FASALI NA UKU

ALAMUN TAMBAYA KAN

MAHDI (A.S.)

Idan akwai wasu lamura da ba a warware su ba a binciken da ya gabata, kuma yana da alaka da lamarin akidar Imam Mahdi (A.S.) to ba komai bane face neman kawo shakku da wasu masu neman a sani, suke maimaita shi a harcensu, kuma zaka yi mamaki idan aka ce maka basu san komai ba daga ilimin hadisi da lafuzzan fanninsa, to saboda haka ne suka fada a tarkon wadannan alamun tambaya, kuma suka fake da wasu hujjoji masu rauni, wanda rauninsu ya fi gidan gizo-gizo, kamar yadda haka zai bayyana a binciken da za muyi da amsar da za mu bayar a kansu a cikin wannan babi, kamar haka:

FAKEWA DA CEWA BABU HADISAN MAHDI A SAHIHAIN:

Yana daga cikin ababen da aka fake da su masu rauni, cewa Bukhari da Muslim wai basu ruwaito wani hadisi ba kan Imam Mahdi (A.S.) [1]

Amma kafin mu amsa wannan magana tasu, muna son mu yi takidi kan wasu lamura.

NA FARKO: A  cikin magana ingantacce daga Bukhari dangane da littafinsa sahihul Bukhari, ga abinda ya ce: Na ciro wannan littafi ne daga hadisai ingantattu dubu dari, a wani lafazin kuma ya ce: daga hadisai ingantattu dubu dari biyu, kuma abinda na bari daga hadisai  ingantattu ya fi yawa, wato kenan Bukhari bai ce matsawar shi bai ruwaito hadisi ba, to hadisin mai rauni ne, a’a, bil hasali ma dai abinda Bukhari ya bari bai ruwaito ba daga hadisai ingatattu, sun fi ingantattun hadisai da ya ruwaito yawa, sau da yawa, kamar yadda shi Bukhari ya fada.

NA BIYU: Ba a samu malami guda ba daga Ahlus sunna da ya ce duk abinda Bukhari da Muslim basu ruwaito ba, to hadisi ne mai rauni!  a a, bil hasali ma dai hanyar da malaman Ahlus sunna suka dauka ya saba ma haka gaba daya, domin kuwa sun rubuta littafa da suka kira su Mustadrak alas sahihain, wanda a cikinsu sun kawo hadisai sahihai masu yawa, Wato sahihain sun bar hadisai ingantattu shine su kuma wadannan malamai suka yi talifin mustadrak domin su riski ingatattun hadisan da sahihai suka barsu.

NA UKU:  ldan ka koma ga yadda malaman Ahlus sunna suka fadi ma’anar hadisi sahihi, to basu ce tilas ne sai hadisin da ya zo cikin sahihain,  shine kawai za a kira shi hadisi ingantacce ba! Haka kuma ma’nanar hadisi mutawatir da suka fada, shima basu ce sharadinsa shine a same shi a cikin sahihaini ba. To daga nan ne zamu san cewa sharadin kasancewar hadisi ingantacce ba shi bane wanda ya ruwaito shi ya zama Bukhari da Muslim ne kawai, hakana kasancewar hadisi mutawatir ba shi bane ace Bukhari da Muslim ne kawai suka ruwaito shi, a’a koda ya faru cewa Bukhari da Muslim basu ruwaito hadisi mutawatiri ba, to wannan ba zai hana ruwayar ta zama haka ba, a wajen Ahlus sunna. Babban misali akan haka shine hadisin Asharal Mubasshara bil Janna, wato hadisin mutum goma wanda aka yi masu bushara da aljanna! Kamar yadda yake sananne a wajen Ahlus-sunna, wadanda suka ce wannan hadisin mutawatiri ne, amma kuma Bukhari da Muslim dukkaninsu basu ruwaito shi ba, wato babu daya daga cikinsu da ya ruwaito wannan hadisin.

NA HUDU: Hakika wanda ya kore lamarin bayyanar Imam Mahdi (A.S.) saboda fakewa da cewa hadisan Imam Mahdi basu zo ba a sahihain, to bai san hakikanin sahihaini ba, kamar yadda za mu bayyana maka yanzu domin ka gani, to ga bayanin kamar haka:

Abu ne da bai buya ga wani ba cewa hadisan da suka zo kan Imam Mahdi, sun yi bayanin lamura ne daban-daban akansa, kamar abinda ya shafi sunansa, da wasu sifofinsa da alamomin bayyanarsa, da kuma yanda zai yi hukunci a tsakanin mutane da kuma sauransu daga lamura da yawa kuma babu shakka cewa ba wajibi bane a fadi sunan Mahdi karara a cikin kowane hadisi daga dukkan wadannan hadisai, domin kuwa manufar hadisin ta riga ta bayyana ba tare da hakan ba. Misali idan yanzu haka mun sami ruwaya da take bayyana sifa daga sifofin Mahdi wanda aka yi alkawarin, zuwansa a karshen zamani, sannan ta fadi sunansa a fili wato cewa Mahdi shine yake da wannan sifa.

To bayan haka sai muka samu a cikin Bukhari an ambaci wani mutum da wannan sifar, amma ba’a kira shi da sunan Mahdi ba, sai aka kira shi da cewa “wani mutum”. To shin wani mai hankali zai yi kokwanto kan cewa Mahdi ne mutumin da ake nufi? Idan kuwa ba haka ba, to ta yaya ake gane ma’anar wasu hadisai da suka yi bayani a dunkule? Shin akwai wata hanya ne, a wajen malaman musulmi baki daya (a gabas da yamma) idan ba dai mayar da hadisin da ya zo a dunkule, zuwa ga hadisin da ya zo dalladalla ba, domin a gane ma’anarsa? Koda kuwa hadisan biyu sun zo ne a littafa biyu ballantana idan suka zo a cikin littafi daya.

To idan muka koma ga sahihain za mu tarar cewa Bukhari da Muslim sun ruwaito hadisai da yawa kan Mahdi (A.S.) amma a dunkule. Kuma malaman Ahlus – sunna sun komar da wadannan hadisan zuwa ga Imam Mahdi domin ganin cewa sun sami abinda ke bayyana wannan abinda ya zo a dunkule, cikin hadisai ingantattu wadanda aka ruwaito su a cikin sauran littafan sihah ko Masanid ko kuma Mustadrakai.

