Ra'ayina Game Da Shar'un Waɗanda Suka Gabace Mu
My Opinion In Respect To Shar’u Min Qablinaa
Shar'u Min Qablinaa ba shari'a ce a gare mu ba, kuma ba a ɗaukarta a matsayin ɗaya daga cikin Adillah Ash-Shar'iyah ba. Hujjar hakan ita ce Littafi, Sunna da Ijma'in Sahabbai.
The Shar’u Min Qablinaa is not a Shar’a for us and it is not considered to be from the Adillah Ash-Shar’iyah. The Daleel for that is the Kitaab, the Sunnah and the Ijmaa’ As-Sahaabah.
1 - Dangane da Littafi:
1 - As for the Kitaab:
Allah (SWT) ya ce:
Allah (swt) has said:
Lallai, addini a wurin Allah shi ne Musulunci (Ali 'Imraan 19).
Verily, the Deen with Allah is Islaam (Aali ‘Imraan 19).
Ya ce (SWT):
And He (swt) said:
Kuma duk wanda ya nemi addini banda Musulunci, ba zai karbu daga gare shi ba, kuma a Lahira yana cikin masu hasara (Aali ‘Imran 85).
And whoever seeks a Deen other than Islaam, it will never be accepted of him, and in the Hereafter he will be from the losers (Aali ‘Imran 85).
Kuma Musulunci shi ne addinin da Allah (SWT) ya saukar wa Muhammad ﷺ.
And Islaam is the Deen that Allah (swt) revealed upon Muhammad (saw).
Ma'anar aayar farko ita ce cewa addinin da ake ɗaukarsa karɓabbe ga Allah bayan aiko Manzo Muhammad ﷺ shi ne addinin Musulunci.
The meaning of the first Aayah is that the Deen that is considered to be acceptable to Allah after the sending of the Messenger Muhammad (saw) is the Deen of Islaam.
Ma'anar aya ta biyu ita ce: duk wanda ya karɓi wani addini banda addinin Musulunci bayan aiko Muhammad (saw), to Allah ba zai karɓi hakan daga gare shi ba, kuma zai kasance daga cikin masu hasara a Lahira. Wannan yana samun goyon baya daga gaskiyar cewa Nasara (Kiristoci) da Yahudawa suna karkashin Shari'ar Musulunci, kuma an umarce su da barin shari'o'insu. Bugu da ƙari, Kiristanci da Yahudanci bayan aiko Muhammad ﷺ ana ɗaukarsu a matsayin kafirci (kafirci), kuma masu bin su kafirai ne. Wannan yana nuna cewa Shar'u Min Qablinaa ba shari'a ba ce a gare mu, kuma hakika yana nuna cewa haramun ne a bi Shar'u Min Qablinaa.
And the meaning of the second Aayah is that whoever embraces a Deen other than the Deen of Islaam after the sending of Muhammad (saw) then Allah will not accept that from him and he will be from amongst the losers in the hereafter. This is supported by the fact that the Nasraaniy (Christian) and Yahoodiy (Jew) are addressed by the Sharee’ah of Islaam and commanded to leave their Sharee’ahs. In addition, Christianity and Judaism after the sending of Muhammad are considered to be Kufr (disbelief) and their adherents Kuffaar (disbelievers). This indicates that the Shar’u Min Qablinaa is not a Shar’a for us and indeed it indicates that it is Haraam to follow the Shar’u Min Qablinaa.
Allah (SWT) ya ce:
Allah (swt) said:
Kuma ga kowane ɗayanku mun sanya wata Shari'a (hanya/doka) da Minhaj (tsari).
And to each of you we provided a Shir’ah (path/law) and Minhaaj (method) (Al-Maa’idah 48).
Wannan yana nufin cewa Shari'ar Muhammad ﷺ ba ita ce shari'o'in da suka gabata ba, kuma shari'o'in da suka gabata ba Shari'ar Muhammad ﷺ ba ce, domin ba shir'arsa da minhājinsa ba ne, tunda kowane Manzo yana da shir'a da minhāj. Saboda haka wannan dalili ne cewa shi da al'ummarsa an takaita su ga bin Shari'ar Musulunci kawai, ba kuma wata shari'a dabam ba.
This means that the Sharee’ah of Muhammad (saw) is not the previous Sharaa’i and that the previous Sharaa’i are not the Sharee’ah of Muhammad because they are not his Shir’ah and Minhaaj in the case where every Messenger has a Shir’ah and Minhaaj. This is therefore a Daleel that he and his Ummah are restricted to adhering to the Sharee’ah of Islaam and not to any other Sharee’ah.
