Lokutan Sallah

Daga wikishia

Lokutan sallah (Larabci: أوقات الصلاة) ɗaya ne daga cikin sharuɗɗan ingancin sallolin farilla na yau da gobe. ko wace ɗaya daga sallolin yau da gobe tana da keɓantaccen lokaci da ake yinta, rashin kiyaye lokacin sallah daidai yake da rashin yinta. kan asasin fatawar malaman fiƙihu, lokacin asubahi yana farawa dafa ketowar alfijir na biyu har zuwa lokacin hudowar rana, lokacin sallar azuhur da la'asar yana farawa daga farkon shigar azuhur ta shari'a har zuwa faɗuwar rana ko magariba wace akwai saɓanin malamai kan wannan magana, lokacin magariba da isha shi ma akwai saɓani kansa, wasu suna ganin yana farawa da faɗuwar rana ko farkon shigar dare har zuwa rabin dare na shari'a.

Mashhur malaman fiƙihu game da sallar azuhur la'asar da magariba da isha sun yi imani da cewa suna da keɓantaccen lokaci da aka fi so a yi su a ciki; ma'ana farkon muktarin lokaci da aka so ayi su shi ne a azuhur gwargwadon lokaci da mutum zai ɗauka na yin sallar azuhur da gwargwadon lokacin sallar magariba daga farkon shigar lokacinsu, kuma baya halasta gwargwadon wannan lokaci a ce za ayi sallar la'asar ko isha cikinsu, haka kuma ƙarshen lokacinsu shi ne gwargwadon lokacin da zai ishi mutum yin sallar la'asar da isha'i na muktarin farkon shigar lokacinsu.

Mustahabbi ne yin sallah a farkon shigar lokacinta, haƙiƙa riwayoyi sun kwaɗaitar kan yi sallah a farkon shigar lokaci, an yi bayani ayyanannen lokaci ko wace guda daga sallolin farilla na yau da gobe, ana kiran lokacin aka fi so mutum ya yi sallar farilla da sunan “Waƙtul Fadila”.

Matsayi A Fiƙihu

Sallolin farilla suna da sharuɗɗa daga cikinsu akwai kiyaye shigar lokacinsu, ma'ana mukallafi wajibi ne ya kiyaye yin sallah bayan shigar lokacinta, rashin kiyaye shigar lokacin sallah yana gurɓata ta kuma daidai yake da wanda kwata-kwata bai yi sallah ba, hanyar gane shigar lokacin sallah shi ne cewa wajibi mutum a kankin kansa ya samu yaƙini da cewa lokacin sallar ya shiga ko kuma maza biyu adalai su gaya masa lokaci ya shiga.[1]

Lokacin Yin Sallolin Farali

Lokacin Sallolin Farilla kana asasin fatawowin malamab fiƙihu ya kasance kamar haka:

  • Sallar asubahi: yana fara shiga tsakanin hudowar alfijir ta biyu ko fajrul sadiƙ zuwa hudowar rana.[2]
  • Sallar azuhur da la'asar: farkon shigarsa yana farawa daga azuhur ta shari'a ko zawalin rana babu saɓani tsakanin malamai kan wannan mas'ala.[3] wasu adadi daga malaman fiƙihu suna ganin ƙarshen lokacin sallar azuhur da la'asar yana kasance daga farkon magariba;[4] amma wasu ba'arin malamai misalin muhaƙƙiƙ Hilli suna ganin faɗuwar rana shi ne ƙarshen lokacin yin sallar azuhur da la'asar.[5] bisa rahotan Sahibul Jawahir da Burujurdi maganar faɗuwar rana ita ce ta shahara koma ace ita ce tafi shahara.[6] ba'arin malaman fiƙihu misalin muhaƙƙiƙ da Sayyid Yazdi waɗanda sun yi amanna kan keɓantaccen lokaci da kuma wanda sallolin biyu (Azuhur da la'asar, magariba da isha) suka tarayya cikinsa,[7] suna ganin cewa farkon zawalin rana gwagwadon lokacin da zai isa yin sallar azuhur a matsayin keɓantaccen lokacin sallar azuhur, sannan kuma da zarar gama azuhur gwargwadon lokacin da zai isa yin la'asar shi ne keɓantaccen lokacin yin sallar la'asar, kuma tsakanin waɗannan lokuta guda biyu shi ne lokaci da azhur da la'asar suka yi tarayya cikinsa.[8]
  • Sallar magariba da isha: ba'arin malaman fiƙihu sun yi amanna da cewa lokacin maariba da isha yana farawa daga faɗuwar rana zuwa rabin dare a shari'ance;[9] amma wasu daga malamai suna ganin lokacin yana farawa ne daga magariba farkon dare.[10] kan asasin ra'ayin malaman fiƙihu da suka yi amanna da keɓantaccen lokaci da kuma na tarayya, daga jumlarsu Muhaƙƙiƙ Hilli da Sayyid Yazdi, farkon lokacin sallar magariba gwargwadon lokacin da zai isa yin sallar magariba daga farkon shigar lokacinta shi ne muktarin keɓantaccen lokacinta sannar daga lokacin idar gwargwadon sallar isha zuwa rabin dare shi ne keɓantaccen lokacin yin sallar isha, sannan tsakanin waɗannan lokuta guda biyu ne lokaci da suka da sallar magariba da isha suka yi tarayya a cikinsa.[11]