Bama haka ba, zamu ma tarar da abinda ya kusata ya zama ambato ne ga Imam Mahdi a fili a cikin sahih Bukhari da sahih Muslim. Amma kafin mu yi bayanin haka, anan muna so mu ce hadisin da ke cewa: “Mahdi gaskiya ne, kuma daga ’ya’yan fatima yake”, to wannan hadisin, malaman Ahlus –sunna guda hudu sun ciro shi daga sahih Muslim a sarari kuma su wadannan malamai, malamai ne da aka aminta da wannan cirowa da suka yi, amma kash, idan ka koma ga littafan sahih muslim wanda zaka iya samu yanzu sai ka tarar cewa babu wannan hadisin!

Saidai kuma wadanda suka fada a sarari cewa akwai wannan hadisin a sahih Muslim kuma daga can suka ciro shi, su ne:

1- lbnu Hajar Al-Haisami (wanda ya rasu a shekara ta 974 hijiriyya) a cikin sawa’ikul Muhrika a babi na goma sha daya fasali na farko, shafi na 163.

2- Al Muttakil Hindi Al hanafi (wanda ya rasu a shekara ta 975 hijiriyya) a cikin kanzul ummal juzu;i na 14 shafi na 264 hadisi na 38662.

3- Sheikh Muhammad Ali As-Sabban (wanda ya rasu a shekara ta 1206 hijiriyya) a cikin ls’afur-ragibina shafi na 145.

4- Sheikh Hasan Al Adwi Alhamzawi bamalike wanda ya rasu a shekara ta 1303 hijiriyya a cikin Masharikul Anwar shafi na 112.

To bisa kowane hali dai, hakika akwai wani sashe na hadisan sahihain, wanda basu da wata fassara face kan Imam Mahdi (A.S.). Wannan magana da muka fada ba wai ijtihadinmu bane muka fada, a’a wannan shine abinda mutum biyar cikin wadanda suka yi sharhin Bukhari, suka yi ilttifaki akai, kamar yadda za mu yi bayaninsa a gurbinsa.

HADISAN SAHIHAIN DA AKA FASSARA SU DA IMAM MAHDI:

1- Ruwayoyin fitar Dujal a sahihain: Bukhari ya kawo ruwaya a cikin sahihinsa dangane da Dujal da fitinarsa kadai,[2]  alhali a sahih Muslim hadisai masu yawa sun zo dangane da fitar Dujal da hanyar rayuwarsa da sifofinsa da barnarsa da rundunarsa da kuma karshensa.[3]

Hakika Nawawi ya fada a bayyane cikin sharhin sahih Muslim, cewa wadannan hadisai da suka zo kan kissar Dujal, to wadannan hadisai hujja ce ga mazhaba ta gaskiya dangane da ingancin kasantuwarsa, kuma cewa Dujal mutum ne wanda Allah ya jarabci bayinsa da shi-har zuwa inda ya ce: wannan ita ce mazhabar Ahlus –sunna da dukkan maruwaita da malamai da masu nazari.”[4]

To mai karatu zai ce shin menene ya hada wadannan hadisai da bayyanar Imam Mahdi? Amsa kuwa ita ce: malaman Ahlus sunna sun yi shaida akan samun hadisai mutawatirai kan Mahdi da bayyanarsa a karshen zamani, da kuma cewa Annabi lsa zai fito tare da Imam Mahdi sai ya taimaki Imam Mahdi domin su kashe Dujal, kuma maganganunsu sun gabata akan tabbatan tawaturin wadannan hadisai.

2- Hadisan saukowan Annabi lsa a cikin sahihain: Bukhari da Muslim sun fitar, kowannensu da tafarkinsa daga Abu Huraira cewa ya ce: “Manzon Allah (S.A.W.A.) ya ce: yaya kuke idan lbnu Maryam ya sauka cikinku da lmaminku daga cikinku”[5].

Kuma a cikin sahih Muslim tare da tafarkinsa daga Jabir bin Abdullah, ya ce: “Na ji Annabi (S.A.W.A) (na cewa): wata jama’a daga al’ummana ba zasu gushe ba suna yaki kan gaskiya a fili har zuwa ranar lahira, sa’annan Annabi ya ce: sai lsa dan Maryam (A.S.) ya sauko, sai shugabansu ya ce masa: zo ka yi mana salla, sai lsa (A.S.) ya ce: a’a sashenku shugabanni ne akan sashe, domin girmama wannan al’umma.”[6]

To anan ne za mu gane cewa lmamin musulmai wanda zai zan yana nan yayin saukowan Annabi lsa bin Maryam (A.S.) kamar yadda ya zo a sahihain, shine shugaban wannan jama’a wanda ba zata gushe ba tana yaki akan gaskiya har zuwa ranar lahira kamar yadda yake a sahih Muslim, ta yanda Annabi lsa zai ki limanci wa wannan jama’a da shugabanta a salla, saboda girmamawa garesu, kuma wannan shine daidai hadisin Muslim a sarari ba tare da tawili ba.

Ldan  kuma muka koma ga sauran littafan sihah da kuma Masanid da sauransu zamu tarar da ruwayoyi masu yawa sosai wadanda suka bayyana a sarari cewa shi wannan lmami wato shugaban jama’ar da ke yaki akan gaskiya har zuwa ranar lahira, ba wani bane face Imam Mahdi (A.S.).

