ZANGA-ZANGA A MAHANGAR
MUSULUNCI:
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Zanga-zangar talakawa saboda neman
tabbataccen wani hakki nasu, ko saboda
neman tunkude wata barna da ke gudana
a cikin kasa tabbas wani al'amari ne da
ake gani yana faruwa daga lokaci zuwa
lokaci cikin al'ummai daban-daban.
1. Babu sabani a tsakanin Malumanmu
cewa: zanga-zangar hayaniya da kone-
kone, da kuma zanga-zangar da za yi
domin tabbatar da wani zalunci lalle irin
wannan nau'i na zanga-zanga ba ya
halatta a mahangar Musulunci.
2. Zanga-zangar lumana wacce aka tsara
saboda neman wani tabbataccen hakki,
ko neman tunkude wani tabbataccen
zalunci daga shugabanni, ko daga
wasunsu, lalle malamanmu na Musulunci
a wannan zamani sun kasu kashi biyu
game da hukuncin irin wannan zanga-
zangar.
Kashi na farko suka ce: Zanga-zangar
talakawa ba ta halatta saboda abubuwa
uku:-
1. Akwai kamanta kai da Kafirai cikin yin
ta; saboda Kafirai ne aka san cewa suna
daukar yin zanga-zanga a matsayin wata
hanya ta neman kauda wani munkari;
duk kuwa abin da Kafirai za su kebanta
da shi, to ba halal ba ne Musulmai su
rika yin shi.
2. Ita Zanga-zanga tana daga cikin
fararrun al'amura a cikin Addini; duk
kuwa abin da yake fararren lamari ne a
cikin addini to lalle ba daidai ba ne a yi
shi.
3. Dogara da Qa'idar "sadduz Zari'ah";
domin sau da dama yin zanga-zanga
saboda neman kauda wani munkari ya
kan sabbaba fadawa cikin munkarin da
ya fi shi girma, wannan kuwa zai wajabta
nisantar yin ta tun farkon fari.
Kashi na biyu kuwa suka ce: Zanga-
zangar lumana halal ce "babu wani laifi a
yi amfani da ita saboda neman kauda
wani munkari, ko tabbatar da wata
ayyanannar maslaha; saboda hujjoji
kamar haka:-
1. Suka ce: zanga-zangar lumana wani
abu ne da Salaf suka yi amfani da shi
domin kauda munkari; saboda Imam
Abubakar Bin Al-Khallal ya ce cikin
littafinsa mai suna Al-Amru Bil Ma'arufi
Wan Nahyu anil Munkari shafi na 50:-
(( ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺣﺮﺏ ﻗﺎﻝ: ﺳﺎﻟﺖ ﺃﺑﺎ ﻋﺒﺪ
ﺍﻟﻠﻪ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﺴﻤﻊ ﺍﻟﻤﻨﻜﺮ ﻓﻲ ﺩﺍﺭ ﺑﻌﺾ
ﺟﻴﺮﺍﻧﻪ. ﻗﺎﻝ : ﻳﺄﻣﺮﻩ. ﻗﻠﺖ: ﻓﺎﻥ ﻟﻢ ﻳﻘﺒﻞ؟ ﻗﺎﻝ:
ﺗﺠﻤﻊ ﻋﻠﻴﻪ ﺍﻟﺠﻴﺮﺍﻥ ﻭﺗﻬﻮﻝ ﻋﻠﻴﻪ )).
Ma'ana ((Daga Muhammad Dan Abi
Harb, ya ce: na tambayi Abu Abdullahi
(watau Imam Ahmad Dan Hanbal) game
da mutumin da yake jin munkari cikin
gidan sashin makwabtansa. Sai ya ce:
Zai umurce shi (da ya bari). Sai na ce: To
in bai karba ba fa? Sai ya ce: sai a tara
masa makwabta a tsoratar da shi)).