Ba'arin malaman fiƙihu suna cewa ɗaiɗaikun mutane da sakamakon bacci ko mantuwa ko mata da al'adar haila ta bijiro musu ba su iya samun dama sun sallar magariba da isha a kan lokacinsu ba har zuwa rabawar dare, za su iya yinsu da niyya sauke farali har zuwa hudowar alfijir;[12] amma ba'arin malaman fiƙihu misalin Sayyid Husaini Burujurdi da Imam Khomaini da Sayyid Ahmad Khunsari ba su yarda da wannan ra'ayi ba, suna cewa cikin misalin wannan hali da aka yi bayani, abin da yake ihtiyaɗi shi ne za su sallolin ne da niyya abin da yake kan wuyayensu (نیت ما فی الذِّمِه ) bawai da niyya sauke farali.[13]

Keɓantaccen Lokaci Da Na Tarayya

Keɓantacce lokaci cikin sallolin azuhur, la'asar magariba da isha, shi ne daga farkon shigar lokacinsu zuwa gwargwadon lokaci yin azuhur idan azuhur ce ko kuma magariba idan magariba ce, wannan shi ne ake kira da keɓantaccen lokaci ko muktari.[14] ba'arin malamai misalin Muhaƙƙin Hilli da Sayyid Yazdi sun yi imani da nazariyya keɓantaccen lokaci.[15] Ayatullahi Khuyi ya jingina wannan nazariya zuwa ga mashhur fuƙaha.[16]

Kishiyar wannan magana, akwai wasu adadin faƙihai daga jumlarsu shi kansa Sayyid Abu ƙasim Khuyi bai yarda da wannan nazariyya ba, waɗannan malamai sun tafi kan nazariya lokaci na tarayya kuma an jingina wannan magana zuwa ga Shaik Mufid.[17] bisa wannan nazariyya lokacin sallah tun daga farkon shigarsa har zuwa ƙarshensa lokaci ne na tarayya; amma ta fuskacin wajabcin kiyaye jerantawa , wajibi ne a fara yin azuhur sannan la'asar, haka nan wajibi a fara gabatar da magariba kafin tsallakawa isha.[18]

Natijar bambanci tsakanin waɗannan mahanga guda biyu shi ne cewa da mutum cikin hain rafkana zai fara gabatar da sallar la'asar maimakon azuhur, ko kuma isha maimakon magariba, bisa nazariyya na tarayya lokaci sallar ta inganta; amma bisa nazariyya na keɓantuwar lokaci to sai ya sake sallah.[19]

Lokacin Mafi Falala Na Sallah

A cewar malaman fiƙihu mustahabbi ne mutum ya yi sallah a farkon lokacinta hadisan masu yawa sun yi umarni da yin haka, gwargwadon farawa a farko-farkon lokacin gwargwadon irin ladan da za a samu, sai dai idan jinkirtawa yafi kyawunta sakamakon wani dalili da uzuri; alal misali kamar jinkirtawa domin yinta cikin jam'i.[20] bisa fatawar malaman fiƙihu “Waƙtul Fadila” ma'ana lokacin da aka fi so ayi sallah su ne kamar haka:

  • Sallar asubahi: daga farkon hudowar alfijir zuwa lokacin da kalar z ata bayyana a sama ɓangaren gabas a larabci ana kiransa da suna (Al-humratul Al-mashraƙiyya).[21]
  • Sallar azuhur: daga farkon zawalin rana zuwa lokacin da inuwar mutum zata bayyana gwargwadon tsayinsa.[22]
  • Sallar la'asar: daga lokacin da inuwa za ta kasance gwargwadon awonsa zuwa lokacin da za ta yi ninki biyunsa.[23]
  • Sallar magariba: daga farkon magariba zuwa lokacin ɓacewa shafaƙi, ma'ana ɓacewar kalar ja a yammacin sama a larabci (Al-humratul Al-magribiyya).[24]
  • Sallar isha: daga lokacin ɓacewar shafaƙi zuwa kaso ɗaya cikin ukun dare.[25]