Daga ciki akwai abinda lbnu Abi shaiba ya fitar daga lbnu sirin: “Mahdi daga wannan al’umma shine wanda zai yi limanci wa lsa bin Maryam”[7]

Daga ciki akwai abinda Abu Na’im ya fitar daga Abu Amr Addani a cikin sunan nasa da tafarkinsa daga Huzaifa cewa ya ce: “Manzon Allah (S.A.W.A.) ya ce: Mahdi zai juya a yayin nan kuma lsa bin Maryam ya sauka  kai ka ce ruwa ne ke diga daga gashinsa, sai Mahdi ya ce: shiga gaba ka yi salla wa mutane (wato limanci), sai lsa ya ce: ai an tada ikama ne saboda kai, to sai yayi salla a bayan wani mutum daga ’ya’ya na.”.[8]

To bayan wannan babu bukatar tsawaita zance wajen kawo sauran hadisai masu yawa wanda suke bayyana cewa abinda ake nufi da Imam a ruwayar sahihain shine Imam Mahdi A.S. [9]

Hakika suyuti ya taro mafi yawan wadannan hadisai a cikin risalarsa mai suna Al’urful Wardi fi Akhbari Mahdi, wanda aka buga a cikin littafinsa: Al Hawi lil fatawa, ya fito da su ne daga littafin:

Al Arba’in na Hafiz Abu Na’im, kuma ya kara akanta abinda ya tsere wa Abu Na’im, kamar hadisan da Na’im bin Hammad ya ambata, wanda suyuti ya sifanta shi kamar haka: shi Na’im bin Hammad yana daya daga cikin lmamai mahaddata, kuma yana daya daga cikin shaihunnan Bukhari”.[10]

Hakika wanda ya duba sharhohin sahih Bukhari zai san cewa sun yi ittifaki akan fassara lafazin “Imam” da ya zo cikin sahih Bukhari da cewa shine Imam Mahdi.

Ya zo cikin fathul Bari, sharhin sahih Bukhari bayani a sarari dangane da tawaturin hadisan Mahdi, a yayin da yake sharhin hadisin Bukhari da ya gabata, har ya ce: cewa da aka yi lsa (A.S.) zai yi salla a bayan wani mutum daga wannan al’umma, alhali za’a yi hakan ne a karshen zamani kuma kusa da tashin kiyama, to lallai cikin wannan akwai abinda ke nuni ga ingantaccen maganar da ke cewa: hakika kasa bata wofinta daga tsayayye ga Allah da hujja.”[11]

A lrshadus sari, sharhin sahihul Bukhari shima ya fassara shi da Mahdi, yana mai bayyana cewa lsa zai bi Imam Mahdi (A.S.) salla.[12]

Hakana cikin umdatul kari,[13] sharhin sahihul Bukhari haka ya zo. A cikin faidul Bari kuwa ya kawo hadisi daga lbnu Majah Al kazwini, wanda ke fassara hadisin Bukhari, sa’annan ya ce: “to wannan ya fitar a fili cewa abin nufi da Imam a hadisai shine Imam Mahdi, har zuwa inda ya ce: to da wani zance ne bayansa za su yi imani?”[14]

   A karin bayani da ya zo cikin Badrus sari ila  faidul Bari yayi magana mai tsawo a sharhin wannan hadisi da aka ambata, yana mai bayanin cewa lallai ne ga wanda zai yi sharhin hadisai ya koma ga hadisan sahabbai a cikin littafan hadisai wanda suka shafi hadisin da ake neman ayi sharhinsa, kuma ya taro irin wadannan hadisai wadanda suke bayanin hadisin da ya zo cikin Bukhari, wanda daga karshe ya ce hakika abinda ake nufi da Imam shine Imam Mahdi (A.S.) ya ce: “kuma hadisin lbnu Majah ya bayyana wannan ma’ana dalla-dalla, tafarkinsa kuma mai karfi ne”.[15]

3- Hadisan wanda ke kamfatan dukiya a sahih Muslim: Muslim ya fitar a sahih nasa da tafarkinsa daga Jabir bin Abdullah cewa ya ce: “Manzon Allah (S.A.W.A) ya ce: wani khalifa zai kasance a karshen al’ummata wanda ke kamfatar dukiya kamfatowo, baya kirga shi”[16].

Kuma ya ruwaito shi daga wasu tafarkuna daga Jabir da Abu sa’id Al-khudriy daga Manzon Allah (S.A.W.A.) [17] , kuma cewa da aka yi yana kamfatar dukiya mubalaga ce wato ana nufin yawa ne, kuma babu wani mutum da aka sifanta shi da wannan sifar face Imam Mahdi (A.S.) a cikin littafin Ahlus –sunna da ruwayoyinsu.

Daga ciki akwai abinda Tirmizi ya fitar ya kuma ce hadisi ne mai kyau, da tafarkinsa daga Abu sa’id Al khudri, daga Annabi (S.A.W.A) ya ce: “Hakika Mahdi yana cikin al’ummata –har zuwa inda ya ce: sai mutum ya zo gurinsa ya ce: ya Mahdi, ka bani, ka bani,sai ya kamfata masa dukiya cikin rigarsa iya yanda zai iya dauka”.[18]

Kuma wannan shine aka ruwaito daga Abu Huraira da Abu sa’id Al khudri shima, daga tafarkuna da yawa.[19]

 4- Hadisan kifewar hamada  a sahih Muslim:

Muslim ya fitar a sahih dinsa da tafarki daga ubaidullah bin kibtiyya cewa ya ce: “Haris bin Abi Rabiah da Abdullah bin safwan sun shiga wajen Ummu salama, nima ina tare da su, sai suka tambaye ta dangane da rundunar da kasa za ta kife da su, kuma haka ya zamanto mun shiga wajenta ne a lokacin lbnu zubair, sai ta ce: Manzon Allah (S.A.W.A.) ya ce: mai neman tsari zai nemi tsari a Dakin ka’aba, sai a aiko masa da aike, to idan suka isa hamada a cikin kasa sai a kifar da su.”[20]

Ta yiwu wasu su yi zaton cewa wannan hadisin magoya bayan zubair ne suka kaga shi a yayin da rikici ya barke tsakanin Abdullah bin zubair da Banu umayya, rikicin da a sanadiyyarsa aka kashe shi Saidai kuma gaskiyan lamari shine cewa ba haka bane, domin kuwa an ruwaito wannan hadisin daga tafarkuna daban daga lbn Abbas da lbnu Mas’ud da Huzaifa da Abu Huraira da kakan Amr bin shuaib da Ummu salma da safiyya da A’isha da Hafsa da Nafira matar ka’aka da wasunsu daga manyan sahabbai, sannan Hakim ya inganta wasu tafarkunan hadisin akan sharadin Bukhari da Muslim.[21] A takaice dai kifewar da hamada za ta yi zai zama  ta kife ne da rundunar dake yaki da Imam Mahdi, kamar yadda ya zo a dukkan ruwayoyin da suka shafi wannan lamari kuma wannan ya isa ya bayyana abinda ake nufi da hadisin Muslim .Ma’abucin Gayatul Ma’mul ya ce: “kuma har yanzu ba mu ji wata runduna da kasa ta kife da ita ba da hakan ya faru to da ya shahara, kamar lamarin Ashabul fil wato ma’abuta giwaye”.[22]

To don haka ba makawa kasa sai ta kife da makiyan Imam Mahdi, ko nan kusa ko kuma da dadewa, to a yayin nan ne masu mummunan aiki zasu yi asara.

