Karban kyautar masu mulki da abin da ya yi kama da haka a mahangar musulunci

[طاهر جبريل دكو]

KARBAN KYAUTAR MASU MULKI DA ABIN DA YA YI KAMA DA HAKA A MAHANGAR MUSULUNCI: SHIMFIDA: Shugabanci amana ce ta Allah da yake danka ta a hannayen wasu bayinSa. A na sanin adalcin shugaba ko mai mulki, da rashin adalcinsa ta hanyar iya tsare wannan amanar, ko tozarta ta. Allah Madaukakin Sarki Ya ce cikin suratun Nisaa'i 58:- { ﺇِﻥَّ ﺍﻟﻠَّﻪَ ﻳَﺄْﻣُﺮُﻛُﻢْ ﺃَﻥ ﺗُﺆﺩُّﻭﺍْ ﺍﻷَﻣَﺎﻧَﺎﺕِ ﺇِﻟَﻰ ﺃَﻫْﻠِﻬَﺎ ﻭَﺇِﺫَﺍ ﺣَﻜَﻤْﺘُﻢ ﺑَﻴْﻦَ ﺍﻟﻨَّﺎﺱِ ﺃَﻥ ﺗَﺤْﻜُﻤُﻮﺍْ ﺑِﺎﻟْﻌَﺪْﻝِ ﺇِﻥَّ ﺍﻟﻠَّﻪَ ﻧِﻌِﻤَّﺎ ﻳَﻌِﻈُﻜُﻢ ﺑِﻪِ ﺇِﻥَّ ﺍﻟﻠَّﻪَ ﻛَﺎﻥَ ﺳَﻤِﻴﻌًﺎ ﺑَﺼِﻴﺮًﺍ }. Ma'ana: ((Lalle Allah Yana umurtan ku da bayar da amanoni ga ma'abutansu, idan za ku yi hukunci tsakanin mutane ku yi hukunci da adalci, lalle, madalla da abin da Allah Yake muku wa'azi da shi, lalle Allah Ya kasance Mai ji kuma Mai gani)). Sannan Imam Muslim ya ruwaito hadithi na 142 daga Sahabi Ma'aqil Bin Yasaar cewa manzon Allah mai tsira da amincin Allah ya ce:- (( ﻣَﺎ ﻣِﻦْ ﺃَﻣِﻴﺮٍ ﻳَﻠِﻰ ﺃَﻣْﺮَ ﺍﻟْﻤُﺴْﻠِﻤِﻴﻦَ ﺛُﻢَّ ﻻَ ﻳَﺠْﻬَﺪُ ﻟَﻬُﻢْ ﻭَﻳَﻨْﺼَﺢُ ﺇِﻻَّ ﻟَﻢْ ﻳَﺪْﺧُﻞْ ﻣَﻌَﻬُﻢُ ﺍﻟْﺠَﻨَّﺔَ )). Ma'ana: ((Babu wani shugaba da zai sugabanci al'amarin Musulmi sannan bai yi gwagwarmaya da wahala saboda su ba, kuma bai yi musu nasiha ba, face bai shiga Aljanna tare da su ba)). Haka nan Imamu Muslim ya ruwaito hadithi na 1828, da Imam Ahmad hadithi na 24,666 daga A'isha Allah Ya kara mata yarda ta ce: Manzon Allah mai tsira da amincin Allah ya ce:- (( ﺍﻟﻠَّﻬُﻢَّ ﻣَﻦْ ﻭَﻟِﻲَ ﻣِﻦْ ﺃَﻣْﺮِ ﺃُﻣَّﺘِﻲ ﺷَﻴْﺌﺎً ﻓَﺸَﻖَّ ﻋَﻠَﻴْﻬِﻢْ ﻓَﺎﺷْﻘُﻖْ ﻋَﻠَﻴْﻪِ، ﻭَﻣَﻦْ ﻭَﻟِﻲَ ﻣِﻦْ ﺃَﻣْﺮِ ﺃُﻣَّﺘِﻲ ﺷَﻴْﺌﺎً ﻓَﺮَﻓَﻖَ ﺑِﻬِﻢْ ﻓَﺎﺭْﻓُﻖْ ﺑِﻪِ )). Ma'ana: ((Ya Allah duk wanda ya shugabanci wani abu na lamarin al'ummata sannan ya tsananta musu, to Ka tsananta masa. Duk kuma wanda ya shugabanci wani abu na lamarin al'ummata sannan ya tausaya musu, to Ka tausaya masa)). Sannan Annabi mai tsira da amincin Allah ya gargadi ma'aikatan gwamnatinsa da cewa kada su yi ha'inci, kada su karbi wani abu mai kama da rashawa, kamar yadda Imamul Bukhariy ya ruwaito cikin sahihinsa hadithi na 3161, da Imamu Muslim cikin hadithi na 1832 watau hadithin Ibnul Lutbiyyah, da Malamai suka sani. Da yake kusan dukkan dukiyar Kasa tana kasancewa ne a karkashin kulawar masu mulki: shugaban Kasa da masu taimaka masa cikin gudanar da mulkinsa, wannan ya sa a kan samu wasu