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Wuri: birnin Qum mai tsarki cibiyar Muntada Jabalu Amil Islami tareda_ Samahatus Assayid Adil-Alawi (H)
Lokaci: karfe 8 na safe.
Mas’ala 17: mafi zama ihtiyadi shine rashin yin uduli daga suratul Juma’a da munafikun zuwa wasunsu a cikin ranar Juma’a idan bai ka ga karanta rabin sura ba.
Ina cewa: shin ya halasta uduli daga suratul juma’a da munfikun zuwa wasunsu daga surori a ranar juma’a ta yanda yana mustahabbanta mustahabbi mai karfi karanta su cikin sallar juma’a ko sallar Azuhur ta ranar juma’a?
Manyan malamai sun samu sabani cikin haka, tushen sabanin ya faru sakamakon rashin nassi kadai dai hukunci na cikin halasci da rashinsa daga babin Tankihul manad, wanda ya kasance kashi uku: na farko: cikin wanda hukunci ya kasance an nassanta dalilinsa, kamar cikin fadinmu: giya haramunce sakamakon tana bugarwa, duk inda bugarwa da sanya maye suka kasance to haramci zai tabbatu, anyi ittifaki kan wannan cikin halascinsa da kuma riko da shi.
Na biyu: Tankohul manad idminani, shine wanda muke kaiwa zuwa ga dalili ta hanyar nutsawa da karkasawa, kamar misali idna ance giya haramunce, sai mu tambayi dalilin haramcinta ko dai launinta sai ya zama ya warwara da waninsa tareda cikin launin tareda rashin haramcinta, ko kuma dai sakamakon dandano shima zai warwara da waninsa tareda rashin haramci, haka zamu kasa mu zurfafa har sai mun kai ga gano dalilin haramci wanda shine sanya maye, sai ya zama ta tsallaka zuwa waninsa da shi, haka dai cikin kashafin illa da gano dalili da zuciyar Fakihi za ta samu nutsuwa da shi, manyan malamanmu sun yi sabani kan hujjantakarsa da kasancewarsa hujja.
Na uku: Tankihul manadi Almukrij wanda shine zartar da hukunci daga wannan muhalli zuwa wancan da mafi kusanci kamanceciniya, wannan shine abinda aka fi sani da kiyasin Abu Hanifa wanda ya kasance gurbtacce a mazhabinmu, lallai addini idan akayi kiyasi cikin zai rushe, hakika hadisai daga Ahlill-baiti sunyi matukar inkarinsa sun kirga shi daga cikin Istihsanul zanni, bahasinmu shine shin ya halasta ayi uduli daga suratul juma’a da munafikun zuwa wasu surorin daban?
Wasu sun tafi kan rashin halasci bisa riko da fuskoki biyu: fuska ta farko: abinda ya zop daga littafin Da’a’imul Islam cikin fadinsa amincin Allah ya kara tabbata a gareshi
(وكذلك سورة الجمعة أو سورة المنافقين في الجمعة لا يقطعهما إلى غيرهما وإن بدأ يقل هو الله أحد قطعها ورجع إلى سورة الجمعة أو سورة المنافقين[1].
haka zalika suratul juma’a ko suratul munafikun a ranar juma’a ka da ya yanke su ya zuwa wasunsu idna ya fara da karanta kulhuwallahu zai iya yanke ta ya koma suratul juma’a ko suratul munafikun.
Anyi masa ishkali: da farko dai isnadin riwayar yana da rauni, bai gyaru da aikin Ashab sakamakon mas’ala ce da ake da sabani cikinta.
Na biyu: da ace abinda ya zo cikin nassin littafin Da’a’imul Islam da ya lazimta wajabcinsu sai dia cewa kuma lamarin ba haka yake ba.
Magana ta biyu: hakika ra’ayi kan rashin halasci ya kasance daga babin Tankihul manadi.
Bayani:hakika uduli daga suratul Iklas da Fatiha zuwa wasunsu baya halastaface cikin ranar Juma’a da sallarta da yin uduli ya zuwa surorin Juma’atu da Munafikun, idan wannan zai yi nuni kan wani abu to zai yi nuni kan muhimmancinsu cikin kankin kansu, idan ba haka ta kaka uduli zai halasta daga wurin da aka hana zuwa garesu? A wannan lokaci sakamakon tsananin himmatuwa da su sai ya zama an samu rashin halasci uduli daga garesu zuwa waninsu, da zai halasta da hakan ya kasance yana sabawa wannan himmatuwa da take kansu.
Saboda haka baya halasta ayi uduli daga suratul Iklasi da Fatiha face zuwa ga suratul Juma’atu ko Munafikun, sabida da darikul aula zai zama Kenan baya halasta uduli daga garesu zuwa wasu surori, kasancewar idan har bai halasta ayi uduli daga suratul Iklas da Fatiha sai ya zama bai halasta ayi shi cikin Juma’atu da Munafikun.
