ØÇåÑ ÌÈÑíá Ïßæ
_14 _December _2015åÜ ÇáãæÇÝÞ 14-12-2015ã, 12:30 PM
Auren Mut’a(Sheikh Muhammad Rabi’u Rijiyar Lemo)
Auren Mut’a(Sheikh Muhammad Rabi’u Rijiyar Lemo) January 14, 2014 Sheikh Muhammad Rabi'u Rijiyar Lemo Auren Mut’a : Martani Ga Nuru Darussakalaini (Kashi Na Karshe 3) Daga Nan Mal Nura ya yi kokarin ya nuna cewa sabanin riwayoyi akan lokacin haramta mut’a yana nuna hadisan karya ne!. haba Mal Nura ba haka kawai ake karyata riwaya da ka ba, a’a sai an yi karatu. Yadda abin yake shi ne, wadannan nassoshin ba sa karo da juna, saboda kowane mai riwaya yana fadin abin da ya ji ne, kuma da lokacin da ya ji, saboda Manzon Allah (S.AW) yana iya yin magana yau, gobe ya sake nanata ta, wata shekara ya sake fadinta, idan kowanne mai riwaya ya fadi lokacin da ya ji, to ina karyata juna a nan?, baka karanta a ulumul kur’an ba ne, cewa aya ma ana iya maimaita saukar da ita! Ma’ana ta sauka yau, kuma bayan wani lokaci a sake saukar da ita. Haba Mal Nura a daina garaje, a tsaya a yi karatu sosai kafin a kunno kai!. Kuma ka koma Fathul-bari littafin da kake kafa hujja da shi, zaka ga Ibnu Hajar ya hakaito bayanan malamai akan wannan mas’alar, a baya na yi ishara zuwa gareta, to ka koma ka karanta sai ka gane cewa, wannan ba wata matsala ba ce, rashin karatu ne dai kawai!. A cikin ruwayoyin da Mal Nura ya kawo don nuna halaccin mut’a ya kawo wannan riwaya : A cikin Sahihul-Bukhari kuwa cewa yayi: an saukar da Ayar Mutu’a a cikin littafin Allah, mun aikatata tare da Manzon Allah (Sallallahu alaiHi wa AliHi) kuma Qur’ani bai sauka yana haramta ta ba kuma Manzon Allah (Sallallahu alaiHi wa AliHi) bai hana ba har ya Rasu. Sannan wani mutum kawai yazo ya fadi son ransa. (Sahihul-Bukhari: 5/185). Amsa : Wannan riwaya ba haka take ba, Mal Nura ya yi halin!, a riwayar babu inda aka ce akan mut’ar mata ake magana, hasali ma dai riwayar akan mutu’ar hajji take magana, shi ya sa shi kansa Imamul Bukhari ya kawo ta ne a Kitabul Hajji, ga yadda riwayar take a sahihi Muslim : ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﻴﻦ ﻧﺰﻟﺖ ﺁﻳﺔ ﺍﻟﻤﺘﻌﺔ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ þ( ﻳﻌﻨﻲ ﻣﺘﻌﺔ ﺍﻟﺤﺞ þ) ﻭﺃﻣﺮﻧﺎ ﺑﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺛﻢ ﻟﻢ ﺗﻨﺰﻝ ﺁﻳﺔ ﺗﻨﺴﺦ ﺁﻳﺔ ﻣﺘﻌﺔ ﺍﻟﺤﺞ ﻭﻟﻢ ﻳﻨﻪ ﻋﻨﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺣﺘﻰ ﻣﺎﺕ ﻗﺎﻝ ﺭﺟﻞ ﺑﺮﺃﻳﻪ ﺑﻌﺪ ﻣﺎ ﺷﺎﺀ . Don haka Mal Nura ya dauki riwayar mut’ar hajji ya sanya ta a mut’ar Mata. Anya ba copy kake yi ba, baka komawa asali! Don Allah ka rika komawa kana dubawa kafin ka fada ko ka rubuta, wallahi sau dama malamanku yaudararku suke suna boye muku hakikanin yadda abu yake, suna rubuta muku karya, ku rika komawa kafin ku fada wa duniya a matsayin dalili!. Amma maganar cewa mutu’a ta shahara a zamanin sahabbai da tabi’ai da malaman Mazhabobi wanda hakan yake nuna ba a shafe ta ba, wannan ma magana ce ta son rai, domin kuwa shi kansa Mal Nura ya tabbatar da shaharar mutu’a shahara ce ta sabani, wanda har yau ga shi ana yi, amma maganar bayyanata a fili da yin ta wannan sai wurinsu ‘yan shi’a ba dai a sunnah