kadan daga cikin masu mulki da ke hakura da abin da yake shi ne hakkinsu na halal. Amma mafi yawansu ba sa iya hakuri da abin da shi ne hakkinsu na halal. Sanin wannan hakikah ne, da kuma ganin irin wahalar da ke cikin iya rarrabe abin da ke halal ne, da abin da ke ba halal ba cikin dukiyar mai mulki, ya sanya shari'ar Musulunci ta kusar da ihraaji da kuntatawa daga kan Al'ummah, ta halatta yin mu'amala da masu mulki kamar yadda ta halatta yin mu'amala da sauran jama'ar Kasa: Shari'ar Musulunci ta hallata mu'amalar seye da sayarwa tare da su, ta halatta auratayya tare da su, ta halatta karban sadakarsu da kyautarsa, da saurarn mu'amaloli masu kama da haka. KARBAN KYAUTAR MASU MULKI A MAHANGAR MUSULUNCI: Babban Malami Al-Haafiz Bin Abdil Barr ya ce cikin littafinsa mai suna Alis Tiskaar 8/608:- (( ﻗَﺒِﻞَ ﺟَﻮَﺍﺋِﺰَ ﺍﻷُﻣَﺮَﺍﺀِ ﺟُﻤْﻬُﻮﺭُ ﺍﻟْﻌُﻠَﻤَﺎﺀِ، ﻣِﻨْﻬُﻢْ : ﻋَﺎﻣِﺮٌ ﺍﻟﺸَّﻌْﺒِﻲُّ، ﻭَﺍﻟْﺤَﺴَﻦُ ﺍﻟْﺒَﺼْﺮِﻱُّ، ﻭَﺇِﺑْﺮَﺍﻫِﻴﻢُ ﺍﻟﻨَّﺨْﻌِﻲُّ، ﻭَﺍﺑْﻦُ ﺷِﻬَﺎﺏٍ ﺍﻟﺰُّﻫْﺮِﻱُّ، ﻭَﺍﻟْﻘَﺎﺳِﻢُ ﺍﺑْﻦُ ﻣُﺨَﻴْﻤِﺮَﺓَ، ﻭَﺍﻟْﺤَﺴَﻦُ ﺑْﻦُ ﻣُﺤَﻤَّﺪِ ﺑْﻦِ ﺍﻟْﺤَﻨَﻔِﻴَّﺔِ، ﻭَﺛَﺎﺑِﺖٌ ﺍﻟْﺒَﻨَّﺎﻧِﻲُّ، ﻭَﻳَﺰِﻳﺪُ ﺍﻟﺮَّﻗَّﺎﺷِﻲُّ، ﻭَﺳُﻠَﻴْﻤَﺎﻥُ ﺑْﻦُ ﻳَﺴَﺎﺭٍ، ﻭَﺍﻟْﻘَﺎﺳِﻢُ ﺑْﻦُ ﻣُﺤَﻤَّﺪٍ، ﻭَﻳَﺤْﻴَﻰ ﺍﺑْﻦُ ﺳَﻌِﻴﺪٍ ﺍﻷَﻧْﺼَﺎﺭِﻱُّ، ﻭَﻣَﺎﻟِﻚُ ﺑْﻦُ ﺃَﻧَﺲٍ، ﻭَﺳُﻔْﻴَﺎﻥُ ﺍﻟﺜَّﻮْﺭِﻱُّ، ﻭَﺍﺑْﻦُ ﻋُﻴَﻴْﻨَﺔَ، ﻭَﺍﻷَﻭْﺯَﺍﻋِﻲُ،ّ ﻭَﺳَﻌِﻴﺪُ ﺑْﻦُ ﻋَﺒْﺪِ ﺍﻟْﻌَﺰِﻳﺰِ، ﻭَﺍﻟﺸَّﺎﻓِﻌِﻲُّ، ﻭَﺃَﺑُﻮ ﻳُﻮﺳُﻒَ، ﻭَﻣُﺤَﻤَّﺪٌ )). Ma'ana: ((Mafiya rinjayen Malamai sun karbi kyautar masu Mulki, daga cikinsu akwai: A'amirush Sha'abiy, da Al-Hasanul Basriy, da Ibrahimun Nakh'iy, da Ibnu Shihabuz Zuhriy, da Al-Qaasim Bin Mukhaimirah, da Al-Hasan Bin Muhammad Bin Al-Hanafiyyah, da Thaabitul Bannaaniy, da Yazidur Raqqaashiy, da Sulaiman Bin Yasaar, da Al-Qaasin Bin Muhammad, da Yahya Bin Sa'idil Ansaariy, da Malik Bin Anas, da Sufyanuth Thauriy, da Ibnu Uyainah, da Auzaa'iy, da Sa'id Bin Abdil Aziz, da Shaafi'iy, da Abu Yusuf, da Muhammad)). Na'am, wannan magana ta Haafiz Bin Abdil Baar haka take, kuma su wadannan Malaman da ya anbata ba su karbi kyautar masu mulki ba sai da suka fahimci halaccin hakan daga manzon Allah mai tsira da amincin Allah, littattafan Hadithai da Siirah sun tabbatar da cewa Annabi mai tsira da amincin Allah ya karbi kyautar da masu mulki suka aika masa. Imumu Muslim ya ruwaito hadithi na 1775, da Imamut Tahaawiy cikin Mush'kilul A'athaar hadithi na 3688 daga Abbas Dan Abdil Muttalib Allah