Game da neman taimakon wadanda ba Musulmi ba, muna samun hadisai kamar haka:
Regarding seeking the help of non-Muslims, we find the following Ahadith:
A cikin wani lamari, Aisha bint Abu Bakr (ra) ta ruwaito cewa: "Lokacin da Annabi ﷺ yana kan hanyarsa zuwa yakin Badar, wani mutum sananne kuma jarumi ya haɗu da shi a wani wuri da ake kira Harratul Wabra. Sahabbai (ra) suka yi farin ciki sosai da ganinsa. Lokacin da mutumin ya ga Annabi ﷺ, sai ya ce: 'Na zo ne domin in yi yaƙi tare da kai, kuma in samu rabon ganima.' Sai Annabi ﷺ ya tambaye shi: 'Shin kana gaskata Allah (SWT) da Manzonsa ﷺ?' Mutumin ya amsa: 'A'a.' Sai Annabi ﷺ ya umarce shi da ya koma baya, domin mu (Musulmi) ba ma neman taimakon Mushrikai. Annabi ﷺ ya ci gaba da tafiyarsa zuwa Badar har ya isa Al-Shajara. Mutumin ya sake zuwa, ya gaya wa Annabi ﷺ abin da ya faɗa masa a baya. Annabi ﷺ ya tambaye shi tambayar da ya yi masa a baya, sannan ya umarce shi da ya koma baya, domin shi ba ya neman taimakon Mushrikai. Saboda haka, mutumin ya koma baya. Mutumin ya sake haɗuwa da Annabi ﷺ a Baida'ah. Sai Annabi ﷺ ya sake tambayarsa: 'Shin kana gaskata Allah (SWT) da Manzonsa ﷺ?' Mutumin ya amsa: 'Eh,' sai Annabi ﷺ ya umarce shi da ya hanzarta ya je ya yi yaƙi." (Muslim & Ahmad)
In one situation Aisha bint Abu Bakr (ra) reported: “That when the Prophet (saw) was on his (saw) way to the battle of Badr, a very well known courageous man joined him at a place called Harratul Wabra. So the Sahabah (ra) were very pleased to see him. When the man saw the Prophet (saw), he said, “I have come to fight with you and to get a share of the war booty.” So the Prophet (saw) asked him, “Do you believe in Allah (swt) and His Messenger (saw)?” The man replied, “No”. The Prophet (saw) told him to return back since we (the Muslims) do not seek help from the Mushriks. The Prophet (saw) proceeded on his way to Badr until he reached Al-Shajara. The man came again and told the Prophet (saw) what he had told him (saw) earlier. The Prophet (saw) asked him the same question he (saw) had asked the man before and then told him to return back since he (saw) does not seek help from the Mushriks. As a result, the man returned back. The man joined the Prophet (saw) again at Baida‟ah. So the Prophet (saw) asked him again, “do you believe in Allah (swt) and His Messenger (saw).” The man replied, “Yes”, and then the Prophet (saw) told him to hurry up and go fight.” (Muslim & Ahmad)
A wani lokacin kuma, Al-Bayhaqi ya ce: Hadisin sahihi shi ne abin da Al-Hafidh Abu Abdullah ya ba mu labari da shi ta hanyar isnadi zuwa ga Abu Hameed as-Sa‟idi, wanda ya ce:
On another occasion, Al-Bayhaqi said: The authentic (sahih) is what Al-Hafidh Abu Abdullah informed us via a chain leading to Abu Hameed as-Sa‟idi who said:
An ruwaito cewa Annabi ﷺ yana kan hanyarsa zuwa yakin Uhudu har ya isa Dhanniyatul Wada'a. A nan ya haɗu da wata runduna ya tambaya, su wane ne waɗannan? Sahabbai (ra) suka ce masa, su mutanen Banu Qaynuqa'a ne, ƙungiyar Abdullahi Bin Salam. Sai Annabi ﷺ ya tambaye su, shin za ku musulunta? Suka ƙi karɓar tayin. Sakamakon haka, Annabi ﷺ ya umarce su da su bar wurin yana cewa "Ba ma neman taimakon mushrikai." Haka suka musulunta.” (Al-Baihaqi)
“It is reported that the Prophet (saw) was on his (saw) way o the battle of Uhud until he reached Dhanniyatul Wada‟a. Here, he (saw) met a regiment and asked, who are they? The Sahabah (ra) told him (saw) they were from Banu Qaynuqa‟a, the faction of Abdullah Bin Salaam. So the Prophet (saw) asked them, will you become Muslims. They declined the offer. As a result, the Prophet (saw) ordered them to leave saying „We do not seek help from the Mushriks.‟ Thus, they became Muslims.” (Al-Baihaqi)
A wasu lokuta, Manzon Allah ﷺ ya nemi taimakon wani Bayahude daga Khaybar, har ma ya yarda wani Mushriki ya yi yaƙi tare da shi ﷺ. Waɗannan Hadisan an yi amfani da su don tabbatar da kasancewar sojojin Amurka a Saudiyya a lokacin yakin Gulf.
