Menene Bidi’a: (Kashi Na Biyu) Abin da Qur’ani da Hadith suka faɗa game da ƙirƙirar abin da bai kasance a addini ba

2. Rabe-raben Bidi’a a cikin Addini

Bayan mun fahimci ma’anar kalmar bidi’a a harshen Larabci da ma’anarta a shari’a, abu na gaba shi ne mu fahimci irin rabe-raben bidi’a da malamai suka bayyana domin bambance tsakanin abin da yake bidi’a ta gaske da kuma abin da ba haka ba. Wannan sashe yana da muhimmanci domin wasu mutane suna yawan jefa kalmar bidi’a a kan duk wani sabon abu, alhali ba kowane sabon abu ake nufin bidi’a ba.

Annabi ﷺ ya yi gargadi a cikin hadisai da dama akan bidi’a, amma malamai masu zurfin ilimi sun fayyace cewa bidi’a tana da nau’o’i masu bambanta, kuma ba kowane sabo ne haramun ba. Wannan ilimin yana taimaka mana wajen gane irin bidi’ar da ake nufi a Qur’ani da Sunnah.

1. Rabe-raben Bidi’a Bisa Fahimtar Malamai

Malamai sun rarraba bidi’a zuwa fannoni daban-daban. Wasu sun yi rabe-rabe na hukunci (ahkām), wasu kuma na fanni (nau’i).

Mafi shahara daga cikin rabe-raben nan akwai waɗanda suka fito daga maganganun Imam Shafi’i, Imam Nawawi, Ibn Rajab, da Izzuddin Ibn Abdussalam.

A. Rabe-rabe Bisa Hukunci (Ahkam)

Imam Izzuddin Ibn Abdussalam (Allah ya jikansa), wanda aka fi sani da Sultanul Ulama, ya bayyana cewa bidi’a tana iya shiga cikin rukunai guda biyar na hukuncin shari’a:

1. Wajiba (tilas)

2. Manduba (mustahabba, abin da ake so)

3. Mubah (halal, abin da aka yarda da shi)

4. Makruh (abin da ake ƙyama da shi)

5. Haram (abin da aka hana)

Ya ce:

 “Bidi’a tana iya zama wajiba, haram, mustahabba, makruh, ko mubah, gwargwadon abin da take nufi.”

(Al-Qawa’id al-Kubra)

Wannan ya nuna cewa ba kowace bidi’a ce take kaiwa ga zunubi kai tsaye ba, sai dai a tantance asalin manufarta da dalilinta.

2. Misalai daga kowanne rukunin Bidi’a

(1) Bidi’a Wajiba (tilas)

Wannan ita ce bidi’a da ta kasance sabuwar hanya amma tana taimakawa wajen kiyaye asalin addini. Misali:

Tattara Al-Qur’ani cikin littafi guda a lokacin Sayyidina Abu Bakr (RA). Wannan ba aikin da Annabi ﷺ ya yi ba, amma an yi shi don kare Qur’ani daga ɓacewa.

Tsarin karatu ko makarantun Islamiyya – hanyar koyarwa ce da ba ta kasance a lokacin Annabi ﷺ, amma manufarta ita ce yada ilimi.

Imam Nawawi ya ce:

“Duk sabuwar hanya da take taimakawa wajen tsare addini, to bidi’a ce mai kyau (hasana).”

(2) Bidi’a Manduba (Abin da ake so)

Misalai:

Rubuta ilimi da shirya littattafai. Annabi ﷺ bai umarci da tsarin littafi kamar yadda ake yi yanzu ba, amma hakan yana taimakawa wajen yada sunnah.

Gina cibiyoyi ko asibitoci don taimakon musulmi. Wannan nau’i yana ƙarƙashin bidi’a mai kyau domin tana ƙara alheri a rayuwar al’umma.

(3) Bidi’a Mubah (Halal)

Wannan ita ce bidi’a da ba ta da tasiri kai tsaye a addini, kuma babu wani hani daga shari’a akanta. Misalai:

Amfani da motoci, jirage, ko rediyo wajen tafiya ko yada wa’azi.

Yin bikin aure cikin tsarin zamani muddin ba ya ɗauke da haramci.

Wannan nau’i ba bidi’a ta haram ba ce, domin tana cikin al’amuran rayuwa da shari’a ta bar wa mutane su yi amfani da hankali da ci gaba.

(4) Bidi’a Makruh (Abin da ake ƙyama da shi)

Ita ce bidi’a da ke ɗauke da wani abu da bai fiye dacewa ba, amma ba haram ba ce kai tsaye. Misali:

Yin ado mai yawa a masallaci har ya kai ga shagaltuwa da ibada.

Yin wasu al’amura masu ɗaukar hankali daga manufa ta asali.

(5) Bidi’a Haram (Abin da aka hana)

Ita ce bidi’a mafi haɗari, kuma ita ce Annabi ﷺ ya fi gargadi akanta. Wannan ita ce bidi’a a cikin ibada, wato ƙirƙiro wani abu a cikin addini da manufar kusanci da Allah alhali babu hujja daga Qur’ani ko Sunnah.

Misalai:

Yin salla ko zikiri da tsarin da Annabi ﷺ bai yi ba.

Yin bukukuwan da ake danganta da addini kamar wasu maulidi da suka ƙunshi abubuwan da ba daga sunnah ba.

Kiran wani “ibada” wanda ba a tabbatar da shi daga Annabi ﷺ.

Annabi ﷺ ya ce:

 “Duk wanda ya aikata bidi’a a cikin al’amuranmu waɗanda ba daga gare mu ba, to an ƙi shi.”