Ya kara masa yarda ya ce:- (( ﺷَﻬِﺪْﺕُ ﺣُﻨَﻴْﻨﺎً ﻣَﻊَ ﺭَﺳُﻮﻝِ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﺃَﻧَﺎ ﻭَﺃَﺑُﻮ ﺳُﻔْﻴَﺎﻥَ ﺑْﻦُ ﺍﻟْﺤَﺎﺭِﺙِ ﺑْﻦِ ﻋَﺒْﺪِ ﺍﻟْﻤُﻄَّﻠِﺐِ، ﻭَﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻋَﻠَﻰ ﺑَﻐْﻠَﺔٍ ﺑَﻴْﻀَﺎﺀَ ﺃَﻫْﺪَﺍﻫَﺎ ﺇِﻟَﻴْﻪِ ﻓَﺮْﻭَﺓُ ﺑْﻦُ ﻧُﻔَﺎﺛَﺔَ ﺍﻟْﺠُﺬَﺍﻣِﻲُّ(( . Ma'ana: ((Na halarci yakin Hunain tare da manzon Allah mai tsira da amincin Allah ni da Abu Sufyaan Bin Haarith Bin Abdil Muttalib, a lokacin manzon Allah yana bisa wata farar alfadarar da Farwah Bin Nufaathah Al-Juzaamiy (Sarkin wani sashi na kasar Sham) ya aika da ita kyauta zuwa gare shi)). Sannan ya zo cikin littafin As-Siiratul Halabiyyah 3/297, da littafin Ar-Rahiiqul Makhtuum shafi na 315 game da kyutar da Muqauqis sarkin Alexandria (Egypt) ya aika wa Annabi mai tsira da amincin Allah kamar haka:- (( ﻟِﻤُﺤَﻤَّﺪِ ﺑْﻦِ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ﻣِﻦَ ﺍﻟْﻤُﻘَﻮْﻗِﺲِ ﻋَﻈِﻴﻢِ ﺍﻟْﻘِﺒْﻂِ، ﺳَﻼَﻡٌ ﻋَﻠَﻴْﻚَ، ﺃَﻣَّﺎ ﺑَﻌْﺪُ : ﻓَﻘَﺪْ ﻗَﺮَﺃْﺕُ ﻛِﺘَﺎﺑَﻚَ، ﻭَﻓَﻬِﻤْﺖُ ﻣَﺎ ﺫَﻛَﺮْﺕَ ﻓِﻴﻪِ، ﻭَﻣَﺎ ﺗَﺪْﻋُﻮﺍ ﺇِﻟَﻴْﻪِ، ﻭَﻗَﺪْ ﻋَﻠِﻤْﺖُ ﺃَﻥَّ ﻧَﺒِﻴّﺎً ﺑَﻘِﻲَ، ﻭَﻛُﻨْﺖُ ﺃَﻇُﻦُّ ﺃَﻧَّﻪُ ﻳَﺨْﺮُﺝُ ﺑِﺎﻟﺸَّﺎﻡِ، ﻭَﻗَﺪْ ﺃَﻛْﺮَﻣْﺖُ ﺭَﺳُﻮﻟَﻚَ، ﻭَﺑَﻌَﺜْﺖُ ﺇِﻟَﻴْﻚَ ﺑِﺠَﺎﺭِﻳَﺘَﻴْﻦِ، ﻟَﻬُﻤَﺎ ﻣَﻜَﺎﻥٌ ﻓِﻲ ﺍﻟْﻘِﺒْﻂِ ﻋَﻈِﻴﻢٌ، ﻭَﺑِﻜِﺴْﻮَﺓٍ، ﻭَﺃَﻫْﺪَﻳْﺖُ ﺑَﻐْﻠَﺔً ﻟِﺘَﺮْﻛَﺒَﻬَﺎ. ﻭَﺍﻟﺴَّﻼَﻡُ ﻋَﻠَﻴْﻚَ )). Ma'ana: ((Zuwa ga Muhammad Dan Abdullahi daga Muqauqis sarkin Qibtaawa, aminci ya tabbata gare ka, bayan haka: Hakika na karanta wasikarka, na kuma fahimci abin da ka anbata a cikinta, da abin da kake kira zuwa gare shi, ina da sanin cewa akwai wani annabi da ya rage, amma da ina tsammanin cewa zai fito ne a kasar Sham. Na girmama manzonka, na aiko shi ya kawo maka kuyangi biyu masu darajar gaske cikin Qibtaawa, da kuma wasu tufafi, kuma na ba da kyautar wata alfadara domin ka rika hawanta. Aminci ya tabbata gare ka)). Sannan Imam Ahmad ya ruwaito cikin Musnad hadithi na 747, da Baihaqiy cikin Sunanul Kubraa hadithi na 19,263, da Tahaawiy cikin Mush'kilul A'athaar hadithi na 3684 daga Aliyyu Bin Abi Taalib Allah Ya kara masa yarda ya ce:- (( ﺃَﻫْﺪَﻯ ﻛِﺴْﺮَﻯ ﺇِﻟَﻰ ﺭَﺳُﻮﻝِ ﺍﻟﻠَّﻪِ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓَﻘَﺒِﻞَ ﻣِﻨْﻪُ ﻭَﺃَﻫْﺪَﻯ ﻗَﻴْﺼَﺮُ ﺇِﻟَﻰ ﺭَﺳُﻮﻝِ ﺍﻟﻠَّﻪِ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓَﻘَﺒِﻞَ ﻣِﻨْﻪُ ﻭَﺃَﻫْﺪَﺕْ ﻟَﻪُ ﺍﻟْﻤُﻠُﻮﻙُ ﻓَﻘَﺒِﻞَ ﻣِﻨْﻬُﻢْ )). Ma'ana: ((Kisraa (sarkin