai da ke nuna
falalar sayyidina Ali da
darajojinsa. Ba ma
musun hadisan, kuma
ba ma rage ma
sayyidina Ali girmansa,
amma su sai su ce
wadannan hadisan hujja
ne a kan an zalunce shi
tunda ba a ba shi
halifanci ba tun da
farko. Sai su manta – ko
su yi gangancin
mantawa – cewa,
halifofi na gaba da shi
su ma suna da irin nasu
Kashi na biyu shi ne
hadisan da suke masu
rauni ne a wurin
ma’abota ilimi, an
bayyana illolin da ke
tattare da su, sai su
dauko wadannan
hadisan su rinka hujja
da su a kan mu, suna
cewa to, ga su nan ma
daga littafanku! Idan
aka yi sa’a hadisin
mashahuri ne da ake iya
samu a littafai da yawa
sai su yi ta cika takarda
da sunayen wadanda
suka kawo shi. Wanda
bai sani ba bai iya gane
cewa magana guda ce
ake maimaitawa, kuma
Hadisin daga mafita
guda yake. A wurin
malaman Sunnah kuwa
Hadisi ba ya zama hujja
sai an ruwaito shi ta
hanya gangariya wadda
babu sofane a cikin
maruwaitanta, kuma an
samu saduwar su
dukansu da juna,
sannan ba a samu wata
tangarda da ke iya
kawo suka abar
dubawa ba ga ita kanta
hanyar ko abinda shi
Hadisin ya kunsa. Irin
wadannan hadisan zaka
tarar da malaman
Sunnah da suka kawo
su sun fade su ne don
bayyana aibinsu, amma
sai su kuma wadannan
su cire maganar
wannan aibi su ce, to
gasu nan a cikin
littafanku muka dauko
su. Wannan kuwa wani
nau’i ne na boye ilimi
daidai yadda Yahudawa
suka so su yi wa
Manzon Allah Sallallahu
Alaihi Wa Alihi Wasallam
– ganin bai iya karatu ba
– sai Allah ya ba shi ikon
da ya ce, to ku dage
yatsanku daga nan ku
karanta mana sauran.
Sai ga su sun yi tsuru
tsuru! Hadisin da ya ce
“Ni ne birnin ilimi, Ali ne
kofarsa” ya shahara
kwarai, ga kuma yawan
hanyoyi, amma da an bi
su za a gan su wayau,
don ba nagartacciyar
hanya guda daya da aka
samo shi da ita.
A wata sa’ar kuma
malaman Shi’ah sukan
tsallake littafan hadisi
da aka sani gaba daya
su dauko wani labari ko
wata almara daga
littafan mawaka ko na
tarihi ko na adabi ko ma
wani mawallafi kawai
da yake wallafa
tatsuniya. Misali irin su
Qalqashandi ko AL
AGANI na Abul Faraj Al
Asfahani ko littafan
Ahmad Shauqi ko na
Abbas Mahmud Al
Aqqad. Idan aka kawo
hadisan irin wadannan
littafan wani lokaci a
fadi littafin, wani lokaci
kuma a ce RAWAHUL
Akwai kuma littafan da
aka rubuta da sunan
Sunnah amma a
hakikanin gaskiya
mawallafansu ‘yan
Shi’ah ne. Kamar su Ibnu
Abil Hadid da Ibnus
Sabbag da Qanduri da
wadanda masana sun
dade da tantance



ﺃﻥ ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺗﻌﺎﻟﻰ
ﻧﺤﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻦ ﺑﻪ
ﻭﻧﺴﺘﻐﻔﺮﻩ، ﻭﻧﻌﻮﺫ ﺑﺎﻟﻠﻪ
ﺗﻌﺎﻟﻰ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ
ﻭﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ، ﻣﻦ ﻳﻬﺪ
ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻼ ﻣﻀﻞ ﻟﻪ،
ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ،
ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ
ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ،
ﻭﺃﺷﻬﺪ ﺃﻥ ﻣﺤﻤﺪًﺍ ﻋﺒﺪﻩ
ﻭﺭﺳﻮﻟﻪ، ﺃﻣﺎ ﺑﻌﺪ: ﻓﺈﻥ
ﺃﺻﺪﻑ ﺍﻟﺤﺪﻳﺚ ﻛﺘﺎﺏ ﺍﻟﻠﻪ
ﺗﻌﺎﻟﻰ ، ﻭﺃﺣﺴﻦ ﺍﻟﻬﺪﻱ
ﻫﺪﻱ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ، ﻭﺷﺮ
ﺍﻷﻣﻮﺭ ﻣﺤﺪﺛﺎﺗﻬﻤﺎ، ﻭﻛﻞ
ﻣﺤﺪﺛﺔ ﺑﺪﻋﺔ، ﻭﻛﻞ ﺑﺪﻋﺔ
ﺿﻼﻟﺔ، ﻭﻛﻞ ﺿﻼﻟﺔ ﻓﻲ
ﺍﻟﻨﺎﺭ .
ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ
ﻭﻋﻠﻰ ﺁﻝ ﻣﺤﻤﺪ ﻛﻤﺎ
ﺻﻠﻴﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ
ﻭﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻲ
ﺍﻟﻌﺎﻟﻤﻴﻦ ﺇﻧﻚ ﺣﻤﻴﺪ
ﻣﺠﻴﺪ، ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻣﺤﻤﺪ
ﻭﻋﻠﻰ ﺁﻝ ﻣﺤﻤﺪ ﻛﻤﺎ
ﺑﺎﺭﻛﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ
ﻭﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ
ﻓﻲ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺇﻧﻚ ﺣﻤﻴﺪ
ﻣﺠﻴﺪ .
Bayan haka; nazabi
nayi rubutu ne akan
wannan mas'alar
domin shubuhar da
ake kawowa
al'ummar annabi.
Yawanci idan mu
ahlussunnah mukayi
rubutu gameda
ayoyinda suke
magana akan falalar
sahabbban manzon
Allah SAW gaba
dayansu, sai kaji
masu wata
batacciyar aqida suna
cewa ai ba dukkan
sahabbai ake nufi ba.
tunda ai munafikai
suna ciki, harma
wasu suce maka
yawancin sahabban
duk munafikai ne.
Hakan yasaba da
aqida ingantacciya ta
Shiyasa nayi nufin
fito wa na
barrantarda sahabbai
daga cikin wadancan
(munafukai). Duk
dayake nasan akwai
malamai dasuka
tabayin maganganu
gameda wannan
mas'alar, to amma
nima zanyi nawa
domin idan nayi
kuskure sai
malamaina da
abokanai n su gyara
min, kunga ahaka
ahaka wataran nima
sai nazama malami.
Ina fata Allah yamin
muwafaqa a cikin
rubutuna kuma yasa
nayi domin shi ba
domin na birge ba.
Wanene sahabi?
Kalmar sahabi kalma
ce ta larabci wadda
asalinta shine 'sahib'
Ma'anarta biyu ce,
akwai ta yare akwai
ta malaman shari'ah,
Toh dayake rubutuna
yana da alaqa ne da
shari'a zan maida
hankali ne kadai akan
abnd yashafi shari'ah.
Idan akace wannan
sahabin annabi ne to
ana nufin abinda zan
kawo yanzu.
ﺃﻥ ﺍﻟﺼﺤﺎﺑﻲ ﻫﻮ ﻣﻦ ﻟﻘﻲ
ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ
ﻭﺳﻠﻢ ﻓﻲ ﺣﻴﺎﺗﻪ ﻣﺆﻣﻨﺎً
ﺑﻪ ﻭﻣﺎﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ
Ma'ana: hakika sahabi
shine wanda yataba
gamuwa da annabi,
sannan suka shiga
musulunci a lokacin
rayuwarsa, sannan
kuma suka mutu a
cikin musulunci.
Kaga kenan fadin
cewa wanda ya taba
gamuwa da annabi
hakan yashigar da
makafi aciki.
Fadin cewa wanda ya
musulunta alokacin
rayuwar annabi
yafitar da wanda ya
musulunta bayan
wafatin manzon
Allah SAW.
