Lokaci: karfe 8- tara na Safe.

Fikhu 36 21 ga watan Rabi'u Awwal 1442 hijiri.

Mas'ala 14: baya halasta a fara karanta zikirin ruku'u gabanin kaiwa ga haddin ruku'u, haka zalika koda an durkus ga ruku'u gabanin nutsuwa da daidaita, haka baya halasta a dago daga ruku'u gabanin kammala zikirin ko kammala shi a halin dagowa daga ruku'u, da zai zo da zikirin cikin wannan hali da yanayi to sallarsa ta baci, ko da kuwa da harafi daya ne daga zikirin, wajibi ya maimaita zikirin idan hakan ta faru cikin rafkanwa sannan bai dago ya fita daga ruku'u ba, sannan sallarsa tan abaci idan ya aikata hakan da ganganci ko da kuwa ya kara zuwa da shi a karo na biyu cikin daidaituwa sai dai idan zikrin da ya zo da shi a halin rashin daidaituwa bai kasance ya zo da shi ba da niyyar kasancewarsa juzu'I ba, bari ya kawo shi da niyya mudlakin zikiri ba tareda sanya shi cikin juzu'in zikrin ruku'u ba.

Ina cewa: daga cikin furu'at din zikiri cikin ruku'u shine baya halasta ga mai sallah da yake halin ruku'u ya fara da zikirin ruku'u a wasu wurare kamar haka:

Na farko: gabanin kaiwa ya zuwa haddin ruku'u ta hanyar kaiwar yatsunsa ka sanya hannunsa kan gwiwowin kafafuwansa bisa sassabar maganganun Malamai kamar yanda bayani ya gabata, lallai hakan yana jawo bacin sallah ka do kuwa matsalar da ta afku ambaton harafi ne guda daya, sabida sharadi ne cikin zikiri da ya kasance a halin ruku'u tareda nutsuwa da daidaita.

Fuska cikin hakan: da farko dai sabida rashin halascin kawo zikiri a halin durkusawa zuwa ga ruku'u, na biyu: yinsa a wannan hali yana haifar da kari na ganganci da yake haifar da gurbacewar sallah.

Na biyu: da ace zai kai haddin ruku'u sai dai cewa kafin samun daidaita da nutsuwa sai ya fara zikiri da gangan yana sane to sallarsa ta baci, lallai daidaita da nutsuwa cikin ruku'u sharadi ne cikin kowacce sallah.

Na uku: baya halasta ya taso daga ruku'u gabanin kammala zikiri da zai aikata hakan da ganganci allai hakan yana haifar da gurbatar sallarsa, sabida subucewar zikiri a halin ruku'u kuma yinsa a halin ruku sharadi idna sharadi ya rushe to abinda aka sanyawa sharadi shima yana rushewa.

Na hudu: da zai kammala zikiri da gangan a halin dagowa lallai shima hakan yana haifar cda gurbacewa, dalili cikin dukkaninsu shine yin kari da ganganci da yake haifar da gurbacewa sakamakon rashin halascin misalin wannan zikiri cikin dukkanin yanayin guda hudu, wannan duka idan an kawo matsalar da ganganci kamar yanda bayani ya gabata, da zai kawo shi to zai kasance daga bidi'a da kari da suke haifar da gurbacewar sallah.

 Na biyar: da zai zama bai fita daga haddin ruku'u ba sannan abinda ya aikata da kuskure cikin ruku'u ya kasance ne bisa rafkana da mantuwa to wajibi ya maimaita zikirin.

Daily kan haka shine sabawar maginar malamai guda biyu idan muka dauki maginar kasancewar nutsuwa sharadi cikin zikiri o rasa ta yana haifar da rasa zikiri daga babin (idan sharadi ya rushe abinda aka sanya mishi ma yana rushewa) sai ya zamana wajibi ne a kawo abinda ya gushe cikin mahalli kamar shakka a mahalli, lallai zai kawo abinda yayi shakka kamar yand ayake cikin ka'aidar tajawuzul anil mahalli (ketare mahalli).

Ammai idna muka dauki maginar cewa nutsuwa da daidaita cikin ruku'u suna daga wajibin sallah mai cin gashin kansa, shi sharadi ne juzu'I daga juzu'an sallah ba sharadi bane ga zikiri, a wannan lokaci da farko kwata kwata babu batun riskar da shi da kawo shi sabida an rigaya an wuce mahallinsa, sannan na biyu: babu komai kansa, sabida baya daga juzu'in rukuni, ba za a maimaita sallah ba da zai samu matsala cikinsa sakamakon rafkanwa da mantuwa.

Na uku: bayan wuce mahalli da samuwar zikiri da faduwar umarni, lamarin baya canjawa daga halin da yake zai kasance shine na farko , sabida rashin yiwuwar dawo da abinda ya saraya akla rasashi kamar yanda yake a ilimin Falsafa, da zai maimaita zikiri karo na biyu to zai kasance daga zikiri na mustahabbi ba daga na wajibi ba sakamakon faduwar umarnin da akai kansa cikin kawo na farko, sai ya zamana riskarsa ya hanu.