Farisa) ya aika da kyauta zuwa ga manzon Allah mai tsira da amincin Allah ya kuma karbi kyautarsa, Qaisara (sarkin Rum) ya aika da kyauta zuwa ga manzon Allah mai tsira da amincin Allah kuma ya karbi kyautarsa, Sarakuna sun aika da kyauta zuwa gare shi kuma ya karbi kyautarsu)). Sannan Abu Dawud ya ruwaito hadithi na 4036, da Tahaawiy cikin Mush'kilul A'athaar hadithi na 3686, da Abu Nu'aim cikin Ma'arifatus Sahaabah hadithi na 3623 daga Anas Bin Malik cewa:- (( ﺃَﻥَّ ﻣَﻠِﻚَ ﺫِﻯ ﻳَﺰَﻥَ ﺃَﻫْﺪَﻯ ﺇِﻟَﻰ ﺭَﺳُﻮﻝِ ﺍﻟﻠَّﻪِ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣُﻠَّﺔً ﺃَﺧَﺬَﻫَﺎ ﺑِﺜَﻼَﺛَﺔٍ ﻭَﺛَﻼَﺛِﻴﻦَ ﺑَﻌِﻴﺮًﺍ ﺃَﻭْ ﺛَﻼَﺙٍ ﻭَﺛَﻼَﺛِﻴﻦَ ﻧَﺎﻗَﺔً ﻓَﻘَﺒِﻠَﻬَﺎ )). Ma'ana: ((Sarkin Zu Yazan ya aika da kyautar cikakkiyar sutura mai jinsi iri guda wacce kimar kudinta rakuma ko taguwa talatin da uku ne, kuma ya karbi kyautar)). Kamar yadda aka gani dukkan wadannan hadithai da a'athaar da suka gabata suna nuna halaccin karban kyautukan masu mulki. KARIN AMBATON SALAFUS SAALIH DA SUKA KARBI KYAUTAR MASU MULKI: 1. Ibnu Abdil Barr ya ce cikin littafin Alis Tiskaar 8/609:- (( ﺭُﻭِّﻳﻨَﺎ ﻋَﻦِ ﺍﻟْﺤَﺴَﻦِ ﺑْﻦِ ﺃَﺑِﻲ ﺍﻟْﺤَﺴَﻦِ ﻣِﻦْ ﻭُﺟُﻮﻩٍ ﺃَﻧَّﻪُ ﻛَﺎﻥَ ﻳَﻘُﻮﻝُ : ﻻَ ﻳَﺮُﺩُّ ﺟَﻮَﺍﺋِﺰَﻫُﻢْ ﺇِﻻَّ ﺃَﺣْﻤَﻖُ، ﺃَﻭْ ﻣُﺮَﺍﺋِﻲ )). Ma'ana: ((An ruwaito mana daga Al-Hasan Bin Abil Hasan ta fiskoki da dama cewa ya kasance yana cewa: Babu mai kin karban kyautarsu (su Sarakuna) sai wawa ko mai riya)). 2. Ibnu Abi Shaibah ya ruwaito cikin Musannaf athari na 20,702 cewa:- (( ﺃَﻥَّ ﺍﻟْﺤَﺴَﻦَ ﻭَﺍﻟْﺤُﺴَﻴْﻦَ ﻛَﺎﻧَﺎ ﻳَﻘْﺒَﻼَﻥِ ﺟَﻮَﺍﺋِﺰَ ﻣُﻌَﺎﻭِﻳَﺔَ )). Ma'ana: ((Hasan da Husaini (jikokin Annabi mai tsira da amincin Allah) sun kasance suna karban kyautar Mu'awiyah)). 3. Ibnu Abi Shaibah ya ruwaito cikin Musannaf athari na 20,703 daga Habib ya ce:- (( ﺭَﺃَﻳْﺖُ ﺍﺑْﻦَ ﻋُﻤَﺮَ ﻭَﺍﺑْﻦَ ﻋَﺒَّﺎﺱٍ ﺗَﺄْﺗِﻴﻬِﻤَﺎ ﻫَﺪَﺍﻳَﺎ ﺍﻟْﻤُﺨْﺘَﺎﺭِ ﻓَﻴَﻘْﺒَﻼَﻧِﻪَﺍ )). Ma'ana: ((Na ga Ibnu Umar, da Ibnu Abbas kyaututtukan Al-Mukhtar na zuwa musu suna kuma karban su)). 4. Ibnu Abdil Barr ya ce cikin littafin Alis Tiskaar 8/609:- " ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺪُ ﺍﻟْﻮَﺍﺭِﺙِ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﺍﺑْﻦُ ﻭَﺿَّﺎﺡٍ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺪُ ﺍﻟﻠَّﻪِ ﺑْﻦُ ﺃَﺑِﻲ ﺣَﺴَّﺎﻥٍ ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﻣُﺴْﻠِﻢٍ ﺍﻟﻄَّﺎﺋِﻔِﻲُّ ﻋَﻦْ ﺃَﻳُّﻮﺏَ ﺑْﻦِ ﻣُﻮﺳَﻰ ﻋَﻦْ ﻧَﺎﻓِﻊٍ )) ﺃَﻥَّ ﻋَﺒْﺪَ ﺍﻟﻠَّﻪِ ﺑْﻦَ ﻋُﻤَﺮَ ﻛَﺎﻥَ ﻳَﻘْﺒَﻞُ ﺟَﻮَﺍﺋِﺰَ ﺍﻷُﻣَﺮَﺍﺀِ )). Ma'ana: ((Abdul Waarith ya gaya mana ya ce: Ibnu Waddah ya gaya mana ya ce: Abdullah Bin Abi Hassaan ya gaya mana ya ce: Muhammad Bin Muslim At-Taa'ifiy ya gaya mana daga Ayyub Bin Musa, daga Naa'fi cewa: Abdullahi Dan Umar ya kasance yana karban kyaututtukan masu Mulki)). 