Ibn Taimiya yana cewa a littafin shi Minhajus- Sunna fi Naqdi Kalamish-Shi’ati wal Qadariyyah a Juzu’i na biyu shafi dari da arba’in da biyu cewa a lokacin da yake bayani akan cewa in kuka ga yan shi’a sun dage akan wata Sunna to ku saba masu.Yana cewa;-“ZAHABA MAN ZAHABA MINAL FUQAHA ma’ana Ta nan ne wadanda suka tafi daga cikin faqihai suka tafi zuwa ga cewa wato wasu daga ciki ba duka ba.Wato daga nan ne wasu faqihai suka tafi akan cewa wasu mustahabbai abar su in sun zama shi’ar din yan shi’a.Kana buqatar sarahan da tafi wannan fitowa qiri qiri a fadi magana,wace saraha ce tafi wannan.? Alhamdulillah shima ya fadi cewa wasu ne daga cikin faqihai suka tafi akan haka din ba kowa da kowa bane.Wai suna cewa abar wasu mustahabai idan su mustahabban sun kasance take ne ga yan shi’a.Ibn Taimiyya yaci gaba yana karin bayani yana cewa duk da yake bai zama wajibi barin mustahabbi domin yan shi’a suna yi ba.Kun ga abinda yake cewa,yana cewa shi barin ba wajibi bane saboda ya zama taken yan shi’a amma ya kamata a bari saboda gudun yin kama da yan shi’a saboda a cikin bayyanar da wadannan sunnonin ko mustahabbai akwai yin kama da yan shi’a saboda haka abar su,domin yin wadannan sunnonin ko mustahabban akan yi kama da yan shi’a kuma in ana yi ba za a iya bambamcewa ba tsakanin yan shi’a da yan sunna. Ka ga!Dole ka tambaya wace sunna ake nufi in aka ce maka Ahlus-sunna wal Jama’a?Abin da yace in kana aikata wannan sunnar ba za a iya bambamcewa tsakanin ka da yan sunna ba,to wace sunna kenan?Wai dan sunna ba zai bambamta da dan shi’a ba in yana aikata irin wadannan sunnonin,kuma maslahan tantancewan tafi maslahan barin.Bari in kammala maku abin da ya fadi. To ya kai Ibn Taimiyya; wannan istintajin cewa maslahan sabama yan shi’a tafi maslahan aikata sunna ko mustahabbi daga ina aka samu??Ya kai dan uwa kana jin cewa amsa za ta zo daga Annabi{saw}ne??Kallah summa alfu kallah! Wannan yana daya daga cikin abin da ke sawa dole dan shi’a yayi taqiya,saboda addinin da yake akai din shine addini Manzon Allah{saw} wanda kuma yawancin mutane ba akan shi suke ba.Kenan taqiyan da dan shia yake yi yana yi ne aibi akan wanda yake wa din ba aibi akan shi ba saboda wanda yake yimawa din ba zai iya tahammulin wannan ra’ayin da yake akai ba wanda yake shine ra’ayin musuliunci.Shi dan shia yana son zaman lafiya ne shi yasa yake mashi taqiya,saboda in bai yi taqiyan ba komai da yake yi za a ganshi bako ko ba za a ganshi bako ba? amsa itace za a ganshi bako alhali kuma shine asalin musuluncin,kuma da zaran dan shi’a yayi sai ace mashi Kafir,ya dan majusawa,ya dan yahudu,ya batacce,ya zindiqi,ya mai batarwa,ya ma’abocin bid’a,ya shi’i,ya Rafidiy,ya kabis,ya munajjas.Kun san Al-allama Ash-shaik Abu Mansuur Jamaluddin Hasan Ibn Yusuf Al- mudahhar Al-asadi Al-hilly wato Allama Hilli,shine ya rubuta littafin da ake ce mashi MINHAJUL KARAMA FI MA’ARIFATIL IMAMAH,mahaifin shi ne ake ce mashi Mudahhar saboda haka sai ake ce ma shi Ibn Mudahhar wato baban Allama Hilli.To shi wannan din a lokacin da Shaikul Islam Ibn Taimiyya ya zo yana so yayi mashi raddi lokacin da ya rubuta Minhajus-sunna fi naqdi kalami shi’a wal qadariyya sai yace ma wannan bawan Allah Ibn Munajjas wato dan najastacce. Mun ce za muyi magana akan sharuddan muhawara nan gaba Insha’allah,wannan bai da