2. Har yanzu Imam Abubakar Bin Al-
Khallal ya riwaito cikin cikin lattafin nasa
a shafi na 50-51 ya ce:-
(( ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻨﺴﺎﺋﻲ ﻗﺎﻝ : ﺳﻤﻌﺖ ﺃﺑﺎ
ﻋﺒﺪ ﺍﻟﻠﻪ ﺳﺌﻞ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﻤﺮ ﺑﺎﻟﻘﻮﻡ ﻳﻐﻨﻮﻥ؟
ﻗﺎﻝ : ﺍﺫﺍ ﻇﻬﺮ ﻟﻪ ﻫﻢ ﺩﺍﺧﻞ . ﻗﻠﺖ : ﻟﻜﻦ ﻳﺴﻤﻊ
ﺍﻟﺼﻮﺕ ﻳﺴﻤﻊ ﻓﻲ ﺍﻟﻄﺮﻳﻖ . ﻗﺎﻝ: ﻫﺬﺍ ﻇﻬﺮ
ﻋﻠﻴﻪ ﺍﻥ ﻳﻨﻬﺎﻫﻢ. ﻭﺭﺃﻯ ﺍﻥ ﻳﻨﻜﺮ ﺍﻟﻄﺒﻞ ﻳﻌﻨﻲ ﺍﺫﺍ
ﺳﻤﻊ ﺣﺴﻪ. ﻗﻴﻞ: ﻣﺮﺭﻧﺎ ﺑﻘﻮﻡ ﻭﻗﺪ ﺍﺷﺮﻓﻮﺍ ﻣﻦ
ﻋﻠﻴﺔ ﻟﻬﻢ ﻭﻫﻢ ﻳﻐﻨﻮﻥ ﻓﺠﺌﻨﺎ ﺍﻟﻰ ﺻﺎﺣﺐ ﺍﻟﺨﺒﺮ
ﻓﺎﺧﺒﺮﻧﺎﻩ . ﻓﻘﺎﻝ: ﻟﻢ ﺗﻜﻠﻤﻮﺍ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ
ﺳﻤﻌﺘﻢ؟ ﻓﻘﻴﻞ : ﻻ. ﻗﺎﻝ : ﻛﺎﻥ ﻳﻌﺠﺒﻨﻲ ﺍﻥ
ﺗﻜﻠﻤﻮﺍ ﻟﻌﻞ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻳﺠﺘﻤﻌﻮﻥ ﻭﻛﺎﻧﻮﺍ
ﻳﺸﻬﺮﻭﻥ )).
Ma'ana: ((Daga Ja'afar Dan Muhammad
An-Nasaaii ya ce: Na ji Abu Abdillah an
tambaye shi game da mutumin da ya
wuce wasu mutane suna wake-wake? Sai
ya ce: idan ya bayyana gare shi cewa
suna cikin gida. Sai na ce: sai dai ana jin
sauti ana ji a cikin hanya. Ya ce: wannan
ya zama wajibi a kan shi ya hana su.
Kuma ina ganin ya yi inkarin babbar
ganga, watau idan suka ji motsin shi. Sai
aka ce: mun wuce wasu mutane suna
kan wani bene nasu suna ta wake-wake,
sai muka je wa jami'in hukuma wanda
ake kai masa labarai aka ba shi labari.
Sai ya ce: ba su yi magana cikin
maudhu'in da kuka ji ba? Sai aka ce: a'a.
Sai ya ce: ya kasance yana kayatar da ni
su yi magana, watakila mutane za su
kasance suna taruwa suna yayata
lamarinsu)).
Kamar yadda kuke gani karara a cikin
wadannan atharai biyu Imam Ahmad ya
yi fatawar mutane su taru saboda inkarin
munkari saboda a tsoratar da mai
munkarin da kuma yayata lamarinsa.
3. Abul Faraj Abdurrahman Ibnul Jauzii
wanda ya rasu shekarar hijira 527 ya ba
labarin wata zanga-zangar da Malaman
Musulunci na Ahlus Sunnah suka shirya
saboda neman Mahukunta su kauda wani
munkari da yake gudana; ya ce a cikin
littafin tarihinsa mai suna: Al-Mutazim Fi
Tarikhil Muluuki Wal Umam 8/240:-
(( ﻭﺍﺟﺘﻤﻊ ﻓﻲ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ ﺭﺍﺑﻊ ﻋﺸﺮ ﺍﻟﻤﺤﺮﻡ
ﺧﻠﻖ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺤﺮﺑﻴﺔ ﻭﺍﻟﻨﺼﺮﻳﺔ ﻭﺷﺎﺭﻉ ﺩﺍﺭ
ﺍﻟﺮﻗﻴﻖ ﻭﺑﺎﺏ ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻘﻼﺋﻴﻦ ﻭﻧﻬﺮ ﻃﺎﺑﻖ ﺑﻌﺪ
ﺍﻥ ﺃﻏﻠﻘﻮﺍ ﺩﻛﺎﻛﻴﻨﻬﻢ ﻭﻗﺼﺪﻭﺍ ﺩﺍﺭ ﺍﻟﺨﻼﻓﺔ ﻭﺑﻴﻦ
ﺍﻳﺪﻳﻬﻢ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻘﺮﺍﺀ ﻭﻫﻢ ﻳﻠﻌﻨﻮﻥ ﺍﻫﻞ
ﺍﻟﻜﺮﺥ، ﻭﺍﺯﺩﺣﻤﻮﺍ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻐﺮﺑﺔ ﻭﺗﻜﻠﻤﻮﺍ ﻣﻦ
ﻏﻴﺮ ﺗﺤﻔﻆ ﻓﻲ ﺍﻟﻘﻮﻝ، ﻓﺮﺍﺳﻠﻬﻢ ﺍﻟﺨﻠﻴﻔﺔ
ﺑﺒﻌﺾ ﺍﻟﺨﺪﻡ : ﺍﻧﻨﺎ ﻗﺪ ﺍﻧﻜﺮﻧﺎ ﻣﺎ ﺍﻧﻜﺮﺗﻢ،
ﻭﺗﻘﺪﻣﻨﺎ ﺑﺎﻥ ﻻ ﻳﻘﻊ ﻣﻌﺎﻭﺩﺓ، ﻭﻧﺤﻦ ﻧﻐﻔﻞ ﻓﻲ
ﻫﺬﺍ ﻣﺎ ﻻ ﻳﻘﻊ ﺑﻪ ﺍﻟﻤﺮﺍﺩ . ﻓﺎﻧﺼﺮﻓﻮﺍ ﻭﻗﺒﺾ ﻋﻠﻰ
ﺍﺑﻦ ﺍﻟﻔﺎﺧﺮ ﺍﻟﻌﻠﻮﻱ ﻓﻲ ﺁﺧﺮﻳﻦ، ﻭﻭﻛﻞ ﺑﻬﻢ ﻓﻲ
ﺍﻟﺪﻳﻮﺍﻥ. ﻭﻫﺮﺏ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ؛ ﻻﻧﻪ ﻛﺎﻥ
ﺃﺟﺎﺯ ﻷﻫﻞ ﺍﻟﻜﺮﺥ ﻣﺎ ﻓﻌﻠﻮﺍ )).