Sannan Assayid Hakim (k.s) cikin zabi daga maginai biyu ya tafi kan cewa jigo cikin dalilin wajabcin nutsuwa da daidaita shine Ijma'I, shi kuma Ijma'I yana daga dalili Lubbi cikin ana riko da mikdarin da ke da yakini kans, kulluwa kan yanayin farko daga kasancewar nutsuwa sharadi ne cikin ruku'u gaskiya lamarinsa bai bayyana a fili ba da har za a zabi ra'ayin maimaita zikiri sakamakon ba wuce mahallinsa, a wannan lokaci sai ya kasance daga abinda akayi shakku cikinsa cikin asalin taklifi, makomarsa na komawa zuwa ga Asalul Amali saboda rashin dalili na lafazi sannan abinda hakan yake hukuntawa shine aiki da Asalatul bara'a cikin rashin wajabcin maimaita zikir sakamakon shakka cikin wajabcinsa.

Cikin wannan mukami akwai shubuhohi biyu: ta farko: inda cikin wahami ance: hakika shakka cikin wannan mukami shakka ce cikin mukallafun bihi (taklifi d aka dorawa mutum) shine yana cikin faduwar umarni bawai cikin wajabcinsa ba, makoma cikinsa ma'ana Asalul Amali shine riko da ka'aidar ihtiyadi da ishtigal, sai zikri ya wajabta cikin halin daidaita matukar dai bai fita daga mahallin ba kamar yanda aka kaddara.

Anbad amsa kan wannan wahami: ita shakka cikin faduwar umarni kadai dai ihtyadi na wajaba cikinsa idan ta kasance daga shakka cikin samuwar maudu'in umarnin domin ya kasance daga shakka cikin taklifin da aka kallafawa mutum, bawai cikin kaddara kasancewar shakka daga shakka cikin taklidi maudu'in umarni da sharadi da yanki bawai faduwarsa ba, tareda sani kan rashin samuwar kaidi wanda shine daidaita da nutsuwa kamar yanda yke cikin mukamin da muke.

Na biyu: sannan Assayidul Hakim (k.s) ya gangara kan wani ishkalin daban yace: ba a cewa: babu fagen komawa zuwa ga Asalar Bara'a cikin wannan mukami, hakan ya faru daga ilmul Ijmali ko dai wajabcin zikiri a karo na biyu, sabida tsammanin kasancewar nutsuwa  da daidaita sharadi ne ga zikiri koma bai wuce muhallinsu ba sannan abinda ya aikata daga kuskure ya kasance ne daga rafkana, idan sharadi ya fadi abinda aka sanyawa sharadin sai ya bishi, sakamakon muhallin bai wuce ba zikiri yana wajaba kansa a halin daidaita, kodai a tafi kan haramcin zikiri a karo na biyu sakamakon kasantuwarsa kari cikin sallah da yake haifar da gurbatarta sakamakon rashin ta'allaka umarni da shi sabida tsammanin kasantuwar daidaita da nutsuwa daga wajibin sallah mai cin gashin kansa wanda shine magina ta biyu kamar yanda bayani ya gabata, sai ya zama wajabci daidaita ya subuce sakamakon subucewar muhallin da ake yinsa, sai ya zamana wajibi kan mai sallah ya cikata ya sake sabuwa.

Ya bada amsa da farko: da wannan ishkali zai tabbatu lallai yana hukunta wajabcin aiki da ihtiyadi cikin dukkanin abinda ake tsammani kasancewarsa juzu'i a sallah, ma'ana abinda muka ambata a baya daga bijiro da tsammanin maginai biyu na hsaradi da juzu'in yanki cikin dukkanin shakkun sharadi da juzu'i.

Na biyu: zai yiwu a warware ilmul Ijmali cikin wannan mukami: da cewa kari mai gurbata sallah bawai kowanne kari ba, bari dia bayani ne idan ya zo da kari da niyar juzu'antakar abinda ba wajibi ba, kamar zikiri na biyi bayan gurbatar na farko sakamakon rashin samuwar daidaita da nutsuwa cikinsa, Asalul Amali kamar misalin Asalatul Nafi mai korewa ga wajabcin abinda ake tsammaninsa juzu'i, maudu'in kari yana tabbatuwa sai kawo zikiri da niyyar juzu'I ya haramta sabida rashin ta'allakar umarni da shi sai ya ksance daga bidi'a da kari masu gurbata sallah, a wannan lokaci sai ilimul ijmali ya warware da ilmul tafsili sakamakon haramcin kawo zikiri da niyyar juzu'I bisa riko da Asalul Amali ma'ana Asalatul bara'a.

Sannan ya kara cewa: wannan dukkaninsa idna mun tafi kan tsayuwar dalili kan wajabcin nutsuwa a kowanne hali hatta cikin halin rafkanwa, amma da ace dalili bai tsayuwa kan haka ya zama shakku ne, to makoma cikin wajabcinsa a halin rafkanwa shine Asalul bara'a, a wannan lokaci babu banbanci cikin rashin wajabcinsa riskar zikiri cikin halin rafakanwa tsakanin kasancewar nutsuwa da daidaita sharadi ga zikiri cikin halin ganganci da kuma tsakanin kasancewarsu wani yanki da juzu na wajibi mai cin gashin kansa da yake cudanye da zikiri, kamar yanda yake a bayyane.

Sai dai cewa Assayid Kuyi (k.s) ya zabi wata hanya daban cikin wannan mukami kan abinda Assayid Hakim (ks.) ya fa'idantar.

zamu cigaba da yardarm Allah ta'ala