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Bahasi kan ma'salar samun damar koyo da neman sani daidai lokacin da lokaci ya rigaya ya kurace ya karanta abinda ya sani daga Fatiha sai ya karanta wasu ayoyin wasu surorin mayin abinda ya rage daga ayoyin da bai iya ba daga Fatiha
Wuri: Qum mai sarki cibiyar Muntada Jablul Islmai tareda Samahatus Assayid Adil-Alawi (H) karfe 8 na safe.
Mas'ala 34:wanda yake da iko kan koyo idan lokaci ya kurace masa sai ya karanta abinda ya iya karatunsa daga Fatiha sannan sai ya karanta sauran ayoyin daga Kur'ani mayin wanda suka rage, ihtiyadi shi ne ya maimaita ayoyin da ya iya karanta su daga fatiha mayin wadanda bai iya ba, idan kuma ya zama bai ya karanta ko da aya guda daga Fatiha ba sai ya karanta ayoyin da suke cikin sauran surori mayinsu gwargwadon adadin ayoyin cikin Fatiha da haruffanta, idan ya zama bai san komai daga kur'ani ba sai ya karanta tasbihi da kabbara gwargwadon ayoyin, ihtiyadi shi ne ya karanta Tasbihatul arba'a gwargwadonsu sannan wajibi yaje ya koyi yanda ake karatun sura, sai dia cewa zahiri magana shi ne rashin wajabcin mayinta a kurarren lokaci duk da cewa ya kasance mafi zama ihtiyadi.
Ina cewa: cigaba kan bahasin da ya gabata da fadadawa ga abinda ya gabata cikin wanda bai iya kyawunta karatu da farko dai daga cikin mas'alolinsa wajibi ya kayi karatu idan ya kasance yana da iko kan haka, da zai koyi baki dayan karatun fatiha to wajibi ne kansa ya karanta cikakkiyar sura sallarsa ta kasance kammalalliya cikin zabi, idna kuma bai koya ba hakika bayani ya gabata ko dai rashin koyon ya kasance sakamakon gazawa ta kasawa ko kuma dai da gangan, hakika hukuncin kowanne daya daga cikinsu ya gabata, a cikin fuska ta uku: idan ya koyi karatun ba'ari koma bayan sauran ba'arin kuma lokaci ya kurace menene hukuncinsa anan?
Mas'alar tana fuskoki lallai sallarsa zata kasance daga sallar cikin halin larura da ciratuwa zuwa ga kawo mayi ta iya yiwuwa cikin mayi akwai martabobi sai maganarmu ta afka kan bayanin martabobinta shin cikin yanayi na mikewa ko kuma bijira sai mai sallah ya zama yana da zabi tsakankaninsu ko kuma ya fara kawo mayi na farko idan bai samu iko kan haka sai ya tsallaka zuwa mayi na biyu,haka dai.
Fuska ta farko: cikin wanda ya koyi karatun ba'arin Fatiha sai ya zamana lokaci ya kurace bai samu damar koyan sauran ayoyin ba bisa gazawa ko takaitawa lallai zai kawo abinda ya koya daga gareta, kamar yanda Mashhur din malamai suka tafi kan haka, a wani fadin ance babu sabani da ishkali cikin haka, daga littafin Mu'utabar da Zikra da Arraudu da Irshadul Jafariya da Almadarik da Almafatihu kamar yanda yake cikin Almumtamsak: anyi da'awar Ijma'i kan wannan ra'ayi, daga Almuntaha an nakalto kore sabani cikinsa bisa riko da ka'idar Almaisur.
Fuska ta biyu: idan ya zama ya gaza daga haka idan bai koyi komai daga karatun Fatiha ba, lallai shi zai ciratu zuwa ga kawo mayinta sai ya karanta sauran surori daga kur'ani mayinta idan ya koya, ta uku: idan ya gaza daga haka sai yayi kabbata da tasbihi.
Abin mamaki anan shin abinda aka ambata daga fuskoki cikin yanayi jerantawa cikin gazawa da cirata ya zuwa mayi ko kuma dai cewa yana da zabi tsakanin karanta surori da yin kabbara da tasbihi?
Zahiri daga Muhakkikul Hilli cikin littafin Shara'I shi ne watsi da jerantawa, shi bayan gazawarsa daga koyon karatun fatiha yana da zabi tsakankanin sauran wazifofin daga karanta sura da yin tasbihi.
Sai dai cewa yana daga bakuwar magana lallai ba a nakalto hakan face daga Shaik Dusi cikin Almabsud sannan babu wani dalili kan wannan magana, kuma shi rashin dalili dalili kan rashi, bari dai kamar yanda wasu ba'ari daga manyan malamai suka fadi shi ne dalili ya tsayu kan sabaninsa.
Mawallafin ya tafi kan cewa duk wanda ya kasance yana da ikon koyo idan lokacinsa ya kurace da farko zai karanta abinda ya iya daga Fatiha, sannan ya kawo sauran ayoyi daga wata sura mayin sauran da suka rage da bai karanta sub a daga Fatiha sannan sun kasance gwargwadon wanda bai iya karantawa ba, na biyu: ihtiyadi istihbabi tareda haka shi ne ya maimaita ayoyin da ya iya daga Fatiha adadin wadanda bai iya ba, na uku: idan bai iya karanta komai daga Fatiha sai ya karanta Kur'ani adadin ayoyin Fatiha da haruffanta, na hudu: amma abinda yake karantawa daga sauran surorin Kur'ani mayin Fatiha a bai ya karatunta ba, hakika wani adadi daga manyan malamai sun zabi hakan daga cikinsu akwai Shahid Awwal cikin Zikra da Addurus da Ibn Sa'id cikin Aljami'u da Muhakkikus Sani cikin Jami'ul Makasid sakamakon fadaka zuwa ga mafi kusanci daga maganganu guda biyu, bari amma danganta hakan zuwa ga mafi shahara.
Kishiyar mafi shahara ko mashhur ance: ya halasta takaituwa kan koyowa ba tareda tsallakawa zuwa ga mayinta ba kamar yanda ya zo cikin Mu'utabar da Almuntaha haka daga Attahrir da Majma'ul Burhan da Almadarik.
Fuska cikin haka: shi ne riko da ka'idar bara'a daga wajabcin kawo mayi bayan rashin dalili kansa da afkuwar shakku cikin taklifi.
Saboda abinda ake kawo daga dalili a wannan mukami ya kunshi bayani kan fuskoki uku, fuska ta farko: umum din fadinsa madaukaki
﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ﴾ (المزمل: 20)
Ku karanta abinda ya saukaka daga gareshi.
Kamar yanda muhakkikul Sani ya kafa hujja cikin Jami'ul Makasid wannan zahirin ayar bai nufin karatun cikin sallah.
Idan cikin mukamin tafsiri aka ce abinda ake nufi daga gareta shi ne sallah da shaidar shirayarwar umarni cikin Kalmar (ku karanta) kan wajabci kuma karatu bai wajabta in banda cikin sallah.
Anyi nakadi da ishkali kan wannan magana: da cewa zuhurin fi'ilul amri cikin wajabci bai kasance mafi cancantuwa ba kan mustahabbbanci, lallai fi'ilul amri kadai yana shiryarwa kan tsuran nema amma wajabci da mustahabbanci suna daga kari wanda yake bukatar dalili, na farko: dora shi kan wajabci bai kasance mafi rinjaye ba daga dora shi kan mustahabbanci, na biyu: a wannan mukami zuhurin fi'ilul amri bai kasance mafi cancantuwa ba cikin wajabci kan mustahabbanci ba da shaidar rashin wajabcin abinda ya saukaka (abinda ya saukaka daga gareshi) cikin sallah ba waninta ba.
Na biyu: kafa hujja da umum (babu sallah face tareda karanta Fatiha) Almustadrak babi 1 daga babukan karatu cikin sallah hadisi na 5-7.
Fuskar kafa hujja: lallai zahirin umum din hadisin shi ne gurbatar sallah da rashin karanta Fatiha , daga cikin abinda yake shiryarwa kan bacin sallah ba tareda Fatiha ba, shi ne idan ya fito daga mahallin da wani dalili kamar yanda yake cikin sallar cikin halin larura da mayi lallai mai sallah zai takaita da kawo mayi gwargwadonta idan ya iya karanta ba'arin ta lallai zai kammala ta mayi da sauran Kur'ani daga ragowar ayoyin da bai kawo ba daga Fatiha.
anyi ishkali kansa: lallai bayan tsayuwar ijma'i kan wajabcin sallah cikin abinda muke ciki, ya zama dole ya kawo Fatiha shi ko ijma'i yana riko da gwargwadon abinda kai yakini daga gareshi wanda shi ne dora umum da aka ambata (babu sallah face da fatiha) kan wajibul awwali cikin sallah zabi bari dai tana wajabta kan unwanul sanawi, babu maslaha kan wajabcin larura wanda ya kasance cikin sallar cikin zabi da wajibul awwali babu banbanci cikin kasancewarsa ya tattaru kan mayi ko kuma ya wofinta daga barinsa, a wannan lokaci wajibul awwali yana faduwa ma'abocin maslaha awwaliya da zarar Fatiha ta ta'azzara sakamakon larura.
Magana cikin wannan mukami cikin wajabcin wajibi na daban cikin hukuncin larura na mayi sakamakon wata maslaha ta daban Assanawiya da take wadatarwa daga maslahar vfarko cikin wajibul awwali sakamakon cewa ijma'i ya tsayu kan wajabcin sallah a cikin mukamin, idan maudu'i wajabci yayi kai kawo tsakanin mafi karanci da mafi yawa zai wadatu da abinda ya koya ya iya tareda shi sai ya karanta sauran ayoyi daga Kur'ani mayin wadanda bai iya ba daga Fatiha, madogara kan haka shi ne ka'idar Asalatul Bara'a daga kawo mafi yawa, a daidai wannan lokaci babu bukatar riko da Ammi da aka ambata a baya na (babu sallah sai da karatun Fatiha) daga tabbatar da wajabci da yake tattaruwa kan mayi, ka lura, nan gaba zamu kawo fuska ta uku da yardar Allah.