Ma'ana: ((Mutane da yawa suka hadu
ranar alhamis sha hudu ga Muharram,
daga Harbiyyah, da Nasriyyah, da Shari'u
Darir Raqiq, da Babul Basrah, da
Qalaawiin, da Nahru Tabiq bayan sun
kukkulle kantuna sun nufi Fadar Khalifah,
a gaba gare su akwai Masu wa'azi da
Makaranta Alkur'ani suna ta tsine wa
jama'ar Karkh, suka yi cinkoso a kofar
gurbah, suka yi ta magana ba tare da
wani rufa-rufa ba. Khalifah sai ya aiko
wasu yaran Sarki zuwa gare su (da
sakon): Lalle mu mun yi inkarin abin da
kuka yi inkarin shi, kuma muna gabatar
da (akawalin cewa) haka ba zai sake
faruwa ba, kuma mu za mu tushe
aukuwar dukkan abin da ba shi ne
manufa ba. Sai suka watse, kuma aka
kama Ibnul Faakhir Ba'alawe da ma
wasu daban. Kuma aka jingina su cikin
Diwani, sannan shugaban yan sanda ya
gudu, saboda shi ne ya ba wa jama'ar
Karkh izinin yin abin da suka yi)).
Wannan zanga-zangar ta faru ne a
shekarar hijira 458 watau yau shekaru
975 ke nan da suka wuce. Idan kun dubi
maganar Imam Ahmad sannan kuka dubi
wannan kissa za ku fahimci cewa zanga-
zanga saboda inkarin wani munkari
lamari mai asali a cikin Musulunci, ba yi
da alaka da abin da za a kira shi da
cewa: Shi Kwaikwayon kafirai ne.
4. Da za a kaddara cewa: zanga-zanga
wata sabuwar wasilar inkarin munkari ne
ba wai tsohuwa ba ce a cikin Musulunci,
to da ma hakan ba zai maida ita
haramun ba, ko kuwa hakan ba zai sanya
ta cikin jerin bidi'o'i a cikin Addini ba,
saboda su Wasaa'il matukar dai ba su
kasance haramun ba ne saboda zatinsu,
ko kuwa matukar dai ba su kasance wani
shi'ari ba ne kebabbe ga kafurai to babu
wani laifi Musulmi su fa'idantu da su a
cikin Maqaasidush Shari'ah, kamar yadda
dai Shaikhul Islam Ibnu Taimiyyah yake
cewa cikin Majmu'ul Fatawa 30/206
watau kamar fa'idantuwa da kayayyakin
gini, da saka, da sauran sana'o'i. Kuma a
wannan zamani namu sai mu ce kamar
su lasfikar da za a kira salla da ita
saboda Kara sauti. Kai kamar rike
tasbaha saboda kidayar lafuzan zikiri,
kun san cewa babban Shaikhinmu Sheik
Ibnu Uthaimiin yana ganin halaccin
amfani da shi, kamar yadda ya zo cikin
littafin: Jalasaatu Wa Fataawa Ibni
Uthaimeen 8/32 saboda ita tasbaha tana
daga cikin babi ne na Wasaa'il.
WANI TSOKACI:
1. Idan kuna cikin Kasar da ta haramta
yin zanga-zanga to lalle wajibi ne ku bi
dokar Kasar saboda tabbatar da
maslahar zaman lafiya cikin Kasa.
2. Idan kuna cikin Kasar da take halatta
yin zanga-zanga amma bayan samun
izini na musamman to dole kafin yin
zanga-zangar ku sami izini na
musamman daga mahukunta tukun.
3. Idan kuna cikin Kasar da take halatta
sakakkiyar zanga-zanga to halal ne ku
shiriya zanga-zangar lumuna a duk
lokacin da kuke ganin akwai maslaha
cikin yin hakan. Allah Ya taimake mu.
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