Hada Salloli Biyu

Shaikh Tusi yana cewa: Idan rana ta karkata to lokacin azahar ya shiga kuma yana kebantar daidai gwargwadon a yi salla raka’a hudu, sannan bayan haka sauran lokaci na tarayya ne tsakaninta da la’asar, har sai inuwar komai ta zama kamar misalinsa, idan ya zama haka to lokacin azahar ya fita, lokacin la’asar ya rage, farkon lokacin la’asar idan ya zama daidai gwargwadon sallatar raka’a hudun azahar ne, karshensa daidai yadda inuwar komai zata ninka shi biyu, farkon lokacin magariba idan rana ta fadi, karshensa idan shafaki ya buya shi ne jan rana, farkon lokacin issha da zaran shafaki ja ya buya, daga mutanenmu akwai wanda ya ce: Idan rana ta fadi to lokacin salloli biyu ya shiga, kuma babu sabani tsakanin malamai a kan cewa farkon lokacin issha shi ne buyan shafaki[58].

Yana mai fada a kan mas’alar hada salloli biyu: Yana halatta a hada sallar azahar da la’asar da magariba da issha a safara da zaman gida, da ruwan sama da ba ruwan sama, da kuma jam’i tsakninsu a farkon lokacin azahar idan ya yi jam’i tsakaninsu ya halatta[59].

Daga ruwayoyi da suke nuna halarcin jam’i ba wani dalili zamu kawo wannan:

Daga Abdullahi dan Sinan daga Imam Sadik (A.S) ya ce: Manzo (S.A.W) ya hada sallar azahar da la’asar da kiran salla daya da ikama biyu, ya kuma hada magariba da issha da kiran salla daya da ikama biyu ba tare da wani dalili ba[60].

Daga Ishak dan Ammar daga Abu Abdullahi (A.S) ya ce: “Manzo (S.A.W) ya yi sallar azahar da la’asar a waje daya ba tare da wani sababi ba, sai Umar ya ce da shi: Shin wani abu ya faru ne game da salla? -Ya kasance mafi jur’ar mutanen a kansa- Sai (Manzo) ya ce: A’a, sai dai ni ina son in saukaka wa al’ummata ne”[61].

Daga Abdullahi dan Umar: “Annabi (S.A.W) ya yi salla a Madina yana mazauni ba matafiyi ba, yana mai hadawa gaba daya, yana mai cikawa gaba daya”[62].

Bayanin Abin Da Ya Gabata A Takaice

Ya bayyana a wannan mas’ala ta lokutan salla cewa, ta kasance wani abu ne da dukkan mazhabobi suka yi ittifaki a kai da dan sabani tsakaninsu.

Lokutan salloli biyar uku ne; Azahar da la’asar lokacinsu daya, sallar magariba da issha lokacinsu daya, amma sallar asuba tana da nata lokaci da yakebance ta, kuma kowanne daga salloli hudu akwai wani lokaci da yakebance shi kamar yadda muka yi bayani.

Hukuncin hada salloli a mahangar cewa lokacin daya ne, to a wajan dukkan mazhabobi ya halatta, amma an samu sabani ne yayin da wasu suka zo da kebancewar sai a tafiya, ko kuma a zama a Arfa, ko rashin lafiya, ko kasawa, ko tabo, ko ruwan sama.

Amma mabiya Ahlul Baiti (A.S) sun tafi a kan halarcin hadawa ba wani uzuri, ko uzurin tsoron wahala, bisa dogaro da hadisai sahihai[63] da suka zo daga Ahlul baiti (A.S). Kuma kwatankwacinsu sun zo daga ingantattun littattafai gun Ahlussunna[64], sai dai sun yi tawilinsu, sai tawilin ya zama hukunci ne da suka fitar ba abin da ruwaya ta zo da shi ba ne.