Fadin cewa wanda ya
mutu a musulunci ya
fitarda wanda yayi
ridda kafin ya mutu.
kaga kenan sai
mutum ya cika
wadannan sharudda
kafin yasmi matsayi
da kirarin sahabi.
munafukai sune
wadanda suke boye
kafurci kuma suke
bayyana musulunci.
fadin cewa suna
boye kafirci yana
nufin cewa kafiran
fadin cewa suna
bayyana musulunci
yana nuna cewa
karya sukeyi ba
musulman bane.
wani zaice menene
dalilin fadin haka?
sai ince nafadi hakan
ne bisa karkashin
fadin ubangiji acikin
suratu baqara.
Allah yace:
ﻭَﻣِﻦَ ﺍﻟﻨَّﺎﺱِ ﻣَﻦْ ﻳَﻘُﻮﻝُ
ﺁﻣَﻨَّﺎ ﺑِﺎﻟﻠَّﻪِ ﻭَﺑِﺎﻟْﻴَﻮْﻡِ ﺍﻟْﺂﺧِﺮِ
ﻭَﻣَﺎ ﻫُﻢْ ﺑِﻤُﺆْﻣِﻨِﻴﻦَ
ma'ana: alah yace
daga cikin mutane
akwai wadanda suke
cewa sunyi imani da
allah da ranar lahira,
amma su din ba
masu imani bane.
sannan awata ayar
allah yace:
ﻭَﺇِﺫَﺍ ﻟَﻘُﻮﺍ ﺍﻟَّﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ
ﻗَﺎﻟُﻮﺍ ﺁﻣَﻨَّﺎ ﻭَﺇِﺫَﺍ ﺧَﻠَﻮْﺍ ﺇِﻟَﻰ
ﺷَﻴَﺎﻃِﻴﻨِﻬِﻢْ ﻗَﺎﻟُﻮﺍ ﺇِﻧَّﺎ
ﻣَﻌَﻜُﻢْ ﺇِﻧَّﻤَﺎ ﻧَﺤْﻦُ
ma'ana: allah yace (su
wadannan mutanen)
idan suka gamuda
wadanda sukayi
imani sai suce ai
suma sunyi imani,
idan kuma suka
koma wajen
shaidanunsu sai suce
ai muma muna tare
daku, ai kawai
munayiwa wadancan
izgili ne.
idan ka kula zakaga
da allah yazo kan
masu imani ai bai
jinginasu da
munafikai ba, amma
dayazo kan
shaidanun sai ya
jinginasu da
sannan awata ayar
allah yace:
ﺇِﺫَﺍ ﺟَﺎﺀَﻙَ ﺍﻟْﻤُﻨَﺎﻓِﻘُﻮﻥَ
ﻗَﺎﻟُﻮﺍ ﻧَﺸْﻬَﺪُ ﺇِﻧَّﻚَ ﻟَﺮَﺳُﻮﻝُ
ﺍﻟﻠَّﻪِ ﻭَﺍﻟﻠَّﻪُ ﻳَﻌْﻠَﻢُ ﺇِﻧَّﻚَ
ﻟَﺮَﺳُﻮﻟُﻪُ ﻭَﺍﻟﻠَّﻪُ ﻳَﺸْﻬَﺪُ ﺇِﻥَّ
ﺍﻟْﻤُﻨَﺎﻓِﻘِﻴﻦَ ﻟَﻜَﺎﺫِﺑُﻮﻥَ
ma'ana: allah yace:
idan munafukai
sukazo maka suna
cemaka suna cewa
sun shaida kai
manzon allah ne, ai
dama allah yasan kai
manzonsa ne,
sannan kuma allah
yana shaidawa cewa
munafukai karya
sukeyi (basu yarda
kai manzon allah
idan muka dubi
sakamakon da
wadannan ayoyi suke
bamu zamuga cewa
su munafikai kawai
suna fadan musulunci
ne abaki amma sam-
sam babu shi acikin
wani zai iya cewa ai
sun hada ne tsakanin
musuluncin da
sai muce masa ai
ba'a hada musulunci
da kowane addini.
idan kuwa mutum
yahada musulunci da
wani addini to kawai
yazama dan wancan
addinin kuma baya
cikin musulunci.
allah yace:
ﻭَﻣَﻦْ ﻳَﺒْﺘَﻎِ ﻏَﻴْﺮَ ﺍﻟْﺈِﺳْﻠَﺎﻡِ
ﺩِﻳﻨًﺎ ﻓَﻠَﻦْ ﻳُﻘْﺒَﻞَ ﻣِﻨْﻪُ ﻭَﻫُﻮَ
ﻓِﻲ ﺍﻟْﺂﺧِﺮَﺓِ ﻣِﻦَ
ma'ana: duk wanda
yanemi wani addini
wanda ba musulunci
ba to baza'a amsa
daga gareshi ba,
kuma a ranar lahira
yana cikin tababbu.
menene yahana
munafukai shiga jerin
ian baka manta ba
abaya mun kawo
maka sharuddan da
mutun zai cika kafi
yazama sahabi.
sannan kuma kaamar
yadda muka fada
shsruddan guda uku
idan har jka tuna
wannan kuma
kahada da ma'anar
da aka bayar gameda
munafukai zaka gano
cewa ba sahabbai
kankawo abin a
rarrabe domin a
fahimce shi dalla
kamar yadda aka
fada cewa sharadi na
farko na zama sahabi
shine gamuwa da
ko shakka babu cewa
munafukai sun cika
wannan sharadin na
farko saboda sun
rayu lokaci daya da
to sun cika sharadi
daya saura biyu.
sannan sharadi na
biyu shine dole
yazamanto mutum
musulmi ne lokacinda
yagamuda annabin.
to a karkashin
wannan maganar
zamuga babu su aciki
, saboda su ai basuyi
imanin ba. ayoyi da
yawa sun nuna cewa
munafukai kafirai ne
ba musulmi ba. kaga
kuwa babu tayadda
za'ayi kafiri yazama
sahabin annabi indai a
ma'anarta ta shari'ah
ne. amma in a
ma'anar yare ne
wannan zasu iya
zama. mukuwa muna
magana ne akan
shari'ah ba yare ba.
domin annabinmu ba
yare yazo koya mana
ba, shari'ah yazo
koya mana.
wani zaice menene
dalili akan cewa
munafukai kafirai ne?
kaduba ayoyin da
nakawo abaya
dakuma wadanda
amkawo anan gaba
kadan inshaallah, idan
kahadasu zaka gano
cewa kafirai ne. ga
ayoyin kkamar haka:-
allah yace:
ﻭَﻣَﺎ ﻣَﻨَﻌَﻬُﻢْ ﺃَﻥْ ﺗُﻘْﺒَﻞَ
ﻣِﻨْﻬُﻢْ ﻧَﻔَﻘَﺎﺗُﻬُﻢْ ﺇِﻟَّﺎ ﺃَﻧَّﻬُﻢْ
ﻛَﻔَﺮُﻭﺍ ﺑِﺎﻟﻠَّﻪِ ﻭَﺑِﺮَﺳُﻮﻟِﻪِ
ﻭَﻟَﺎ ﻳَﺄْﺗُﻮﻥَ ﺍﻟﺼَّﻠَﺎﺓَ ﺇِﻟَّﺎ
ﻭَﻫُﻢْ ﻛُﺴَﺎﻟَﻰ ﻭَﻟَﺎ ﻳُﻨْﻔِﻘُﻮﻥَ
ﺇِﻟَّﺎ ﻭَﻫُﻢْ ﻛَﺎﺭِﻫُﻮﻥَ
ma'ana: allah yace:
babu abinda yahana a
amshi sadakarsu sai
don kawai sun
kafircewa allah da
manzonsa, sannan
basu zuwa sannan
sai a kasalance (ba
ason ransu ba)
sannan basu bada
sadaka sai ransu
yana ki.
