Yusuf Sulaiman ne ya rubuta Bismillahir Rahmanir Rahim Wasallallahu Ala Muhammadin Wa Alihid Dayyibinad Dahireen Juma’ar da ta wuce na fadi ra’ayin mu dangane da tattaki wanda sashin Mu’uminai suke yi daga garuruwa zuwa Zariya.Na ce ra’ayin mu shine IBAHA,saboda shine asali,asali a cikin al’amura shine halasci basa bukatan dalili.Abin da yake haram shine yake bukatar dalili saboda haram ISTISNA’I ne daga KA’IDA saboda haka shi dole yana bukatar dalili amma abin da yake MUBAH shi baka bugatar dalili akan shi saboda shine asali.Muka ce amma babu dalili akan ISTIHBAB na wannan tattaki da ake yi ko KHAS ko AMM duk da yake Allah Subhanahu wa Ta’ala zai iya ba mutumin da yayi wannan tattaki din lada idan yayi shi da niyyar RAJA ba niyyar ISTIHBAB cewa akwai dalili akai. Wannan al’amari ne wanda ko Ibn Taimiyyah ya gane shi balle,a lokacin da yake cewa a cikin littafin shi mai suna IBTIDA’US SIRADIL MUSTAQIM MUKHALAFATA ASHABUL JAHIM,yana cewa: “MAULIDI BIDI’A NE SABODA ABINDA MUTANE SUKE YI KO DOMIN KOYI DA ISA (AS) DOMIN SON MANZON ALLAH (SAAW) ,..sai ya cigaba cewa :KUMA ALLAH SUBHANAHU WA TA’ALA ZAI IYA SAKA MASU AKAN BIDI’AN DA SUKE YI AKAN WANNAN SOYAYYAR DA IJTIHADIN DA SUKE YI-wato Allah zai iya ba su lada akan soyayya da suke ma Annabi da kuma akan cewa haka yana da kyau-AMMA ALLAH BA ZAI SAKA MASU BA AKAN BIDI’O’IN BA.Wannan ba yana nufin cewa mun yadda da Ibn Taimiyya bane kuma daidai yake da yace dashi bidi’a ne ba kuma ba da Ibn Taimiyya muka dogara ba akan shi hukuncin ba,cewa muke ko Ibn Taimiyya ma ya gane cewa in kayi abu wanda yake babu nassi amma sai kayi da nayyi mai kyau Allah Ta’ala zai iya baka lada akai.Irin wannan Malaman mu suna cewa yana daga cikin abin da ake ce mashi MU’AYYIDAT wato ba shine dalilin ka na asali ba akan matakin da ka dauka amma sai kace ga wani ma wanda yake ba irin ku daya ba shima yana da wannan ra’ayin,wato zaka zo da shi a babin MU’AYYIDAT.Wannan zaka same shi IBTIDA’US SIRADIL MUSTAQIM MUKHALAFATA ASHABUL JAHIM kamar yanda muka ce,shi ma kanshi sunan littafin wata rana zamu yi magana akan shi.Ibn Taimiyyah yana so ne yace abin da yake akai shine siradul mustaqim sannan duk wadanda basa akan abin da yake akai sunan su ma’abuta siradul jahim kuma ya wajaba akan kowa bar su saboda sun ya saba mashi.Suna rubuta littafai masu yawa irin haka,kamar Ibn Qayyim ya rubuta littafi mai suna ASSAWA’IQUL MURSALATU ALAL JAHMIYATI WAL MUWADDILATU,sannan shi Ibn Taimiyyan kanshi ya rubuta littafi mai suna ASSARIMUL MASLUL ALA SHATIMIR RASUL,gaba daya littafan su daga boma bomai ne sai bindigogi sai albarusai da sauran su da sauran su.Ibn Taimiyya ya rubuta mai suna BAYANU TALDISIL JAHMIYYA,duka littafan nan ko wasu daga cikin su zamu karanta darasosin mu na AL-MILALU WAN NIHAL in muka zo lokacin Insha Allahu da kuma