5. Ibnu Abi Shaibah ya ruwaito cikin Musannaf athari na 20,704 daga Abdurrahman Bin Ismah ya ce:- (( ﻛُﻨْﺖُ ﻋِﻨْﺪَ ﻋَﺎﺋِﺸَﺔَ ﺭَﺿِﻲَ ﺍﻟﻠَّﻪُ ﻋَﻨْﻬَﺎ ﻓَﺄَﺗَﺎﻫَﺎ ﺭَﺳُﻮﻝٌ ﻣِﻦْ ﻋِﻨْﺪَ ﻣُﻌَﺎﻭِﻳَﺔَ ﺑِﻬَﺪِﻳَّﺔٍ ﻓَﻘَﺒِﻠَﺘْﻬَﺎ(( . Ma'ana: ((Na kasance gurin A'isha Allah Ya kara mata yarda sai wani manzo ya zo mata daga Mu'awiyah tare da wata kyauta sai ta karbe shi)). 6. Ibnu Abi Shaibah ya ruwaito cikin Musannaf athari na 20,708 daga Sufyan Bin Husain ya ce: Na ji Al-Hasan wani mutum ya tambaye shi ya ce:- (( ﺁﺗِﻲ ﺍﻟْﻌَﺎﻣِﻞَ ﻓَﻴُﻌْﻄِﻴﻨِﻲ ﻭَﻳُﺠِﻴﺰَﻧِﻲ؟ ﻓَﻘَﺎﻝَ : ﺧُﺬْﻫَﺎ ﻻَ ﺃَﺑﺎً ﻟَﻚَ ﻭَﺍﻧْﻄَﻠِﻖْ )). Ma'ana: ((Na kan je gurin mai mulki ya kuma ba ni kyauta ya ba ni dukiya? Sai ya ce: Karbe ta ka yi tafiyarka kada ka yi wauta)). 7. Ibnu Abi Shaibah ya ruwaito cikin Musannaf athari na 20,709 daga Qais ya ce:- (( ﺩَﺧَﻠْﺖُ ﻣَﻊَ ﺃَﺑِﻲ ﻋَﻠَﻰ ﺃَﺑِﻲ ﺑَﻜْﺮٍ ﻧَﻌُﻮﺩُﻩُ ﻭَﻫُﻮَ ﻣَﺮِﻳﺾٌ، ﻓَﺤَﻤَﻠَﻨَﺎ ﻋَﻠَﻰ ﻓَﺮَﺳَﻴْﻦِ، ﻭَﺭَﺃَﻳْﺖُ ﺃَﺳْﻤَﺎﺀَ ﻣَﻮْﺷُﻮﻣَﺔَ ﺍﻟْﻴَﺪَﻳْﻦِ ﺗَﺬُﺏُّ ﻋَﻨْﻪُ )). Ma'ana: ((Na shigo inda Abubakar yake ni da mahaifina domin mu gaishe shi saboda ba yi da lafiya, sai ya yi mana kyautar dawaki biyu, na ga Asmaa'u (Bint Umais matarsa) hannayenta na cike da zanen ado (tattoo) tana ta kakkare shi)). 7. Ibnu Abi Shaibah ya ruwaito cikin Musannaf athari na 20,7012 daga Ikrimah cewa:- (( ﺃَﻧَّﻪُ ﻛَﺎﻥَ ﻻَ ﻳَﺮَﻯ ﺑِﺠَﻮَﺍﺋِﺰِ ﺍﻟْﻌُﻤَّﺎﻝِ ﺑَﺄْﺳًﺎ )). Ma'ana: ((Ya kasance ba ya ganin laifin karban kyaututtukan masu mulki)). 8. Ibnu Abi Shaibah ya ruwaito cikin Musannaf athari na 20,7013 daga Ibrahim (An-Nakh'iy cewa:- (( ﺃَﻧَّﻪُ ﺭَﻛِﺐَ ﺇﻟَﻰ ﻋَﺎﻣِﻞٍ ﻓَﺄَﺟَﺎﺯَﻩُ ﻭَﺣَﻤَﻠَﻪُ ﻋَﻠَﻰ ﺩَﺍﺑَّﺔٍ ﻓَﻘَﺒِﻠَﻬَﺎ )). Ma'ana: ((Ya hau dabbarsa zuwa ga wani mai mulki, ya yi masa kyauta, ya ba shi kyautar tabba, ya karbe ta)). 9. Ibnu Abi Shaibah ya ruwaito cikin Musannaf athari na 20,7019 daga Abu Mijlaz ya ce: Aliyyu ya ce:- (( ﻻَ ﺑَﺄْﺱَ ﺑِﺠَﺎﺋِﺰَﺓِ ﺍﻟْﻌُﻤَّﺎﻝِ ﺇﻥَّ ﻟَﻪُ ﻣَﻌُﻮﻧَﺔً ﻭَﺭِﺯْﻗًﺎ، ﻭَﺇِﻧَّﻤَﺎ ﺃَﻋْﻄَﺎﻙ ﻣِﻦْ ﻃَﻴِّﺐِ ﻣَﺎﻟِﻪِ )). Ma'ana: ((Babu laifin karban kyautr masu mulki, saboda tana matsayin arziki da taimako ne a gare shi, domin ya ba ka ne daga kyakkyawar dukiyarsa)). 