dangantaka da sharuddan muhawara wato wannan abinda Ibn Taimiyya yayi ba ya daga cikin qa’ida da sharuddan muhawara a musulunci.Su duk lokacin daka saba masu a ra’ayi za suce maka ya batacce,kuma su ba dan shia kawai suke wa haka ba.Ash’arawa da Mu’utazila a wurinsu haka suke.Ku dinga rike wadannan rikewa.Zan iya istibaqin darasin kadan ince akwai mutanen da yake ba amfani kayi muhawara tare dasu saboda wani irin yanayi wanda suke a ciki,Allah ta’ala yana cewa a kur’ani:- ﻭَﻟَﻮْ ﺃَﻧَّﻨَﺎ ﻧَﺰَّﻟْﻨَﺎ ﺇِﻟَﻴْﻬِﻢُ ﺍﻟْﻤَﻠَﺎﺋِﻜَﺔَ ﻭَﻛَﻠَّﻤَﻬُﻢُ ﺍﻟْﻤَﻮْﺗَﻰﻭَﺣَﺸَﺮْﻧَﺎ ﻋَﻠَﻴْﻬِﻢْ ﻛُﻞَّ ﺷَﻲْﺀٍ ﻗُﺒُﻠًﺎ ﻣَﺎ ﻛَﺎﻧُﻮﺍ ﻟِﻴُﺆْﻣِﻨُﻮﺍ ﺇِﻟَّﺎ ﺃَﻥْﻳَﺸَﺎﺀَﺍﻟﻠَّﻪُ ﻭَﻟَﻜِﻦَّ ﺃَﻛْﺜَﺮَﻫُﻢْ ﻳَﺠْﻬَﻠُﻮﻥَ ( 111 Akwai mutumin da yake shi dukkan manya manyan abubuwa da ka sani in ka zo ba zai yarda ya sallama maka ba,wannan kawai shine abinda zan ce akan wannan ayan a yanzu, Allah yana cewa irin wadannan mutanen kada ka bata lokacin ka akan su ya Manzon Allah.Ala kulli hal fadin cewa barin sunna itace sunna wannan ba a san shi ba kamar yadda Ibn Taimiyya yake cewa maslahan sabama yan shi’a tafi maslahan aiki da mustahab.To idan aka lura, wannan abinda dan shi’a din yake yi shine mustahab din ko? Sannan bayan haka shi Ibn Taimiyya ya sanya wannan kama da yan shi’a din a matsayin yin kama da kafirai a wurin shi, kama da dan shi’a a hukunci daya yake da wanda yayi kama da kafirai.Yafi haka ta wurin kaurace ma shi’arorin Kuffar din,to amma su Kuffar din ai shi’arorin su bana addini bane ai ko?wata ma tambayan itace idan Kafir yayi abinda yake a addini an umurce ka da yi sai ace kada kayi kai saboda kafir yayi? At-tashabuhuz-zahiriy wato yin kama a waje,kamar ace kafir yayi sujjada sai kai ma kar ka yi sujjada kenan?yanzu in aka ganku ku biyu da kai da kafir kunyi sujjada, abu daya kuke ko ba abu daya kuke yi ba?abu daya kuke a zahiri amma kun banbanta a niyya domin Kafir yayi sujjada sai kace kai ba zaka yi ba?.In yayi sabo ne sai ya zama ba za kai sabo ba,haka idan musulmi yazo yayi fisq ba zaka bi shi a fisq ba amma in yayi mustahab ko in yayi sunna fa?. To bayan mun ga Ibn Taimiyya Shaik Ibn Isma’il a cikin Tafsirin shi Ruhul Bayan yayi magana irin wannan yana cewa Al-mustahab a wannan ranar lokacin da yake bayani dangane da ranar Ashura.Yana cewa abinda yake mustahabbi a wannan ranar shine aikata abubuwan alheri na daga sadaqa da azumi da zikirin Allah da ire irensu amma WALA YAMBAGI LI MU’UMININ AN YATASHABBAHA BIL YAZID AL-MAL’UUN ma’ana Kuma baya kamata mu’umini yayi kama da yazidu la’ananne.Kun ga ya la’ani yazidu kenan bamu muka la’ani Yazidu ba fa,wanda ya la’ani Yazid shine ma’abocin Ruhul Bayan kuma shi ba dan shi’a bane, ya ma saba da yan shi’a,kila ba zan iya karanta Ibaran har zuwa lokacin ba shi yasa nake so in gaya maku tun a yanzu.Duk da ya saba da yan shi’a amma ya tsine a Yazid. To tunda wannan ya tsine wa Yazid, yanzu zamu kara kawo wasu malaman sunnah da suka tsinema Yazid amma ba yanzu ba, sai mun gama fadin Ibaran shi tukunna sannan sai mu kara da cewa ba shi kadai ya tsine ma Yazid ba,kuma yazid din nan ba Sahabin Manzon Allah bane fa.Shi ba a ma haife shi ba a lokacin da Manzon Allah{SAW] yana nan ba,Shi an haife shi kamar shekara ashirin da biyu ne bayan hijra ne saboda haka lokacin da ya zama Sarkin Musulmi bai wuce shekara talatin da takwas