17. Shin Manzon Allah ﷺ ya karɓi Najashi, wanda ya musulunta, ya yi mulki da dokar kufurci? - Da'wah zuwa Musulunci | Quran Course

17. Shin Manzon Allah ﷺ ya karɓi Najashi, wanda ya musulunta, ya yi mulki da dokar kufurci? - Da'wah zuwa Musulunci | Quran Course

ƙarƙashin taken 'mutuwar an-Najashi' maimakon rahotonsa game da karɓar Musulunci. Ya ce: "Akwai ruɗani da al-Bukhari bai ruwaito ba game da karɓar Musulunci da an-Najashi ya yi (wato an-Najashi), wanda shi ne wurinsa na gaskiya, a maimakon haka ya ruwaito mutuwarsa. Wannan saboda labarin karɓar Musulunci da aka danganta masa ba a tabbatar da shi ba, alhali mutuwarsa a bayyane take. Don haka ya ruwaito labarin mutuwarsa don a fahimci cewa ya karɓi Musulunci ne daga sallar janazah a kansa." 3 - Yadda kalmomin hadisai da al-Bukhari ya ruwaito suke nuna cewa Manzo ﷺ ya san game da mutuwar Najashi da karɓar Musulunci da ya yi a ranar mutuwarsa ta hanyar wahayi. Haka kuma yana nuna cewa Sahabbai ba su san game da karɓar Musulunci da mutuwarsa ba, sai dai idan Manzo ﷺ ya sanar da su. Saboda haka, a hadisin Jabir, ya ce: "Manzon Allah ﷺ ya ce lokacin da Najashi ya mutu: 'A yau wani bawan Allah mai taƙawa ya rasu. Don haka ku tashi ku yi wa ɗan'uwanku Ashimah sallah.'" A hadisin Abu Hurairah kuwa an ambata cewa: "Manzon Allah ﷺ ya sanar da su mutuwar Najashi, sarkin Habasha, a ranar da ya mutu." Wannan yana nuna cewa Manzo ﷺ ya san mutuwar Najashi da karɓar Musulunci da ya yi ta hanyar wahayi a ranar da ya mutu. Furucin Manzo ﷺ ga Sahabbai, kamar yadda Jabir b. Abdullahi ya ruwaito, cewa: "A yau wani bawan Allah mai taƙawa ya rasu", da kuma "Don haka ku tashi ku yi wa ɗan'uwanku Ashimah sallah", yana nuna cewa ba su san da karɓar Musulunci da ya yi ba, domin da sun sani tun da farko, babu buƙatar Manzo ﷺ ya yi amfani da irin waɗannan kalmomi kamar 'wani bawan Allah mai taƙawa', 'ɗan'uwanku'. Wannan saboda ba ya amfani da irin waɗannan kalmomi a lokacin da yake kiran su zuwa sallar janazah idan wani daga cikin Sahabbai ya mutu.

under the title ‘death of an-Najashi’ rather than his report on his conversion to Islam. He said; “There was confusion that al-Bukhari did not report about his (ie an-Najashi) conversion to Islam, which is its true place, and instead he reported his death. This was because the story related to his embrace of Islam was not proved to him, while it is explicit in his death. So he reported his death story to understand that he (an- Najashi) embraced Islam from the prayer of janazah on him.” 3 - The wording of the ahadith reported by al-Bukhari indicates that the Messenger 􀁕 knew of Najashi’s death and his embracing of Islam on the day of his death via revelation. It also indicates that the Sahabah did not know of his embracing of Islam and his death, except when the Messenger 􀁕 informed them of it. Thus, in the hadith of Jaabir, he said; “The Messenger 􀁕 said when the Najashi died: ‘Today a pious man has died. So stand and pray for your brother Ashimah.’” In the hadith of Abu Hurayra, it mentioned that; “The Rasool of Allah 􀁕 informed them of the death of Najashi, the ruler of Habasha, on the day that he died.” This indicates that the Messenger 􀁕 came to know of the Najashi’s death and embracing of Islam via revelation on the day that he died. The Messenger’s 􀁕 saying to to the Sahabah, as narrated by Jaabir b. ‘Abdullah, that, “Today a pious man has died”, and, “So stand and pray for your brother Ashimah”, indicates that they had not known of his embracing Islam, because if they had known that before, there would have been no need for the Messenger 􀁕 to use such expressions ‘a pious man’, ‘your brother’. This is because he 􀁕 did not use such expressions when he used to call them to the funeral prayer when one of the Sahabah died.

