Shin yin maimaici da kara’i yana wajaba a cikin mukamin takiyya ko kuma aikin da akayi cikin takiyya yana wadatarwa

Littatafai HUJJOJIN HALASCIN YIN TAKIYYA A MUSLUNCI DAGA MAHANGAR MANYAN MALAMAI GUDA BIYU

■ GABATARWA
■ Kashe-kashen Takiyya
■ Kashe-kashen Takiyya a wurin Shaikul Ansari
■ Kashe-kashen Takiyya a wurin Assayid Komaini
■ Shin cikin Takiyya sharadi ne ya zamanto babu manduha (yalwa)
■ Shin tsoran da yake halasta yin Takiyya tsoro ne na mutum guda ko kuma tsoro irin wanda kowa da kowa yana jinsa
■ Shin aikin da ya sabawa Takiyya yana gurbata
■ Shin yin maimaici da kara’i yana wajaba a cikin mukamin takiyya ko kuma aikin da akayi cikin takiyya yana wadatarwa
■ GABATARWA
■ Kashe-kashen Takiyya
■ Kashe-kashen Takiyya a wurin Shaikul Ansari
■ Kashe-kashen Takiyya a wurin Assayid Komaini
■ Shin cikin Takiyya sharadi ne ya zamanto babu manduha (yalwa)
■ Shin tsoran da yake halasta yin Takiyya tsoro ne na mutum guda ko kuma tsoro irin wanda kowa da kowa yana jinsa
■ Shin aikin da ya sabawa Takiyya yana gurbata
■ Shin yin maimaici da kara’i yana wajaba a cikin mukamin takiyya ko kuma aikin da akayi cikin takiyya yana wadatarwa

hakika Fakihai sun kasa ilimin fikhu da tasnifofin fikhu zuwa kashi biyu: 1-ibada 2- mu’amala, abin nufi daga na farko shine aikin da ake niyya neman kusancin ubangiji da shi kamar sallah da azumi hajji da kumusi da zakka, ibada idan ta kasance anyi mata sharadi da kebantaccen lokaci kamar misalin sallar Azuhur da la’asar wadanda aka dabaibayae su da yinsu cikin lokacinsu daga zawalin rana zuwa faduwarta a shari’ance , sabaoda zuwa da wadannan salloli a cikin lokacinsu zai kasance sauke su a lokacinsu sannan yinsu a wajen lokaci sai zamana kara’i Kenan, ibada tana karkasuwa zuwa kashi biyu: sauketa cikin lokacinta da kuma kara’’in a wajen lokaci, da zata kasance ba ta cika sharudda ba ko kuma juzu’ai alal misali wajibi ne a maimaita ta cikin lokacinta da kara’inta a wajen lokaci, wannan shine ma’anar saukewa da kara’i, d ama’ana maimaici da kara’i.

tambaya anan shine da ace ibada da aka zo da ita an zo da ita ne cikin takiyya, daga baya kuma uzurin takiyya ya dauke a kuma lokaci bai fit aba ko kuma ya fita, shin wajibi ne a maimaita ta ko kuma kara’i za a yi? Ko kuma dai ba ta da banbanci da sauran sallah kamar yinta cikin zabi yake wadatarwa hakama yinta cikin larura shima yana wadatarwa?

Shaikul Ansari (k) cikin mukami na uku daga risalarsa kan takiyya yana cewa: hakika Mai shari’a idan yayi izini da zuwa da wajibi mai yalwar lokaci cikin fuskar takiyya ko dia yayi izini a kebance ma’ana cikin kebantaccen magangara- ko kuma dai yayi izini gamamme, kamar misalin yayi izini da aikata umarninsa kan sallah ko kuma ma dukkanin ibada a cikin fuskar takiyya, kamar yanda hakan shine zahiri daga misalin fadinsa (a.s)

(التقية في كلّ شيء إلّا في النبيذ والمسح على الخفّين )[1]

Takiyya akwai ta cikin komai face cikin Nabizi da shafa kan Huffi biyu.

Da makamancin wannan, sannan idan uzurin yin takiyya ya dauke gabanin fitar lokaci bai kamata wani ya kawo ishkali ba cikin wadatarwa ibadar da akayi da faduwarta sakamakon umarnin shari’a da ya halasta yin hakan, kamar yanda aka dandake bayanin haka a muhallinsa cikin ilimin Usulul Fikhi cikin bahasin ijiza’I (wadatarwa) daga kasancewa Amrul kulli kamar yanda yake faduwa da zuwa da kwaya daya daga gareshi cikin halin zabi haka yake faduwa cikin larura, ita larura ta janyo yin umarni da shi , kamar yanda umarni da sallah yake faduwa cikin yinta sallar da daharar ruwa hakama yana faduwa da taimama matukar anyita yadda aka umarci mutum yayita.

