Wannan babbar matsala tana da alaka da kaucewa hanyar da aka samu cikin al'ummar musulmi tun bayan wafatin Annabi (s.aw) abubuwa na ban takaici da sanya bakin ciki sun farfaru da kufansu ya wanzu kan duniyar muslunci tsawon lokaci, tareda cewa hadisi ba wani abu bane face zantukan Manzon Allah (a.s) kuma baya ga kur'ani yan zuwa daraja ta biyu kuma baya ga Kur'ani yana daga babban tushe da mashayar tarbiyar muslunci, kaima zai yiwu ka iya raba hadisi da kur'ani ba, hakika Halifa na farko da na biyu sun tashi tsaye kan hana rubuta hadisai sun kafa hujja da raunannan dalili da uzuri mara tushe, amma a hakika dalilai ne na siyasa suka sanya su hana dawwana haidisai, Abubakar yana cewa: kada ku sake ku nakalto wata magana daga Manzon Allah duk wanda ya tambayeku kan kin nakaltowa kuce masa ga littafin Allah nan a hannunmu da hannunku, ku halarta abinda ya halasta ku haramta abinda ya haramta.

Halifa na biyu don hana dawwana hadisai da rubuta su ya aika da wasika zuwa dukkanin kusurwowin garuruwan musulmai ya rubuta cewa: duk wanda yayi ganganci rubuta hadisan Annabi (s.a.w) to yayi gaggauta kawar da su, bai wadatu da aika wannan wasika bay a kara dajan kunne dukkanin sahabbai da mahaddatan hadisai da su kauracewa nakalto hadisai!

Kari kan haka duk ya sabawa umarni ya nakalci hadisi lallai zai fuskanci fushin hukuma, wata rana ya gayawa Ibn Mas'ud da Abu Darda da Abu Zar menene naki gani daga wadannan hadisai da kuka nakalto daga Manzon Allah (s.a.w) ?! daga karshe ya sanya an kaisu fursun ya daure su sun kasance daure cikin fursun har zuwa mutuwarsa.

Tsoran wannan ukuba ta sanya sauran musulmi suka kauracewa nakaltowa.

Karayar da bata karbar gyara da dori

Wannan hani da tsanantawa kan rubuta hadisai ta haifar batan daruruwan hadisai daga kirazan mahaddatansu daga musulmi, lamarin ya kai ga Shu'ubi yana cewa: a zauna shekara guda tareda `dan Umar Ibn Kaddab banji ya iya zantar dani koda hadisi daya daga Manzon Allah (s.a.w) ba.

Sa'ib Ibn Yazid yana cewa: nayi tafiya daga Makka zuwa Maidna tareda Sa'ad Ibn Malik amma tsawon tafiyarmu bai zantar dani koda hadisi daya ba daga Manzon Allah (s.a.w)!.

A gefa guda an smau wasu `yan kasuwa masu makaryata masu neman na kashin miya sun amfana da wannan dama, sun dinga kirkirar hadisan karya don yardarm da hukuma da Sarakunan zamaninsu, wannan dama ta taimakawa yan neman tuwa misalin Abu Huraira ya samu damar ayyana kansa matsayin babban manakalcin hadisai, wannan yanayti da hali ya cigaba har zuwa karshe karshen karni na farko ma'ana zuwa zamanin halifancin Umar Ibn Abdul Aziz 99 da hijira zuwa 101, Umar Ibn Abdul Aziz yayi nuna Jarumtaka cikin taka burki daga yaduwar wannan bidi'a ya baiwa mutane damar dawwana hadisi da nakalto shi, cikin wasikar da ra rubuta ya kwadaitar da Malamai da marawaitan hadisai yana rubuta cewa:  wannan farawa ne tun dogon lokaci da ya shude ya kamata ace an yunkura kan gyara wannan kuskure ya kamata tuni ace an raya hadisan Annabi (s.a.w) yanzu abubuwa da suke haddace cikin kwakwale sun rigaya sun cudanya da karkata ta gangan ko kuma dai rafkanwa da suke kan takardu.

Kasancewa gajeran da haifancin Umar Ibn Abdul Aziz ya kasance kansa  wannan yunkuri baiyi sari da samun cigaba ba, sakamakon bayan tafiyarsa Yaizdu Ibn Abdul Malik da Hisham Ibn Abdul Malik da suka dare kan karagar Halifanci basu bada wata kulawa kan wannan yunkuri.

