Shin ‘yan Shi'a Mabiya Ahlul Baiti (A.S) suna da Hujja a kan hada salloli biyu da suke yi yayin da suke hada azahara da la’asar da kuma magariba da Issha’, kuma shin wannan hadawar dole ce ko kuwa? Sannan idan akwai hujja shin a gun Ahlussunna ma ak
Amma abin takaici shi ne sai ga wasu suna tuhumar makarantar Ahlul baiti (A.S) da cewa sun saba wa shari’a, saboda kawai su sun yi hukunci da cewa hada salloli biyu ba uzuri ma ya halatta, alhalin dalilin shari’a a gun jama’a biyu (Sunna da Shi’a) suna karfafa halarcin kamar yadda zamu gani. Don haka ne zamu yi bincike game da wannan mas’ala gun wadanda ba mabiya Ahlul baiti (A.S) ba, da kuma dalilan shari’a da suka dogara da ita mu ga hakikanin asalinta daga asalin shari’a, sannan sai mu yi la’akari da matsayin Ahlul baiti (A.S) kan wannan mas’ala cikin wadannan bayanai masu zuwa:
Abu Na Farko: Lokutan SallaMalaman musulmi sun yi bincike game da lokacin salla, sun saba a kan cewa; shin wannan lokacin sharadin inganci ne ko kuma sharadin wajabci?
Mazhabar hanafiyya ta tafi a kan cewa ba sharadi ba ce ta wajabci, ba kuma sharadin inganci ba ce, domin suna cewa: Shigar lokaci sharadi ne na gabatar da salla, da ma’anar cewa; bai halatta ba a yi salla sai lokacin ta ya yi. Don haka ne muka samu sun hadu da wasu daga mazhabobi a kan cewa salla ba ta wajaba sai lokacinta ya yi, idan lokacin ta ya yi to a lokacin ne mai shari’a yake maganar yinta lokaci mai yalwa, da ma’anar idan ka yi ta a farkon lokaci ta yi, idan ba ka yi ba a farkonsa to ba ka yi sabo ba, idan ya riski salla dukkanta a lokaci to ya zo da ita kamar yadda mai shari’a ya nema daga gareshi kuma ya sauke nauyi, kamar yadda idan ya yi ta a farkon lokaci da tsakiyarsa, amma yin salla gaba dayanta bayan lokaci ya fita ta yi sai dai ya yi sabo da jinkirta ta ga barin lokacinta. [1]
Muna sanin lokutan salla da karkatar rana da kuma inuwa da take faruwa bayan karkatar rana, da wannan ne muke sanin lokacin azahar da shigar lokacin la’asar, sannan sai faduwar rana da shi ne muke sanin magariba, sannan sai boyuwar shafaki ja ko fari a kan wani ra’ayi, da wannan muke sanin shigar lokacin issha sannan sai farin da yake bayyana a sasanni da shi ne ake sanin lokacin assuba. [2]
Amma lokacin salloli biyar a mazhabar Ahlul baiti (A.S) to asalinsa yana daga abin da ya zo daga Abu Abdullahi (A.S) ya ce; “Jibril ya zo wajan Manzo Allah (S.A.W) sai ya sanar da shi lokacin salla, ya ce ka yi sallar asuba yayin da alfijir yaketo, ka yi sallar farko yayin da rana ta karkata, ka yi sallar la’asar bayanta, sallar magari idan kaskon ya buya, sallar issha idan shafaki ya buya, sai ya zo masa washegari, sai ya ce: Ka waye da safiya sai ya waye da ita, sannan sai ya jinkirta azahar yayin lokacin da ya sallaci la’asar a cikinsa, ya yi sallar la’asar bayanta, ya yi sallar magariba kafin faduwar shafaki, ya yi sallar issha yayin da sulusin dare ya tafi, sannan sai ya ce: tsakanin wadannan lokuta biyu lokaci ne”. [3]