(Bukhari da Muslim)

3. Rabe-raben Bidi’a Bisa Fanni (Nau’i)

Wasu malamai sun rarraba bidi’a bisa ga inda aka aikata ta, wato fannin addini da ta shafi. Wannan rabe-raben ya kasu kashi biyu:

(1) Bidi’a a cikin Ibadah

Wannan ita ce bidi’a mafi tsanani. Duk abin da mutum ya ƙirƙira cikin salla, azumi, zakka, ko hajj wanda Annabi ﷺ bai yi ba, to bidi’a ce.

Misalai:

Ƙara adadin raka’o’i a salla.

Yin wasu zikiri cikin adadi ko lafazi da Annabi bai koya ba.

Yin addu’a cikin tsarin da aka ƙirƙira.

Yin bukukuwa ko ibadodi da ake danganta su da kusanci ga Allah amma babu dalili.

Wannan ita ce bidi’a dalala (bidi’ar bata) da hadisan Annabi suka fi gargadi akanta.

(2) Bidi’a a cikin Mu’amala (Al’amuran Rayuwa)

Ita ce bidi’a da ta shafi sabbin hanyoyin rayuwa, kasuwanci, fasaha, noma, da sauransu.

Misali:

Amfani da intanet wajen yada da’awa.

Kafa jami’a ta addini.

Shirya tsarin gudanarwa a masallatai.

Wannan ba bidi’a ce ta bata ba, domin ba ta shafi ibada kai tsaye ba, sai dai tana taimakawa wajen gudanar da rayuwa da kuma yada alheri.

4. Bambanci Tsakanin Bidi’a da Sabo (Hadisi Hasana)

Akwai wani muhimmin muhawara da ta jima tana gudana tsakanin malamai: Shin akwai bidi’a hasana (bidi’a mai kyau)?

Wasu kamar Imam Shafi’i, Nawawi, da Ibn Hajar Al-Asqalani sun yarda cewa akwai bidi’a mai kyau — wato sabuwar hanya wadda ba ta saba da shari’a, kuma manufarta ita ce kusanci da Allah.

Misali:

Tattara Al-Qur’ani cikin littafi guda.

Tsara tarurruka na karatun hadisi.

Kafa cibiyoyin karatun Islamiyya.

Amma wasu malamai irin su Ibn Taymiyyah, Imam Malik, da Ibn Rajab Al-Hanbali sun ce ba a kira wadannan bidi’a, domin suna cikin asalin shari’a, kawai an sabunta hanyar aiwatarwa ne.

Wannan ra’ayi yana nufin cewa “bidi’a hasana” ba bidi’a ta gaskiya ba ce, domin shari’a ta riga ta yarda da abin da ake nufi.

5. Mahimmancin Fahimtar Bambanci

Idan mutum bai fahimci wadannan rabe-rabe ba, yana iya yin kuskure da ya sa ya jefa mutane cikin ɓata. Wasu sukan kira duk wani sabon abu bidi’a, alhali yana cikin abin da aka yarda da shi. Wasu kuma sukan yi bidi’a ta ibada suna ganin alheri ne.

Don haka, malamai sun jaddada cewa ana buƙatar ilimi da hujja kafin a hukunta wani abu a matsayin bidi’a.

Imam Ash-Shatibi (rahimahullah) ya ce:

 “Mutum ba zai iya sanin bidi’a ba sai ya san sunnah, domin bidi’a tana bayyana ne ta hanyar sanin asalin sunnah.”

(Al-I’tisam)

6. Hujja daga Sahabbai

A lokacin Sayyidina Umar bn Khattab (RA), ya tara mutane su yi sallar taraweeh a matsayin jam’i. Sai ya ce:

“Ni’imatil bid’atu hadhihi!”

“Wannan bidi’a ce mai kyau.”

(Bukhari)

Wannan kalma tana nuna cewa ana iya amfani da kalmar bidi’a a ma’anar harshen Larabci (sabon abu), amma a nan ba bidi’a ta haram ba ce, domin asalin ibadar sallar taraweeh tana cikin sunnah, sai dai Umar ya dawo da tsarin taruwar mutane a kanta.

7. Illolin Rashin Fahimtar Bidi’a

Zai iya raba al’umma gida biyu.

Zai sa wasu su ƙi sabuwar hanya koda tana alheri.

Zai buɗe ƙofa ga jahilci da ruɗi.

Zai iya hana ci gaba a fannin ilimi da fasaha.

Saboda haka, yana da muhimmanci musulmi ya san bambanci tsakanin bidi’a ta ibada da bidi’a ta rayuwa domin kada ya faɗa cikin bata ko tsaurin ra’ayi.

 (Qarshen Sashe na 2)

A taƙaice, bidi’a tana da nau’o’i daban-daban kuma ba kowace bidi’a ce haram ba. Amma duk bidi’a da ta shafi ibada ko ƙirƙirar wata hanya ta addini da Annabi ﷺ bai yi ba, to haramun ce, kuma tana jawo fushin Allah.

Manzon Allah ﷺ ya faɗa:

 “Ku kiyaye sabbin al’amura, domin kowane sabon abu bidi’a ne, kuma kowane bidi’a bata ce.”

(Tirmidhi, Abu Dawud)

Sai dai sabbin hanyoyin da ke taimaka wa addini, kamar shirya makarantun Islamiyya, amfani da fasahar zamani wajen yada da’awa, ko tsara karatu cikin tsari, ba su shiga cikin bidi’a ta haram ba.

Musulmi ya kamata ya kasance mai bin hanyar Annabi ﷺ ba tare da ƙirƙira ba, kuma mai fahimtar ma’anar bidi’a da rabe-rabenta cikin ilimi da basira.

✍️ Nuhu Saad Kumurya | Kumurya Media