2 – Game da Sunnah:
2 – As for the Sunnah:
Jābir (ra) ya ruwaito cewa Manzon Allah ﷺ ya ce:
Jaabir (ra) related that the Messenger of Allah (saw) said:
An an ba ni abubuwa biyar waɗanda babu wanda aka taɓa ba su kafin ni: Kowane Annabi an aika shi ne ga mutanensa musamman, alhali ni an aike ni zuwa ga kowane ja da baƙi (watau kowa). (Al-Bukhaari da Muslim)
I have been given five (matters) that no one had been given before me: Every Nabi was sent to his people specifically whilst I have been sent to every red and black (i.e. everyone) (Al-Bukhaari and Muslim)
A cikin wannan hadisi Manzon Allah (SAW) yana sanar da mu cewa kowane Annabi kafin shi an aiko shi ne zuwa ga mutanensa ko al'ummarsa (Qawm), ma'ana musamman cewa ba a aiko shi ga wanin al'ummarsa ba, kuma wasu ba su daure da Shari'arsa ba. Saboda haka an tabbatar da cewa babu wani daga cikin Annabawa da aka aiko zuwa gare mu, sai Muhammadu ﷺ, kuma sakamakon haka Shari'o'insu ba Shari'a ce a gare mu ba.
Here the Messenger (saw) is informing us that every Nabi before him was sent to his people or nation (Qawm) specifically meaning that he had not been sent to other than his Qawm and that others were not bound by his Sharee’ah. It is therefore established that none of the Anbiyaa’ were sent to us apart from Muhammad (saw) and consequently their Sharee’ahs are not a Sharee’ah for us.
3 – Dangane da Ijma'in Sahabbai:
3 – As for Ijmaa’ As-Sahaabah:
Ijma'in Sahabbai ya tabbata kan cewa Shari'ar Annabi Muhammadu ﷺ ta soke shari'o'in annabawa da manzannin da suka zo a baya, kuma idan an yi ibada bisa su, to hakan ya kasance ne saboda shari'armu ta tabbatar da su, ba don sun soke su ba.
The Ijmaa’ As-Sahaabah has convened over the Sharee’ah of the Nabi Muhammad (saw) abrogating the Sharee’ah of those Prophets and Messengers that came previously and if worships were undertaken in accordance to them then that was due to being affirmed by our Sharee’ah and not as an abrogation to them.
Bugu da ƙari, da a ce Shar'u Min Qablinaa shari'a ce a gare mu, to da Sahabbai (rah) sun ba su kulawa mai yawa, sun kula da su, sun isar da su gare mu, kuma sun rubuta su tare da shari'armu. Amma hakan bai faru ba, domin Shar'u Min Qablinaa ba shari'a ba ce a gare mu.
In addition, had the Shar’u Min Qablinaa been a Shar’a for us, then the Sahaabah (rah) would have paid a great deal of attention to them, cared for them, transmitted them to us and recorded them along with our Sharee’ah. However, that did not happen because the Shar’u Min Qablinaa is not a Shar’a for us.
Martani ga wasu daga cikin hujjojin da aka gabatar:
Response to some of the arguments presented:
Game da maganar Allah Ta'aala:
As for the Qawl of Allah Ta’Aalaa:
Mun kuma wajabta musu a cikinta cewa: rai da rai, ido da ido, hanci da hanci, kunne da kunne, haƙori da haƙori, kuma raunuka suna da ramako na doka (Qisaas) (Al-Ma'idah 45).
And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution (Qisaas) (Al-Maa’idah 45).
Hukuncin da aka ambata a cikin wannan Aya ba a kafa su a gare mu ba saboda an ambace su a cikin wannan Aya, a'a, sai dai saboda an tabbatar da su ta hanyar wasu dalilai (alamomi) daga Shari'armu. Saboda haka, Al-Qisaas (hukuncin ramako) wanda aka ambata a cikin Aya mai girma a matsayin wanda aka wajabta wa Banu Isra'ila, shi ma hukunci ne daga cikin hukunce-hukuncen Shari'armu. Allah (SWT) ya ce:
The Ahkaam mentioned in this Aayah were not established for us because they have been mentioned in this Aayah but rather through being proven by other Dalaa’il (indications) from our Sharee’ah. So Al-Qisaas (the law of retribution) mentioned in the Noble Aayah as being prescribed upon Bani Israa’eel is also a Hukm from the Ahkaam of our Sharee’ah. Allah (swt) said:
Ya ku waɗanda suka yi imani! An wajabta muku Al-Qisas (Dokar Daidaito a hukunci) a game da kisan kai (Al-Baqarah 178).