Ya kamata mu ambaci wani abu mai muhimmanci duk da samun yanci da akayi kan nakaltar hadisi da rubuta shi zamanin Umar Abdul Aziz sai dai kuma tareda haka mabarnata sun cusa hadisan karya masu tarin yawa a lokacinnsa sannan su marawain da nakalta sun kasance suna nakalto hadisan da hukuma take da maslaha cikinsu sun kuma kauracewa nakaltar hadisan da suke amfanar maslahar Ahlul baiti da shi'arsu

Yunkuri bada uzuri mara asasi

Kasantuwar tambaya kan dalili hana rubuta da hadisi tana bijira kan zukata sai Halifa na biyu ya samarwa kansa da dalili kasancewa dukkkanin muusmi sun san cewa hadisai maganganu na Annabi da suke daidai da Kur'ani cikin kafa hujja kuma biyayya garesu wajibi ne, shi Manzon Allah (s.a.w) bawai furuci da son rai duk abinda ya fada wahayi, Abdullahi Ibn Umar ya nakalto daga Manzon Allah (s.a.w) yayi mini ishara da labbansa biyu yace mini: ya kai `dan Umar na rantse da Allah da raina yake hannunsa babu abinda yake fitowa daga tsakanin labbana biyu sai gaskiya ka rubuta abinda nake fada.

Masu kare Halifancin sun dimauta kan wannan hadisai cikin yunkuri kare abinda halifa na biyu yayi, sunyi da'awar cewa Abubakar yace: dalilan hana nakaltar hadisai shine tsoran kada hadisai su cakuda da Kur'ani.

Wannan uzuri rauninsa ya kai haddin da baida kimar da za a tsaya ana yi masa martani da basa amsa kansa, sabida Annabi bai bar duniya ba sai da ya ga an rubuce dukkanin ayoyin Kur'ani da surorinsa ga tarin marubutan wahayi nan da mahaddatansa birjin cikin sahabbansa, ayoyin Kur'ani da surorinsa sun kasance bayyane ayyane sun kai matsayin da wani mutum ba zai iya kara wani harafi cikin Kur'ani ko rage shi, shin tareda wannan bayyana karara za a zo ace wai rubuta hadisi zai cutar da Kur'ani?!

Kari kan kasantuwar Kur'ani a Mahangar fasaha da balaga da tarkibi da zubin jumlolinsa babu wani littafi da yake kamanceceniya da shi. Duk da kasancewa hadisi ya kai kololuwar darajar fasaha amma tareda haka ba za a iya kamanta shi da kur'ani ba.

Bukatar siyasa

Dalilai da shaidu suna bada shaida fitar da wancan wasika ta Halifa na biyu na da alaka da bukatun siyasa, manufar yin hakan shine dusashe daukaka da falalar Sarkin Muminai Aliyu Ibn Abu Talib (a.s) kasancewa a zamanin Annabi ya wallafa littafai da suke cike da hadisan Annabi da ya nakalto daga gareshi daga gomomin babuka da koyo daga gareshi ya tattaresu ciki.

Shi'a ne suka Assana rubuta hadisai da dawwana su

Abin farin ciki tun lokacin rayuwar Manzon Allah (s.a.w) shi'a basu kasa a gwiwa cikin bada gudummawa a wannan fage cikin taimakon Sarkin Muminai Ali (a.s) an samu nasarar rubuta hadisai da dawwana su, shine mutum na farko da ya fara tattaro hadisan Manzon Allah (s.a.w), ya kasance yana Shifta masa shi kuma Ali ya rubuta su sannan ya tattara cikin littafi guda, wannan littafi bayan dinga yawo hannun Imamai har ya tsallako hannun Imam Bakir (a.s), Hakam Ibn Atiba ya ga wannan littafi a gurin Imam Bakir, ya samu matsala da Imam cikin wasu mas'aloli sai Imam ya nuna masa wannan littafi yace: wannan rubutun Ali ne da shifcin Manzon Allah (s.a.w).

Sannan kari kan Ali (a.s) ya rubuta wani littafi cikin maudu'in Diyya da ake kiransa da Sahifa littafi ne da ya tattaro hukuncin raunuka. an nakalto daga gareshi ace: babu wani littafi a gurina da nake karantawa da ya wuce littafin Allah wannan Sahifa ta kunshi hukuncin shari'a kan raunuka.

Magana da Ali (a.s) yayi kan Sahifa yana bayyana cewa a wancan zamani babu wani littafi daban da aka rubuta banda kur'ani mai girm, sannan shine mutum na farko da ya fara rubuta hadisi da fikhu, Suyudi ya kasance yana kirga Ali da `yayansa cikin masu kare rubuta hadisi.