bayanin sunayen littafan da abin da suke nufi,wannan ba shine bahasin mu ba a yanzu. Lokacin da muka ce zamu yi bayanin ra’ayin mu,akan cewa ra’ayin mu shine IBAHA.Wannan ra’ayin ya gangaro ne ya bubbugo daga ASULLA da USUS da KAWA’ID da MABANI da KALFIYAT ILMIYYAH wa’yanda suka gangaro daga FUQAHA na wannan addinin.Ba ma nufin da ra’ayin mu na kashin kai,akalla ya kamata da a ce mutum ya tambaye mu ne.Abin da muke nufi da ra’ayin mu shine ra’ayin da muka fahimta muka dauko.Kuma wannan baya nufin IJTIHAD,baya nufin mun zama MUJTAHIDEEN.Zan iya baku misalai masu saukin ganewa.Idan da a ce Faqihi zai gaya min MUSBAQAN wato MUSBAQAN ya gaya min a lokacin da nake karatu a wajen sa (Faqihi)cewa yana wajabta a yi sallar Azahar bayan zawal,ya gaya min khusisiyat din sallar azahar sannan ya gaya min yanda ake yi a tabbatar da zawal,in zawal yayi abin da yake a kaina shine in tashi in yi sallar azahar ko ko in tambayi Faqihi cewa zawal tayi ko ba tayi ba ?bana bugatar ya fada min saboda na fahimta daga Faqihi. Sannan misali na biyu mai sauki shine in da Faqihi zai ce min ya wajaba in za kayi sallah ka fuskanci alqibla sannan ga yanda ake yi a tabbatar da alqibla,in na tashi yin sallah aiki na shine in SHAKKASA ko in ma Faqihi waya akan cewa anan gun in da nake ina ne alqibla ?Aiki na shine shakkasa alqibla da yin sallah akan asasin TASHKISI na akan wannan alqibla din,wannan baya nufin IJTIHAD.Ba zai dace min bay a zama sai in ma Faqihi waya in ce mashi ko in bashi coordinate in da nake sai yayi amfani da GPS CONVERTER misali ko da GPS MAP COORDINATE sai ya gano inda nake din akan asasin wayan da nayi mashi sai yace OK in da kake nan zaka karkata sai kayi sallah akan kallon alqibla,ba aikin Faqihi bane wannan.Sannan abin da ya fi wannan zurfi kadan wanda ni nake aikatawa da kaina,misali in da wani ya tambaye ni yace min menene hukuncin wanda ya karya azumin watan Ramadan da gangan a cikin yinin Ramadan ?sai nace mashi ramuwa da KAFFARA,na yi ijtihad kenan ?To me nayi?Na naqalto Fatwa kuma na cancanta in naqalto fatwa din,abin da yake da muhimmanci kawai shine ya zama cewa ina da dalili wato ina da ita fatwa din amma bai maida ni MUJTAHID ba sannan kuma bai mai da abin da nayi ba daidai ba,daidai ne KAD’AN tun da zan iya yi.Ya zama cewa zan iya yin haka din wannan shine ya bambamta ni da BAQQAL ,shine kuma ya bambamta ni da A’ARABIY wato ya zama cewa zan iya fahimtar kalmomin FUQAHA har zama cewa na iya dabbaqa su akan kai na,sannan ya zama cewa na iya ma wani bayani.Wannan shine muhimmin bambamci JAUHARIY tsakani na da BAQQAL da kuma A’ARABIY. Malaman mu abin da suke fada mana shine cewa wannan karatun da kuke yi shine zai bambamta ku daga BAQQALEEN da A’ARAB.Kalmar BAQQAL da Kalmar A’ARABIY kalmomi ne wadanda suke A’immah (as) sukan yi amfani da su