Wuri: Muntadda Jabalul Amil Islami- tareda Samahatus Assayid Adil-Alawi (h).

Lokaci: karfe 8-9 na safiya.

Fikhu (2) 24 ga watan Muharram shekara 1442.

Cigaba kan bahasinmu da ya gabata cikin bayanin hukunce-hukuncen Ruku’u cikin sallah, lallai tana wajabta cikin sallolin farilla da nafila cikin kowacce raka’a wajibi ne ayi ruku’u guda daya face abinda ya fita da dalili kamar misalin sallar bayyanar ayar ubangiji, ita ruku’u rukuni ce bayaninmu ayau zai kasance cikin mukami na hudu, cikin bayanin wajibanta da suke kasance wasu lamurra: na farkonsu shine durkusawa da rankwafawa zuwa ga ruku’u gwargwadon yanda zai iya dora hannuwansa kan gwiwowinsa, ya wadatar ya zamana ya dora dukkanin yatsun hannuwansa kansu. Ihtihayadi shine rankwafawa gwargwadon yadda tafin hannunsa zai hau kan gwiwar kafarsa, bawai dukkanin abinda ake kira rankwafawa yake wadatarwa face yanda yake sananne wurin masu sallah.

Ina cewa: magana za ta kasance ne cikin ruku'u da adadinta: amma adadi nawa za ayi to cikin kowacce raka'a dai ana yin ruku'u sau daya kamar yanda muka yi bayani a baya face dai cikin sallar bayyanar wata aya daga ayoyin ubangiji da kuma cikin sallar jam'in wacce take kishiya da bayani zai zo nan gaba kanta, amma bayanin kaifiyya yanda za ayi ruku'un, a wani lokacin bayani na kasance a luggance da ma'anar ruku'u a lugga da kuma isdilahin fikhu da ta'arifin da masana fikhu suka yi a kanta.

Ruku'u a luggance yana nufin rankwafa gadon bayan ya zama kamar misalin kwari da baka, kamar yanda ake cewa: kwankwason wannan tsohon ya tankware saboda tsabar tsufa ko kuma ya kifa kan fuskarsa ko kuma ya talauce bayan karfi da wadata halin rayuwarsa ya lalace, duk wani abu dai da kansa ya rankwafa kasa kamar yanda ya zo cikin Kamus na harshen larabci.

Amma cikin isdilahin da aka tsamo shi daga nassoshin addini ya kasance daga sanannen nakali daga gamammiyar ma'ana zuwa kebantacciyar ruku'u yana nufin kebantacciyyar rankwafawa cikin harshen shari'a daga abinda yake kansa daga ma'anar lugga tareda la'akari da ba'arin wasu hususiyoyi da kaidoji kamar yanda bayani zai zo.

Muhakkikul Bahari mawallafin littafin Hada'ik a cikin J 8 sh 236 ya tafi kan tabbatuwar samuwar hakikar shar'iyya (abubuwan da shari'a ce ta samu suna) sabanin ma'anar daga lugga da Urufi ya kafa dalili da riwaya muwassakatu Samma'a-wacce ambatonta ya gabata: yace: na tambaye shi dangane da ruku'u da sujjada shin wahayi cikin kur'ani ya zo kansu? Sai yace na'am fadin Allah Azza wa Jalla (yaku wadanda kuka yi imani kuyi ruku'u ku yi sujjada) hakama cikin riwaya Sahihatu Muhammad Ibn Kaisu da ta ta kunshi ma'anar haka kamar yanda Shaik Dusi ya hakaito sai dai cewa ba'arin wasu daga manyan Malamai a wannan zamani sunyi inkarin kansa, kololuwar abinda za a iya fa'idantuwa daga riwayoyin biyu shine gangarar ruku'u cikin kur'ani mai girma, shin wannan zai kamar misalin gangarar Kalmar cinakayya cikin fadinsa ta'ala (Allah ya halasta cinikayya) bakara aya 275 shin wannan yana hukunta tabbatuwar samuwar hakika shar'iyya , shi zai lazimta da misalinta a cikin cinikayya daga lufuzza mu'amalat da suka gangara cikin Kur'ani mai girma, adalci- kamar yanda wannan dalili na biyar ne daga dalilai na tafsili da faifaicewa cikin istinbadin hukucin shari'a, lallai wannan da'awa bakuwar da'awa ce, bari dia ingantacciar magana shine ruku'u ana amfanin da shi a harshen shari'a kan ma'anarsa ta lugga tareda ba'arin wasu hususiyoyi da kaidoji kamar yanda yake cikin Kalmar (albai'u) da makamanciyarta, a lura sosai lallai kamar yanda yake cikin ilimin usulul fikhi cewa zababben ra'ayi cikin faifaicewa cikin lafuzzan shari'a musammam ma cikin ibadoji  daga tabbatuwar samuwar hakika shar'iyya cikin jumla kamar misalin lafazin sallah d adahara haka daga cikinsu akwai ruku'u, kamar yanda zahirin aya shine tabbatuwar kebantacciyar ruku'u cikin kowacce shari'a, bawai tsuran rankwafawa da tankwara ba da ya zo a lugga, duk da cewa tankwara da rankwafa na daga kaidi da hususiyar ruku'u.