Duk da cewa duniyar sunnanci basu tasirantu da bidi'ar hana rubuta hadisi da ta kasance fiye da shekaru dari ba, sai dai cewa kuma abin farin ciki duniyar shi'anci sun gabata bada gudummawar rubuta hadisi saboda a zamanin Annabi (s.a.w) kari kan Ali Abu Rafi'u daya daga Sahabban Ali shima ya rubuta littafi mai sunan ( Assunanu wal'ahkam wal Kadhaya). Littafi da ya kunshi sunnoni da hukunce hukunce cikin babuka daban daban misalin sallah azumi zakka hajji da sauran abubuwa, duk da cewa una daukar wannan littafi matsayin farkon littafin hadisi da sahabi ya rubuta shi sai dai cewa kuma a lokaci guda yana iya zama littafin fikhu na farko. nAbu Rafi'u lokacin da yake rubuta wannan littafi da yake kunshe da hadisai da zantukan Annabi (s.a.w) a mahangar Halifa na biyu wannan babban laifi ne yake aikatawa , wannan aiki na rubuta hadisai ya cogaba tun daga zamanin Sarkin Muminai har zuwa lokacin Imami na biyar da wannan gudummawa ce zantukan Imamai suka kubuta daga jirkita, lokacin da Umar Ibn Abdul Aziz ya bada umarnin dawwana hadisi da rubuta shi  sai ya zamana sakamakon wannan yunkuri da shi'a sukayi tun farko su basu makara sahabban Imam Bakir (a.s) sun haddace dubunnan hadisai.

Muhammad Iban Muslim ya kasance daya daga cikin manyan marawaitan hadisi a shi'a kuma fitacce daga Almajiran Imam Bakir (a.s) a fagen fikhu da hadisi, shi mutumin garin Kufa ne ya kuma sahabbanci Imam Assadik (a.s), yana cewa:  duk maudu'in da ya fado zuciyata ina tambayar Imam Bakir yana kuma bani amsa ta kai ga sai da na rawaici hadisi dubu talatin daga gareshi sannan na rawaici sha shida daga Imam Assadik (a.s).

Muhammad Ibn Muslim Yan a da littafi dda ake kiransa (Arba'ami'atu Mas'ala) wannan littafi yana kunshe da mas'aloli dari hudu da aka ce ya samu amsarsu daga Imam Bakir (a.s).

Daya daga cikin Almajiran makarantar Imam Bakir (a.s) shine Jabir Ibn Yazid Alju'ufi shima mutumin Kufa ne saboda kwasar ilimi daga Imam akir (a.s) yayi hijira daga Kufa zuwa Madina, Jabir Ibn Yazid ya fa'idantu da ilimin Imam ya kasance ya wanzar da litattafai masu tarin yawa wanda suma zasu kasance karin shaida da dalili kan himmatuwar si'a da raubuta hadisi da ilimummukan muslunci.

Imam Bakir (a.s) a garin Sham (Siriya)

Daya daga abubuwa muhimmai da suke cikin da abin alfahari ga Imam Bakir akwai zuwansa garin Sham, Hisham Ibn Abdul Malik daya daga Halifofin Umayyawa da yayi zamani da Imam Bakir (a.s) ya kasance yana amfani da matsayi da farin jini Imam sabod aya san cewa shi'a suna daukar Imam matsayin Limaminsu jagoransu, ya kasance a koda yaushe yana bakin kokarin hana dakushe tasirin Imam don taka birki daga karuwar mabiyansa, a wata shekara Imam (a.s) tareda `dansa Jafar Assadik (a.s) ya tafi ziyarar dakin Allah, Imam cikin taron mutane yayi wata huduba da cikin ya bayyana falala da darajar A'immatu Ahlil baiti (a.s) kai tsaye sai labari yaje kunnen Sarki Hisham, Sarki ya tsora da razana daga waccan huduba  sai dia cewa sakamakon abinda ka iya faruwa idan y ace zai dauki wani mataki kan Imam a taron hajji sai  Sarki Hisham ya kau da kai,sai dia cewa bayan Hisham ya dawo garin Sham ya aika umarni zuwa ga gwamnansa na garin Madin da cewa ya aiko da Imam Bakir da `dansa zauwa garin Sham, Imam bai gudu ko ina ba take ya nufi hanyar garin Sham tareda `dansa Jafar Assadik, Sarki Hisham dominkare haibarsa da kwarjininsa da girmansa nba zahiri a idon mutane da kuma kaskantar da Imam Bakir (a.s) sai yak i yarda ya bada izini a shigo da Imam fada ya gana shi har tsawon kwanaki uku, a tsawon wannan kwanki Sarki yana ta tunani yaya zai iya gaba da gaba Imam wacce dabara zai amfani da ita da zai rage kwajini da haibar Imam daga idanun mutane?!      