Ba'arin Hukunce-hukunce Lokutan Sallah

Ba'arin fatawowin malaman fiƙihu game da lokutan sallah su ne kamar haka:

  • Idan gwargwadon lokacin raka'a ɗaya ne ya rage da za aiya yinsa cikin lokaci to daidai yake da yin bakiɗayan sallar cikin lokaci.[26]
  • Idan akwai wani wajibi a wuyan mukallafi, alal misali mai binsa bashi ya zo wajibi ne ya yi raka'a ɗaya sannan ya yanke ya sallama wanda yake binsa bashi daga baya sai ya yi sallar, na'am idan da gangan ya tashi ya yi sallah bai sallami mai binsa bashi ba, duk da cewa ya aikata zunubi amma sallarsa ta inganta.[27]
  • Tashin mutane daga bacci domin su yi sallah abu ne mai kyau, a wasu wurare ana ganinsu a wajibi bisa la'akari da umarni da kyakkyawa da hani da mummuna, amma tashin mara lafiya daga bacci ko kuma wanda zai ji taƙuruwa baya halasta.[28]

Bayanin kula

  1. ↑ Khomeini, Tahrir al-Wasila, 1392, juzu'i na 1, shafi na 148; Hosseini Sistani, Tauzihul Al Masael Jame, 1443 AH, juzu'i na 1, shafi na 390.
  2. ↑ Muhaqqiq Hilli, Sharia’ al-Islam, 1408 BC, juzu’i na 1, shafi na 51; Tabatabai Yazdi, Al-Urwa Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 250.
  3. ↑ Khoi, Mausu'atu Imam Khoyi, 1418, juzu’i na 11, shafi na 81.
  4. ↑ Tabatabai Yazdi, Al-Urwa Al-Wuthqa, 1421 BC, juzu'i na 2, shafi 248; Khumaini, Tahrir Al-Wasila, 1392H, juzu'i na 1, shafi na 144.
  5. ↑ Muhaqqiq Hilli, Sharia’ al-Islam, 1408 BC, juzu’i na 1, shafi na 50.
  6. ↑ Najafi, Jawahir al-Kalam, 1421 BC, juzu'i na 4, shafi na 86; Boroujerdi, Kitab Salat, 1388H, shafi na 88.
  7. ↑ Muhaqqiq Hilli, Sharia’ al-Islam, 1408 BC, juzu’i na 1, shafi na 50; Tabatabai Yazdi, Al-Urwa Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 248. ↑
  8. ↑ Muhaqqiq Hilli, Sharia’ al-Islam, 1408 BC, juzu’i na 1, shafi na 50; Tabatabai Yazdi, Al-Urwa Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 248.
  9. ↑ Muhaqqiq Hilli, Sharia’ al-Islam, 1408 BC, juzu’i na 1, shafi na 50.
  10. ↑ Tabatabai Yazdi, Al-Urwa Al-Wuthqش, 1421 BC, juzu'i na 2, shafi na 248.
  11. ↑ Muhaqqiq Hilli, Sharia’ al-Islam, 1408 BC, juzu’i na 1, shafi na 50; Tabatabai Yazdi, Al-Urwa Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 248.
  12. ↑ Tabatabai Yazdi, Al-Urwa Al-Wuthqa, 1421 BC, juzu'i na 2, shafi 249.
  13. ↑ Khomeini, Borujerdi wa Khansari, "Taliqah" dar Kitab al-Arawa al-Waghti, 1421 AH, juzu'i na 2, shafi na 249.
  14. ↑ Khumaini, Tahrir al-Wasila, 1392 AH, juzu'i na 1, shafi 145; Muhaqqiq Hilli, Sharia’ al-Islam, 1408 BC, juzu’i na 1, shafi na 50; Tabatabai Yazdi, Al-Urwa Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 248.
  15. ↑ Muhaqqiq Hilli, Sharia’ al-Islam, 1408 BC, juzu’i na 1, shafi na 50; Tabatabai Yazdi, Al-Urwa Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 248.
  16. ↑ Khoi, Mausu'atu Imam Khoi, 1418 AH, juzu'i na 11, shafi na 109.
  17. ↑ Khoi, Mausu'atu Imam Khoi, 1418 AH, juzu'i na 11, shafi na 104.
  18. ↑ Khoi, Mausu'atu Imam Khoi, 1418 AH, juzu'i na 11, shafi na 109.
  19. ↑ Kashif al-Ghita, "Taliqah" dar Kitab al-Arwa al-Waghta, 1421 AH, juzu'i na 2, shafi na 248.
  20. ↑ Hosseini Sistani, Tafsir Al-Masal Jame, juzu'i na 1, shafi na 388.
  21. ↑ Tabatabai Yazdi, Al-Urwa Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 251.
  22. ↑ ↑ Tabatabai Yazdi, Al-Urwah Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 251.
  23. ↑ ↑ Tabatabai Yazdi, Al-Urwah Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 251.
  24. ↑ Tabatabai Yazdi, Al-Urwah Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 251.
  25. ↑ Tabatabai Yazdi, Al-Urwah Al-Wuthqa, 1421 BC, juzu'i na 2, shafi na 251.
  26. ↑ Imam Khumaini,Al-khalal Fi As-salati, Chap Dom, shafi na 147.
  27. ↑ Hosseini Sistani, Tauzihul Al Masael Jame, 1443 AH, juzu'i na 1, shafi na 394.
  28. ↑ Hosseini Sistani, Tauzihul al-Masal Jame, 1443 AH, juzu'i na 1, shafi na 397.