Da wannan ne lokutan salla biyar da aka wajabta ya zama guda uku, lokacin sallar azahar da la’asar da lokacin sallar magariba da issha da lokacin sallar asuba, ubangiji madaukaki yana fada: “Ka tsayar da salla da karkatar rana zuwa duhun dare da kuma ketowar alfijin, hakika ketowar alfijir abin halarta ne”. [4]
Faharur Razi yana cewa: Idan muka fassara duhu da farkon bayyanar duhun, wannan yana nufin farkon lokacin magariba, koda yaya ne, ayar tana maganar lokuta uku na salla ne: lokacin karkatar rana, da kuma lokacin magariba, da kuma lokacin alfijir, wanan kuma yana nufin karkatar rana ya zama lokacin azahar da la’asar sai ya zama lokaci ne na tarayya tsakanin azahar da la’asar, farkon magariba kuma lokaci na tarayya tsakanin azahar da la’asar, wannan kuwa yana nuna halarcin jam’i tsakanin azahar da la’asar da kuma tsakanin magariba da issha kai tsaye, sai dai dalilai ya zo a kan cewa jam’i a lokacin zama ba uzuri bai halatta ba, sai ya zama ya halatta saboda uzuri na tafiya da ruwan sama da sauransu. [5]
Magariba da issha su ma suna da lokuta biyu; Wanda ya kebanta da magariba shi ne gwargwadon yin ta bayan faduwar rana, issha kuma daidai gwargwadon yin ta a rabin farko na tsakiyar dare, sauran lokacin da yake tsakanin haka ya na zama tarayya tsakaninsu, saboda haka babu wata ma’ana ga jam’i a gunmu (domin kowacce an yi ta ne a lokacinta), amma waninmu su sun kebance wa kowacce daga azahar da la’asar lokacinta, haka ma magariba da issha kowacce da lokacinta saboda haka su a gun su akwai ma’ana ga jam’i. [6]
Abu Na Biyu: Hukuncin Hada Salla Biyu Da Dalilansa Gun MazhabobiIdan mun san lokutan salloli biyar dalla-dalla, kuma muka san lokacin da ya kebanta da kowacce da kuma lokacin da yake na tarayya, sai mu tambaya, menene hukuncin shari’a a hada salloli biyu; sallar azahar da la’asar da kuma sallar magariba da issha a lokaci daya? Dukkan mazhabobi sun tafi a kan halarcin hada azahar da la’asar a Arfa, da kuma Muzdalifa tsakanin magariba da issha.
Wannan al’amura duka sun halatta hada salla tsakanin azahar da la’asar ko magariba da issha da gabatarwa ko jinkirtawa, kuma an halatta jam’i tsakanin magariba da issha kawai saboda kankara, da sanyi, da tabo, da iska mai tsanani, da ruwan sama mai jikawa ga tufafi, kuma ya zama akwai wahala ga hakan. Ba bambanci a nan tsakanin mai salla a gidansa ko masallaci ko kuma hanya mai rufi, abin da ya fi ya zaba wa kansa abin da ya fi sauki na hadawa ko gabatarwa ko jinkirtawa, idan al’amuran biyu saukinsu suka daidaita to abin da ya fi sai ya zabi hadawa ta jinkirtawa. Kuma an shardanta a duka nau’in jami’ ya kiyaye jerantawa tsakanin sallolin. [7] Hanafiyya suka ce: Bai halatta ba ya hada salloli sai a lokaci daya, ba a tafiya ba, ba a zaman gida ba, ta kowane hali, sai da wani uzuri:
Na farko: A jam’in gabatarwa: 1- Ya kasance a ranar Arfa.
Na biyu: Ya halatta a yi jam’i a magariba da issha jam’in jinkirtawa da sharadi biyu: Ya zama a Muzdalifa.
