Wannan sabon fassarar babi-babin kan al-Khulafa’ar-Rashidun ne daga Tarikh al-Khulafa’ na as-Suyuti. Waɗannan babi suna haskakawa da wani haske na gaskiya.

This is a new translation of the chapters on al-Khulafa’ar- Rashidun from as-Suyuti’s Tarikh al-Khulafa’. These chapters shine with a genuine light.

Na ci gaba fiye da Khulafa'u Rashidun huɗu na farko, inda na haɗa da al-Hasan ibn ʿAli ibn Abi Talib, Allah ya yarda da shi, saboda shi ne Khalifa na biyar, kuma ya mika khilafah ga Mu'awiya, Allah ya yarda da shi, bisa hanya ta halal.

I have continued beyond the first four khulafa’to include al-Hasan ibn cAli ibn Abi Talib, may Allah be pleased with him, because he was the fifth of the khulafa’ and he legitimately transferred the khilafah to Mucawiyah, may Allah be pleased with him.

The fassarar ba ta ƙunshi yawancin nassoshi zuwa littattafan da hadisan da aka ambata suka fito daga cikinsu ba, saboda duk wanda yake sha'awa zai iya samun rubutun Larabci cikin sauƙi.

The translation lacks the majority of references to the books which are the sources of the hadith quoted, because whoever is interested will find the Arabic text easily available.

I'm ready to translate. Please send the English text you'd like rendered into Hausa.

Furthermore the translation stays as close as possible to the original Arabic at the risk of a slight awkwardness in the English.

Inda ya zama wajibi, na saka cikin baka abin da na ga ya zama dole domin fahimtar littafin.

Where necessary I have added within parentheses whatever seemed necessary for an understanding of the book.

Tarihin da aka zayyana a cikin waɗannan shafuka yana ƙara fitowa fili ta wani littafi da ya fi shi girma, amma shi kansa bayani ne da ke ɗauka cewa mai karatu ya riga ya san abin da ke cikin waɗannan shafuka, wato al-cAwasim min al-Qawasim ('Kariya Daga Masifa') na Qadi Abu Bakr ibn al-cArabi, Allah ya yi masa rahama. Yayin da as-Suyuti ke kawo mafi ingancin hadisai da suka shafi waɗannan khilafofi, Qadi Abu Bakr kuwa yana bayyana ainihin muhimmancin abubuwa da yawa da as-Suyuti ya ba da labarinsu cikin ƙwarewa.

The history outlined in these pages is further illuminated by a work which is even greater than it, but is itself an exposition that assumes a knowledge of what is in these pages, that is al-cAwasim min al-Qawasim (‘Defence Against Disaster’) by Qadi Abu Bakr ibn al-cArabi, may Allah show him mercy Whereas as-Suyuti gives the most authentic traditions relating to these khilafahs, Qadi Abu Bakr lays bare the real significance of many of the events which as-Suyuti so expertly relates.

Muna rayuwa a cikin "zamani na ƙarshe" idan ba lallai ne "lokuta na ƙarshe" ba, don haka yana da amfani a tuna maganar Imam Malik, Allah ya yi masa rahama, "Abin da ya dace ga farkon wannan al'umma shi ne kawai zai dace ga ƙarshenta." Wannan ya ƙara bayyana a gare mu "mutanen ƙarshe", tun da tunanin ci gaba, ci gaban ilimi da raguwar cigaba yana ƙara fallasa a matsayin ƙarya marar tushe.

Living as we do in ‘later times’ if not necessarily ‘last times’, it is fruitful to bear in mind Imam Malik’s saying, may Allah be merciful to him, “Only what was right for the first of this ummah will be right for the last of it.” This is even more clear to us ‘late ones’, since the fantasy of evolution, progress and development is increasingly being exposed for the hollow fiction it is.

Mafi kyawun mutane da mafi kyawun zamanai na ɗan adam sun riga sun rayu kuma sun shuɗe. Mu da muke raye yanzu muna fatan yin koyi da su, saboda haka wannan littafi zai fi amfani ga waɗanda suka riƙe shi a matsayin taimako da ƙarfafawa wajen kafa wayewa mai adalci da haske a zamanin yanzu.

The best of mankind and the best generations of humanity have already lived and passed on. We who are alive now hope to model ourselves on them, and so this book will be of greatest value to those who take it in hand as an aid and inspiration for establishing a just and illuminated civilisation in the present age.