ba, Kafa hujja da riwayoyin Buhari da Muslim a kan haka son rai ne, domin kuwa sun kawo riwayoyin halacci da farko sannan suka kawo na haramci, wannan kuma ita ce amanar ilimi. Maimaitawar da Mal Nura yake na cewa riwayoyin da suka gwada halacci suna karyata na haramci, yana dada nuna jahilicinsa ne, kari akan bayanin da na yi a baya, ni kuma zan iya cewa, riwayoyin hani suna karyata na halacci, yaya zai yi da ni?. Don haka ka gane Mal Nura ba a karyata riwaya sai da dalili na ilimi, a bisa ka’idojin malamai, ba da irin wannan hauragiyar taka ba?. Fayyace sanadi, kawo maganganun malamai akan rijal, sannan yi istintaji fitar da natija, ba wai kawai ka dauko wannan riwaya ba, ka soki waccan da ita ba, ba haka ake ba Ya Sheikh Nura!. Sannan cewa duk riwayoyin haramcin mut’a sun zo ne da hanya daya, wannan ma ba ba haka ba ne, ga wasu daga cikin ruwayoyin da sanadinsu, sai ka yi min bayanin yadda suka zama ta hanya daya Ya Sheikh Nura : ﺣóﺪøóﺛóﻨöﻲ ﻳóﺤúﻴóﻰ ﺑúﻦõ ﻗóﺰóﻋóﺔó ﺣóﺪøóﺛóﻨóﺎ ﻣóﺎﻟöﻚñ ﻋóﻦú ﺍﺑúﻦö ﺷöﻬóﺎﺏò ﻋóﻦú ﻋóﺒúﺪö ﺍﻟﻠøóﻪö ﻭóﺍﻟúﺤóﺴóﻦö ﺍﺑúﻨóﻲú ﻣõﺤóﻤøóﺪö ﺑúﻦö ﻋóﻠöﻲøò ﻋóﻦú ﺃóﺑöﻴﻬöﻤóﺎ ﻋóﻦú ﻋóﻠöﻲøö ﺑúﻦö ﺃóﺑöﻲ ﻃóﺎﻟöﺐò ﺭóﺿöﻲó ﺍﻟﻠøóﻪõ ﻋóﻨúﻪõ ﺃóﻥøó ﺭóﺳõﻮﻝó ﺍﻟﻠøóﻪö ﺻóﻠøóﻰ ﺍﻟﻠøóﻪõ ﻋóﻠóﻴúﻪö ﻭóﺳóﻠøóﻢó ﻧóﻬóﻰ ﻋóﻦú ﻣõﺘúﻌóﺔö ﺍﻟﻨøöﺴóﺎﺀö ﻳóﻮúﻡó ﺧóﻴúﺒóﺮó ﻭóﻋóﻦú ﺃóﻛúﻞö ﻟõﺤõﻮﻡö ﺍﻟúﺤõﻤõﺮö ﺍﻟúﺈöﻧúﺴöﻴøóﺔ þ(ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱþ) . ﺣóﺪøóﺛóﻨóﺎ ﺃóﺑõﻮ ﻛóﺎﻣöﻞò ﻓõﻀóﻴúﻞõ ﺑúﻦõ ﺣõﺴóﻴúﻦò ﺍﻟúﺠóﺤúﺪóﺭöﻯøõ ﺣóﺪøóﺛóﻨóﺎ ﺑöﺸúﺮñ – ﻳóﻌúﻨöﻰ ﺍﺑúﻦó ﻣõﻔóﻀøóﻞò – ﺣóﺪøóﺛóﻨóﺎ ﻋõﻤóﺎﺭóﺓõ ﺑúﻦõ ﻏóﺰöﻳøóﺔó ﻋóﻦö ﺍﻟﺮøóﺑöﻴﻊö ﺑúﻦö ﺳóﺒúﺮóﺓó ﺃóﻥøó ﺃóﺑóﺎﻩõ ﻏóﺰóﺍ ﻣóﻊó ﺭóﺳõﻮﻝö ﺍﻟﻠøóﻪö -ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻓóﺘúﺢó ﻣóﻜøóﺔó ﻗóﺎﻝó ﻓóﺄóﻗóﻤúﻨóﺎ ﺑöﻬóﺎ ﺧóﻤúﺲó ﻋóﺸúﺮóﺓó – ﺛóﻼóﺛöﻴﻦó ﺑóﻴúﻦó ﻟóﻴúﻠóﺔò ﻭóﻳóﻮúﻡò – ﻓóﺄóﺫöﻥó ﻟóﻨóﺎ ﺭóﺳõﻮﻝõ ﺍﻟﻠøóﻪö -ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻓöﻰ ﻣõﺘúﻌóﺔö ﺍﻟﻨøöﺴóﺎﺀö ﻓóﺨóﺮóﺟúﺖõ ﺃóﻧóﺎ ﻭóﺭóﺟõﻞñ ﻣöﻦú ﻗóﻮúﻣöﻰ ﻭóﻟöﻰ ﻋóﻠóﻴúﻪö ﻓóﻀúﻞñ ﻓöﻰ ﺍﻟúﺠóﻤóﺎﻝö ﻭóﻫõﻮó ﻗóﺮöﻳﺐñ ﻣöﻦó ﺍﻟﺪøóﻣóﺎﻣóﺔö ﻣóﻊó ﻛõﻞøö ﻭóﺍﺣöﺪò ﻣöﻨøóﺎ ﺑõﺮúﺩñ ﻓóﺒõﺮúﺩöﻯ ﺧóﻠóﻖñ ﻭóﺃóﻣøóﺎ ﺑõﺮúﺩõ ﺍﺑúﻦö ﻋóﻤøöﻰ ﻓóﺒõﺮúﺩñ ﺟóﺪöﻳﺪñ ﻏóﺾøñ ﺣóﺘøóﻰ ﺇöﺫóﺍ ﻛõﻨøóﺎ ﺑöﺄóﺳúﻔóﻞö ﻣóﻜøóﺔó ﺃóﻭú ﺑöﺄóﻋúﻼóﻫóﺎ ﻓóﺘóﻠóﻘøóﺘúﻨóﺎ ﻓóﺘóﺎﺓñ ﻣöﺜúﻞõ ﺍﻟúﺒóﻜúﺮóﺓö ﺍﻟúﻌóﻨóﻄúﻨóﻄóﺔö ﻓóﻘõﻠúﻨóﺎ ﻫóﻞú ﻟóﻚö ﺃóﻥú ﻳóﺴúﺘóﻤúﺘöﻊó ﻣöﻨúﻚö ﺃóﺣóﺪõﻧóﺎ ﻗóﺎﻟóﺖú ﻭóﻣóﺎﺫóﺍ ﺗóﺒúﺬõﻻóﻥö ﻓóﻨóﺸóﺮó ﻛõﻞøõ ﻭóﺍﺣöﺪò ﻣöﻨøóﺎ ﺑõﺮúﺩóﻩõ ﻓóﺠóﻌóﻠóﺖú ﺗóﻨúﻈõﺮõ ﺇöﻟóﻰ ﺍﻟﺮøóﺟõﻠóﻴúﻦö ﻭóﻳóﺮóﺍﻫóﺎ ﺻóﺎﺣöﺒöﻰ ﺗóﻨúﻈõﺮõ ﺇöﻟóﻰ ﻋöﻄúﻔöﻬóﺎ ﻓóﻘóﺎﻝó ﺇöﻥøó ﺑõﺮúﺩó ﻫóﺬóﺍ ﺧóﻠóﻖñ ﻭóﺑõﺮúﺩöﻯ ﺟóﺪöﻳﺪñ ﻏóﺾøñ . ﻓóﺘóﻘõﻮﻝõ ﺑõﺮúﺩõ ﻫóﺬóﺍ ﻻó ﺑóﺄúﺱó ﺑöﻪö . ﺛóﻼóﺙó ﻣöﺮóﺍﺭò ﺃóﻭú ﻣóﺮøóﺗóﻴúﻦö ﺛõﻢøó ﺍﺳúﺘóﻤúﺘóﻌúﺖõ ﻣöﻨúﻬóﺎ ﻓóﻠóﻢú ﺃóﺧúﺮõﺝú ﺣóﺘøóﻰ ﺣóﺮøóﻣóﻬóﺎ ﺭóﺳõﻮﻝõ ﺍﻟﻠøóﻪö -ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- þ( ﺻﺤﻴﺢ ﻣﺴﻠﻢ : ﺭﻗﻢ 3486þ) ﺃﺧﺒﺮﻧﺎ ﺟﻌﻔﺮ ﺑﻦ ﻋﻮﻥ ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺳﺒﺮﺓ ﺍﻥ ﺃﺑﺎﻩ ﺣﺪﺛﻪ : ﺃﻧﻬﻢ ﺳﺎﺭﻭﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻓﻲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻓﻘﺎﻝ ﺍﺳﺘﻤﺘﻌﻮﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﻋﻨﺪﻧﺎ ﺍﻟﺘﺰﻭﻳﺞ ﻓﻌﺮﺿﻨﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻓﺄﺑﻴﻦ ﺍﻻ ﺍﻥ ﻻ ﻳﻀﺮﺏ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻦ ﺁﺟﻼ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺍﻓﻌﻠﻮﺍ ﻓﺨﺮﺟﺖ ﺍﻧﺎ ﻭﺑﻦ ﻋﻢ ﻟﻲ ﻣﻌﻪ ﺑﺮﺩ ﻭﻣﻌﻲ ﺑﺮﺩ ﻭﺑﺮﺩﻩ ﺃﺟﻮﺩ ﻣﻦ ﺑﺮﺩﻱ ﻭﺃﻧﺎ ﺃﺷﺐ ﻣﻨﻪ ﻓﺄﺗﻴﻨﺎ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻓﺄﻋﺠﺒﻬﺎ ﺷﺒﺎﺑﻲ ﻭﺃﻋﺠﺒﻬﺎ ﺑﺮﺩﻩ ﻓﻘﺎﻟﺖ ﺑﺮﺩ ﻛﺒﺮﺩﻩ ﻭﻛﺎﻥ ﺍﻷﺟﻞ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻬﺎ ﻋﺸﺮﺍ ﻓﺒﺖ ﻋﻨﺪﻫﺎ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺛﻢ ﻏﺪﻭﺕ ﻓﺈﺫﺍ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻗﺎﺋﻢ ﺑﻴﻦ ﺍﻟﺮﻛﻦ ﻭﺍﻟﺒﺎﺏ ﻓﻘﺎﻝ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻧﻲ ﻗﺪ ﻛﻨﺖ ﺃﺫﻧﺖ ﻟﻜﻢ ﻓﻲ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻻ ﻭﺍﻥ ﺍﻟﻠﻪ ﻗﺪ ﺣﺮﻡ ﺫﻟﻚ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻤﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﻨﻬﻦ ﺷﻲﺀ ﻓﻠﻴﺨﻞ ﺳﺒﻴﻠﻬﺎ ﻭﻻ ﺗﺄﺧﺬﻭﺍ ﻣﻤﺎ ﺁﺗﻴﺘﻤﻮﻫﻦ ﺷﻴﺌﺎ . þ[ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻣﻲ 2/188þ) . ﻗﺎﻝ ﺣﺴﻴﻦ ﺳﻠﻴﻢ ﺃﺳﺪ : ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻭﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ ﻣﺴﻠﻢ ﻓﻲ ﺍﻟﻨﻜﺎﺡ . Wasu daga riwayoyin haramcin mut’a kenan wadanda basu zo ta hanyar da Mal Nura yake so ya ce ita kadai ce ba, don haka waccan magana taka ba daidai ba ce. Amma maganar da ka yi akan Imam Azzuhuriy na cewa : “Wanda kuma da zamu cicciba shi Uban ruwayar Az-zuhriy mu yi Tarjamarsa da gwiwowin wasu sun dada tashi babu qwari, amma dai bari mu qyale ku hakan” na san me zaka fada a kansa, maimaita abin da magabatanka suka fada ne akan wannan bajimin malamin sunnar, don haka ko ka fada ko baka fada ba, Imam Zuhuriy ya yi gaba, kai! Dalibinsa ma Imam Malik ya sha kanku ballantana shi, in kuma zaka fada din, to ka fada dakarun sunnah suna nan suna jiranka!. Maganar Ijma’i kuwa Allah sarki Mal Nura ya dauka da ka na fada, a’a malamai suka fada – kuma sun san me suke fada – saboda sabanin da ya sabawa Alkur’ni da Sunnah ba a lissafa shi a cikin abubuwan da suke warware sabani Ya sheikh Nura, wannan ya sa malamai suke cewa Ijma’i ne na magabata akan haramcin Mut’a, ga maganganun Malaman kamar haka (Amma a gafarce ni ba zan fassara ba saboda rage tsawaitawa) ﻗﺎﻝ ﺍﻟﺠﺼﺎﺹ : “ ﻭﻻ ﺧﻼﻑ ﻓﻴﻬﺎ ﺑﻴﻦ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﺑﻴﻨﺎ¡ ﻭﻗﺪ ﺍﺗﻔﻖ ﻓﻘﻬﺎﺀ ﺍﻷﻣﺼﺎﺭ ﻣﻊ ﺫﻟﻚ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻬﺎ ﻭﻻ ﻳﺨﺘﻠﻔﻮﻥ ” þ[ ﺗﻔﺴﻴﺮ ﺍﻟﺠﺼﺎﺹ : 2/153þ) . ﻭﻗﺎﻝ ﺍﻟﻤﺎﺯﺭﻱ : “ ﺍﻧﻌﻘﺪ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻪ ﻭﻟﻢ ﻳﺨﺎﻟﻒ ﻓﻴﻪ ﺇﻻ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻤﺒﺘﺪﻋﺔ¡ ﻭﺗﻌﻠﻘﻮﺍ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺫﻟﻚ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺃﻧﻬﺎ ﻣﻨﺴﻮﺧﺔ ﻓﻼ ﺩﻻﻟﺔ ﻟﻬﻢ ﻓﻴﻬﺎ ” þ[ﺍﻟﻤﻌﻠﻢ : 2/131þ) . ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ : “ ﺃﺟﻤﻊ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻬﺎ ﺇﻻ ﻣﻦ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺮﻭﺍﻓﺾ .” þ[ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ /9 78 – 79 ). To Malam Nura ga yadda abin yake?. Daga nan sai Mal Nura ya kawo maganar Ibnu Hazmin akan mut’a, amma sai ya yanko inda yake so ya bar inda ba ya so, saboda kuwa Ibnu Hazmin ya tafi kan haramcinta, sannan ya kawo wadanda ake cewa sun yarda da ita, kuma ya jero wadanda ba su yarda da ita ba, sannan ya kawo dalilin haramcinta. Amma Mal Nura sai ya nuna Ibnu Hazmin ma ya tafi a kan halaccin Mutu’a!, wanda ba haka abin yake ba. Sai Mal Nura ya jero sunayen Sahabbai da tabi’ai wai wadanda suka halatta mutu’a, sai dai abin takaicin bai kawo inda riwayoyinsu suka inganta ba a kan mutu’a halal ce ba, don haka in yana so a bashi amsa, sai ya kawo riwayoyinsu daya bayan daya, sai a bi su. Daga nan sai Mal Nura ya ci gaba da ciro bayanana da wasu malamai suka yi a tafsirinsu akan mutu’a, idan suke bayyana maganganun da aka yi a kanta, amma abin takaici baya kawo bayanan gaba daya, sai dai ya yanko abin da ya dace da son ransa, kamar yadda bayani ya gabata a baya. Allah ka raba mu da son zuciya!. Daga nan sai Mal Nura ya shiga hayaniya da maimata abin da ya gabata, saboda abin fada ya kare!, sannan ya yi ta kokari a cikin bayanansa ya nuna cewa Wahabiyawa ne kadai suke bayanin haramcin mut’a, kai kace ba shi ne ra’ayin Jumhurum malamai ba a kan wannan mas’ala. Kuma wani abin da ya dauki hankalina a cikin wannan rubutun na Mal Nura shi ne ya ki ya bayyana cewa haramcin mut’a din fa ba wai kadai a littattafan Ahlus-sunnah ya zo ba, a’a riwayoyi suna nan a cikin littatttafan shi’a akan haramcin mut’a, su kuma ya ya zai yi da su, daga cikin irin wadannan riwayoyi akwai riwayar sayyidina Aliyyu a kai!. Daga karshe Mal Nura zan fada maka irin abin da na taba fadawa malaminka saleh zariya, a lokacin da muka yi irin wannan tattaunawar a jaridar aminiya da shi, shi ne, Ina so kai mal Nura da ire-iranka masu halatta mut’a, ku sani cewa duk wani abin da za ku fada dangane da mut’a, tuni an riga an fada, kuma malamai sun bada amsa, abin da ya rage muku kawai shi ne ku je, ku yi karatu, ka da ku tsaya ku makalkalewa littafi daya ko biyu, ku yi ta rikice akan abin da tun tuni bayaninsa ya gabata filla – filla a kansa. Sannan ina so Mal Nura ya amsa min wadannan tambayoyi amsa mai kyau ta ilimi?. Da farko dai akwai falala mai yawa ga wanda ya yi mut’a, har ma a wata riwaya a littafan shi’a aka ce “Wanda ya yi mut’a sau daya to darajarsa daidai take da ta Husain, wanda ya yi sau biyu, darajarsa daidai take da Hassan, wanda kuwa ya yi sau uku to darajarsa daidai take da ta Ali, wanda kuwa ya yi sau hudu to darajarsa daidai take da ta Manzon Allah (S.A.W)”, to tambayata anan ita ce : Shin Aliyu (R.A) ya yi mut’a, in ya yi, ya sunan matar da ya yi da ita, Sannan ‘ya ‘ya na wa ya haifa daga mut’a, saboda mun san ‘ya’yanshi na auren dindindin, da na kuyangi, amma ba mu taba jin an ce ga ‘ya ‘yansa na mut’a ba. Haka kuma idan mut’a halal ce me yasa manya- manyan malaman shi’a ba sa bari a yi da ‘ya ‘yansu mata? Kuma a cikin A’imma na shi’a akwai ‘ya’yan aure na dindindin, akwai kuma na kuyangi (bayi), to ina ‘ya’yan mut’a a cikinsu?, saboda abu mai falala irin wannan kamata ya yi a ce ya yadu a cikinsu a kalla a lokacin sayyidina Aliyu, ko lokacin Hassan – Allah ya jikansu da Rahama? Aminci ya tabbata a kan wanda ya bi shiriya
