38 Rauni ga Jiha (Gwamnati) – Dalilai da Abubuwan da ke Haifar da Shi - Khalifanci a Musulunci | Quran Course

38 Rauni ga Jiha (Gwamnati) – Dalilai da Abubuwan da ke Haifar da Shi - Khalifanci a Musulunci | Quran Course

Hanyoyin da abokan gaba na Musulunci suka yi amfani da su don raunana fahimtarsa sun yi yawa. Wasu suna da alaka da nassi, wasu kuma da harshen da ake amfani da shi wajen isar da koyarwarsa da koyar da ita, sannan wasu hanyoyin kuma suna da alaka da dacewar Musulunci da hakikanin rayuwa. Sun fara kara labarai na karya cikin Hadisan Manzon Allah ﷺ wadanda ba a taba fadinsu ba, kuma sun iya kirkira da sanya cikinsu ma'anoni da ra'ayoyin da ba na Musulunci ba, wadanda suka saba wa Musulunci, da fatan Musulmai za su karbe su, ta haka su karkata su kuma raba su da Musulunci. Lallai sun yi nasara a haka, suka yada wadannan Hadisai na karya a tsakanin mutane. Musulmai suka firgita da haka, suka kuma bayyana munanan shirye-shiryen Zanadiqah (masu bidi'a da kafirci) din nan. Musulmai suka farfasa da'irarsu ta mugunta, suka kuma wargaza makircinsu. Sai malamai da masana Hadisi suka tashi tsaye don fuskantar wannan kalubale, suka fara tattarawa da lissafa Hadisai, suna danganta kowane Hadisi da mai ruwaitowarsa, cancantarsa, da lokacin da aka ruwaito kowane Hadisi, suna nuna ko wanne Hadisi da kuma rarraba shi. An rarraba Hadisi zuwa Sahihi (ingantacce) da Da'if (rauni), aka kuma kiyaye shi. An takaita ruwaitowar Hadisai ga zamanai uku bayan Sahabbai, kuma ba a karbi wata ruwaitowa da aka ruwaito bayansu ba. An gano dukkan masu ruwaitowa daya bayan daya, aka kuma rarraba littattafan Hadisi bisa haka, har Musulmai suka iya tabbatar da ingancin kowane Hadisi ta hanyar duba matanin sa da silsilar masu ruwaitowarsa. Daular Musulunci ta yi tsauri da wadannan Zanadiqah, kuma yawancinsu an kashe su saboda rawar da suka taka wajen karkata da kirkirar Hadisan Manzon Allah ﷺ. Gabaki daya, wannan makirci bai yi wata illa ga Musulunci ko ga Daular ba.

The methods which the enemies of Islam used to weaken its understanding were numerous. Some were related to the text and others to the language used in conveying and teaching it, still other methods used were related to Islam’s relevance with reality. They set about adding false narrations to the Ahadeeth of the Messenger of Allah (pbuh) which were never said, and they managed to fabricate and include in them non-Islamic meanings and concepts that contradicted Islam in the hope that these would be adopted by the Muslims and thus deviate them and alienate them from Islam. Indeed, they managed to do just that, and they spread these false Ahadeeth among the people. The Muslims came to be alarmed by this and they in turn divulged the evil schemes of those Zanadiqah (heretics). The Muslims smashed their evil ring and aborted their conspiracy. Scholars and Ahadeeth experts then rose to the challenge and began gathering and listing the Ahadeeth by relating each Ahadeeth to the narrator, his qualification, and the date each Ahadeeth was narrated, underlining each Ahadeeth and classifying it. The Ahadeeth was either classified as Sahih (genuine) and Da’if (weak) and were protected. The narrations of the Ahadeeth were restricted to the three generations after the Sahabah and no other narration reported after them was accepted. The narrators were all individually identified and the books of Ahadeeth were also classified accordingly until the Muslims were able to relate the authenticity of any Ahadeeth by relating its text and chain of narrators. The Islamic State dealt harshly with those Zanadiqah and most of them were actually executed for their part in falsifying and fabricating the Ahadeeth of the Messenger of Allah (pbuh). Overall, the conspiracy did not have any damaging effect on Islam nor the State.