tare da dukkan girmamawar mu ga BAQQAL da A’ARABIY,amma sun yi amfani da wannan kalman ba don wulakanta BAQQAL ba,kuma ba don wulakanta A’ARABIY ba sai don bambamta su da wa’yanda suka yi karatun addini. BAQQAL shine mutumin da yake sai da kayan lambu da sauran kayan abinci.Sannan A’ABIY shine mutumin da yake kamar yanda AR- RAQIBUL ISFAHANI yake fadi a cikin MUFRADAT din shi.Yana cewa ARAB –ko kuma da Allamah TABATABA’I – sune jikokin Isma’il(as) ,da yawansu wato jam’in su ana ce masu A’ARAB amma daga baya sai Kalmar A’ARABIY da A’ARAB suka fi yawaita a irin wadannan larabawan da suke zaune a kauyuka wato nesa da garuruwa.In aka ce ma mutum A’ARABIY ana nufin balarabe amma wanda yake zaune a nesa da birni.Jam’in A’ARABIY shine A’ARAB ko kuma A’ARIB kaman yanda shi RAQIB din yake fadi a cikin MUFRADAT din shi,sannan I’IRAB shine BAYAN,sannan ARAB shine mutumin da yake da fasaha a bayani da magana. To da BAQQAL da A’ARABIY saboda nisan su da MARAKIS din MA’ARIFA da AWASIM din HADARA sai ya zama cewa wadannan bincike bincike masu zurfi na addini wadanda suke dangantaka da USULUL I’ITIQADAT da AHKAM da ADAB da SUNAN da AKHLAQ da sauran su su basu san su ba saboda haka sai ya zama idan A’immah in suna so su kwatanta tsakanin wanda yake ya san addini da wanda bai san addini ba sai su dinga kwatanta wadanda basu san addini ba da wadannan kalmomi guda biyu wato BAQQAL da A’ARABIY.Misali Imam Sadiq yana cewa : “KUYI TAFAQQUHI A CIKIN ADDINI SABODA WANDA BAI YI TAFAQQUHI A CIKIN ADDINI BA SHI A’ARABIY NE”. Sannan yana cewa(wato Imam Sadiq) :KU YI TAFAQQUHI A CIKIN ADDINI KA DA KU KASANCE A’ARAB” wato kenan wadanda ba su sani ba kuma ba su da wayewa.Ya wajaba akan mutum wanda yake dalibin addini ya zama cewa zai iya fahimtar maganganun FUQAHA sannan kuma zai iya dabbaqawa.Sannan akwai jumla na KALFIYAT masu yawan gaske wa’yanda suke yana da su wanda akan wannan asasin zai iya fahimta abubuwa idan suka faru saboda komawa izuwa ga wadannan KALFIYAT din wanda su malaman suka riga suka bashi.Misali zai iya bambamcewa tsakanin abin da ake ma AL- QAWA’DUL FIQHIYYAH da abin da ake ce ma AL- USULUL LAFZIYYAH WAL AMALIYYAH ta yadda zai gane -wannan ba ajin darasi bane kuma bamu da lokaci,kawai zamu dinga fadin kalmomin ne kawai da ISTILAHOHIN DA SAURAN SU –kuma ya iya fahimta bambamci tsakanin AL- QAWA’IDUL FIQHIYYAH da AL-ASLUL LAFZIY ko AL-ASLUL AMALIY shine cewa ita AL-QAWA’DUL FIQHIYYAH ma’anar ta itace wannan AL-KUBRA wato itace wata KUBRA wadda take tana tabbata ne daga asulla na addini wato daga nassosi na addini wadda kuma da kanta wato BI NAFSIHA tana iya dabbaquwa akan MASADIQ din ta,da ma’anar cewa AL-QA’DAL FIQHIYYAH wata Qa’ida ce wadda NASSI yake baka wadda kake iya dabbaka wannan ka’idan akan dukkan masadiq dinta idan sun shakkasu kamar KA’IDAR