Auren Mut’a(Sheikh Muhammad Rabi’u Rijiyar Lemo) January 14, 2014 Sheikh Muhammad Rabi'u Rijiyar Lemo Auren Mut’a : Martani Ga Nuru Darussakalaini (Kashi Na Karshe 3) Daga Nan Mal Nura ya yi kokarin ya nuna cewa sabanin riwayoyi akan lokacin haramta mut’a yana nuna hadisan karya ne!. haba Mal Nura ba haka kawai ake karyata riwaya da ka ba, a’a sai an yi karatu. Yadda abin yake shi ne, wadannan nassoshin ba sa karo da juna, saboda kowane mai riwaya yana fadin abin da ya ji ne, kuma da lokacin da ya ji, saboda Manzon Allah (S.AW) yana iya yin magana yau, gobe ya sake nanata ta, wata shekara ya sake fadinta, idan kowanne mai riwaya ya fadi lokacin da ya ji, to ina karyata juna a nan?, baka karanta a ulumul kur’an ba ne, cewa aya ma ana iya maimaita saukar da ita! Ma’ana ta sauka yau, kuma bayan wani lokaci a sake saukar da ita. Haba Mal Nura a daina garaje, a tsaya a yi karatu sosai kafin a kunno kai!. Kuma ka koma Fathul-bari littafin da kake kafa hujja da shi, zaka ga Ibnu Hajar ya hakaito bayanan malamai akan wannan mas’alar, a baya na yi ishara zuwa gareta, to ka koma ka karanta sai ka gane cewa, wannan ba wata matsala ba ce, rashin karatu ne dai kawai!. A cikin ruwayoyin da Mal Nura ya kawo don nuna halaccin mut’a ya kawo wannan riwaya : A cikin Sahihul-Bukhari kuwa cewa yayi: an saukar da Ayar Mutu’a a cikin littafin Allah, mun aikatata tare da Manzon Allah (Sallallahu alaiHi wa AliHi) kuma Qur’ani bai sauka yana haramta ta ba kuma Manzon Allah (Sallallahu alaiHi wa AliHi) bai hana ba har ya Rasu. Sannan wani mutum kawai yazo ya fadi son ransa. (Sahihul-Bukhari: 5/185). Amsa : Wannan riwaya ba haka take ba, Mal Nura ya yi halin!, a riwayar babu inda aka ce akan mut’ar mata ake magana, hasali ma dai riwayar akan mutu’ar hajji take magana, shi ya sa shi kansa Imamul Bukhari ya kawo ta ne a Kitabul Hajji, ga yadda riwayar take a sahihi Muslim : ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﻴﻦ ﻧﺰﻟﺖ ﺁﻳﺔ ﺍﻟﻤﺘﻌﺔ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ þ( ﻳﻌﻨﻲ ﻣﺘﻌﺔ ﺍﻟﺤﺞ þ) ﻭﺃﻣﺮﻧﺎ ﺑﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺛﻢ ﻟﻢ ﺗﻨﺰﻝ ﺁﻳﺔ ﺗﻨﺴﺦ ﺁﻳﺔ ﻣﺘﻌﺔ ﺍﻟﺤﺞ ﻭﻟﻢ ﻳﻨﻪ ﻋﻨﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺣﺘﻰ ﻣﺎﺕ ﻗﺎﻝ ﺭﺟﻞ ﺑﺮﺃﻳﻪ ﺑﻌﺪ ﻣﺎ ﺷﺎﺀ . Don haka Mal Nura ya dauki riwayar mut’ar hajji ya sanya ta a mut’ar Mata. Anya ba copy kake yi ba, baka komawa asali! Don Allah ka rika komawa kana dubawa kafin ka fada ko ka rubuta, wallahi sau dama malamanku yaudararku suke suna boye muku hakikanin yadda abu yake, suna rubuta muku karya, ku rika komawa kafin ku fada wa duniya a matsayin dalili!. Amma maganar cewa mutu’a ta shahara a zamanin sahabbai da tabi’ai da malaman Mazhabobi wanda hakan yake nuna ba a shafe ta ba, wannan ma magana ce ta son rai, domin kuwa shi kansa Mal Nura ya tabbatar da shaharar mutu’a shahara ce ta sabani, wanda har yau ga shi ana yi, amma maganar bayyanata a fili da yin ta wannan sai wurinsu ‘yan shi’a ba dai a sunnah ba, Kafa hujja da riwayoyin Buhari da Muslim a kan haka