Maƙiyan Musulunci sai suka koma kan kai hari ga harshen Larabci, domin shi ne harshen da ake isar da Musulunci da hukunceinsa ta cikinsa, suka kuma yi ƙoƙarin raba shi da Musulunci. Ba su yi nasara ba da farko, domin Musulmai sun ci gaba da fāɗaɗa mulkinsu suna ɗauke da Littafi, da Sunnah, da harshen Larabci, kuma suna koyar da mutane dukkan ukun. Mutane sun karɓi Musulunci, suka iya Larabci sosai, wasu daga cikin waɗanda ba Larabawa ba ma sun zama manyan Mujtahidai, kamar Imam Abu Hanifah. Wasu kuma sun zama mawaƙa na musamman, kamar Bashshar ibn Burd, wasu kuma sun zama marubuta masu fasaha, kamar Ibnul-Muqaffa’. Musulmai sun ba harshen Larabci kulawa mai yawa. Imam Shafi’i ya hana fassara Alƙur’ani, ya kuma hana yin salla da wani harshen ba Larabci ba. Waɗanda suka amince da fassara Alƙur’ani, kamar Imam Abu Hanifah, ba su kira rubutun da aka fassara Alƙur’ani ba ko kaɗan. Larabci ya ci gaba da kasancewa abin mayar da hankali, domin shi ne ginshiƙin Musulunci kuma sharaɗi ne wajibi ga Ijtihadi. Fahimtar Musulunci daga tushensa ba ta samuwa sai da Larabci, kuma ba za a iya cire Shari’a ba sai da Larabci. Sai dai, kulawa, kula da kuma muhimmancin da ake bai wa harshen Larabci ya ragu a ƙarshen ƙarni na shida Hijira, lokacin da sarakuna suka hau mulki waɗanda ba su daraja harshen Larabci ba kuma ba su fahimci muhimmancinsa ba. Don haka suka yi sakaci da wannan fanni, sakamakon haka kuma Ijtihadi ya tsaya saboda rashin iya Larabci sosai, wanda yana ɗaya daga cikin manyan sinadaran cire hukunce-hukuncen Shari’a. A wannan matakin, harshen Larabci ya rabu da Musulunci, fahimtar Gwamnati game da Shari’a ta dushe, kuma sakamakon haka aiwatar da hukunce-hukuncen ma ya dushe. Wannan ya taimaka matuka wajen rauni da raunin Daula. Ya zama ya rasa ƙarfinsa na fahimtar sabbin al'amura da kuma magance su, wanda hakan ya kai ga gazawarsa wajen warware matsalolin da suka taso ko kuma warware su ta hanyar kuskure. Sakamakon haka, matsaloli suka taru a gaban Daular, wannan kuma ya sa ta shiga cikin rikici har ta kasa jurewa.

The enemies of Islam then resorted to attacking the Arabic language as this is the language2 by which Islam and its rules are conveyed and they attempted to divorce it from Islam. They did not succeed at first because the Muslims went forward in their conquests armed with the Book, the Sunnah and the Arabic language and they would teach the people all three. The people embraced Islam and became fluent in Arabic and some of the non Arabs actually became distinguished Mujtahideen like Imam Abu Hanifah. Others became exceptional poets like Bashar ibn Burd and some became eloquent writers like Ibn al-Muqaffa’. The Muslims devoted a great deal of attention to the Arabic language. Imam Shafi’i disallowed the translation of Qur’an and disallowed praying other than in Arabic. Those who did endorse the translation of Qur’an, like Imam Abu Hanifah, in any case did not call the translated text Qur’an at all. Arabic remained the focus of attention because it is the fundamental part of Islam and a necessary prerequisite of Ijtihad. The understanding of Islam from its sources does not come about but in Arabic and the extraction of the Shari’yah cannot be accomplished except in Arabic. However, the attention, care and importance given to the Arabic language diminished by the end of the sixth century Hijri when the rulers, who did not appreciate and realize the importance of the Arabic language, came to power. They, therefore, neglected that area and as a result Ijtihad was stalled due to the lack of fluency in the Arabic language, one of the main ingredients in deducing the Shari’yah. At this stage, the Arabic language became separated from Islam and the State’s understanding of the Shari’yah became blurred and as a consequence the implementation of the rules also became blurred. This contributed a great deal towards the ailing of the State. It became diminished in its ability to understand and tackle new issues, thus leading to its failure to solve the problems that arose or to solving them in an erroneous way. As a result, problems accumulated in the face of the State and this caused it to become overwhelmed.

Wannan kuwa dai ne game da fahimtar Musulunci. Amma game da aiwatar da shi, abubuwa da dama ne suka taimaka wajen rashin aiwatar da Shari'ah yadda ya kamata. Daya daga cikin wadannan abubuwa shi ne jam'iyyun siyasa, kowacce tana so ta sanya ra'ayinta, kuma tana amfani da karfin soja don kwace iko da mulki. Haka Abbasiyawa suka yi, suka kwace Farisa da Iraki, suka mayar da su mafaka, har suka samu cikakken iko, suka takaita aikin mulki ga iyalan Banu Hashim. Sai Fatimiyawa suka zo. Sun karbe lardin Masar, suka kafa daula a can, don su yi amfani da ita a matsayin tushe, da manufar karshe ta mayar da mulkin Daular Musulunci ga 'ya'yan Fatimah, 'yar Manzon Allah ﷺ. Aikinsu ya haifar da koma baya ga Daular Musulunci, ya dakatar da Jihadi, kuma ya haifar da kafa wata karfi ta biyu tana gogayya da iko a kan Khilafah, duk da cewa Daular Musulunci daular hadin kai ce, kuma haramun ne ga Musulmi su kasance da Khalifa fiye da daya a lokaci guda. Manzon Allah ﷺ ya ce game da haka: "Idan aka yi mubaya'a ga Khalifofi biyu, to ku kashe na karshensu."