DAHARA da ake cewa KULLU SHAI’IN LAKA DAHIR,wannan sunan ta AL-QA’DAL FIQHIYYAH.Wannan ka’idar bata bugatar Mujtahid akan ta saboda ita daman wazifar ta itace TADBIQ saboda Faqihin ne ya baka ka’idan a hannun ka daga Ma’asum saboda ka dabbaqa a dukkan MASADIQ din da kayi shakkan DAHARA a cikin su.Saboda haka AL-QA’DAL FIQHIYYAH kullum natijar ta JUZ’IYYAH ce saboda tana bayanin tana dabbaquwa ne akan juz’in ita ka’idar wato duk wani maudu’I maudu’I wanda kayi shakka akan DAHARA-wannan maudu’i juz’i ko ba juz’I ba?Juz’i-duk wani maudu’i wanda kayi shakka akan DAHARA sai ka dabbaqa ka’idar DAHARA sai ya zama DAHIR.Kenan AL-QA’IDAL FIQHIYYAH a taqaice ita aikin ta itace AT- TADBIQ alhali AL-USULUL AMALIYYAH da AL- USULUL LAFZIYYAH su aikin su shine AT-TAUSID wato AL-USULUL AMALIYYAH DA LAFZIYYAH da kan kansu basa dabbaquwa akan maudu’in,su ana amfani da su ne domin a kai ga hukunci akan maudu’in to shi wannan aikin Faqihi ne. Wato AL-USUL LAFZIYYAH wanda suke su TAUSIDIYYAH ne wato da wasidin su ne ake kaiwa ga hukunci,wannan kayan aikin MUJTAHIDI ne amma AL-QAWA’IDUL FIQHIYYAH wanda yake su TADBIQIYYA ne wato dabbaqa su ake akan MAWAZIN ko MAUDA’AT wannan kayan aikin MUKALLAF saboda haka lokacin da MUKALLAF ya dabbaqa AL-QA’IDAL FIQHIYYAH akan asasin sani DAB’AN baka da haqqi ka zage shi saboda daman wazifar shi ce amma idan yana so yayi aiki da AL-ASLUL AMALIY ko LAFZIY TAUSIDIY domin yayi tawassuli zuwa ga ISTINBAD din hukunci sai kace wannan ba da’irar ka bace da’irar Faqihi ce.Domin shakkasa maudu’i da kuma dabbaqa hukunci akan wannan maudu’in wannan ba aikin Faqihi bane kamar misalan da na bada dazu.Shakkasa maudu’i da dabbaqa maka hukunci akan maudu’in wannan aikin Mukallaf ne ba aikin Faqihi ba.Da Faqihi da Muqallidi a wurin bin umurnin Allah daya suke,ba bambamci a tsakanin Faqihi da Muqallidi saboda dukan su sunan su Mukallafai,bambamci kawai shine nau’in dalilin kowanne daga cikinsu saboda kowanne dole ya zama yana da dalili,da Muqallid da Faqihi dole kowa in zai aikata wani aiki ko in zai bar wani aiki ya zama ya dogara zuwa ga dalili,wannan duk daidai suke,in da suka bambamta shine nau’in jingina zuwa ga dalilin.Shi Mujtahidi a wajen aikata aiki ko barin aiki yana dogara ne da dalilin Ijtihadin Shi alhali shi Muqallid a wurin aikata aiki ko barin aiki yana dogara ne ya zuwa ga dalilin taqlidin shi ga Mujtahid amma a karshen al’amari dole ya zama yana da dalil,dalilin Mujtahid shine IJTIHAD,dalilin Muqallid shine taqlidin shi ga Mujtahid saboda idan akan asasin taqlidin shi ga Mujtahidin da yake ma taqlidi sai yayi hukunci cewa sakamakon barin azumi da gangan a yinin Ramadan shine ramuwa da kaffara in Faqihi zai fadi shima zai fadi saidai bambamcin kawai shine Faqihi Ijtihad yayi shi kuma Muqallidi taqlidi yayi. …..akwai cigaba.288