Amma idan ya zamana bai bada izini cikin aikata wajibul muwassa'u (wajibi mai yalawar lokaci) cikin halin takiyya a kebance ne ko kuma a game a kan fuskar data gabata, magana sai ta kasance wajabci cikin wajibul muwassa'u shin yana ta'allaka da da zuwa daya daga abinda yake gasgata shi da yake sabawa da hakika sakamakon yanayin takiyya cikin juzu'in lokaci bari dai baki dayan lokacin? Ko kuma ace: maganar na kasancewa cikin tambaya shin umarnin takiyya yana samuwa daga mudlakan umarnoni ko kuma cikin sauke wajibi kan fuskar takiyya ko kuma dai bah aka bane? Kololuwa shine faduwar umarnin daga wuyan Mukallafi a cikin halin takiyya ko da kuwa da sauran lokaci da za a iya canja ibadar.

Sannan Shaikul Ansari kai kace yana karkata zuwa ga faifaice magana, kadai ana zabar wadatarwa da faduwar umarni ko kuma maimaici da kara'i yayin komawa zuwa harshen riwayoyin da dalilan cikin wannan mukamin da cikin gamammun magangaru da kebantattu, sai yace: dandakewa shine cikin ganewa gaskiya lamari wajibi a koma a duba wadancan dalilan juzu'ai da sharudda da suka ta'azzara sakamakon takiyya, idan suka tasirin da hannunsu yayi hukunci cikin ibada ba tareda banbance zabi da larura ba a wannan lokacin abind ayake lazimi shine hukunci da faduwar asalin umarnin daga wuyan mukallafi lokacin da juzu'ai da sharudda suka ta'azzara sakamakon takiyya ko da kuwa ta'azzara ta kasance cikin baki dayan lokaci, kamar ace sallaha ta ta'azzara cikin bakin dayan lokaci face yinta da Nabizi tareda cewa ba a yin takiyya cikin Nabizi –kololuwar abinda z aa kai gareshi daga wannan shine faduwar asalin umarnin sallah sakamakon ba a yinta sai da alawala da ruwa, wannan tsarki ne da akaiwa kaidi cikin farlantawa da aka ambata a baya tareda la'akari da takiyya , halinsa bai da banabnci da wanda ya rasa ruwa da kasa da zai dahara da su, yaya umarni zai fadi daga wuyansa a kan ra'ayin mashhur haka zalika cikin bahasin da muke ciki.

Ko da kuwa tasirin juzu'ai da sharudda cikin ibada sukai hukunci sai dai cewa da sharadin samun dama daga gareta ma’ana yinta da zai samu dama daga juzu’I ko sharadi to zai zama wajibi kansa ya zo da su ma’ana juzu’in da sharadin idan kuma ba haka ba to babu a wannan lokacin zai zamana mas’alar ta shiga cikin mas’alar ma’abota uzuri, iadna uzuri ya cinye baki dayan lokacin umarnin bai fadi ba baki daya bari dai wajibi kansa ya zo da abinda ya samu iko daga gareshi, idan kuma uzurinsa ya kasance cikin wani yanki daga lokaci tareda fatan gushewar wannan uzuri cikin wani yanki daga lokacin ko da kuwa daf da fitar lokaci ne –ko kuma tareda fatan gushewarsa, to sabani ya zo cikin wannan yanayi tsakankanin Fakihai masu daraja cikin batun masu uzuri, da cewa shin yana halasta a garesu su gaggauta aikin ko kuma da wajibi ne su jira har zuwa karshen lokaci ta iya yiwuwa uzurin ya gushe.

Ya tabbata daga duukanin abinda muka fada cewa lallai ingancin ibadar da aka yi ta cikin takiyya tana biye da izini shari’a mai tsarki cikin zartar da ibada a halin takiyya.

Amma Assayid Komaini (k.s) shi hakika ya fadada bahasin cikin wannan far’in da wannan maudu’in zamu kawo bayaninsa a dunkule domin gujewa tsawaita Magana karkashin unwanin: (cikin dalilan da suke shiryarwa kan cewa lallai aikin da akayi cikin takiyya yana wajabta wadatarwa) Assayid cikin bahasi na uku yana cewa: cikin ambato abinda yake shiryarwa kan cewa kawo ibada cikin yanayin takiyya tana wajabta wadatarwa kuma daukewar uzurin yin takiyya baya wajabta maimaita ibada da kara’inta hakika dalilan suna da yawa bangare bangare:

Daga cikinsu akwai abinda ya shiryar cikin wadatarwa aiki cikin halin takiyyar larura daga kowanne irin sababi ne larura ta samu.

