A cikin wannan sashe akwai batutuwa huɗu da ake ɗauka a matsayin ginshiƙan wannan maudu'i. Batu na farko shi ne bayanin wajabcinsa. Batu na biyu shi ne adadin wajibansa (na yau da kullum). Batu na uku shi ne mutumin da wajibi ne a kansa. Batu na huɗu shi ne wajibin da yake biyo baya saboda barin shi da gangan.

In this part there are four issues that are taken to be the principles of this topic. The first issue is about the exposition of its obligation. The second issue is about the number of its (daily) obligations. The third issue is about the individual for whom it is obligatory. The fourth issue is about the consequential obligation because of intentional relinquishment.

Wajibcinsa a bayyane yake daga Littafin Allah, da sunna, da ijma'i. Kasancewar an san shi sosai yana sa tattaunawa a kansa ba ta zama dole ba.

Its obligation is evident from the Book, the sunna, and consensus. The fact that it is so widely known makes its discussion unnecessary.

Akwai ra'ayoyi biyu game da adadin sallolin farilla na yau da kullum. Na farko shi ne ra'ayin Malik, al-Shafi'i, da mafi yawan malamai, wanda ya tabbatar da cewa sallolin yau da kullum guda biyar kawai ne wajibi. Na biyu shi ne ra'ayin Abu Hanifa da almajiransa, wanda ya tabbatar da cewa sallar witr ma wajibi ce tare da sallolin biyar. Rashin jituwarsu game da ko wajibcin da aka kafa daga Sunna shi ne wajib ko fard, ba shi da wani tasiri.85

There are two opinions about the number of daily obligations. First is the opinion of Malik, al-Shafi T, and the majority, which maintains c that only five (daily) prayers are obligatory. The second is the opinion of Abu HanTfa and his disciples which maintains that the witr prayer is also obligatory along with the five (daily) prayers. Their disagreement about whether the obligation established from the sunna is wajib or fard is of no consequence.85

Dalilin sabanin su yana cikin hadisai masu karo da juna. Hadisan da ke takaita wajibcin zuwa sallah biyar bayyanannu ne, sanannu ne kuma tabbatattu. Mafi bayyanarsu shi ne hadisin wn?, "Lokacin da wajibci ya kai adadin biyar, Musa (Moses) ya ce masa (Muhammad ﷺ), 'Ka koma wurin Ubangijinka, don al'ummarka ba za ta iya wannan ba'. Sai ya ce, 'Na koma'. Madaukakin Sarki ya ce, 'Su ne biyar amma suna da ladan hamsin, Hukunci na ba ya canzawa'". Haka kuma akwai sanannen hadisin Balarabe, wanda ya tambayi Manzon Allah ﷺ game da haka, sai Manzon Allah ﷺ ya ce, "Sallah biyar a cikin yini da dare". Ya sake tambaya, "Shin akwai wani abu da aka wajabta mini fiye da waɗannan?" Ya ce, "A'a, sai dai idan ka yi su da son ranka".

The reason for their disagreement lies in conflicting traditions. The traditions that confine the obligation to five prayers are explicit, widely known> and well-established. The most vivid of these is the tradition of wn?, “When the obligation reached the number five, Musa (Moses) said to him (Muhammad), ‘Turn back to your Lord, for your umma cannot bear this’. He said, ‘So I did’. The Exalted said, ‘They are five but they are fifty (in reward value), My decree is not altered’”. Further, there is the widely known tradition of the bedouin, who asked the Prophet (God’s peace and blessings be upon him) about it and the Prophet (God’s peace and blessings be upon him) said, “Five prayers in a day and;night”. He asked (again), “Am I obliged for more besides these?” He replied, “No, unless you observe them voluntarily”.

Daga cikin hadisai da ke isar da ma'anar wajibcin witr akwai wanda Amr ɗan Shu'aib ya ruwaito daga mahaifinsa da kakansa cewa: "Manzon Allah ﷺ ya ce: 'Allah ya ƙara muku wata salla, kuma ita ce witr, don haka ku kiyaye ta.'" Haka kuma akwai hadisin Haritha ɗan Hudhafa, wanda ya ce: "Manzon Allah ﷺ ya fito mana ya ce: 'Allah ya umarce ku da wata salla, wadda ta fi muku jajayen raƙuma. Ita ce witr. Ya ƙaddara ku yi ta a tsakanin sallar dare (ʿishā') da sallar asuba (fajr).'" Har ila yau akwai hadisin Buraida al-Aslami, cewa: "Manzon Allah ﷺ ya ce: 'Witr ta tabbata, duk wanda bai yi ta ba, ba ya cikinmu.'"