10. Ibnu Abi Shaibah ya ruwaito cikin Musannaf athari na 20,7021 daga A'amir Bin Hizyam cewa:- (( ﺃَﻥَّ ﻋُﻤَﺮَ ﺃَﺟَﺎﺯَﻩُ ﺑِﺄَﻟْﻒِ ﺩِﻳﻨَﺎﺭٍ )). Ma'ana: ((Umar [Bin Khattab] ya ba shi kyautar dinari dubu daya [watau kimanin N35,000,000 a kudin Nigeria a bana])). KARBAN KYAUTAR KAFURAI: Ibnu Qudaamah ya ce cikin littafinsa Al-Mugniy 10/556 :- (( ﻳَﺠُﻮﺯُ ﻗَﺒُﻮﻝُ ﻫَﺪِﻳَّﺔِ ﺍﻟْﻜُﻔَّﺎﺭِ ﻣِﻦْ ﺃَﻫْﻞِ ﺍﻟْﺤَﺮْﺏِ؛ ﻷَﻥَّ ﺍﻟﻨَّﺒِﻲَّ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻗَﺒِﻞَ ﻫَﺪِﻳَّﺔَ ﺻَﺎﺣِﺐِ ﻣِﺼْﺮَ )). Ma'ana: ((Karban kyautar kafurai abokan yaki yana halatta saboda Annabi mai tsira da amin Allah ya karbi kyautar sarkin Masar)). Sannan Imamul Bukhariy ya ruwaito cikin sahihinsa hadithi na 2474, da Imamu Muslim hadithi na 2190 daga Anas Bin Malik Allah Ya kara masa yarda cewa:- (( ﺃَﻥَّ ﺍﻣْﺮَﺃَﺓً ﻳَﻬُﻮﺩِﻳَّﺔً ﺃَﺗَﺖْ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﺑِﺸَﺎﺓٍ ﻣَﺴْﻤُﻮﻣَﺔٍ ﻓَﺄَﻛَﻞَ ﻣِﻨْﻬَﺎ )). Ma'ana: ((Wata mace bayahudiya ta zo gurin manzon Allah mai tsira da amincin Allah tare da wata dafaffiyar akuyar da aka sanya mata guba, kuma ya karba ya ci wani abu daga cikinta)). KARBAN KYAUTAR KAFURAI BA YA ZAMA DOLE: Abu Dawud ya ruwaito hadithi na 3059, da Tirmizi hadithi na 1577, da Ahmad hadithi na 17,517, da Tabaraaniy cikin Al-Mu'ujamul Kabir hadithi na 998 da isnadi Sahihi daga Iyaadh Bin Himaar ya ce:- (( ﺃَﻫْﺪَﻳْﺖُ ﻟِﻠﻨَّﺒِﻰِّ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻧَﺎﻗَﺔً ﻓَﻘَﺎﻝَ : " ﺃَﺳْﻠَﻤْﺖَ " ؟ ﻓَﻘُﻠْﺖُ ﻻَ . ﻓَﻘَﺎﻝَ ﺍﻟﻨَّﺒِﻰُّ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : " ﺇِﻧِّﻰ ﻧُﻬِﻴﺖُ ﻋَﻦْ ﺯَﺑْﺪِ ﺍﻟْﻤُﺸْﺮِﻛِﻴﻦَ ‏) ). Ma'ana: ((Na ba wa Annabi mai tsira da amincin Allah kyautar taguwa, sai ya ce: Ka musulunta ne? Sai na ce: A'a. Sai Annabi mai tsira da amincin Allah ya ce: An hana ni karban kyautar Mush'rukai)). KARBAN KYAUTAR WANDA YA TARA DUKIYARSA TA HANYAR HARAM: Akwai wata Ka'idah ta Shari'ah da take cewa:- ((" ﻣَﺎ ﺣُﺮِّﻡَ ﻟِﻜَﺴْﺒِﻪِ ﻓَﻬُﻮَ ﺣَﺮَﺍﻡٌ ﻋَﻠَﻰ ﻛَﺎﺳِﺒِﻪِ ﺩُﻭﻥَ ﻏَﻴْﺮِﻩِ، ﻭَﻣَﺎ ﺣُﺮِّﻡَ ﻟِﻌَﻴْﻨِﻪِ ﻓَﻬُﻮَ ﺣَﺮَﺍﻡٌ ﻋَﻠَﻰ ﻛَﺎﺳِﺒِﻪِ ﻭَﻏَﻴْﺮِﻩِ ." ﻓَﻤِﺜَﺎﻝُ ﺍﻷَﻭَّﻝِ : ﺍﻟَّﺬِﻱ ﻳَﻜْﺴِﺐُ ﺍﻟﺮِّﺑَﺎ ﺣَﺮَﺍﻡٌ ﻋَﻠَﻴْﻪِ ﺩُﻭﻥَ ﻏَﻴْﺮِﻩِ ﻣِﻦْ ﻭَﺍﺭِﺙٍ ﺃَﻭْ ﺧَﺎﺩِﻡٍ ﺃَﻭْ ﺿَﻴْﻒٍ. ﻭَﻣِﺜَﺎﻝُ ﺍﻟﺜَّﺎﻧِﻲ : ﺷِﺮَﺍﺀُ ﺍﻟﺪَّﻡِ ﻭَﺍﻟْﻜَﻠْﺐِ ﻭَﺍﻟْﺨِﻨْﺰِﻳﺮِ، ﻫَﺬِﻩِ ﺣَﺮَﺍﻡٌ ﻋَﻠَﻰ ﻣُﺸْﺘَﺮِﻳﻬَﺎ ﺃَﻭْ ﻏَﻴْﺮِ ﻣُﺸْﺘَﺮِﻳﻬَﺎ )). Ma'ana: (("Duk abin da aka haramta saboda dalilin tara shi, to