FAKEWA DA RAUNANA HADISAN LMAM MAHDI DA IBNU KHALDUN YA YI:

Wadanda suke musun akidar bayyanar Imam Mahdi (A.S.) sun fake da cewa lbnu khaldun ya ce wasu ruwayoyin da suka zo kan Imam Mahdi, ruwayoyi ne masu rauni, saidai abin bakin ciki shine cewa su wadannan mutane basu lura da amsar da masana hadisai na Ahlus sunna suka bawa lbnu khaldun ba, sa’annan kuma suka so su mance da abinda shi kansa lbnu khaldun ya fada a sarari a daidai lokacin da ya ce wasu hadisan da suka zo kan Imam Mahdi A.S. masu rauni ne, domin kuwa shi da kansa ya yarda da ingancin wasu daga cikin hadisan Imam Mahdi (A.S.).

Ustaz Al Azhari saad Muhammad Hasan almajirin ustaz Ahmad Amin, dangane da hadisan Imam Mahdi yana cewa:

“Hakika Masana hadisai da masu nazarinsu, sun yi bincike sosai kan wadannan ruwayoyi da lbnu khaldun ya ce masu rauni ne, daga bisani suma sun fadi irin maganar da ya fada dangane da su”[23].

Kuma irin wannan da’awar zaka samu a wajen malaminsa Ahmad Amin.[24] da kuma wajen Abu zuhra.[25]  da Mohammad farid Wajdi.[26]  da kuma wasu kamar Jabhan,[27]  da kuma sa’ih na libiya wanda ya ce:

“Hakika lbnu khaldun ya bi diddigin wadannan ruwayoyi, ya kuma raunana su daya bayan daya”.[28]

HAKIKANIN RAUNANA HADISAN IBNU KHALDUN:

Abu ne wanda babu shakka a ciki cewa lbnu khaldun da kansa yana daga cikin mutanen da suka yarda da ingancin wasu daga cikin hadisan Imam Mahdi sannan ya ce wasu suna da rauni, wannan kuwa ba mu bane muka yi ijtihadi akan fassara maganarsa, a’a shi lbnu khaldun ne ya fadi haka a fili a cikin tarihinsa kamar yadda zamu kawo maka a cikin zancensa nan gaba. Watakila ustaz Ahmad Amin bai ga wannan maganar lbnu khaldun ba dangane da ingancin wasu daga cikin hadisan Imam Mahdi, don haka sai yayi ishara ga inda lbnu khaldun ya ce wasu daga cikin ruwayoyin masu rauni ne kadai, sannan wadannan kuma suka ciro wannan magana daga shi Ahmad Amin ba tare da sun  koma ga tarihin lbnu khaldun ba. Abinda dai suka yi shine gyaran fuska wa maganar shi Ahmad Amin.

To idan muka dauka cewa lbnu khaldun bai ambaci ingancin wasu ruwayoyin Imam Mahdi a sarari ba, to shin bai ishe mu bane ambaton da sauran malamai masana hadisi suka yi dangane da ingancin ruwayoyin Imam Mahdi da tawaturancinsa? Alhali ma fannin lbnu khaldun (ba hadisi bane) fanninsa shine tarihi da ilimin zamantakewa! Bama haka ba, wai shin hadisai nawa ne, shi lbnu khaldun ya ce masu rauni ne, har ake kururuta aikinsa haka?

Hakika shi lbnu khaldun hadisai 19 kawai ya raunana daga tarin hadisai 23 kadai, kuma wadannan sune kawai ruwayoyin da lbnu khaldun yayi bincike akansu ba tare da sun fi wannan adadi ba, shi kuma bai ambaci wadanda suka fitar da hadisan Imam Mahdi ba, face mutum bakwai kawai, sune:

“Tirmizi da Abu Dawud da Bazzar da lbnu Majah da Hakim da Tabarani da Abu yu’la Musili”[29] , alhali ya bar malamai guda arba’in da takwas (48) daga cikin wadanda suka fitar da ruwayoyin Imam Mahdi, na farkonsu shine lbnu sa’ad marubucin Tabakat wanda ya rasu a shekara ta 230 hijiriyya, kuma na karshensu shine Nurud Deen Al Haisami wanda ya rasu a shekara ta 807 hijiriyya.

Haka kuma daga cikin sahabbai wanda aka jingina masu hadisan Imam Mahdi, mutum 14 kawai ya ambata.[30]  alhali ya bar sahabbai 39 kamar yadda muka yi bayani a fasali na farko.

Bugu da kari kuma, su wadannan sahabbai 14 da ya ambata, bai fadi dukan ruwayoyinsu ba face ’yan kadan kawai, domin kuwa mun bi diddigin ruwayoyin Abu sa’id Al khudriy shi kadansa (wanda shima yana daya daga cikin wadannan mutum 14) sai muka tarar cewa hadisansa shi kadai sun zarce adadin hadisan da lbnu khaldun yayi bincike akansu. Bil hasali ma, su wadannan ruwayoyi da ya zaba daga hadisan Abu sa’id Alkhudri, bai ambaci sauran tafarkunan ba, ya dai ambaci kadan ne daga ciki, domin bai san tafarkunan sauran hadisan ba, duk wanda ya duba abinda muka ambata na tafarkunan hadisan Imam Mahdi ya kwatanta shi da abinda ke cikin tarihin lbnu khaldun a fasali na 52 daga juzu’I na farko, zai sakankance da ingancin abinda muka fada.