Mutumin da yake wajibi a kansa shi ne duk Musulmi mai balaga, kuma babu wani sabani a kan haka.

The person for whom it is obligatory is every pubescent Muslim, and there is no dispute about this.

Dangane da wajibcin ga wanda ya bar sallah da gangan, idan aka umarce shi da yin sallah sai ya ki yi, amma bai musunta wajibcinta ba, wasu malaman shari'a sun ce a kashe shi, wasu kuma sun ce za a hukunta shi a kuma tsare shi. Daga cikin wadanda suka ce a kashe shi, wasu sun sanya kashe shi wajibi saboda kafircinsa. Wannan ita ce ra'ayin Ahmad, da Ishaq, da Ibn al-Mubarak. Wasu kuma, wadanda suka tabbatar da tsare shi da hukunta shi har sai ya koma yin sallah, sun dauke shi a matsayin hadd, wanda shi ne ra'ayin Malik, al-Shafi'i, Abu Hanifa da almajiransa, da kuma Zahiriyyah.

With respect to the obligation in the case of the person who relinquishes it intentionally, and when he is ordered to pray refuses to do so, but does not deny its obligation, a group of jurists said that he should be executed, while another group said that he is to-be punished and confined. Among those who maintained that he is to be executed; some made his execution obligatory as a result of his disbelief (kufr). This is the opinion of Ahmad, Ishaq, and Ibn al- Mubarak. Others, who upheld his confinement and punishment till he resumes praying, determined it as a hadd penalty, which is the opinion of Malik, al- Shafi i, Abu Harnfa, his disciples, and of the Zahirites.

Dalilin wannan sabani ya samo asali ne daga karo-karon hadisai. An tabbatar daga Annabi (tsira da amincin Allah su tabbata a gare shi) cewa ya ce: "Zubar da jinin Musulmi ba ya halatta, sai a cikin abubuwa uku: kafirci bayan imani, zina bayan aure, da kashe rai ba tare da an kashe shi saboda wani rai ba." An kuma ruwaito daga Annabi ﷺ a cikin hadisin Buraida cewa ya ce: "Abin da ke raba tsakaninmu da su shi ne salla, don haka duk wanda ya bar ta, ya yi kafirci." A cikin hadisin Jabir, Annabi ﷺ ya ce: "Ita ce (tushen) bambanci tsakanin biyayya da kafirci," ko kuma ya ce: "Shirka ba komai ba ce face barin salla." Wadanda suka fahimci kalmar kafirci a nan a matsayin ainihin kafirci ta ma'ana, sun dauki wannan hadisi a matsayin bayani ga maganar Annabi ﷺ "kafirci bayan imani" (wanda ya zo a cikin hadisin da aka ambata a sama). Wadanda suka dauki ta (amfani da kalmar kafirci a nan) a matsayin kawai zargi da tsawatarwa, sun ce tana nufin ayyukansa sun yi kama da na kafirai, kuma ya yi kama da kafirai. Kamar dai ana cewa, "mazinaci ba ya yin zina alhali yana mumini," ko "barawo ba ya yin sata alhali yana mumini." Don haka, sun riki cewa ba a aiwatar da hukuncin hadd a wannan yanayi ba.

c The reason for this disagreement stems from the conflict of traditions. It is established from the Prophet (God’s peace and blessings be upon him) who said, “Shedding the blood of a Muslim does not become lawful, except in three cases: disbelief after faith, fornication after marriage, and killing a human being when it is not in retaliation for another life”. It is also related from the Prophet (God’s peace and blessings be upon him) in the tradition of Burayda that he said, “The distinguishing factor between them and us is prayer, so he who relinquishes it has committed disbelief’. In the tradition of Jabir, the Prophet (God’s peace and blessings be upon him) said, “It is the (basis for) distinction between obedience and disbelief’, or he said, “Polytheism is nothing but the relinquishment of prayer”. Those who understood from the term disbelief here to be actual rejection deemed this tradition to be a commentary on the words of the Prophet (God’s peace and blessings be upon him) “disbelief after faith [occurring in the tradition quoted above]”. Those who deemed it (the use of the term disbelief here) merely as censure and reproach said that it means that his acts are like those of the disbelievers and that he resembles the disbelievers. It is just like saying, “a fornicator does not commit fornication and remain a believer” or “a thief does not commit theft and remain a believer”. Thus, they held that hadd penalty is not to be imposed in this case.