son rai ne, domin kuwa sun kawo riwayoyin halacci da farko sannan suka kawo na haramci, wannan kuma ita ce amanar ilimi. Maimaitawar da Mal Nura yake na cewa riwayoyin da suka gwada halacci suna karyata na haramci, yana dada nuna jahilicinsa ne, kari akan bayanin da na yi a baya, ni kuma zan iya cewa, riwayoyin hani suna karyata na halacci, yaya zai yi da ni?. Don haka ka gane Mal Nura ba a karyata riwaya sai da dalili na ilimi, a bisa ka’idojin malamai, ba da irin wannan hauragiyar taka ba?. Fayyace sanadi, kawo maganganun malamai akan rijal, sannan yi istintaji fitar da natija, ba wai kawai ka dauko wannan riwaya ba, ka soki waccan da ita ba, ba haka ake ba Ya Sheikh Nura!. Sannan cewa duk riwayoyin haramcin mut’a sun zo ne da hanya daya, wannan ma ba ba haka ba ne, ga wasu daga cikin ruwayoyin da sanadinsu, sai ka yi min bayanin yadda suka zama ta hanya daya Ya Sheikh Nura : ﺣóﺪøóﺛóﻨöﻲ ﻳóﺤúﻴóﻰ ﺑúﻦõ ﻗóﺰóﻋóﺔó ﺣóﺪøóﺛóﻨóﺎ ﻣóﺎﻟöﻚñ ﻋóﻦú ﺍﺑúﻦö ﺷöﻬóﺎﺏò ﻋóﻦú ﻋóﺒúﺪö ﺍﻟﻠøóﻪö ﻭóﺍﻟúﺤóﺴóﻦö ﺍﺑúﻨóﻲú ﻣõﺤóﻤøóﺪö ﺑúﻦö ﻋóﻠöﻲøò ﻋóﻦú ﺃóﺑöﻴﻬöﻤóﺎ ﻋóﻦú ﻋóﻠöﻲøö ﺑúﻦö ﺃóﺑöﻲ ﻃóﺎﻟöﺐò ﺭóﺿöﻲó ﺍﻟﻠøóﻪõ ﻋóﻨúﻪõ ﺃóﻥøó ﺭóﺳõﻮﻝó ﺍﻟﻠøóﻪö ﺻóﻠøóﻰ ﺍﻟﻠøóﻪõ ﻋóﻠóﻴúﻪö ﻭóﺳóﻠøóﻢó ﻧóﻬóﻰ ﻋóﻦú ﻣõﺘúﻌóﺔö ﺍﻟﻨøöﺴóﺎﺀö ﻳóﻮúﻡó ﺧóﻴúﺒóﺮó ﻭóﻋóﻦú ﺃóﻛúﻞö ﻟõﺤõﻮﻡö ﺍﻟúﺤõﻤõﺮö ﺍﻟúﺈöﻧúﺴöﻴøóﺔ þ(ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱþ) . ﺣóﺪøóﺛóﻨóﺎ ﺃóﺑõﻮ ﻛóﺎﻣöﻞò ﻓõﻀóﻴúﻞõ ﺑúﻦõ ﺣõﺴóﻴúﻦò ﺍﻟúﺠóﺤúﺪóﺭöﻯøõ ﺣóﺪøóﺛóﻨóﺎ ﺑöﺸúﺮñ – ﻳóﻌúﻨöﻰ ﺍﺑúﻦó ﻣõﻔóﻀøóﻞò – ﺣóﺪøóﺛóﻨóﺎ ﻋõﻤóﺎﺭóﺓõ ﺑúﻦõ ﻏóﺰöﻳøóﺔó ﻋóﻦö ﺍﻟﺮøóﺑöﻴﻊö ﺑúﻦö ﺳóﺒúﺮóﺓó ﺃóﻥøó ﺃóﺑóﺎﻩõ ﻏóﺰóﺍ ﻣóﻊó ﺭóﺳõﻮﻝö ﺍﻟﻠøóﻪö -ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻓóﺘúﺢó ﻣóﻜøóﺔó ﻗóﺎﻝó ﻓóﺄóﻗóﻤúﻨóﺎ ﺑöﻬóﺎ ﺧóﻤúﺲó ﻋóﺸúﺮóﺓó – ﺛóﻼóﺛöﻴﻦó ﺑóﻴúﻦó ﻟóﻴúﻠóﺔò ﻭóﻳóﻮúﻡò – ﻓóﺄóﺫöﻥó ﻟóﻨóﺎ ﺭóﺳõﻮﻝõ ﺍﻟﻠøóﻪö -ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻓöﻰ ﻣõﺘúﻌóﺔö ﺍﻟﻨøöﺴóﺎﺀö ﻓóﺨóﺮóﺟúﺖõ ﺃóﻧóﺎ ﻭóﺭóﺟõﻞñ ﻣöﻦú ﻗóﻮúﻣöﻰ ﻭóﻟöﻰ ﻋóﻠóﻴúﻪö ﻓóﻀúﻞñ ﻓöﻰ ﺍﻟúﺠóﻤóﺎﻝö ﻭóﻫõﻮó ﻗóﺮöﻳﺐñ ﻣöﻦó ﺍﻟﺪøóﻣóﺎﻣóﺔö ﻣóﻊó ﻛõﻞøö ﻭóﺍﺣöﺪò ﻣöﻨøóﺎ ﺑõﺮúﺩñ ﻓóﺒõﺮúﺩöﻯ ﺧóﻠóﻖñ ﻭóﺃóﻣøóﺎ ﺑõﺮúﺩõ ﺍﺑúﻦö ﻋóﻤøöﻰ ﻓóﺒõﺮúﺩñ ﺟóﺪöﻳﺪñ ﻏóﺾøñ ﺣóﺘøóﻰ ﺇöﺫóﺍ ﻛõﻨøóﺎ ﺑöﺄóﺳúﻔóﻞö ﻣóﻜøóﺔó ﺃóﻭú ﺑöﺄóﻋúﻼóﻫóﺎ ﻓóﺘóﻠóﻘøóﺘúﻨóﺎ ﻓóﺘóﺎﺓñ ﻣöﺜúﻞõ ﺍﻟúﺒóﻜúﺮóﺓö ﺍﻟúﻌóﻨóﻄúﻨóﻄóﺔö ﻓóﻘõﻠúﻨóﺎ ﻫóﻞú ﻟóﻚö ﺃóﻥú ﻳóﺴúﺘóﻤúﺘöﻊó ﻣöﻨúﻚö ﺃóﺣóﺪõﻧóﺎ ﻗóﺎﻟóﺖú ﻭóﻣóﺎﺫóﺍ ﺗóﺒúﺬõﻻóﻥö ﻓóﻨóﺸóﺮó ﻛõﻞøõ ﻭóﺍﺣöﺪò ﻣöﻨøóﺎ ﺑõﺮúﺩóﻩõ ﻓóﺠóﻌóﻠóﺖú ﺗóﻨúﻈõﺮõ ﺇöﻟóﻰ ﺍﻟﺮøóﺟõﻠóﻴúﻦö ﻭóﻳóﺮóﺍﻫóﺎ ﺻóﺎﺣöﺒöﻰ ﺗóﻨúﻈõﺮõ ﺇöﻟóﻰ ﻋöﻄúﻔöﻬóﺎ ﻓóﻘóﺎﻝó ﺇöﻥøó ﺑõﺮúﺩó ﻫóﺬóﺍ ﺧóﻠóﻖñ ﻭóﺑõﺮúﺩöﻯ ﺟóﺪöﻳﺪñ ﻏóﺾøñ . ﻓóﺘóﻘõﻮﻝõ ﺑõﺮúﺩõ ﻫóﺬóﺍ ﻻó ﺑóﺄúﺱó ﺑöﻪö . ﺛóﻼóﺙó ﻣöﺮóﺍﺭò ﺃóﻭú ﻣóﺮøóﺗóﻴúﻦö ﺛõﻢøó ﺍﺳúﺘóﻤúﺘóﻌúﺖõ ﻣöﻨúﻬóﺎ ﻓóﻠóﻢú ﺃóﺧúﺮõﺝú ﺣóﺘøóﻰ ﺣóﺮøóﻣóﻬóﺎ ﺭóﺳõﻮﻝõ ﺍﻟﻠøóﻪö -ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- þ( ﺻﺤﻴﺢ ﻣﺴﻠﻢ : ﺭﻗﻢ 3486þ) ﺃﺧﺒﺮﻧﺎ ﺟﻌﻔﺮ ﺑﻦ ﻋﻮﻥ ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺳﺒﺮﺓ ﺍﻥ ﺃﺑﺎﻩ ﺣﺪﺛﻪ : ﺃﻧﻬﻢ ﺳﺎﺭﻭﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻓﻲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻓﻘﺎﻝ ﺍﺳﺘﻤﺘﻌﻮﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﻋﻨﺪﻧﺎ ﺍﻟﺘﺰﻭﻳﺞ ﻓﻌﺮﺿﻨﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻓﺄﺑﻴﻦ ﺍﻻ ﺍﻥ ﻻ ﻳﻀﺮﺏ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻦ ﺁﺟﻼ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺍﻓﻌﻠﻮﺍ ﻓﺨﺮﺟﺖ ﺍﻧﺎ ﻭﺑﻦ ﻋﻢ ﻟﻲ ﻣﻌﻪ ﺑﺮﺩ ﻭﻣﻌﻲ ﺑﺮﺩ ﻭﺑﺮﺩﻩ ﺃﺟﻮﺩ ﻣﻦ ﺑﺮﺩﻱ ﻭﺃﻧﺎ ﺃﺷﺐ ﻣﻨﻪ ﻓﺄﺗﻴﻨﺎ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻓﺄﻋﺠﺒﻬﺎ ﺷﺒﺎﺑﻲ ﻭﺃﻋﺠﺒﻬﺎ ﺑﺮﺩﻩ ﻓﻘﺎﻟﺖ ﺑﺮﺩ ﻛﺒﺮﺩﻩ ﻭﻛﺎﻥ ﺍﻷﺟﻞ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻬﺎ ﻋﺸﺮﺍ ﻓﺒﺖ ﻋﻨﺪﻫﺎ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺛﻢ ﻏﺪﻭﺕ ﻓﺈﺫﺍ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻗﺎﺋﻢ ﺑﻴﻦ ﺍﻟﺮﻛﻦ ﻭﺍﻟﺒﺎﺏ ﻓﻘﺎﻝ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻧﻲ ﻗﺪ ﻛﻨﺖ ﺃﺫﻧﺖ ﻟﻜﻢ ﻓﻲ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻻ ﻭﺍﻥ ﺍﻟﻠﻪ ﻗﺪ ﺣﺮﻡ ﺫﻟﻚ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻤﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﻨﻬﻦ ﺷﻲﺀ ﻓﻠﻴﺨﻞ ﺳﺒﻴﻠﻬﺎ ﻭﻻ ﺗﺄﺧﺬﻭﺍ ﻣﻤﺎ ﺁﺗﻴﺘﻤﻮﻫﻦ ﺷﻴﺌﺎ . þ[ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻣﻲ 2/188þ) . ﻗﺎﻝ ﺣﺴﻴﻦ ﺳﻠﻴﻢ ﺃﺳﺪ : ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻭﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ ﻣﺴﻠﻢ ﻓﻲ ﺍﻟﻨﻜﺎﺡ . Wasu daga riwayoyin haramcin mut’a kenan wadanda basu zo ta hanyar da Mal Nura yake so ya ce ita kadai ce ba, don haka waccan magana taka ba daidai ba ce. Amma maganar da ka yi akan Imam Azzuhuriy na cewa : “Wanda kuma da zamu cicciba shi Uban ruwayar Az-zuhriy mu yi Tarjamarsa da gwiwowin wasu sun dada tashi babu qwari, amma dai bari mu qyale ku hakan” na san me zaka fada a kansa, maimaita abin da magabatanka suka fada ne akan wannan bajimin malamin sunnar, don haka ko ka fada ko baka fada ba, Imam Zuhuriy ya yi gaba, kai! Dalibinsa ma Imam Malik ya sha kanku ballantana shi, in kuma zaka fada din, to ka fada dakarun sunnah suna nan suna jiranka!. Maganar Ijma’i kuwa Allah sarki Mal Nura ya dauka da ka na fada, a’a malamai suka fada – kuma sun san me suke fada – saboda sabanin da ya sabawa Alkur’ni da Sunnah ba a lissafa shi a cikin abubuwan da suke warware sabani Ya sheikh Nura, wannan ya sa malamai suke cewa Ijma’i ne na magabata akan haramcin Mut’a, ga maganganun Malaman kamar haka (Amma a gafarce ni ba zan fassara ba saboda rage tsawaitawa) ﻗﺎﻝ ﺍﻟﺠﺼﺎﺹ : “ ﻭﻻ ﺧﻼﻑ ﻓﻴﻬﺎ ﺑﻴﻦ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﺑﻴﻨﺎ¡ ﻭﻗﺪ ﺍﺗﻔﻖ ﻓﻘﻬﺎﺀ ﺍﻷﻣﺼﺎﺭ ﻣﻊ ﺫﻟﻚ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻬﺎ ﻭﻻ ﻳﺨﺘﻠﻔﻮﻥ ” þ[ ﺗﻔﺴﻴﺮ ﺍﻟﺠﺼﺎﺹ : 2/153þ) . ﻭﻗﺎﻝ ﺍﻟﻤﺎﺯﺭﻱ : “ ﺍﻧﻌﻘﺪ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻪ ﻭﻟﻢ ﻳﺨﺎﻟﻒ ﻓﻴﻪ ﺇﻻ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻤﺒﺘﺪﻋﺔ¡ ﻭﺗﻌﻠﻘﻮﺍ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺫﻟﻚ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺃﻧﻬﺎ ﻣﻨﺴﻮﺧﺔ ﻓﻼ ﺩﻻﻟﺔ ﻟﻬﻢ ﻓﻴﻬﺎ ” þ[ﺍﻟﻤﻌﻠﻢ : 2/131þ) . ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ : “ ﺃﺟﻤﻊ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻬﺎ ﺇﻻ ﻣﻦ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺮﻭﺍﻓﺾ .” þ[ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ /9 78 – 79 ). To Malam Nura ga yadda abin yake?. Daga nan sai Mal Nura ya kawo maganar Ibnu Hazmin akan mut’a, amma sai ya yanko inda yake so ya bar inda ba ya so, saboda kuwa Ibnu Hazmin ya tafi kan haramcinta, sannan ya