Don haka ne lbnu khaldun ya gamu da soke-soke masu tsanani da kuma raddi da aka ta yi masa, takaitattu da masu tsawo, dangane da wannan ne Abu faid Bashafi’e a cikin littafin “lbrazul Wahmi” inda yayi raddi akan wanda suka fake da raunana hadisan da lbnu khaldun ya yi yake cewa: “Akwai daga cikin mutane a yau wadanda wannan tawaturi ya buya a gare su kuma suka jahilce shi, jahilcinsu kuma yake nesatar da su daga tafarkin ilimi, wanda suka yi musun bayyanar Imam Mahdi kuma suke toshe musu hanya, har ma akwai wadanda suke yanke cewa hadisan Imam Mahdi masu rauni ne, alhali su basu san sababin da kan sa hadisi ya zamanto mai rauni ba, kuma basu san ma’anar raunin ruwaya ba, basu ma san wani abu dangane da ilimin hadisi ba, basu da wani sani dangane da hadisan Imam Mahdi wanda tawaturinsu ya isa bayani kan halinsu da lamarinsu abinda suka yi dogaro da shi kadai shine maganar lbnu khaldun da yayi a dangane da wasu hadisan inda ya kawo wasu dalilai kagaggu kuma na karya, ya kuma baci amintattun maruwaita da suka zo a tafarkunan hadisan da abinda bai zama daidai ba, alhali shi lbnu khaldun bai da gurbi a cikin wannan fanni mai yawa, bayi da wani rabo ko kaso a cikin lamarin hadisai, fanni ne wanda bai da masaniya akai, to ta yaya za a yi dogaro kan maganarsa a cikin wannan lamari, kuma ta yaya za a koma gare shi wajen bincike kan lamurranta?

Abinda ya zan wajibi shine shiga gida daga ta kofarsa, kuma gaskiya shine komawa ga ma’abuta fanni a fannin da ake magana akai, to don haka ba za a yarda da ingancin ruwaya ko rauninta ba face daga mahaddata hadisai da masu  nazarinsu.”[31]

Daga nan sai ya ciro maganganu daga wasu mahaddata hadisai da masu nazarinsu dangane da ingancin hadisan Imam Mahdi da tawaturancinsa.

Sheikh Ahmad shakir kuwa ga abinda yace:

“lbnu khaldun ya bi abinda bai da ilimi akai, kuma ya shiga mashigin da ba nasa ba, hakika yayi tuka da warwara matuka a fasalin da ya rubuta a Mukaddamar sa, kuma ya yi kura-kurai a bayyane, hakika lbnu khaldun bai fahimci maganar maruwaita da kyau ba, domin kuwa da yana da masaniya kan maganganunsu da iliminsu, to da bai fadi koda magana guda ba daga maganganun da ya fada.”[32]

 Shekh Abbad kuma ya ce:

“lbnu khaldun marubucin tarihi ne amma shi ba masanin hadisai bane saboda haka ba a dogaro kan maganarsa a ingancin ruwaya ko raunin hadisi wadanda ake dogaro kan maganaarsu a hadisi sune irinsu Baihaki da Akili da khatabi da zahabi da ibnu Taimiyya da lbnul kayyim da sauransu daga ma’abuta hadisai da tafarkin su, wadanda suka ce yawancin hadisan Imam Mahdi ingantattu ne.”[33]

To ko ta kaka dai hujjar wadanda suka kama maganar lbnu khaldun kan raunin hadisan Imam Mahdi, hujjarsu mai rauni ce bisa ga abinda shi kansa lbnu khaldun yayi ikrari domin kuwa ya yarda da ingancin hadisai hudu daga tarin abinda ya ambata, to ga wadannan hadisan za mu kawo su:

1- Abinda Hakim ya ruwaito daga tafarkin Aun Al A’arabi daga Abu siddik An –Naji daga Abu sa’id Al khudri, hakika lbnu khaldun yayi shiru kan wannan hadisin bai soke shi da komai ba, saboda ganin dukan mutanen tafarkinsa amintattu ne a wajen dukkan Ahlus –sunna, to koda yake lbnu khaldun bai fadi ingancinsa a fili ba, saidai kuma yin shiru da yayi dalili ne akan yardan da yayi da ingancin ruwayar.[34]

2- Abinda Hakim ya ruwaito daga tafarkin sulaiman bin ubaid daga Abu siddik An-Naji daga Abu sa’id Al-khidri .Dangane da wannan hadisin sai lbnu khaldun ya ce:

“tafarkinsa ingantacce ne”.[35]

3- Abinda Hakim ya ruwaito daga Ali (A.S.) game da bayyanar Mahdi, kuma Hakim ya inganta shi a bisa sharadin shaihunnai biyu lbnu khaldun sai ya ce: “kuma wannan tafarki ne ingantacce kamar yadda ya fada”.[36]

4- Abinda Abu Dawud sajistani ya ruwaito a sunan nasa daga hadisan salih bin khalil  daga umm salama. Dangane da tafarkinsa sai lbnu khaldun ya ce:

“kuma maruwaitansa mutane ne amintattu babu zargi a kansu ko suka”.[37]

RAUNANA HADISAI DA IBNU KHALDUN YAYI A FANNIN LISSAFI DA KIRGE:

 Hakika yanayin lissafi, abu ne wanda babu jayayya ko kace-nace a ciki, kuma da sannu za mu kawo maganar lbnu khaldun na raunin hadisan Imam Mahdi, karkarshin fannin lissafi domin mu ga darajar da maganarsa ke da ita a ilmance ko ta yaya kuwa aka suranta maganarsa. To wannan kuwa za mu yi shi ne bayan mun karkasa hadisan Imam Mahdi (A.S.), hakana bayan mun bi diddiginsu dukka daga littafa dubu kamar yadda yake a “Mujamu Ahadisul Mahdi” shi kuwa mu’ujam ya kunshi juzu’I biyar kamar haka:

1- Juzu’I Biyu (na farko da na biyu) sun kunshi ruwayoyi guda 560 daga hadisan da aka ruwaito da tafarkuna daga sunna da shi’a, kuma wadanda tafarkinsu ya kai har zuwa wajen Manzo (S.A.W.A.).

2- Juzu’I biyu kuma (wato na uku da na hudu) sun kunshi hadisai 876 wanda tafarkinsu ya kai wajen lmaman Ahlul Bait (A.S.) wanda Alhlus sunna suka yi tarayya da shi’a wajen ruwaito da yawa daga cikinsu.

3- Juzu’I na Biyar wanda ya kunshi hadisai 505 kuma dukansu hadisai ne da suke fassara ayoyin al-kurani,)a cikin wannan juzu’I akwai bayani mai gamsarwa kan dukkan abinda masu tafsirai suka kawo daga malaman sunna da shi’a dangane da hadisai a tafsiransu kan Imam Mahdi (A.S.).