ko talatin da tara ba a duniya.Sannan bayan haka Manzon Allah {SAW} ya tsine ma Yazid. Ala kulli hal abinda ma’abocin Ruhul Bayan yake cewa shine bai kamata ba ga mu’umini yayi kama da Yazid la’ananne a bangaren wasu aiyuka,sannan kuma bai kamata ba kayi kama da yan shi’a da rafidawa ba.Wannan ma yana kara nuni akan cewa shi ba dan shi’a bane ma’abuci Ruhul Bayan,saboda cewa yayi bai kamata ba mumini yayi kama da Yazidu sannan bai kamata yayi kama da yan shi’a wato Rafidawa,wannan ya isa ya nuna shi bad an shi’a bane kai yana da sabani da yan shi’a ma.Ya kuma cigaba da bayani cewa bai kamata mutum yayi kama da kawarij ba har inda yake cewa abinda muke nufi shine kada ya sanya ranar Ashura ta zama ranar Idi kamar yadda Yazid ya dauka.Sannan kada yayi kamar yadda Rafidawa suke yi ya maida ita Ranar makoki haka nan kuma kada ya sanya ta ta zama ranar idi kamar yadda Yazid yake yi. To daga karshe sai yace:FA INNA TARKAR SUNNATA SUNNATUN ma’ana barin Sunna a irin wannan wurin sunna ne. To bamu san ko sunnan waye wannan ta biyun ba.?Na farkon dai wadda aka ce barinta Sunnan ce itace Sunnan Annabi(saw),saboda haka sai yace barin wannan sunnan sunnace idan ya kasance Shi’aran li Ahlil bid’a ma’ana Shi’ar din ahlin bid’a. To sai ya bar Yazid ya fara ba da misalai na irin Sunnonin da ya kamata a bari,Yace:kamar sa zobe a hannun dama.Su wa ke yin wannan ?Yan shi’a suke yin wannan,wato idan sunna ta zama shi’ar din yan bid’a sai ai mata me?Sai a barta kenan saboda sunna yanzu ta koma bid’a a wajensu.Asali ya kamata ne kayi sunna saboda dalilin kasantuwan ta Sunna ko da waye yake yi,ma’ana in farin ciki shine abin da ya kamata kayi ranar da aka kashe Husain{as] sai kayi farin ciki ko da waye yayi,In bakin ciki ya kamata kayi ranar da aka kashe Hussain{as} sai kai bakin ciki ko da ma waye yayi saboda abin da aka abbadantar da kai aka bautar da kai a wannan yini shine wannan,to amma su Ahlis-sunnan anan sai ya zama ma’aunin su sun juya sun birkice. Kamar irin misalin da yake badawa din nan na sanya zobe a hannun dama.Yaci gaba yana cewa duk da yake cewa yadda al’amarin yake shine cewa:San ya zobe a hannun dama a asali sunnace amma tunda sanya zobe a hannun dama ya koma shi’ar din yan bid’a,to a bar shi.Su waye yake nufi da yan bid’a? sune Yan shi’a.Haka za ka ji suna ce ma mutane Ya dan bid’a,Ya zindiqi,Ya kafeer,Ya dan majusawa,Ya dan yahud,Ya dan munajjas. Ba a lura ba?Muna da malamai wadanda muke ce masu Ayatullah,su sai su ce masu Ayatush shaidan ko Ayatul-lahwi.Ban da rashin kunya ba,ina ruwan ka?Haka ake ce mashi sai ka kira shi a haka.Haka zaka ji suna cewa duk masu sanya zobe a hannun dama da sunan yan bid’a wato masu yin Sunna sunan su yan bid’a.Tunda ya koma shi’ar din yan bid’a to sai sunna ta koma cewa a sanya zobe a karamin yatsa na hannun hagu a zamanin mu.Wannan sabuwan sunna kenan ba sunna ta asali ba,to wannan sunnan wa cece?Kamar yadda muka fadi a baya cewa in aka ce maka sunna ba dole sunnan ta Annabi ake nufi ba.Dan shi’a shi yake yin me?Shi yake yin Sunnan Annabi{saw} amma sai aka ce a bar mashi. Sai yaci gaba yana bayani, yana cewa duk wanda ya karanta a ranar Ashura ko kuma a farkon Muharram Maqtalal Husain to yayi kama da Rawafidawa yan Shi’a saboda haka ya daina.Bayanin na da tsawo amma sakon ya fito a anan.ABNA 288