5 - Waɗannan hadisai shida ba su ƙunshi wani abu da zai nuna cewa Najashi, wanda Manzon Allah 􀁕 ya sanar da Sahabbai mutuwarsa, shi ne wannan Najashi wanda yake sarkin Habasha (Habasha) lokacin da Musulmi suka yi hijira zuwa gare ta. Haka kuma babu wani abu da zai nuna cewa shi ne wannan Najashi da Manzon Allah 􀁕 ya aika masa wasiƙa yana kiransa zuwa Musulunci. Wannan saboda kalmar 'Najashi' ba suna ne na musamman ga wani mutum ba. Maimakon haka laƙabi ne (sunan girma) da aka ba kowane sarkin da ya yi mulkin Habasha, kamar yadda an-Nawawi ya ruwaito a juzu'i na biyu na littafinsa 'Sharh Sahih Muslim', da kuma yadda Ibn Hajar al-'Asqalaani ya ruwaito a juzu'i na uku na littafinsa 'Al-Isaabah.' 6- A juzu'i na goma sha biyu na Sahih Muslim, an-Nawawi ya yi sharhi cewa Najashi wanda Manzon Allah 􀁕 ya aika masa wasiƙa yana kiransa zuwa Musulunci a ƙarshen shekara ta shida ta Hijira, bayan dawowarsa daga yakin Hudaibiyya, ba shi ne Najashin da Annabi 􀁕 ya yi wa Janaza ba. Lafazin hadisin shi ne kamar haka: "An ruwaito daga Anas cewa Annabi 􀁕 ya rubuta wa Kisra, Qaisar, Najashi da duk wani azzalumi, yana kiran su zuwa ga Allah 􀀬. Amma ba shi ne Najashin da Annabi 􀁕 ya yi wa sallar Janaza ba." Daga wannan hadisin ya bayyana a fili cewa Najashin da Annabi 􀁕 ya yi wa sallah ba shi ne Najashin da Musulmi suka yi hijira zuwa gare shi don su zauna a ƙarƙashin kariyarsa ba, kuma ba shi ne Najashin da Manzon Allah 􀁕 ya rubuta masa wasiƙa a shekara ta shida ta Hijira yana kiransa zuwa Musulunci ba. Maimakon haka shi ne Najashin da ya hau mulki bayan mutuwar Najashin da Annabi 􀁕 ya aika masa wasiƙa tare da 'Amr b. Umayyah ad-Damri yana kiransa zuwa Musulunci. Bai amsa ba kuma bai karɓi Musulunci ba, domin da ya amsa ya karɓi Musulunci, to da Manzon Allah 􀁕 ya sanar da Sahabbai hakan, ya kuma yi masa addu'a, kuma Ja'afar b. Abi Ɗalib da muhajirai da sun san da musuluntarsa. Sun koma wurin Manzon Allah 􀁕 a shekara ta bakwai, bayan fathar Makkah watau bayan Manzon Allah 􀁕 ya aika wasiƙar zuwa ga Najashi. Da ya karɓi Musulunci, da hakan zai zama dalilin farin ciki da murna a tsakanin Musulmi, musamman bayan fathar Khaibar. Da Manzon Allah 􀁕 zai sanar da su musuluncinsa, bai kuma takaita maganarsa game da zuwan Ja'afar ba; "Ban san abin da ya fi ba ni farin ciki ba: fathar Khaibar ko zuwan Ja'afar." [Sirar Ibn Hisham]. Da ya kamata ya ƙara da cewa:

5 - These six ahadith contain nothing to indicate that the Najashi, whose death the Messenger 􀁕 informed the Sahabah of, was the same Najashi who was the ruler of Habasha (Ethiopia) when the Muslims migrated to it. As well, there is nothing to indicate that he is the same Najashi to whom the Messenger 􀁕 sent a letter in which he invited him to Islam. This is because the word ‘Najashi’ is not a proper noun for a specific person. Rather it is a laqab (title) given to every ruler who ruled Habashah, as reported by an-Nawawi in the second volume of his book ‘Sharh Sahih Muslim’ and as reported by Ibn Hajar al-’Asqalaani in the third volume of his book ‘Al-Isaabah.’ 6- In volume twelve of Sahih Muslim, An-Nawawi commented that the Najashi to whom the Messenger 􀁕 sent a letter inviting him to Islam at the end of the sixth year of the Hijrah, after his return from the expedition of Hudaybiyyah, was not the Najashi for whom the prophet 􀁕 prayed the Janazah. The text of the hadith is as follows; “Narrated by Anas that the Prophet 􀁕 wrote to the Kisra, Qaysar, Najashi and every tyrant, inviting them to Allah 􀀬. But he was not the Najashi for whom the Prophet 􀁕 made the (Janazah) prayer.” From this hadith it becomes clear that the Najashi for whom the Prophet 􀁕 prayed is not the Najashi to whom the Muslims migrated, in order to live under his protection, and he is not the Najashi to whom the Messenger 􀁕 wrote a letter in the sixth year of the Hijrah inviting him to Islam. Rather he is the Najashi who came to power after the death of the Najashi to whom the Prophet 􀁕 sent a letter with ‘Amr b. Umayyah ad- Damri inviting him to Islam. He did not respond and did not embrace Islam, because if he had responded and embraced Islam, the Messenger 􀁕 would have informed the Sahabah of this and prayed for him, and Ja’far b. Abi Taalib and the immigrants would have known about his conversion. They returned to the Messenger 􀁕 in the seventh year, after the conquest of Makkah ie after the Messenger 􀁕 had sent the letter to the Najashi. If he had embraced Islam, then it would have been a cause for reverbation and celebration amongst the Muslims, especially after the conquest of Khaybar. The Messenger 􀁕 would then have informed them of his conversion, and not restricted his saying regarding the coming of Ja’far; “I do not know what gives me more joy; the conquest of Khaybar or the arrival of Ja’far.” [Sira of Ibn Hisham]. He should have added:

Ya kuma ƙi mika su ga wakilan Quraishawa biyu waɗanda suka nemi haka, duk da cewa mabiya addininsa (watau fadawansa) ba su so ba. Ya hana su hakan, ya kare su, ya kuma ce musu dukkansu: "Kuna cikin aminci a ƙasata, kuma duk wanda ya zalunce ku zai biya diyya (za a hukunta shi)." Haka kuma saboda tsokacinsa game da amsar Ja'afar, lokacin da ya tambaye shi game da abin da Manzon Allah ﷺ ya kawo: "Lallai wannan al'amari da abin da Isa ya kawo sun fito ne daga fitila ɗaya." Haka kuma saboda tsokacinsa game da amsar Ja'afar a rana ta biyu, lokacin da ya tambaye shi game da ra'ayinsu game da Isa, inda ya ɗauki sanda daga ƙasa ya ce: "Na rantse da Allah, Isa ɗan Maryam bai wuce abin da kuka faɗa ba fiye da (faɗin) wannan sandan" [Sirah Ibn Hisham]. Daga duk wannan, sun zaci cewa ya karɓi Musulunci, ko da yake Manzon Allah ﷺ bai sanar da karɓar tasa ba. Haka kuma Umm Salama, matar Annabi ﷺ wadda ta kasance daga cikin masu hijira zuwa Habasha, ba ta ambaci cewa ya karɓi Musulunci ba, lokacin da take magana game da shi da abin da ya faru da su a ƙasar Habasha, inda ta ce: "Lokacin da muka isa ƙasar Habasha, mun sami mafi kyawun maƙwabci: Najashi. Mun ji cikin aminci game da addininmu, muna bauta wa Allah ﷻ ba tare da an cutar da mu ba, kuma ba mu ji wani abu da za mu ƙi ba..." Ta kuma ce: "Na rantse da Allah, muna cikin irin wannan hali, har sai da wani mutum ya fito a Habasha ya ƙalubalanci ikonsa." Ta ce: "Ba mu taɓa sanin baƙin ciki irin wanda ya same mu a lokacin ba, muna tsoron cewa wannan mutum zai ci Najashi, sai wani mutum ya zo wanda ba zai san haƙƙinmu ba, kamar yadda Najashi ya sani." Ta ce: "Bayan da Allah ya ba Najashi nasara a kan maƙiyinsa, ya kuma ƙarfafa shi a ƙasarsa, na rantse da Allah, ba mu taɓa sanin farin ciki irin wanda muka yi a lokacin ba." "Najashi ya dawo (daga filin yaƙi) lokacin da Allah ya hallaka maƙiyinsa, ya kuma ƙarfafa shi a ƙasarsa, al'amarin Habasha kuma ya daidaita." Don haka mun zauna a unguwarsa, a gida mafi kyau, har muka isa wurin Manzon Allah ﷺ yana Makka." [Sirah Ibn Hisham]. Wannan hadisin na Umm Salama ba ya nuna cewa Najashi ya musulunta.