   Wato kenan jimillar hadisan da basu fassara ayoyi sun kai (1436) idan kuwa muka hada da hadisai masu fassara ayoyi to jimillar hadisan sun kai hadisai       (1941).

   Dangane da tafarkunan kuwa sun kai tafarki dubu hudu (4,000). To idan ka san wannan ya kai dan’uwana musulmi, to ka sani cewa:

    1- Na daya: Dukan hadisan Imam Mahdi (A.S.) wanda lbnu khaldun yayi bincike a kansu, hadisai (23) ne kawai.

   2- Na biyu: Tafarkunan wadannan hadisai tafarki (28) ne kawai .

  3- Na uku: ingantattu daga cikinsu kamar yadda shi kansa lbnu khaldun ya yarda, kamar yadda ya gabata guda hudu ne.

   4- Na hudu: Masu rauni daga cikinsu hadisai (19) ne kawai.

   Saboda haka hadisan da lbnu khaldun bai bincika su ba sun kai (1918) daga cikinsu akwai hadisai (537) wanda tafarkinsu sun kai har wajen Annabi (S.A.W.A.) sannan hadisai (876) daga ciki kuma, tafarkinsu sun kai wajen Ahlul Bait (A.S.) ga kuma sauran hadisai (505) wadanda suke fassara ga ayoyin Alkur’ani dangane da Imam Mahdi (A.S.).

   Da wannan ne za mu gane cewa hadisai 23 basu da komai face:

   1- Kashi 4 .104 daga cikin dari na daga dukkan hadisan da tafarkinsu suka kai zuwa wajen Annabi (S.A.W.A.).

    2 -Kashi 1.601 daga cikin dari na daga dukkan hadisai da tafarkinsu suka kai zuwa wajen Annabi (S.A.W.A) da Ahlul Bait (A.S.).

    3-Kashi 1.184 daga cikin dari na daga sauran hadisan.

   Amma da ace lbnu khaldun ya yi bincike kan dukan hadisan Imam Mahdi (A.S.), to da yawan hadisai da suka inganta ya tashi daga kan hudu (4) kamar yadda yake a wajen shi daga 23, to da ya tashi zuwa ga wadannan adadi da za mu ambata domin su zama sun daidaita:

  1- Hadisai 98 ingantattu, idan da ya bincika dukkan hadisai da suka kai ga wajen Annabi (S.A.W.A.) a tafarkinsu.

  2- Hadisai 250 ingantattu idan da ya bincika dukan hadisan da tafarkinsu ya kai wajen Annabi (S.A.W.A.) da Ahlu Baitinsa (A.S.).

  3- Hadisai 338 ingantattu idan da ya bincika sauran hadisai.

   Sannan ba abu bane da ya buya ga wani cewa adadi na farko daga wadannan ruwayoyi ya isa a yi hukunci kan zamansu mutawatir, wato zaman hadisan Imam Mahdi A.S. mutawatiri!

  Amma dangane da hadisan da lbnu khaldun ya yi watsi da su, idan aka kwatanta su da wadanda bai yi bincike a kansu ba, to da ldan mun kwatanta su da dukanin hadisan zasu zama suna da kashi:

  1- 3.392 daga cikin dari daga dukan hadisan da tafarkinsu ya kai wajen Annabi (S.A.W.A.).

  2- 1.320 daga cikin dari daga dukan hadisan da tafarkinsu ya kai wajen Annabi (S.A.W.A.) da Ahul Baitinsa (A.S.).

  3-. 978 daga cikin dari daga dukan sauran hadisan.

   To bayan wannan, yaya kuma za a ce lbnu khaldun ya ce dukkan hadisan Imam Mahdi (A.S.) masu rauni ne? Alhali ga abinda ya gabata daga gare shi shi kansa inda ya fada a sarari cewa wasu hadisan ingantattu ne duk kuwa da cewa ruwayoyin da ya yi bincike a kansu 'yan kadan ne.

  CEWA DA AKA YI MAHDI BA WANI BANE FACE ISA DAN MARYAMA:

Wata kila wasu masu musun bayyanar Imam Mahdi daga mutanen yamma da wasunsu, su fake da hadisin Mohd bin khalid Aljundi wanda ya takaita Mahdi a kan lsa dan Maryam (A.S.) kawai, amma bamu samu mutum guda ba daga malaman musulmai wanda ya ga wannan hadisin face ya yi dariya ya kuma yi sukan sa domin kuwa hadisi ne wanda aka yi ittifaki wajen kin daukansa, to don kada karyarsa ya lullube wani zamu yi bayanin hakikanin sa kamar haka:

Wannan hadisin lbnu Majah ne ya fitar da shi daga yunus bin Abdul A’ala daga shafi’I daga Mohd bin khalid Aljundi daga Aban bin salih daga Hasanul Basari daga Anas bin Malik daga Annabi (S.A.W.A.) cewa yace:

“lamari baya kara wani abu face tsananta, duniya kuwa bata kara wani abu face bada baya, mutane basu kara wani abu face rowa, kuma tashin kiyama ba zai zo ba face akan mafi sharrin mutane, kuma babu Mahdi face lsa bin Maryam”[38]

To wannan hadisin baya bukatar wata wahala wajen raddinsa da kuma rashin ingancinsa, domin kuwa ya saba ma dukan hadisai ingantattu da mutawaturai da suka gabata wanda suka tabbatar da zuwan Imam Mahdi (A.S.). Da dai ana karban kowane irin hadisi da aka ruwaito ba tare da bincike ba, to da ilimin hadisi da sanin tafarkinsa ya zama abin wasa kenan, wanda malamai ba zasu yi shi ba domin kuwa da kenan amfaninsa shine inganta dukan abinda aka ruwaito, da kuma hukunta makaryata da cewa su amintattu ne na koli, da kuma hukunta majhuli a hadisi da cewa mutum ne shahararre da hukunta makiya da cewa su shugabanni ne?! Da dai lamari ya zama haka ashe kenan da ba a samu hadisi mutawatir ba a musulunci, tun da aka cudanya mutane amintattu tare da makaryata wanda ake zarginsu, aka kuma hada na gari da bara gurbi, aka cudanya lafiyayye da maras lafiya.