wannan ayar tanuna
cewa kafirai ne,
dama ai si arne duk
ainda zaiyi koda mai
kyau ne to bashi da
lada awajen allah
awata ayar kuma
allah yace:-
ﻭَﻟَﺎ ﺗُﺼَﻞِّ ﻋَﻠَﻰ ﺃَﺣَﺪٍ ﻣِﻨْﻬُﻢْ
ﻣَﺎﺕَ ﺃَﺑَﺪًﺍ ﻭَﻟَﺎ ﺗَﻘُﻢْ ﻋَﻠَﻰ
ﻗَﺒْﺮِﻩِ ﺇِﻧَّﻬُﻢْ ﻛَﻔَﺮُﻭﺍ ﺑِﺎﻟﻠَّﻪِ
ﻭَﺭَﺳُﻮﻟِﻪِ ﻭَﻣَﺎﺗُﻮﺍ ﻭَﻫُﻢْ
ma'ana: daga yanzu
kadena yin sallah(ta
gawa) akan duk
wanda yamutu daga
cikinsu (munafukai)
kuma kadena
tsayawa kana
addu'ah akan
qabarinsu. hakika su
sun kafircewa allah
kuma sun mutu suna
itama wannar ayar
takara nuna mana
cewa kafirai ne.
awata ayar daban
kuma allah yace:
ﻭَﻟَﺎ ﺗُﻌْﺠِﺒْﻚَ ﺃَﻣْﻮَﺍﻟُﻬُﻢْ
ﻭَﺃَﻭْﻟَﺎﺩُﻫُﻢْ ﺇِﻧَّﻤَﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠَّﻪُ
ﺃَﻥْ ﻳُﻌَﺬِّﺑَﻬُﻢْ ﺑِﻬَﺎ ﻓِﻲ ﺍﻟﺪُّﻧْﻴَﺎ
ﻭَﺗَﺰْﻫَﻖَ ﺃَﻧْﻔُﺴُﻬُﻢْ ﻭَﻫُﻢْ
ma'ana: allah yacewa
annabi; kada
dukiyoyinsu da
yayayensu su baka
mamaki ko su
birgeka, allah yanaso
ya azabtar dasu ne
dasu a duniya kuma
ransu yana fita ne
alhalin suna kafirai
(kamar yadda ibn
abbas yafassara)
sannan allah yace:-
ﻳَﺤْﺬَﺭُ ﺍﻟْﻤُﻨَﺎﻓِﻘُﻮﻥَ ﺃَﻥْ
ﺗُﻨَﺰَّﻝَ ﻋَﻠَﻴْﻬِﻢْ ﺳُﻮﺭَﺓٌ
ﺗُﻨَﺒِّﺌُﻬُﻢْ ﺑِﻤَﺎ ﻓِﻲ ﻗُﻠُﻮﺑِﻬِﻢْ
ﻗُﻞِ ﺍﺳْﺘَﻬْﺰِﺋُﻮﺍ ﺇِﻥَّ ﺍﻟﻠَّﻪَ
ﻣُﺨْﺮِﺝٌ ﻣَﺎ ﺗَﺤْﺬَﺭُﻭﻥَ
ma'ana: munafukai
suna tsoron kada
asaukarda ayarda
zata bayyana abinda
yake cikin
zuciyoyinsu. yakai
annabi kace musu
sucigaba da yin izgili
watarn allah zai
baiyana abinda suke
sannan allah yace:-
ﻭَﺃَﻣَّﺎ ﺍﻟَّﺬِﻳﻦَ ﻓِﻲ ﻗُﻠُﻮﺑِﻬِﻢْ
ﻣَﺮَﺽٌ ﻓَﺰَﺍﺩَﺗْﻬُﻢْ ﺭِﺟْﺴًﺎ
ﺇِﻟَﻰ ﺭِﺟْﺴِﻬِﻢْ ﻭَﻣَﺎﺗُﻮﺍ
ﻭَﻫُﻢْ ﻛَﺎﻓِﺮُﻭﻥ
wadanda suke da
rashin lafiya a
(munafukai) idann
aya gtasauka sai
takara musu datti
akan dattinda
zuciyarsu take dashi
kuma sun mutu suna
allah yace:-
ﻳَﺤْﻠِﻔُﻮﻥَ ﺑِﺎﻟﻠَّﻪِ ﻣَﺎ ﻗَﺎﻟُﻮﺍ
ﻭَﻟَﻘَﺪْ ﻗَﺎﻟُﻮﺍ ﻛَﻠِﻤَﺔَ ﺍﻟْﻜُﻔْﺮِ
ﻭَﻛَﻔَﺮُﻭﺍ ﺑَﻌْﺪَ ﺇِﺳْﻠَﺎﻣِﻬِﻢْ
ﻭَﻫَﻤُّﻮﺍ ﺑِﻤَﺎ ﻟَﻢْ ﻳَﻨَﺎﻟُﻮﺍ
ma'ana(wata rana
wani munafuki yana
gida tareda dansa sai
yafadi munnunar
magana gameda