shi haramun ne a kan wanda ya tara shi amma banda wanin shi. Duk abin da aka haramta shi saboda zatin shi to shi haramun ne a kan wanda ya tara shi da ma wanin shi" Misalin na farko shi ne: Wanda ya tara dukiya ta hanyar Riba dukiyar haramun ce a kansa amma banda waninsa; kamar mai gado, ko mai masa aikin kudi, ko bakon shi. Misalin na biyun shi ne: Sayen jini, da kare, da alhanzir, wadannan haramun ne a kan wanda ya saye su da ma wanin wanda ya saye su)). Ya zo cikin littafin Liqaa'ul Baabil Maftuuh na Ibnu Uthaimeen 2/59 kamar haka:- (( ﻫَﻞْ ﻳَﺠُﻮﺯُ ﺃَﺧْﺬُ ﺍﻟْﻬَﺪِﻳَّﺔِ ﻣِﻦْ ﺭَﺟُﻞٍ ﻳَﺘَﻌَﺎﻣَﻞُ ﺑِﺎﻟﺮِّﺑَﺎ؟ ﻓَﺄَﺟَﺎﺏَ : ﺳَﺄَﺳْﺄَﻟُﻚَ ﻫَﻞِ ﺍﻟْﻴَﻬُﻮﺩُ ﻳَﺄْﻛُﻠُﻮﻥَ ﺍﻟﺮِّﺑَﺎ ﺃَﻡْ ﻻَ؟ ﻗَﺎﻝَ ﺗَﻌَﺎﻟَﻰ : } ﻓَﺒِﻤَﺎ ﻧَﻘْﻀِﻬِﻢْ ﻣِﻴﺜَﺎﻗَﻬُﻢْ { ‏[ﺍﻟﻨﺴﺎﺀ 155:‏] ﺇِﻟَﻰ ﺃَﻥْ ﻗَﺎﻝَ : }ﻭَﺃَﺧْﺬِﻫِﻢُ ﺍﻟﺮِّﺑﺎ ﻭَﻗَﺪْ ﻧُﻬُﻮﺍ ﻋَﻨْﻪُ ﻭَﺃَﻛْﻠِﻬِﻢْ ﺃَﻣْﻮَﺍﻝَ ﺍﻟﻨَّﺎﺱِ ﺑِﺎﻟْﺒَﺎﻃِﻞِ { ‏[ﺍﻟﻨﺴﺎﺀ 161: ‏] ، ﻭﻣﻊ ﺫﻟﻚ ﻗَﺒِﻞ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﺪﻳﺘﻬﻢ، ﻗَﺒِﻞ ﻫﺪﻳﺔ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺃﻫﺪﺕ ﺇﻟﻴﻪ ﺍﻟﺸﺎﺓ ﻓﻲ ﺧﻴﺒﺮ ، ﻭﻋﺎﻣَﻠَﻬﻢ، ﻭﻣﺎﺕ ﻭﺩﺭﻋﻪ ﻣﺮﻫﻮﻧﺔ ﻋﻨﺪ ﻳﻬﻮﺩﻱ. ﻭﻟﻬﺬﺍ ﻟﺪﻳﻨﺎ ﻗﺎﻋﺪﺓ : ﺃﻥ ﻣﺎ ﺣُﺮِّﻡ ﻟﻜﺴﺒﻪ ﻓﻬﻮ ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻟﻜﺎﺳﺐ ﻓﻘﻂ، ﺩﻭﻥ ﻣَﻦ ﺃﺧﺬﻩ ﻣﻨﻪ ﺑﻄﺮﻳﻖ ﻣﺒﺎﺡ. ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﺍﻟﻬﺪﻳﺔ ﻣﻤﻦ ﻳﺘﻌﺎﻣﻞ ﺑﺎﻟﺮﺑﺎ، ﻭﺃﻳﻀﺎً ﻳﺠﻮﺯ ﻣﻌﻪ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻫﺠﺮﻩ ﻣﺼﻠﺤﺔ، ﺃﻱ : ﻓﻲ ﻋﺪﻡ ﻣﻌﺎﻣﻠﺘﻪ ﻭﻋﺪﻡ ﻗﺒﻮﻝ ﻫﺪﻳﺘﻪ ﻣﺼﻠﺤﺔ، ﻓﻨﺘﺒﻊ ﻫﺬﺍ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻤﺼﻠﺤﺔ، ﺃﻣﺎ ﻣﺎ ﺣُﺮِّﻡ ﻟﻌﻴﻨﻪ ﻓﻬﻮ ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻵﺧﺬ ﻭﻏﻴﺮﻩ، ﻓﺎﻟﺨﻤﺮ ﻣﺜﻼً ﻟﻮ ﺃﻫﺪﺍﻩ ﺇﻟﻰ ﻳﻬﻮﺩﻱ ﻣﺜﻼً ﺃﻭ ﻧﺼﺮﺍﻧﻲ ﻣﻤﻦ ﻳﺮﻭﻥ ﺇﺑﺎﺣﺔ ﺍﻟﺨﻤﺮ ﻓﻬﻞ ﻳﺠﻮﺯ ﻟﻲ ﻗﺒﻮﻟﻪ؟ ﻻ؛ ﻷﻧﻪ ﺣﺮﺍﻡ ﻋﻠﻲَّ ﺑﻌﻴﻨﻪ . ﻭﺇﻧﺴﺎﻥ ﺳﺮﻕ ﻣﺎﻝ ﺷﺨﺺ، ﻭﺟﺎﺀ ﺇﻟﻲَّ ﻓﺄﻋﻄﺎﻧﻲ ﺇﻳﺎﻩ، ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺴﺮﻭﻕ ﻳﺤﺮﻡ ﺃﻡ ﻻ ﻳﺤﺮﻡ؟ ﻳﺤﺮﻡ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﺑﻌﻴﻨﻪ ﺣﺮﺍﻡ. ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺗﺮﻳﺤﻚ ﻣﻦ ﺇﺷﻜﺎﻻﺕ ﻛﺜﻴﺮﺓ : ﻣﺎ ﺣُﺮِّﻡ ﻟﻜﺴﺒﻪ ﻓﻬﻮ ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻟﻜﺎﺳﺐ ﺩﻭﻥ ﻣَﻦ ﺃﺧﺬﻩ ﺑﻄﺮﻳﻖ ﺍﻟﺤﻼﻝ، ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻫﺠﺮﻩ، ﻭﻋﺪﻡ ﺍﻷﺧﺬ ﻣﻨﻪ، ﻭﻋﺪﻡ ﻗﺒﻮﻝ ﻫﺪﻳﺘﻪ، ﻭﻋﺪﻡ ﺍﻟﻤﺒﺎﻳﻌﺔ ﻣﻌﻪ ﻭﺍﻟﺸﺮﺍﺀ ﻣﺼﻠﺤﺔ ﺗﺮﺩﻋﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻞ، ﻓﻬﺬﺍ ﻳُﻬْﺠَﺮ ﻣﻦ ﺃﺟﻞ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻤﺼﻠﺤﺔ، ﺣﺘﻰ ﺍﻷﻛﻞ ! ﺃﻟﻴﺲ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺒﻞ ﺩﻋﻮﺓ ﺍﻟﻴﻬﻮﺩﻱ ﻭﺃﻛﻞ ﻣﻦ ﻃﻌﺎﻣﻪ (( ؟ ! Ma'ana: ((Ko karban kyauta daga mutumin da yake yin ta'amuli da Riba yana halatta? Sai ya ba da amsa da cewa: Yahudawa kam suna cin Riba ne ko kuwa ba sa ci? Allah Madaukaki Ya ce: "Saboda irin yadda suke warware alkawarinsu" har ya kai inda yake cewa "Da kuma karbansu Riba alhalin an hane su karbansa, da cinsu ga dukiyar mutane ta hanyar zamba" [suratun Nisaa'i: 155-161] amma duk da haka Annabi mai tsira da amincin Allah ya karbi kyautarsu. Ya karbi kyautar matar nan da ta ba shi kyautar akuya a Khaibara, kuma ya yi mu'amala da su, ya ma rasu alhalin sulkensa na jingina a hannun wani bayahude. Saboda haka addininmu yana da wata Ka'idah: "Duk abin da aka haramta saboda dalilin tara shi to haramun ne a kan wanda ya tara shi shi kadansa banda wanda ya karbe shi ta wata hanyar halal. A bisa ga wannan yana halatta a karbi kyautar wanda yake ta'amuli da Riba, yana kuma halatta a yi saye da sayarwa da shi, sai dai in an ga akwai wata maslaha cikin kaurace masa, ma'ana cikin rashin yin mu'amala da shi, da rashin karban kyautarsa, sai mu bi wannan saboda neman maslaha [ba wai saboda yana haram ba]. Amma abin da aka haramta shi saboda zatin shi to shi wannan haramun ne a kan wanda ya karbe shi da ma wanin shi. Misali kamar Giya ce da wani bayahude ko kirista daga cikin wadanda ke ganin halaccin giya za su ba ni kyautarta, shin zai halatta gare ni in karbe ta? A'a, saboda ita haramun ce ga zatinta. [kamar] mutum ne zai saci dukiyar wani, sannan ya zo gurina ya ba ni ita, wannan dukiyar da aka sata za ta haramta ne ko kuwa ba za ta haramta ba? Na'am za ta haramta, saboda wannan dukiyar zatinta a nan haramun ne. Wannan Ka'idah za ta hutar da kai fadawa cikin mush'kiloli da yawa: Dukkan abin da aka haramta shi saboda tara shi, to shi haramun ne a kan wanda ya tara amma banda wanda ya karbe shi ta hanyar halal, sai dai in akwai wata maslaha da za a samu ta raba shi da barna idan aka kaurace masa, ko aka daina karba daga gare shi, ko aka daina karban kyautarsa, ko aka daina saye da sayarwa tare da shi, to shi wannan za a kaurace masa har ma da barin cin abincin shi! Ba kwa ganin Annabi mai tsira da amincin Allah ya amsa gayyatar wani bayahude kuma ya ci abincin shi))? Muna rokon Allah Ya taimake mu Ya ba wa al'ummarmu ikon yin kome ko fadin kome a bisa ilmi da hujja. Ameen.