Shin akwai wani mai hankali da zai gaskata wani dujal daga dujalan hadisi wai shi sunansa Mohd bin khalid Aljundi? Shine kuma wanda ya kirkiro hadisin “jund” wanda kirkiro shi ya shahara, har ya jingina shi ma “Jund” wanda tsakaninsa da yaman (wato san’a’a) ya kai tafiyan kwana biyu, to ga hadisin da ya kago: “Ana yin tafiya zuwa ga masallatai hudu Masjidul Haram da Masallacina da Masjidul Aksa da Masallacin Jund”[39] 

Ka dubi yanda ya nemi ya karkata zukatan mutane domin su. ziyarci sansanin sojoji bayan yayi shimfida da farko da kai ziyara zuwa ga masallatai uku masu  daraja a wajen musulmai dukaninsu!

Amma abin da taajjubi yanda Hafiz Ibnu Majah bai gano wannan kari da Mohd bin k halid Aljundi yayi ba a wannan ruwayar wato inda ya ce “kuma babu Mahdi face lsa bin Maryam” alhali shi wannan hadisin yana da tafarkuna ingantattu wanda babu waccan karin a cikinsu, kamar wanda Tabrani da Hakim suka fitar tare da tafarkinsa daga Abu umama, shima wannan hadisin ya zo da daidai lafazin da hadisin lbnu Majah ya zo da shi amma ba tare da wannan lafazi ba, “kuma babu Mahdi face lsa bin Maryam”, :kuma Hakim ya inganta shi sai ya ce: "Wannan hadisi ne mai  ingantaccen tafarki amma shaihunnai biyu basu fitar da shi ba”.[40]

Koda yake Hakim ya fitar da hadisin lbnu Majah shima, to saidai ya bayyana a fili cewa dalilin da ya sa ya fito da shi, shine domin mamaki, amma ba wai don ya kafa hujja da shi akan shaihunnai biyu ba, wato Bukhari da Muslim.[41]

Hakika lbnul kayyim ya kawo hadisin “Babu Mahdi face lsa” a littafin “Almanarul Munif” sannan sai ya kawo maganganun malaman Ahlus –Sunna dangane da shi, cewa hadisi ne wanda Mohd bin khalid Aljundi shi kadai ya ruwaito shi sa’annan ya kawo maganar Abiri wanda ya rasu a shekara ta 363 hijiriyya inda yake cewa: “Mohd bin khalid-wannan ba sananne bane a wajen malamai ma’abuta wannan fanni” Baihaki kuma ya ce: “Mohd bin khalid shi kadai ya ruwaito wannan hadisi, kuma Hakim Abu Abdullah dangane da Mohd bin khalid yace shi majhuli ne, kuma an sami sabani akansa wajen tafarkin ruwayar, a wani tafarkin, an ruwaito daga gare shi daga Aban bin Abu Ayyash daga Hasan ba tare da cikon tafarkin ba, daga Annabi (S.A.W.A.). ya ce, hadisin ya koma zuwa ga ruwayar Mohd bin khalid, kuma shi majhuli ne, daga Aban bin Abu Ayyash, shi kuma ba a karban hadisinsa, daga Hasan daga Annabi (S.A.W.A.) wannan tafarkin ya yanke bai cika ba, kuma hadisan bayyanar Mahdi sun fi ingancin tafarki”.[42]

Ibnu Hajar ya kawo zargin da Abu Amr da Abul fatah Al azdi suka yi wa Mohd bin khalid.[43]

Zahabi kuma ya ce: “Azdi ya ce shi Mohd bin khalid ba a karban ruwayarsa, Abu Abdullah Al Hakim shi kuma ya ce: Mohd bin Abdullah majhuli ne, ni kuma na ce: hadisin (babu Mahdi face lsa bin Maryam), hadisi ne ba karbabbe ba, lbnu Majah ne ya fitar da shi.”[44]

Kurtubi kuma ya ce “fade da yayi cewa kuma babu Mahdi face lsa, ya saba ma ruwayoyin wannan babin,sannan sai ya kawo maganganun wadanda suka zargi Mohd bin khalid kuma suka ki karban ruwayoyinsa, har zuwa inda ya ce: “kuma hadisai da aka ruwaito daga Annabi (S.A.W.A.) wanda ke ambaton bayyanar Mahdi daga itrarsa (Alu baitinsa) da kuma cewa shi daga ’ya’yan fatima yake, wadannan hadisai tabbatattu ne, kuma su sun fi wannan hadisin inganci saboda haka su za a yi hukunci da su ba wannan hadisin ba.”[45]

Sannan lbnu Hajar ya ce: “Nisa’I ya fada a sarari cewa shi ba’a karban ruwayarsa, sannan sauran mahaddata sun tabbatar da cewa ruwayoyin da suka gabaci wannan – wato wadanda suka ce Mahdi daga ’ya’yan fatima yake-sun fi ingancin tafarki”.[46]

Abu Na’im a cikin Hilya ya sifanta hadisin da cewa bakon hadisi ne sannan ya ce: “Bamu rubuta shi ba face daga hadisin shafi’i.”[47]

Ibnu Taimiyya kuma ya ce: “Hadisin da ke cewa: Babu Mahdi face lsa bin Maryam, wanda lbnu Majah ya ruwaito, hadisi ne mai rauni, ya ruwaito shi daga yunus daga shafi ’I daga wani mutum majhuli daga cikin mutan yaman, babu hujja akan wannan tafarkin kuma shi baya cikin tafarkin, a’a abin dogaro shine yunus bin Abdul A’ala, kuma an ruwaito daga gareshi cewa yace, an bani labari daga shafi’i, sannan a cikin khala’iyyat da wasunsu ya zo kamar haka: yunus ya bamu labari daga shafi'i .Amma bai ce shafi'i ya bamu  labari ba, sannan dangane da hadisin Mohd bin khalid sai ya ce: wannan aibi ne wanda ke nuna rauninsa, sannan daga cikin mutane akwai masu cewa shafi’i bai ruwaito shi ba”.[48]

To saboda irin yawan zargin da aka yi wa mohd bin khalid Aljundi, sai wasu mataimakan shafi’i suka yi kokarin dauke wa shafi’I wannan ruwayar, suka tuhumci almajirin shafi’I da cewa ya shara karya ce wa shafi'i    da ya ruwaito wannan hadisin daga gare shi daga Mohd  bin khalid Aljundi cewa an ga shafi’I a mafarki yana cewa: yunus bin Abdul A’ala ya shara mani karya wannan baya daga cikin hadisi na.”[49]