In other situations, the Messenger (saw) sought the help of a Jewish individual of Khaybar and even allowed a Mushrik to fight with him (saw). These Ahadith were used to justify the presence of the American troops in Saudi Arabia during the Gulf war.
Duk da haka, an yi kuskuren ambaton waɗannan Hadisai, kuma an yi amfani da su ta hanyar da ba ta dace ba. Idan aka yi nazari sosai a kan waɗannan Hadisai, za a ga cewa Manzon Allah ﷺ wani lokaci yana barin waɗanda ba Musulmi ba su yi yaƙi tare da shi ﷺ a matsayin mutum-mutum kawai. Amma ya ƙi taimakon ƙungiyoyi ko cibiyoyin da ba Musulmi ba waɗanda ke yaƙi ƙarƙashin tutarsu. Idan wata ƙungiya ta zo tana yaƙi ƙarƙashin tutarta, kamar ƙarƙashin tutar Amurka, Musulmi ba za su iya karɓar taimakonsu ba.
However, they have been misquoted and misapplied. By scrutinising these Ahadith, one can see that the Messenger of Allah (saw) used to sometimes allow only non-Muslims to fight with him (saw) as individuals. While, he (saw) refused the help of non-Muslim groups or institutions under their own banner. If a group comes to fight under their own banner, such as under the American flag, Muslims cannot accept their assistance.
Muammar Gaddafi, shugaban ƙasar Libya, yana amfani da ra'ayin sabani a cikin Hadisi don ƙin dukkan Sunnah. Ya yi iƙirarin cewa an gaya wa Ali bin Abi Talib (ra) daga Manzon Allah ﷺ cewa zai kasance ɗaya daga cikin mutanen Aljanna. Haka kuma yana amfani da wani Hadisi da ke cewa idan Musulmi biyu suka haɗu da juna suna riƙe da takubba, to dukkansu suna cikin wuta. Tun da Ali (ra) ya haɗu da Mu'awiyah a yaƙi, in ji Gaddafi, wannan Hadisi zai shafi Ali (ra), don haka zai saɓa wa labarin bushara da aka yi wa Ali (ra) cewa yana cikin mutanen Aljanna. Bisa wannan sabanin da ya ɗauka, Gaddafi ya ƙi dukkan Sunnah.
Muammar Gaddafi, the ruler of Libya exploits the idea of contradiction in the Hadith to reject the entire Sunnah. He claims that Ali bin Abi Talib (ra) was told by the Messenger of Allah (saw) that he (ra) would be one of the people of Paradise. He also uses another Hadith that says that if two Muslims meet each other with swords drawn, then both of them are in fire. Since Ali (ra) met Mu‟awiyyah in battle, Gaddafi argues, this Hadith would apply to Ali (ra) and thereby contradict the glad tidings given to Ali (ra) about being from the people of the paradise. Based on this supposed contradiction, Gaddafi rejected the entire Sunnah.
A gaskiya, Gaddafi ya fassara wannan Hadisi na biyu ba tare da la'akari da mahallinsa ba. Hadisi na biyu yana magana ne a kan ƙungiyoyi biyu da suke faɗa saboda fitina ko kafirci, kamar yin faɗa saboda ƙabilanci, alhali Ali (ra) yana yaƙi ne saboda Musulunci. Alƙur'ani ya gaya mana cewa idan ƙungiyoyi biyu suna faɗa, to a sasanta tsakaninsu, kuma idan ɗaya daga cikin ƙungiyoyin ya ci gaba da keta iyaka, to sai a umarci dukkan ɓangarorin su haɗa kai wajen magance ƙungiyar 'yan tawaye.
In fact, Gaddafi took this second Hadith out of context. The second Hadith is talking about two groups fighting out of Fitnah or Kufr, such as fighting for the sake of nationalism, while Ali (ra) was fighting for Islam. The Qur‟an tells us that if two groups are fighting, then make peace between them, and if one group continues to overstep the bounds, then it orders all parties to band together to deal with the rebel group.
Tun da Ali (ra) shi ne halifa halastacce, kuma Mu'awiyya (ra) ya yi tawaye, Ali (ra) ya yi shawara da Mu'awiyya (ra), sannan ya yaƙe shi don dakatar da tawayen. Ali (ra) yana aiki bisa hukuncin shari'a (Hukm Shar'i), kuma babu wanda zai iya ganin wannan a matsayin aikin da zai sa Ali (ra) ya shiga wuta.
Since Ali (ra) was the legitimate Khaleefah and Mu‟awiyyah (ra) rebelled, Ali (ra) negotiated with Mu‟awiyyah (ra) and then fought him to stop the rebellion. Ali (ra) was acting on a Hukm Shar‟i and this cannot be viewed by anyone as an act that put Ali (ra) in the fire.
Saboda haka, babu wani karo-karo ko rikici a cikin wadannan hadisai biyu. Babu karo-karo ko rikici tsakanin kowane hadisai biyu sai dai a lokuta na nasakh (soke hukunci), inda ake daukar hukuncin daga hadisi mafi sabo.
Consequently, there is absolutely no contradiction in these two Ahadith. There is no contradiction or conflict between any two Hadith except in cases of abrogation, in which the ruling from the latest Hadith is taken.