Nassoshi

  • Boroujerdi, Seyyed Hossein, "Taliqah" dar Kitabe al-Arawa al-Wuthgha, wanda Seyyed Mohammad Kazem Tabatabaei Yazdi ya rubuta, Qum, cibiyar buga littattafan musulunci mai alaka da al'ummar malamai, 1421H.
  • Boroujerdi, Seyyed Hossein, Kitabus As-salati, wanda: Hossein Ali Montazeri ya fassara, Arghvan Danesh, Qom, 2008.
  • Hosseini Sistani, Sayyid Ali, Tauzihul Al-Masa'il Jame, Mashhad, Ofishin Ayatullah Sistani, 1443H.
  • Kashif al-Ghita, Mohammad Hossein, "Taliqah" dar kitabe Al-Urwa al-Wuthqha, marubucin Seyyed Mohammad Kazem Tabatabai Yazdi, Qum, Islamic Publishing House da ke da alaƙa da Madrasin Society, 1421H.
  • Khansari, Seyyed Ahmed, "Taliqah" dar Kitabe Al-urwa al-Wuhthqa, wanda Seyyed Mohammad Kazem Tabatabai Yazdi ya rubuta, Qum, Cibiyar Daba'ar Musulunci mai alaka da Madrasin Society, 1421H.
  • Khoi, Seyyed Abulqasem, Al-Khoi Mausu'atu Al-Khoi Islamic Foundation.
  • Meshkini, Ali Akbar, Mustalahat Fiqh, Kum, Dar Al Hadith, 1392/1434H.
  • Mohagheq Hilli, Jafar bin Hasan, Shar’e al-Islam fi al-halal da kuma mas’alolin haram, Kum, Ismailiyyah, 1408H.
  • Muassaseh Dayiratul Al-marif Fikihu Islami, Farhange fikih Mutabaik mazhab Ahlul-Baiti (A.S), karkashin kulawar Sayyid Mahmoud Hashemi Shahroudi, Qum, Cibiyar Shari'ar Musulunci, bugu na biyu, 1385.
  • Najafi, Mohammad Hasan, Javaher al-Kalam fi Sharh Shariah al-Islam, Cibiyar Nazarin Shari'a ta Addinin Ahlul Baiti, Qum, 1421H.
  • Tabatabaei Yazdi, Seyyed Mohammad Kazem, Al-urwa Al-Wuthgha, Qum, Islamic Publishing House mai alaka da Madrasin Society, 1421H.
  • Khomeini, Sayyid Ruhollah, "Taliqah" dar Kitabe al-Urwa al-Wuthqha, wanda Sayyid Mohammad Kazem Tabatabaei Yazdi ya rubuta, Qum, cibiyar buga littattafan musulunci mai alaka da al'ummar malamai, shekara ta 1421 bayan hijira.
  • Khomeini, Sayyid Ruhollah, Al-Khalal fi al-Salat, Tehran, Imam Al-Khomeini Editing and Publishing Foundation, bugu na biyu, 2004.
  • Khomeini, Sayyid Ruhollah, Tahrir al-Wasila, Tehran, Imam Al-Khomeini Works Editing and Publishing Foundation, 1392.
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