Bayan an fahimci girman waɗannan mutane, na farko daga khulafa'i, Allah ya yarda da su, yana da muhimmanci kuma mai na'am ga mai karatu ya fahimci girman khulafa'i na baya-bayan nan, Osmanlawa (Uthmaniyyah ko Ottomans). Tarihinsu shaida ce cewa khalifancin Musulunci ya ci gaba har zuwa zamaninmu, tun da faduwar Uthmaniyyah (1923) a tarihance, ba komai ba ne sai jiya. Yana da muhimmanci a fahimci wannan, in ba haka ba za mu iya makalewa cikin rashin mafita na waɗanda ke soyayya da Khulafa ar-Rashidun, sannan su ɗauki sauran tarihin Musulunci a matsayin koma-baya mai ci gaba da wanda ba zai dawo ba, maimakon a matsayin jerin zagayowar tasowa, daukaka, koma-baya da sabuntawa, kamar yadda zagayowar rayuwar fure take, na halitta kuma mai ban mamaki. Domin kawar da wannan mummunan hoto na koma-baya, ba zan iya ba mai karatu shawara mafi kyau ba face tarihin Osmanlawa, 1289-1922: bisa majiyoyin Osmanlawa na Farfesa Mehmet Maksudoglu.

Having realised the greatness of these men, the first khulafa, may Allah be pleased with them, it is also vital for the reader to grasp the greatness of the most recent khulafa’, the Osmanli (Uthmaniyyah or Ottomans). Their history is proof that the khalifate of Islam has endured right down to our own day, since the demise of the Uthmaniyyah (1923) is, historically speaking, only yesterday. It is important to realise this - otherwise we may become trapped in the helpless idealism of those who romanticise the Khulafa ar-Rashidun and then regard the rest of Islamic history as a continuing and irreversible decline, rather than as a series of cycles of emergence, greatness, decline and renewal as natural and as breathtaking as the life-cycle of a flower. To counter that false picture of decline, I can recommend nothing better for the reader than Osmanli history, 1289-1922: based on Osmanli sources by Professor Mehmet Maksudoglu.

Ba a nufin a canza komai da yawa a wannan bugun ba sai ɗan faɗaɗa ɓangaren ƙarshe (appendix) da kuma sanya a cikin ƙasan shafi (footnotes) wasu rubutu da can baya suke a cikin baka a jikin littafin. Amma sai muka mayar da bayanan al-Suyuti da kansa game da inda ya samo hadisai da ruwayoyinsa. Wannan shi ne watakila babbar alama ta sauye-sauye masu zurfi da suka faru tun lokacin buga farko, lokacin da aka ga ba lallai ba ne, har ma yana iya zama nauyi ga mai karatu, a saka wannan bayani. Mai karatu kuma yana da nasa aikin: ya bi marubucin a cikin bayaninsa na wannan ilimi a hankali, kada ya rage shi zuwa neman hadisai daga Sahihai biyu kawai.

Little was meant to have changed in this edition apart from a slight expansion of the appendix and the placement in the footnotes of some text previously located in parentheses in the body of the book, but then we restored as-Suyuti’s own accounts of the sources of his hadith and narrations. It is probably the greatest indication of the profound changes that have taken place in the interim since its first publication, when it was felt unnecessary and perhaps even burdensome to the reader to include that material. The reader must on his part follow the author in his careful explication of this science and not reduce it to the simplistic search for only traditions from the two Sahih collections.

Bayan bincike mai zurfi, ban sami wani dalili da zai sa in sake duba bayanin ƙasan shafi game da mutuwar al-Hasan, Allah ya yarda da shi, da kuma zargin hannun Yazid a cikinsa ba.

After extensive research I found no reason to revise the footnote about the death of al-Hasan, may Allah be pleased with him, and the alleged hand of Yazid in it.

Abin mamaki, wannan littafi yana samun yaɗuwa sosai a wajen majiyoyin Shi'a saboda babin sa mai haske kan Sayyiduna 'Ali ibn Abi Talib, Allah ya girmama fuskarsa, amma zai zama babban kuskure a ɗauki wannan babi daga cikin mahallin dukan waɗannan Khulafa'i da Sahabbai, Allah ya yarda da su baki ɗaya ba tare da banbanci ba. Hikimar Imam as-Suyuti mai zurfi tana bayyana sosai a cikin gaskiyar cewa babin da ya shafi Sayyiduna Abu Bakr as-Siddiq, Allah ya yarda da shi, yana daidai da girman dukan sauran babuna tare, kuma yana ƙunshe da hujja bayan hujja game da matsayinsa na musamman mai girma da haƙƙinsa na farko ga khalifanci, yawancinsu an rawaito su daga Sayyiduna 'Ali ibn Abi Talib, Allah ya girmama fuskarsa.

Ironically, this book is being widely cited by Shicah sources because of its luminous chapter on Sayyiduna cAli ibn Abi Talib, may Allah honour his face, but it would be a serious mistake to take that chapter out of the context of all of these Khulafa’ and Companions, may Allah be pleased with all of them without exception. As-Suyuti's penetrating insight is best illustrated by the fact that the chapter on Sayyiduna Abu Bakr as-Siddiq, may Allah be pleased with him, is equal in volume to all of the other chapters combined, and contains proof after proof of his uniquely high standing and his prior right to the khalifate, many of them transmitted from Sayyiduna cAli ibn Abi Talib, may Allah honour his face.