Koma dai ya ta kasance to lallai babu ishkali cikin rashin ishkali cikin rashin wadatarwar tsuran tankwara kadai cikin tabbatuwar ruku'u ta shari'a ta wajibi da ake yinta cikin sallah, bari dai abinda ma'abota Alkibla suka yi ittifaki a kansa daga musulmi shine ake kira da ruku'u in banda mutum guda daya da ya ratsewa wannan ittifaki muna nufin Abu Hanifa daga abinda aka danganta shi zuwa gareshi cikin littafin Almajmu j 30 sh 41 ya tafi kan cewa tsuran tankware baya da rankwafa da yake a ma'anar lugga yana wadatarwa cikin hakkakuwar ruku'u cikin sallah.

Amma iyakance kaifiyyar yadda ake ruku’u a shar’ance da abinda yake wajibi a cikinta, Mashhur da Muhakkikul Hilli sun tafi kan cewa ruku’u da farko shine rankwafawa da tankwara baya wannan ma’ana ta matsayin jinsi cikin ta’arifi sannan kuma dole ruku’un ya kasance cikin sananniyar fuska da aka saba da musulmi suka al’adantu kanta saboda hakan larura la’akari da shi cikin mafhumin ruku’u a al’adance, kamar yanda haka nassi ya tafi kansa dama fatawa, sannan mikdarin da yake al’adance shine hannayensa ya zamana sun kaiga kan gwiwowinsa a dunkule kuma ba tareda wani sabani ba, kamar yanda aka nakalto ijma’i da dukkanin kasonsa biyu Almuhassali da Almankul, duk da cewa kallon fakihai ya sassaba cikin ayyana ayyana mikdari kamar yanda Mwallafin littafin Aljawahir J 10 sh 70 yayi ishara zuwa gareshi cikin littafin Almu’utabar Allah yayi amfani da Kalmar Tafin hannun maimaikon hannu tsura larurar kasancewarsa shine abinda ake muradi daga hannu a luggance da al’adance, littafin Attazkiratu nan ya canja Kalmar hannu da tafin hannu, ta yiwu shine muradi daga hannu kamar yand aya zo cikin Diwanul Lugga, ko kuma muradi daga dora hannu shine dora ba’arin hannun ko da kuwa yatsu ne da yanayin juzu’in farkon tafin hannun zai kai ga wani yanki daga gwiwa, ya zo cikin littafin Azzikra: ruku’u ta shari’a bata tabbatuwa face da tankwara baya da rankwafa har ta kai ga hannu ya taba gwiwowin kafa a dunkule.

Mawallafin littafin Aljawahir ya tafi kan tattara tsakankanin maganganun face abinda ya zo cikin Azzikra kan cewa muradi daga ruku’u shine rankwafa da tankware da yanayin da hannaye zasu kan gwiwa ko da kuwa yantsun hannu ne kai hatta babban yatsa baya tareda shaida da karinoni masu tarin yawa daga maganganun Malamai, kai kace shine muradi daga fadinsa tsira da amincin Allah ya tabbata a gareshi cikin abinda Zuraratu ya rawaito cikin littafin Attahzib j 2 sh83 daga bugun Najaf:     

(وبلَغ بأطراف أصابعك في ركوعك إلى ركبتيك أجزأك ذلك، وأحبّ إليّ أن تمكن كفيك من ركبتيك فتجعل أصابعك في عين ركبتيك).