Ya zama mai harama da hajji. [8]
Amma Ibn Taimiyya ya amsa yayin da aka tambaye shi game da wannan mas’ala sai ya ce: Ya halatta hada wa ga tabo mai tsanani, da iska mai tsanani mai sanyi a dare mai duhu da makamantan wannan koda babu ruwan sama mai saukowa a mafi ingancin maganganun malamai, wanna shi ya fi su yi salla a gidajensu, domin barin hadawa a masallaci da yin salla a cikin gida bidi’a ce da ta sabawa Sunna, domin Sunna shi ne ya yi salla biyar a masallaci, sallar hadawa a masallaci shi ya fi salla a gidaje daidaiku da ittifakin malamai wadanda suke halatta hadawa kamar Maliku da Shafi’i da Ahmad”. [9]
Abu Na Uku: Ingantattun Littattafai Suna Karfafa Halarcin Hadawa Kai Tsaye1- Daga Sa’id dan Jubair daga dan Abbas ya ce: “Manzon Allah (S.A.W) ya yi sallar azahar da la’asar a hade, da magariba da issha a hade ba tare da wani tsoro ba ko tafiya”. [10]
2- Daga Jabir dan Zaid daga Ibn Abbas ya ce: “Na yi salla (raka’a) takwas a hade tare da Manzo (S.A.W)”. [11]
3- Daga Jabir dan Zaid daga Ibn Abbas: “Hakika Manzo (S.A.W) ya yi salla a Madina bakwai-bakwai, takwas-takwas azahar da la’asar da kuma magariba da issha. [12]
4- Daga Abdullahi dan Shakik, ya ce: Dan Abbas ya yi mana huduba wata rana bayan sallar la’asar har sai da rana ta fadi, taurari suka bayyana mutane suka rika cewa salla-salla, ya ce: Sai wani mutum daga Bani Tamim ya zo masa bai gushe ba yana cewa salla-salla, sai Ibn Abbas ya ce da shi: Ni zaka sanar sunna, kaiconka? Sannan sai ya ce: Na ga Manzo (S.A.W) yana hadawa tsakanin azahar da la’asar da kuma magariba da issha, sai Abdullahi dan Shakik ya ce: Sai wani abu na kokwanto ya same ni, sai na zo wajan Abu huraira na tambaye shi, sai ya gaskata maganarsa”. [13] A wata ruwaya sai Ibn Abbas ya ce: “Kaiconka! mu zaka nuna wa salla! mun kasance muna hada salla biyu ne a lokacin Manzo (S.A.W)”. [14]
5- Daga Ibn Abbas: “Manzon Allah ya yi sallar azahar da la’asar a hade a Madina ba tare da tsoro ba ko tafiya”. Abu Zubair ya ce: Sai na tambayi Sa’id me ya sa (Manzo) ya yi haka? Sai ya ce: Na tambayi Dan Abbas kamar yadda ka tambaye ni sai ya ce: Yana son kada al’ummarsa ta wahala ne”. [15]
6- Daga Dan Abbas ya ce: “Manzo (S.A.W) ya hada sallar azahar da la’asar da kuma magariba da issah a Madina ba domin tsoro ko ruwan sama ba”. [16] A wani hadisin Abu Mu’awiya, an ce da Dan Abbas: Me yake nufi da hakan? Sai ya ce: Yana nufin kada al’ummarsa ta wahala”. [17]
7- Daga Ma’azu dan Jabal ya ce: “Manzo (S.A.W) ya hada sallar azahar da la’asar da kuma magariba da issha a yakin Tabuka, ya ce: Sai na ce: Me ya sa ya yi hakan? Sai ya ce: Yana nufin kada al’ummarsa ta wahala”. [18]
Daga Jabir dan Zaid daga Dan Abbas: “Annabi ya yi salla a Madina bakwai da kuma takwas, azahar da la’asar da kuma magariba da issha”. Sai Ayyuba ya ce: Tayiwu a dare mai ruwan sama ne sai ya ce: Ta yiwu”. [19] Sharafuddin ya yi ta’aliki a game da karshen wannan magana da aka kara wacce ba ta cikin ruwaya da cewa: Ba komai suke bi ba sai zato.
