Hada Salloli Biyu

3- Matsalar fatawar da wasu malaman mazhabobi suka bayar game da mas’alar hada salloli biyu, sai suka bayar da fatawa sabanin abin da ruwayoyi suka zo da shi, da wannan yana komawa zuwa ga fahimtar lokutan salla na shari’a na salla da kuma kasa su gida biyu tsakanin lokuta kebantattu da kuma na tarayya, don haka ya kamata ne a yi tambaya a ce: Shin ya halatta hada salloli a lokacin da yakebanta da daya?

Saboda haka ya kamata ne sabani a wannan mas’ala ya kau saboda sabawar maudu’i, domin a mazhabar Ahlul baiti (A.S) suna ganin lokaci yana tarayya ne tsakanin duka sallolin biyu, kebantarsa da daya yana zama ta fuskacin rigo ne, domin babu wani lokaci na musamman da yakebanta da daya, domin zai ishesu su duka, sai dai dole ne daya ta gabaci dayar[52].

Malaman mazhabobin musulunci sun hana hada salloli biyu a lokacin dayar saboda a wajansu kowace salla tana da lokacin da yakebanta da ita saboda haka maudu’in ya sassaba[53].

Ashe kenan a wannan mas’alar kowanne daga jama’ar biyu Sunna da Shi’a kowa yana hukunci da abin da yake sabanin abin da daya yake nufi, sabanin yana yiwuwa ne idan maudu’in magana ya zama daya ba tare da ya saba ba.

Al’amari Na Bakwai: 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”[54].

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”[55].

Masu tafsiri sun yi sabani game da kalmar duluk sai wasu mutane suka ce: Karkatar rana, wannan shi ne fadin Ibn Abbas, da dan Umar, da Jabir, da Abul’aliya, da Hasan da Sha’abi, da Ata’a, da Mujahid, da Katada.

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[56].

Tabrasi ya ce: Zai iya yiwuwa kafa dalili da wannan aya a kan hakan, a ce: Ubangiji madaukakin sarki 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[57].