Hakika Abul faid Al Gimari ya karyata hadisin “Babu Mahdi face lsa bin Maryam” ta fuskoki takwas a wani kyakyawan rubutu da yayi na koli.[50]

FAKEWA DA DA’AWAR MAHDI DA AKA YI TA YI A BAYA:

Wadanda ke musun zuwan Mahdi sun fake da da’awar Mahdi da aka yi ta yi a zamanin baya, domin su musanta zuwan Mahdi a karshen zamani, wato kamar da’awar da Hasaniyyun suka yi ta cewa Muhammad bin Abdullah bin Hasan  mahdi ne, da kuma da’awar da Banu Abbas suka yi ta cewa Mahdi Al Abbasi shine Mahdi, da kuma ire-irensu kamar da’awar cewa lbnu Tumart shine Mahdi ko kuma Mahdi na sudan, ko kuma Muhammad bin Hanafiyya (R.A.).

Wannan magana tasu sun gina ta ne akan kwatanta bayyanar Imam Mahdi da suka yi da ire –iren wadancan da’awa na karya, domin kuwa babu wani kokwanto cewa wannan abu da aka yi kwatanta gaskiya ne aka nemi yi da bata sannan aka cudanya su .Don kuwa:

Na farko: Babu wata alama daga alamomin bayyanar Imam Mahdi da aka ga ta bulla a zamanin daya daga cikin wadannan mutane da aka yi da’awar cewa su Mahdi ne, kuma wasu daga cikin wadannan alamomi sun gabata daga hadisan sahihaini.

Na Biyu: Domin ya tabbata cewa dukansu sun mace, kuma babu mutum guda daga cikin musulmai dake da akidar cewa suna da rai .

Na Uku: Su wadannan basu zama a karshen zamani ba, kuma wannan shine sharadin bayyanar Mahdi (A.S.), kuma babu wani daga cikinsu da aka sani cewa ya cika duniya da adalci da daidaito kamar yadda aka cika ta da zalunci da ja’irci .

Na hudu: Wanda shi yafi muhimmanci shine cewa da wannan magana tasu ta zamo gaskiya to da adalci ya baci domin kuwa azzaluman doron kasa sun yi da’awarsa dukaninsu tun daga kan fir’auna na Masar har zuwa kan fir’aunonin  zamaninmu, kuma da sai mu yi hukunci kan malamai da cewa su jahilai ne, ba don komai ba sai domin masu da’awar ilimi daga cikin jahilai suna nan duk tsawon tarihin bil Adama, kuma da jarumi ya zamanto matsoraci a idanunmu, mai hakuri ya zama wawa, don kuwa babu wata sifa ta daukaka face wasu sun yi da’awar cewa suna da ita alhali karya suke yi basu da ita.

ldan muka koma ga lamarin “Mahdi” zamu tarar cewa yana daga cikin muhimman lamura da ta dami masu kwadayin mukami na siyasa, to ashe kenan ba mamaki wasu su yi da awarsa akan su, ko kuma mabiyansu su lika masu shi domin su cimma manufarsu.

To kamar yadda ya zamanto mai hankali baya musun gaskiya wai don maras ita yayi da’awarta to haka ya kamata a ce ba zai musanta  bayyanar Mahdi da aka yi busharar zuwansa a karshen zamani ba, busharar da ta zo a harcen mafificin halittar Allah wato Annabinmu mai girma (S.A.W.A.), don kawai wasu sun yi da’awar karya dangane da Imam Mahdi, alhali malaman musulmi sun bayyana ingancin da yawa daga cikin ruwayoyin Imam Mahdi wanda aka ruwaito su daga hanyoyi daban daban, abinda ya nuna tawaturin hadisin idan muka yi la’akari da dukansa, bil hasali ma wasu sun riga sun ce wannan hadisin mutawatir ne kamar yadda ya gabata a cikin wannan littafi.

To bayan rashin gaskiyar wannan magana ya bayyana, kuma gininsa ya zama rusasshe, akwai wata shubha guda daya da ta rage, wannan kuwa ita ce wanda ta shafi tsawon ran Imam Mahdi, wai cewa wannan tsawon rai ya saba ma hankali da ilimi.

Wannan shubha tana daga cikin muhimman abubuwan da aka fake da su wajen musanta bayyanar Imam Mahdi . To da sannu za mu yi magana a kanta daidai gwargwadon yanda binciken zai dauka a fasalinsa na karshe, domin ya bayyana karara cewa ita wannan shubha ta saba ma hankali da ilimi kuma mu nanata cewa hankali yana da haddi, wanda ya sha bambam da son zuciyan mutum guda, da kuma ra’ayoyinsa da jihar da ya sa gaba, kuma har wa yau hankali yana da hukunce-hukunce wanda dukan masu hankali ke karbansa, ba wai hankalin Bala ko Mantau kawai ke karbansu ba, a’a, hankalin dukan mutum mai hankali.

Sannan mu yi takidi akan cewa akwai bambanci sosai tsakanin abinda yake shi akan kansa ba mai yiwuwa bane ko ta halin kaka koda kuwa a hanun Annabawa ne da wasiyyai (A.S.) abin ba mai yiwuwa bane, kamar haduwar nakilaini (wato haduwar abu biyu a guri daya a lokaci guda daga jiha daya kuma dayansu akasin daya) to akwai bambanci tsakanin irin wannan, da kuma abinda yake akan kansa mai aukuwa ne, saidai al’ada dai bai saba ganinsa ba, sannan mu kuma maimaita cewa abinda hankali ya tabbatar cewa ba mai yiwuwa bane, ya sha bambam da abinda al’ada ya nuna cewa ba mai aukuwa bane, domin kuwa wannan wanda al’ada ya kore aukuwarsa, abu ne wanda ka iya aukuwa, to gaza rarrabewa tsakanin wadannan abu biyu shine ya jawo har wadannan ke cewa, abinda al’ada bai saba ganin aukuwarsa ba to a hankalce ma ba zai taba aukuwa ba, alhali akwai bambanci a tsakaninsu.

To a fasali na gaba za mu kawo dalili kwakwara kan cewa abinda suka fake da shi, ba hujja bane a ilmance da kuma a hankalce baki daya.