O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder (Al-Baqarah 178).
Ya ce (SWT):
And He (swt) said:
Duk wanda ya kai maka hari, to ka kai masa hari irin yadda ya kai maka (Al-Baqarah 194).
So whoever has assaulted you, then assault him in the same way that he has assaulted you (Al-Baqarah 194).
Kuma an tabbatar da shi ta hanyar faɗin Manzon Allah ﷺ:
And it is established by the Qawl of the Messenger (saw):
Kisan kai da gangan yana bukatar ramako, sai dai idan waliyyin wanda aka kashe ya yafe (At-Tabaraani a cikin Majma' Az-Zawaa'id 286/6).
(For) the intentional (killing) is retaliation unless the guardian of the killed person pardons (At-Tabaraani in Majma’ Az-Zawaa’id 286/6).
Kuma maganarsa (ﷺ):
And his Qawl (saw):
Duk wanda aka yi wa kisan kai ko rauni, to daya daga cikin abubuwa uku za a zaɓa: ko ramuwa (watau kisa), ko yafiya, ko karɓar diyya (Ahmad, Daawood da Ibn Maajah).
Whoever is afflicted by murder or injury then one of three is chosen: Either retaliation (i.e. death), or pardon or takes blood money (Ahmad, Daawood and Ibn Maajah).
Dangane da maganar Manzon Allah ﷺ:
As for the Qawl of the Messenger (saw):
Duk wanda daga cikinku ya rasa sallah saboda barci ko mantuwa (sakaci), to ya yi sallar nan da zarar ya tuna. (Muslim)
If any of you misses a prayer due to sleep or forgetfulness (carelessness) then he must pray it as soon as he remembers (Muslim)
A cikin lamarin da shi (saw) ya karanta furucin Allah Ta'ala wanda ya biyo bayan wannan magana:
In the case where he (saw) recited the following Qawl of Allah Ta’Aalaa following this statement:
Kuma ka kafa salla domin tuna Ni. (Ta-Ha 14)
And establish prayer for My remembrance (TaHa 14)
Wanne ne adireshi zuwa ga Musa (a.s)?
Which is an address to Mousaa (as).
Manzon Allah (saw) ya ambaci Aayar bayan ya bayyana hukuncin wanda ya yi barci ko ya manta da yin Salla a lokacinta, kawai don ya bayyana cewa hukuncin Shari'a na Musulunci a wannan al'amari shi ne irin hukuncin da aka bai wa Musa (as). Saboda haka, sadaukarwarmu da biyayyarmu suna bisa ga abin da Manzonmu Muhammad (saw) ya sanar da mu, ba bisa ga abin da Allah (swt) ya yi magana da Musa (as) da shi ba.
The Messenger’s (saw) mention of the Aayah after explaining the Hukm for the one who slept through of forgot to perform his Salaah in its time was only to explain that the Hukm Ash-Shar’iy of Islam in this issue is the same Hukm that was provided to Mousaa (as). Therefore, our commitment and adherence is in accordance to that which our Messenger Muhammad (saw) informed us of and not in accordance to what Allah (swt) addressed Mousaa (as) with.
Ƙarin bayani:
Extra point of note:
Na ambaci a cikin sashen Masaadir At-Tashree' (tushen dokoki): Al-'Urf, Madh'hab As-Sahaabiy da Shar'u Min Qablinaa, kuma na yi haka ne domin in bayyana da kuma sarrafa ra'ayina game da su, kamar yadda wasu daga cikin malamai na baya suka yi a cikin littattafansu… Allah Ya yi mana ilhama zuwa ga fahimta mafi karfi, kuma muna roƙon Sa kamar yadda Ya koya mana:
I have mentioned within the section of the Masaadir At-Tashree’ (sources of legislation): Al-‘Urf, Madh’hab As-Sahaabiy and Shar’u Min Qablinaa, and I did that to explain and make clear my opinion in respect to them just like some of the previous ‘Ulamaa had done in their works… May Allah inspire us to reach the strongest understanding and we supplicate to Him as He has taught us:
"Ya Ubangijinmu! Kada ka kama mu da laifi idan muka manta ko muka yi kuskure, ya Ubangijinmu! Kada ka ɗora mana nauyi kamar wanda ka ɗora wa waɗanda suka gabace mu. Ya Ubangijinmu! Kada ka ɗora mana abin da ba mu da ikon ɗauka. Ka yafe mana, ka gafarta mana, ka yi mana rahama. Kai ne Majiɓincinmu, saboda haka ka taimake mu a kan mutanen kafirai."
"Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us. Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us” (Al-Baqarah 286).