Anyi ishkali kansa: ai wannan yana daga kiyasi Almukrij da Istihsani zanni kuma dukkansu sun gurbata a mazhabarmu mazhabar Ahlil-baiti (a.s)
Sabida mafi cancantuwa da aka ambata bata kasance yankakka ba kamar wanda aka nassanta dalilinsa, sakamakon rashin ilimi kan malakatul Ahkamul shar’iyya tun farko, tsuran Istihsanul zanni bai wadatar da komi daga gaskiya bai isarwa cikin kasantuwa madogara da dalili ga hukuncin shari’a a bisa hanya yankewa da tabbatarwa, mas’ala ce ta’abuddiya da ta takaitu kan nassi daga Allah matsarkaki.
Na biyu: ta yiwu tafiya kan halascin uduli ya kasance sakamakon gazawar abinda yake hukunta hanawa, bawai sakamakon muhimmancin ba kamar yanda aka fada.
Magana mafi karfi wanda hakan shine ra’ayinmu shine tafiya kan halasci duk da cewa ihtiyadi ya kyawunta ne a hankalce da shari’ance sai ya kasance daga ihtiyadul istihbabi domin shi bayan fatwa yake zuwa, duk da cewa wurin Almuhakkikul Hilli ihtiyadi ne wujubi. Ka lura.
Sannan wadanda suka tafi kan rashin halascin yin uduli a fatawance ko kuma cikin ihtiyadi to babu banbanci cikin kasancewa ya kai ga karanta rabin surar Juma’atu ko Munafikun ko kuma ma bai kai ba.
Talikokin manyan malamai:
Fadin Almuhakkikul Hilli: mafi kasantuwa ihtiyadi Assayidul Mar’ashi yace hukunci da lazimtarsa akwai ishkali ciki, Assayidul Takiyul Qummi: babu laifi cikin barinsa, cikin fadinsa: (rashin uduli) Attawa Ura yace: ba a barinsa, Assayidul Muftil Shi’a yace: wannan ihtiyadi ba lazimi ne ba (Ta’alikatul Urwatul Wusaka: juz 7 sh193)
Mas’ala: ya halasta yin uduli daga sura zuwa wata surar mudlakan cikin nafila ko da kuwa ya kai ga karanta rabin surar.
Ina cewa: ya halasta yin uduli daga sura zuwa wata sura mudlakan cikin nafila ko da ya kai rabin sura ko kuma bai kai sannan hukuncinta zai zama daya da hukuncin sallolin farilla.
Manyan malamai sun yi sabani cikin haka daga cikinsu akwai wanda ya tafi kan halasci ko da kuwa yakai ga karanta rabin sura kamar yanda wannan shine abinda mashhur suke kai daga cikinsu akwai Almuhakkikul Hilli da zahiri ko bayyananniyar maganar Shaik Dusi (K) cikin Annihayatum haka zalika cikin Azzikra, lallai ya kayyade hani daga uduli bayan ketara karanta rabin sura cikin sallolin farilla, bayan ya yi ishara zuwa ga halascin uduli gabanin ketarawa cikin farilla da nafila.
Anyi ishkali kai: lallai wanda ya zabi haramcin karanta kur’ani cikin farilla ko kuma makaruhancinsa bisa sassabawar Magana biyu kamar yanda ya gabata, haka cikin karatu Azima da hani kan haka cikin farilla kamar yanda ya kasance cikin zantukan malamai, rashin kayyadewa cikin farilla anan cikin zantukan da yawa-yawan malamai dalili ne kan gamewar hukunci ga nafila, lallai bai halasta ba ayi uduli daga sura zuwa wata matukar an kai ga karanta rabin surar da ketare rabi mudlakan babu banbanci cikin farilla ne ko nafila, na biyu: sakamakon riko da idlakin nassoshin hani da suka gabata.
cikin madogara Mustanad ya zabi hani da kuma rashin halascin uduli idan ya kai ga karanta rabin sura babu banbanci cikin farilla ne ko nafila sakamakon gini kan ra’ayin da ya tafi kan haramcin yankewa cikin nafila kamar yanda yake cikin farillai ka da ku gurbata ayyukanku bisa riko da umamatul hadisai da idlakansu, da kuma lallai cewa ya halasta ayi uduli kan ra’ayi da ya tafi kan halascin yanke nafila.
Fuska cikin wannan halastawa da tafiya kan hani da halasci yana biye da maganar haramcin yankewa cikin sallar nafila da rashinsa, sabida abinda hadisan hani kan uduli bayan kaiwa ga rabin sura cikin suratul Iklas da Fatiha suke shiryarwa zuwa garesu hani ne mudlaki ko da kuwa ya kai ga fara karanta bismilolinsu, kadai dai yana daga fuskar umarni da cigaba da sallah ko kuma ta fuskar tabbatuwarsa cikin nafiloli kan rashin halacin yanketa.
Anyi ishkali kai: lallai abinda muka bahasi ciki bai da alaka da mas’alar yanke nafila ko rashin halasci.
Zamu cigaba kan wannan bahasi da yardar Allah.
[1] مستدرك الوسائل: باب: 51 من أبواب القراءة في الصلاة الحديث: 1.
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