Ka isar da geffan yatsunka cikin ruku’unka ya zuwa gwiwowinka hakan ya wadatar da kai, sannan mafi soyuwa gareni idna ka samu dama shine ka dora tafukan hannayenka ka sanya yatsunka kan gwiwowinka.

Daga abinda rawaito daga littafin Almuntaha daga Almu’utabar da

عن معاوية بن عمار وإبن مسلم والحلبي (الوسائل: باب 28 من أبواب الركوع الحديث الثاني) قالوا: (وبلّغ بأطراف أصابعك عين الركبة، فإن وصلت أطراف أصابعك في ركوعك إلى ركبتيك أجزاك ذلك، وأحبّ أن تُمكن كفيك من ركبتيك) ^([i]).

Daga Mu’awiyatu Ibn Ammar daga Ibn Muslim da Halabi cikin Wasa’il: babi 28 daga babuka ruku’u hadisi na biyu sunce: ka sadar da geffan yatsunka kan gwiwowinka, idan ka isar da yatsunka cikin ruku’unka zuwa ga gwiwowinka hakan ya isar maka, amma nafi so ace tafukanka su taba gwiwowinka.

Sai ya zamana sabani ya bayyanu daga kalmomin Manyan Malamai cikin tafin hannu bayan rankwafawa, a cikin ba’arin kalmominsu: ya zo da ka dora hannunka kan gwiwowinka, a wata Kalmar kuma: ka dora takunka a kan gwiwowinka, kalma ta uku: kaiwar hannuwa zuwa ga gwiwowi, a kalma ta hudu: saduwar tafukan hannuwa ya zuwa gwiwowi, cikin ta biyar sanya tafukanka kan gwiwowinka, cikin ta shida: dora tafukansa zuwa ga gwiwowinsa, (Almustamsakihi j 6 sh 293).

Sabanin a wani lokacin yana kasancewa cikin amfani da Kalmar tafin hannu a wani kuma karon cikin amfani da Kalmar kaiwa da wani kuma cikin amfani da dorawa, ya zo cikin littafin Arraudu da cewa (Arrahatu) tafin hannu shine ake nufi da hannu, Assayid Hakim (k.s) yayi ishara zuwa ga wannan ma’ana wacce Allama ya ambaceta lallai cikin littafin Almuntaha yace: wajibi a ruku'u a rankwafa  kuma babu sabani cikin haka, mikdarinsa da yanayin da hannuwansa zasu isa ga gwiwowinsa, wannan Magana ce ta ma’abota ilimi in banda Abu Hanifa).

Allama cikin Attazkira: wajibi cikin ruku’u a rankwafa har tafukan hannuwansa su isa gwiwowinsa, wannan ijma’i ne in banda Abu Hanifa. Da ace baya nufin tafin hannu da hannu ba zai zamana maganarsa tana warware ba’arinta, ka lura da abinda yake cikin maganarsa (k.s) kadia ya zo da lafazin (Alyadu da Arrahatu) koma bayan lafazin (Alkaffu).

Mawallafin Aljawahir (k.s) ya ambaci sabani cikin maganganun dalla-dallan da rinjayar da ba’arinsu kan ba’ari daga karshe yace: sai ya kubuta daga dukkaninsu da cewa dukkanin fuskokin hudu akwai tsammanin gasgatuwarsu:

Dayansu: wadatuwa da kaiwar yatsunsa zuwa ga gwiwa ko da kuwa bai kai ga dora su kanta ba.

Ta biyu: dora dukkanin hannu.

Ta uku: dora ba’arin hannu.

Ta hudu: dora ba’arin tafin hannu, fuskar farko shine ra’ayin Hada’ik, ta biyu: itace wacce Shahid Sani ya bayyanata karara, ta uku: itace zahirin abinda ya zo cikin littafin Almu’utabar da Azzikra da Attazkira, fuska ta hudu: zahirin abinda aka hakaito daga Kurasani, ka rigaya ka fahimci cikin dukkanin fuskokin za a iya maida ba’ari zuwa ga ba’ari, sai ka koma ka bibiya.

Akwai cigaba da yardar Allah ta’ala.