He also refused to hand them over to the two delegates of the Quraysh who demanded this, against the wishes of his patriachs. He prevented them from this, protected them, and told them both; “You are safe in my land and whoever abused you will be fined (punished).” It is also because of his comment on Ja’far’s answer, when he asked him about what the Messenger 􀁕 had brought; “Indeed this matter and what ‘Isa has brought emanate from the one lamp”, beside his comment on Ja’far’s answer on the second day, when he asked him about their view of ‘Isa, where he took a stick from the ground and said; “By Allah, Isa bin Maryam did not exceed what you said more than (the width of) this stick” [Sirah Ibn Hisham]. From all this, they thought that he had embraced Islam even though the Messenger 􀁕 had not announced his embracing it. Similarly, Umm Salamah, the wife of the Prophet 􀁕 who was one of the immigrants to Habashah, did not mention that he had embraced Islam, when she talked about him and about what happened to them in the land of Habashah, when she said; “When we arrived in the land of Habashah, we had the best neighbour; The Najashi. We felt safe in regards of our deen, worshipped Allah 􀀬 without being harmed and did not hear anything we might hate…” She also said; “By Allah, we were in such a state, until a man emerged in the Habashah who challenged his authority.” She said; “We did not ever know a sadness such as happened to us at that time, fearing that man might defeat the Najashi, and hence another man might come who does not recognise of our right, as the Najashi did.” She said; “After Allah gave victory to the Najashi against his enemy, and strengthened him in his land, by Allah, we never knew a delight as we had then.” “The Najashi returned (from the battlefield) when Allah destroyed his enemy and strengthened him in his land, and the affair of al-Habashah put in good order. So we remained in his neighbourhood, in the best home until we arrived to the Rasool of Allah 􀁕 while he was in Makkah.” [Sirah Ibn Hisham]. This hadith of Umm Salamah does not indicate that the Najashi embraced Islam.

Babu wata ambaton waɗannan wasiƙu guda biyu a cikin littattafan hadisi masu ingancin isnadi. Marubucin "Political documents of the Prophetic Era" ya ce ya ɗauki waɗannan takardu daga littattafan tarihi irin su Tabari, Qalqashandi, Ibn Kathir da wasu, bai ce ya ɗauki wani daga cikinsu daga littattafan hadisi ba. Littattafan tarihi ba su da inganci, domin ba su damu da watsa labarai kamar yadda littattafan hadisi suke yi ba. Suna tattara dukkan rahotanni kamar wanda ke tara itace da dare; ba ya sani ko hannunsa yana faɗawa kan reshe ne ko kan maciji. Saboda haka, waɗannan wasiƙu guda biyu ba su da daraja, balle a ce sun saɓa wa hadisin Anas wanda Muslim ya ruwaito, da kuma ruwayar Umm Salama game da Najashi, da kuma Muhajirai a Habasha, wanda na ƙarshensu shi ne Ja'afar, wanda bai ambaci cewa Najashi ya karɓi Musulunci ba. Ja'afar ya dawo wurin Manzon Allah ﷺ a shekara ta bakwai, bayan fatah na Khaibar, kuma bayan Manzon Allah ﷺ ya aika wasiƙu ga sarakuna da masu mulki. Saboda haka, waɗannan wasiƙu guda biyu ba daidai ba ne, kuma yin hukunci bisa su ma ba daidai ba ne, don haka an ƙi su. Daga duk wannan a bayyane yake cewa Najashi wanda ya karɓi Musulunci, kuma Manzon Allah ﷺ ya yi masa sallar jana'iza, ba shi ne Najashin da Muhajiran suka yi hijira zuwa wurinsa ba. Haka kuma ba shi ne Najashin da Manzon Allah ﷺ ya aika masa wasiƙa yana kiran sa zuwa Musulunci ba, tsakanin ƙarshen shekara ta shida ta Hijira da farkon shekara ta bakwai, tare da Amru b. Umayyah ad-Damri. Shi ne maimakon haka Najashin da ya hau mulki a Habasha bayan mutuwar Najashin da Manzon Allah ﷺ ya aika masa wasiƙar kiran zuwa Musulunci.

There had been no mention of these two letters in the sound books of hadith. The author of, ‘Political documents of the Prophetic Era’, mentioned that he took these documents from the history books like Tabari, Qalqashandi, Ibn Kathir and others. He did not mention that he took any of them from the books of hadith. The books of history are not authentic, because they are not concerned with the transmission of the reports like the hadith books. They gather all the reports like the one who gathers wood at night, he does not know whether his hand is falling upon a branch or a snake. Hence, these two letters are of no value, not to mention their contradiction with the hadith of Anas as reported by Muslim, and the narration of Umm Salamah in her talk about Najashi, and the Muhajireen in Habashah, of whom the last was Ja’far, who did not mention that an-Najashi embraced Islam, though Ja’far returned to the Rasool 􀁕 in the seventh year, after the conquest of Khaybar, and after the Rasool 􀁕 sent the letters to the Kings and princes. Therefore, those two letters are not correct, and deducing them is not correct as well, so they are rejected. From all of this, it is clear the Najashi who embraced Islam, and on whom the Rasool 􀁕 made funeral prayer is not the same Najashi to whom the Muhajireen emigrated. He is also not the same Najashi to whom the Rasool 􀁕 sent a letter to, inviting him to Islam, between the end of the sixth year of Hijrah and the beginning of the seventh year, with Amru b. Umayyah ad-Damri. He is rather the Najashi who assumed the power in Habashah after the death of the Najashi to whom the Rasool 􀁕 sent the letter inviting him to Islam.