Daga Amru dan Dinar ya ce na ji Jabir dan Zaid daga Ibn Abbas yana cewa: “Manzo (S.A.W) ya yi salla raka’a bakwai a hade (magarib da issha) da kuma raka’a takwas (azahar da la’asar) a hade ”. [20] A babin sallar issha yana cewa: Daga Ibn Umar da Abu Ayyuba da Dan Abbas: “Annabi (S.A.W) ya yi sallar magariba da issha a hade a lokacin dayarsu”. [21]
Abin da dan Mas’ud ya karbo yana karfafar wannan yayin da yake cewa; “Annabi ya hada sallar (a Madina) azahar da la’asar, da kuma magariba da issha, sai aka tambayi Manzo (S.A.W) me ya sa hakan, sai ya ce: Na yi ne domin kada al’ummata ta wahala”. [22]
Al’amari Na Hudu: Masu Sharhin Muslim Da Buhari[Suna Kawo Dalilin Halarcin Hada Salla A Zaman Gida Daga Wannan Ruwayoyi Da Cewa Domin Kada Al’umma Ta Wahala Ne]
Nawawi ya tattauna a sharhin Muslim game da tawilin wannan ruwayoyi da suka gabata bisa fassarar asasin mazhabobi, ga abin da yake cewa: Malamai suna da tawili ga wannan hadisai bisa mazhabobinsu, daga cikinsu akwai wanda ya yi tawili bisa cewa an hada salla ne saboda ruwan sama, ya ce wannan ya shahara gun wasu jama’a daga magabata. [23]
Ya ce: Aikin Dan Abbas yayin huduba, sai mutane suka rika cewa salla-salla, da kuma rashin kulawa da su da dalilin da ya kafa da wannan hadisi domin nuna aikinsa daidai ne da jinkirtawar sallarsa zuwa lokacin issha, da kuma hadawa gaba daya a lokacin ta biyu, da kuma gasgatawar da Abu huraira ya yi masa da rashin musawarsa, bayani ne a fili da yake nuna raunin wadannan tawilolin. [24]
Suka ce: Hadawa ba komai take nuna wa ba sai rangwame, fadin Dan Abbas: Yana son kada ya wahalar da al’ummarsa, suka ce hadisan sun nuna gabatar da hadawar tare a lokaci guda ko a lokacin ta farko ko kuma a lokacin ta karshe, wannan kuwa shi ne abin da ake fahimta daga ma’anar hadawa, wannan kuwa shi ne mahallin da ake jayayya a kai. [25]
Nawawi ya ce: Daga ciki akwai wanda ya yi tawili a kan cewa saboda uzuri ne na rashin lafiya da makamantansu, kamar Ahmad dan Hanbal da Alkali Husain da Khidaibi da Mutawwali da Ruyani. [26]
Wasu malamai sun yi raddin wannan tawili, yayin da suke cewa: Idan da ya zama saboda rashin lafiya da ba wanda zai yi salla tare da Manzo sai maras lafiya, wanda kuwa a zahiri ya yi jam’i da sahabbansa, kuma wannan shi ne abin da Ibn Abbas ya fada a sarari. [27]
Al’amari Na Biyar: Hukuncin Hada Salla A Mazhabar Ahlul Baiti (A.S)Mabiya mazhabar Ahlul Baiti (A.S) sun kafa dalili a kan halarcin jam’i tsakanin salloli biyu da hadisai masu yawa, musamman da ya zama ita wannan mas’ala tana da alaka da lokutan salla ne, muna ganin ya zama dole mu yi bayaninsa kafin mu san hukuncin hada sallolin.