anabi, sa yaron yaje
yafadawa annabi, da
aka kirawo mutumin
domin kare kansa sai
ya rantse akan bai
fada ba), sai allah
yasaukarda aya yace:
munafunafukai suna
rantsuwa wai basu
fadi abinda akace sun
fada ba. amma karya
ne hakika sun fadi
kalmar kafirci (domin
yiwa allah da
manzonsa izgili kafirci
ne) kuma sun kafirta
bayan imaninsu.
kuma hakika suna
burin abinda bazasu
samuna (na
kyakkyawan rabo a
lahira). amma kamar
yadda ya tabbata
cewa mutumin ya
musulunta daga
sannan allah yace:
ﺍﺳْﺘَﻐْﻔِﺮْ ﻟَﻬُﻢْ ﺃَﻭْ ﻟَﺎ
ﺗَﺴْﺘَﻐْﻔِﺮْ ﻟَﻬُﻢْ ﺇِﻥْ
ﺗَﺴْﺘَﻐْﻔِﺮْ ﻟَﻬُﻢْ ﺳَﺒْﻌِﻴﻦَ
ﻣَﺮَّﺓً ﻓَﻠَﻦْ ﻳَﻐْﻔِﺮَ ﺍﻟﻠَّﻪُ ﻟَﻬُﻢْ
ﺫَﻟِﻚَ ﺑِﺄَﻧَّﻬُﻢْ ﻛَﻔَﺮُﻭﺍ
ﺑِﺎﻟﻠَّﻪِ ﻭَﺭَﺳُﻮﻟِﻪِ ﻭَﺍﻟﻠَّﻪُ ﻟَﺎ
ﻳَﻬْﺪِﻱ ﺍﻟْﻘَﻮْﻡَ ﺍﻟْﻔَﺎﺳِﻘِﻴﻦَ
ma'ana: allah yana
gayawa manzonsa
yace: ko kanema
musu gafara ko
karka nema musu
gafara, koda zaka
nema musu gafara
sau saba'in allah
bazai gafarta musu
ba. hakan kuwa zai
farune saboda sun
kafircewa allah da
ayoyin suna da yawa
amma anan zan
tsaya da kawo su.
idan baka manta ba
muna magana ne
acikin sharadi ba biyu
na zama sahabi.
kaga kenan koda sun
cika sharadi na farko
to basu cika na biyu
ammafa idan
munafiki yatuba a
lokacin annabi kuma
har ya mutu acikin
musulunci to yazama
saikuma sharadi na
sharadi na uku shine
dole sai mutum
yamutiu a musulunci.
ayoyinda nakawo
abaya kuwa sun
tabbatar mana da
cewa munafukai
basu mutu a
musulunci ba.
sannan koda mutum
yagamuda annabi
kuma yayi imani
dashi a lokacin
rayuwarsa amma
kuma sai yai ridda
kuma har ya mutu
ahaka to ba sahabi
bane, idan kuma
yatuba bayan riddar
kuma yariga yacika
wadancan sharudan
guda biyu to sahabi
anan zan takaita
wannan rubutun
nawa. fatana shine
allah yasa sakon ya
isa inda ake bukata.
kamar kullum ina nan
ina jiran gyara,
tambaya ko shawara
gameda wannan
rubutun dama sauran
rubututtuka na.
wassalamu alaikum