Musabakar nuna gwaninta da iya harbi

Duk da cewa a al'adance fadar sarakun Umayyawa cike take da masana da malamai kamar yanda wadanda suka gabace shi suka tafi kai sai dia cewa fadar Sarki Hisham ta wofinta daga masana da malamai maimakonsu sai ya cike gurbinsu da mawaka, kwakwata Sarki bai yi tunanin shiray majalisin Malamai da masana ba saboda ya san cewa idan ya gangarar da kansa cikin munazarar Ilimi da Imam tofa babu mutum ud adaya daga mutanensa da zai iya bugawa da Imam, sakamakon haka ne ya yabnke shawarar amfanbi da wata hanyar daban da yake tunani yana tabbacin samun nasara kan Imam (a.s) ya yanke shawarar shirya musabakar nunan gwanintar harbi tareda Imam (a.s) domin idan Imam ya yarda ya shiga wannan musabaka tabbas zai sha kasa babu nasara gareshi, ta hakane zai kaskantar da shi a idanun mutane, da wannan dalili Hisham ya sanya aka kakkafa turakun harbi tun kafin Imam ya shigo fada, bayan ya shigo fada sai ya dan zauna kadan kawatsam sai Sarki Hisham ya kalli Imam yace masa yaya shin kana da sha'awar buga musabakar gwaninta harbi? Sai Imam ya cewa da Sarki Hisham na riga na tsufa lokacin harbi gareni ya rigaya ya wuce, kai mini uzuri daga wannan musabaka ba zan shiga ba.

Hisham sai yayi tunanin cewa ya samu dama mai kyau da zai kunyata Imam Bakir (a.s) sai ya dage ya kafe lallai sai Imam shiga wannan musabaka ya mika masa kwari da bakarsa, sai Imam ya karba ya sanya kibiya ciki yaja tsarkiya ya daidaita ya saitata zuwa ga karan bara da hadafin da kibiyarsa zata sauka kai sai ya harba ya saki tsarkiya kawai sai ga kibiya ta sauka tsakiyar itacen hadafita tsaga shi gida biyu ya duk harbin da yayi sai ya sauka kan hadafi!

Wannan gwanancewa ta Imam da jefa masu kallo cikin mamaki sun dimauta da kwarewar Imam sun yaba masa matuka, daga karshe Hisham ya kunyata ya fada cikin ramin da ya hakawa Imam (a.s) dole ta tilasta yabawa Imam yana mai cewa madalla da baban Jafar lallai kai ne shugaban maharban larabarwa da Ajamawa, ta yaya zakace ka tsufa? Bayan kunyata sai ya jawo ya kebance musu masauki na musammam ya girmama su ya kalli Imam yace: lallaida samuwarka mai cike da haskaka Kuraishawa sun cancanci samun farin ciki kan dukkanin Larabawa da Ajamawa, wanene ya koya maka harbi tsawon lokacin ka koya ka gwanance haka? sai Imam yace: tsawon lokaci mutanen Madina sun al'adantu da harbi, nima lokacin yarintata na tsawon lokaci ina harbi bayan wani lokaci sai nayi watsi da shi amma da yake yau ka dage lallai sai nayi sai ya zama babu yanda zanyi bani da zabi sai amsa bukatarka, Hisham yace: shin shima Jafar Sadik yana da kwarewa cikin fagen harbi? Imam yace: mu mu dangin kamalar addini ne da cikar ni'ima da muka kasance cikin ayar (yau na cika muku addininku) ma'ana imamanci da wilaya, dayanmu yana gada daga daya babu sanda kasa zata wofinta hujjar Allah.

Munazara da malaman kirsitoci

Duk da cewa fadar Hisham bata kasance wurin da ya dace cikin bayyanar da girma da ilimin ba, amma cikin kyawun rabo gabanin Imam ya bar garin Sham sai Allah ya kaddara samuwar wata damar wacce cikin Imam ya amfana cikin kera tunanin mutanen da bayyanar musu wanene shi da girmansa cikin wannan dama ya iya canja tunanin mutanen Sham.