Ubangiji ya ce: “Hakika salla ta kasance wajibi abin sanya wa lokuta a kan muminai”. [28] Ubangiji ya ce: “Ka tsayar da salla ga karkatar rana zuwa ga duhun dare da kuma karatun alfijir hakika karatun alfijir ya kasance abin halarta ne”. [29]
Sallar da aka yi umarni da ita, ita ce azahar, kuma shi ne aka ruwaito daga Abu Ja’afar da Abu Abdullahi (A.S), da wannan sai ya zama ayar ta hade dukkan lokutan salla biyar, sai su yi salla da karkatar rana azahar da la’asar, sallar dare su ne magariba da issha, ketowar alfijir kuma sallar asuba, wannan su ne salloli biyar. [30]
Tabrasi ya ce: Zai iya yiwuwa kafa dalili da wannan aya a kan hakan, a ce: Ubangiji madaukaki ya sanya karkatar rana, wannan shi ne karkata zuwa ga dare lokacin salloli hudu, sai dai azahar da la’asar sun yi tarayya a lokacin karkatar rana zuwa faduwarta, magariba da issha kuma sun yi tarayya a lokacin faduwar rana zuwa duhun dare, sai asuba da ta kebanta da lokacin alfijir, a fadinsa da kuma ketowar alfijir, a wannan aya akwai bayanin wajabcin salloli biyar, da kuma bayanin lokuta. Kuma wannan yana karfafa abin da Ayashi ya ruwaito da sanadinsa daga Ubaid dan Zurara daga Abu Abdullahi (A.S) a wannan aya, ya ce: “Allah ya farlanta wasu salloli guda hudu da lokacinsu daga karkatar rana zuwa rabin dare, salla biyu daga ciki lokacinsu daga karkatar rana zuwa faduwarta, sai dai daya dole ta zama bayan daya, da kuma wasu salloli biyu farkon lokacinsu daga faduwar rana zuwa rabin dare, sai dai daya dole ta kasance kafin dayar. [31]
Shaikh Tusi yana cewa: Idan rana ta karkata to lokacin azahar ya shiga kuma yana kebantar daidai gwargwadon a yi salla raka’a hudu, sannan bayan haka sauran lokaci na tarayya ne tsakaninta da la’asar, har sai inuwar komai ta zama kamar misalinsa, idan ya zama haka to lokacin azahar ya fita, lokacin la’asar ya rage, farkon lokacin la’asar idan ya zama daidai gwargwadon sallatar raka’a hudun azahar ne, karshensa daidai yadda inuwar komai zata ninka shi biyu, farkon lokacin magariba idan rana ta fadi, karshensa idan shafaki ya buya shi ne jan rana, farkon lokacin issha da zaran shafaki ja ya buya, daga mutanenmu akwai wanda ya ce: Idan rana ta fadi to lokacin salloli biyu ya shiga, kuma babu sabani tsakanin malamai a kan cewa farkon lokacin issha shi ne buyan shafaki. [32]
Yana mai fada a kan mas’alar hada salloli biyu: Yana halatta a hada sallar azahar da la’asar da magariba da issha a safara da zaman gida, da ruwan sama da ba ruwan sama, da kuma jam’i tsakninsu a farkon lokacin azahar idan ya yi jam’i tsakaninsu ya halatta. [33]
Daga Abdullahi dan Sinan daga Imam Sadik (A.S) ya ce: Manzo (S.A.W) ya hada sallar azahar da la’asar da kiran salla daya da ikama biyu, ya kuma hada magariba da issha da kiran salla daya da ikama biyu ba tare da wani dalili ba. [34]
Daga Ishak dan Ammar daga Abu Abdullahi (A.S) ya ce: “Manzo (S.A.W) ya yi sallar azahar da la’asar a waje daya ba tare da wani sababi ba, sai Umar ya ce da shi: Shin wani abu ya faru ne game da salla? -Ya kasance mafi jur’ar mutanen a kansa- Sai (Manzo) ya ce: A’a, sai dai ni ina son in saukaka wa al’ummata ne”. [35]
Daga Abdullahi dan Umar: “Annabi (S.A.W) ya yi salla a Madina yana mazauni ba matafiyi ba, yana mai hadawa gaba daya, yana mai cikawa gaba daya”. [36]
18. Sahih Muslim: 2152. 19. Sahihul Buhari: 1137.
28. Nisa’i: 103. 29. Isra’i: 78.
36. Alwasa’il: 3162, K 33, H 8.	Ra'ayinku Suna : Imel : Rubuta Jimillar Lambobin a cikin akwatin nan
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