kawo wadanda ake cewa sun yarda da ita, kuma ya jero wadanda ba su yarda da ita ba, sannan ya kawo dalilin haramcinta. Amma Mal Nura sai ya nuna Ibnu Hazmin ma ya tafi a kan halaccin Mutu’a!, wanda ba haka abin yake ba. Sai Mal Nura ya jero sunayen Sahabbai da tabi’ai wai wadanda suka halatta mutu’a, sai dai abin takaicin bai kawo inda riwayoyinsu suka inganta ba a kan mutu’a halal ce ba, don haka in yana so a bashi amsa, sai ya kawo riwayoyinsu daya bayan daya, sai a bi su. Daga nan sai Mal Nura ya ci gaba da ciro bayanana da wasu malamai suka yi a tafsirinsu akan mutu’a, idan suke bayyana maganganun da aka yi a kanta, amma abin takaici baya kawo bayanan gaba daya, sai dai ya yanko abin da ya dace da son ransa, kamar yadda bayani ya gabata a baya. Allah ka raba mu da son zuciya!. Daga nan sai Mal Nura ya shiga hayaniya da maimata abin da ya gabata, saboda abin fada ya kare!, sannan ya yi ta kokari a cikin bayanansa ya nuna cewa Wahabiyawa ne kadai suke bayanin haramcin mut’a, kai kace ba shi ne ra’ayin Jumhurum malamai ba a kan wannan mas’ala. Kuma wani abin da ya dauki hankalina a cikin wannan rubutun na Mal Nura shi ne ya ki ya bayyana cewa haramcin mut’a din fa ba wai kadai a littattafan Ahlus-sunnah ya zo ba, a’a riwayoyi suna nan a cikin littatttafan shi’a akan haramcin mut’a, su kuma ya ya zai yi da su, daga cikin irin wadannan riwayoyi akwai riwayar sayyidina Aliyyu a kai!. Daga karshe Mal Nura zan fada maka irin abin da na taba fadawa malaminka saleh zariya, a lokacin da muka yi irin wannan tattaunawar a jaridar aminiya da shi, shi ne, Ina so kai mal Nura da ire-iranka masu halatta mut’a, ku sani cewa duk wani abin da za ku fada dangane da mut’a, tuni an riga an fada, kuma malamai sun bada amsa, abin da ya rage muku kawai shi ne ku je, ku yi karatu, ka da ku tsaya ku makalkalewa littafi daya ko biyu, ku yi ta rikice akan abin da tun tuni bayaninsa ya gabata filla – filla a kansa. Sannan ina so Mal Nura ya amsa min wadannan tambayoyi amsa mai kyau ta ilimi?. Da farko dai akwai falala mai yawa ga wanda ya yi mut’a, har ma a wata riwaya a littafan shi’a aka ce “Wanda ya yi mut’a sau daya to darajarsa daidai take da ta Husain, wanda ya yi sau biyu, darajarsa daidai take da Hassan, wanda kuwa ya yi sau uku to darajarsa daidai take da ta Ali, wanda kuwa ya yi sau hudu to darajarsa daidai take da ta Manzon Allah (S.A.W)”, to tambayata anan ita ce : Shin Aliyu (R.A) ya yi mut’a, in ya yi, ya sunan matar da ya yi da ita, Sannan ‘ya ‘ya na wa ya haifa daga mut’a, saboda mun san ‘ya’yanshi na auren dindindin, da na kuyangi, amma ba mu taba jin an ce ga ‘ya ‘yansa na mut’a ba. Haka kuma idan mut’a halal ce me yasa manya- manyan malaman shi’a ba sa bari a yi da ‘ya ‘yansu mata? Kuma a cikin A’imma na shi’a akwai ‘ya’yan aure na dindindin, akwai kuma na kuyangi (bayi), to ina ‘ya’yan mut’a a cikinsu?, saboda abu mai falala irin wannan kamata ya yi a ce ya yadu a cikinsu a kalla a lokacin sayyidina Aliyu, ko lokacin Hassan – Allah ya jikansu da Rahama? Aminci ya tabbata a kan wanda ya bi shiriya