Daga cikinsu akwai abinda ya shiryar kansa cikin abinda unwanin takiyya yake hukunci da zuwa da aiki sabanin yanda yake a gaske.

Daga cikinsu akwai abinda takiyya mudaratiyya take nuni zuwa gasrehi.

Daga gayya ta farko: ma’ana abinda ya kasance take da unwanin larura daga hadisin rafa’ul kalam (dauke Alkalami) hakika mun yi bincike kan fahimtar da hadisin da abinda ma’anarsa ta kunsa da kawar da ba’arin wasu ishkaloli daga barinsa, za mu yi ishara daga kadan daga cikinsu, ya ambaci ba’arin wasu abubuwa cikin wannan babi, sannan Malamin ya karkata zuwa kan cewa bain nufi daga abinda hadisin rafa’ul kalam ya ta’allaka da shi shine baki dayan kufaifayi cikin fadinsa: dora shi kan baki dayan asar din da kufaifayin shine ya fi dace da bayyanuwa, bawai ana nufin dauke zargi da tuhuma ko kuma mafi bayyanar asar da kufai wannan kaddarawa ta nesanta daga daidai.

Sannan Assayidul Imam ya cigaba ya tsallaka ya zuwa dalilan gayya ta biyu daga riwayoyi yana cewa: daga gayya ta biyu akwai Muwassakatu Mas’adatu Ibn Sadaka daga Abu Abdullah (a.s) wannan riwaya ta kunshi bayanin abinda ake tsoro ake takiyi kansa, misali ya zamana zahirin mulki da ayyukan miyagun shugabanni ya kasance ya saba da hukuncin gaskiya hakama ayyukansu, duk wani abu da Mumini yake aikatawa da bai sabawa shari’a tsakankaninsu sakamakon takiyya to ya halasta.

Sannan Imam Komaini (k.s) ya tsallaka ya cirata zuwa ga gayya ta uku daga riwayoyi da suke shiryarwa kan wadatarwa da rashin bukatar maimaici da kara’i cikin takiyyar lallami (takiyya mudaratiyya) misalin Sahihatu Hisham Ibn Hakam

(صلّوا في عشائرهم ...)

Kuyi sallah cikin mutanensu.

Kamar yanda bayaninta ya gabata lallai zahirinta shine kwadaitarwa kan yin aiki daidai da ra’ayoyinsu da yanda suke karkata, da yin sallah cikinsu da tarayya da su cikin sauran ayyukan alheri, tareda cewa yin sallah cikinsu yana lazimta kauracewa ba’arin juzu’ai da sharudda da aikata wasu ayyuka da aka hana, da jelantar da maganar maganar da fadinsa (a.s)

واللّه ما عُبِد اللّه بشيءٍ أحبّ إليه من الخباء.قلت : وما الخباء؟ قال : التقيّة .

Wallahi ba a bautawa Allah da wani abu mafi soyuwa zuwa gareshi daga boyewa ba: sai nace menene boyiya kuma? Sai yace: shine takiyya.

Kadai dai wannan riwaya na bayani ne domin tunkude nesantarwar da shi’a suke daga ingancin aiki da ya sabawa hakika.

Lallai hakan yana daga mafiu soyuwar ibada kuma mafi kyawunta.

Sannan Assayidul Komaini yayi ishara zuwa banbanci tsakanin takiyya ta larura da ta bi sannu-sannu tareda la’akari wanda ake takiyya daga gareshi, lallai ta farko tafi fadada daga ta biyu, yana cewa: abu daya ya rage shine cewa babu ishkali cikin takiyyar larura cewa tana biye da hakkakuwar unwanin larura ba tareda kallon sababin samuwarsa ba, da za mu kaddara cewa wani Kafiri ko Sarki dan shi’a ko kuma waninsu ya larurantu da yin ibada cikin kabantacciyar fuska ta zata wadatar daga abinda akai umarni da shi, amma takiyya mudaratiyya wacce akai kwadatar cikinta daga wacce ibada tareda ita ke kasance mafi soyuwar ibada mafi falala wurin ubangiji kamai yanda zahirin riwayoyi masu tari yawa suka karkata gareshi.

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