This was as far as understanding Islam was concerned, as for its implementation, many factors contributed to the misapplication of the Shari’yah. One such factor was the political parties, each one wanting to impose their own opinion and resorting to military means in order to seize authority and rule. The Abbasids did just that by seizing Persia and Iraq and using them as a platform until they had managed to capture total power and restrict the function of ruling to the clan of Banu Hashim. Then came the Fatimids. They took over the Wilayah of Egypt and established a state there so as to use it as a support point with the ultimate aim of transferring the rule of the Islamic State to the sons of Fatimah, daughter of Allah’s Messenger (pbuh). Their action caused a setback to the Islamic State and stalled the Jihad, while it resulted in the establishment of a second power vying for control over the Khilafah despite the fact that the Islamic State is a state of unity and it is forbidden for the Muslims to have more than one Khaleefah at the same time. The Messenger of Allah (pbuh) said in reference to this, “If a pledge of allegiance is taken for two Khulafah, kill the latter of them.”.

Duk da haka, abin da a zahiri ya sa jam'iyyun siyasa suka koma ga irin wannan hanyar don kwace mulki, ya samo asali ne daga abin da ya faru a zamanin mulkin Umayyawa. Umayyawa sun kawo hanyar miƙa Khilafah ga wanda zai gaji mulki, sai aka ba shi Ba'yah. Wannan ya mayar da Ba'yah zuwa wani al'amari kawai na al'ada, kuma ya kashe fatan kai wa ga matsayin mulki ta hanyarta. Mu'awiyah, misali, ya miƙa mulki ga ɗansa, sannan daga baya ya karɓi Ba'yah dominsa. Bayan haka, kowane Khalifah ya bi wannan tafarki, yana karɓar rantsuwa ga magadansa sannan ya nemi mutane su ba su Ba'yah. Mutane an takaita su ga ba da Ba'yah ga wanda Khalifah ya naɗa, kuma da wuya a ba wani Ba'yah. Wannan hanya ta tura waɗannan jam'iyyun siyasa su yi amfani da ƙarfi don kwace mulki. Duk da cewa Abu Bakr ya yi amfani da hanyar naɗawa, rashin amfani da ita yadda ya kamata da Umayyawa suka yi ya haifar da waɗannan matsaloli. Lallai Abu Bakr ya tuntuɓi Musulmi a kan wannan al'amari, sakamakon haka kuwa 'Umar da 'Ali suka fito a matsayin 'yan takara biyu. Sai aka naɗa 'Umar, kuma aka zabe shi a matsayin Khalifah bayan rasuwar Abu Bakr. 'Umar ya karɓi Ba'yah daga Ummah. Wannan kuwa yana daidai da Shari'ah. Khulafan Bani Umayya sun yi kuskuren amfani da wannan doka, inda suka naɗa 'ya'yansu, 'yan'uwansu ko danginsu. A wasu lokuta ma sun naɗa fiye da mutum ɗaya. Irin wannan kuskuren amfani ya hana Musulmi damar ba da Ba'yah ga wanda suke so, kuma hakan ya kai ga raunana Daula. Da farko wannan bai yi tasiri sosai ga Daula ba saboda ƙarfinta, amma alamun tsagewa sun bayyana ba da daɗewa ba.

However, what in fact led those political parties to resort to that type of methodology in order to seize power, was as a result of what took place during the rule of the Ummayads. The Ummayads introduced the method of handing over the Khilafah to the heir apparent, who was then given the Ba’yah. This turned the Ba’yah into a mere protocol and killed the hope of reaching the position of ruling by its means. Mu’awiyah for instance passed on the authority to his son and took the Ba’yah for him later. Subsequently, every Khalifah followed the same trend, taking an oath for their heirs and then asking the people to give them the Ba’yah. The people were restricted to giving the Ba’yah to whoever the Khalifah had nominated, and rarely giving the Ba’yah to anyone else. This method pushed those political parties to resort to force in order to seize power. Despite the fact that Abu Bakr adopted the method of nomination, its misapplication by the Ummayads led to those problems arising. Abu Bakr had in fact consulted the Muslims over this issue and as a result ‘Umar and ‘Ali emerged as the two candidates. Nomination was then given to ‘Umar and he was elected as Khalifah after the death of Abu Bakr. ‘Umar took the Ba’yah from the Ummah. This was actually in accordance with the Shari’yah. The Khulafah of Bani Umayyah misapplied this rule and nominated their sons, brothers or relatives. In some cases, they even nominated more than one person. Such misapplication led to the deprivation of the Muslims from giving the Ba’yah to whoever they wished and this in turn led to the weakening of the State. At first, this did not have much effect on the State because it was so powerful, but the signs of cracking soon emerged.