Wannan sashe ya ƙunshi babi takwas. Babi na farko yana magana ne akan gano lokutan sallah. Na biyu yana kan kiran sallah (adhan) da kiran fara sallah (iqama). Babi na uku yana da alaƙa da gano alkiblar sallah (qibla). Babi na huɗu yana da alaƙa da rufe al'aurar jiki (satr al-'awra) da tufafin sallah. Babi na biyar ya ƙunshi sharadin tsarkake jiki daga najasa a sallah. Babi na shida yana kan gano wuraren da za a iya yin sallah da waɗanda ba za a iya ba. Babi na bakwai yana magana ne akan sharuɗɗan ingancin sallah. Babi na takwas yana kan niyya, da batun ko sai an yi ta a sallah.

This part contains eight chapters. The first chapter is about the identification °f the timings. The second is about the call for prayer (adhan) and the call for commencement (iqdma). The third chapter relates to the identification of the direction in prayer (qibla). The fourth chapter relates to the covering of the Pnvate parts (satr al-^awra) and the dress for prayer. The fifth chapter covers the stipulation of purification from impurities in prayer. The sixth chapter is about the identification of places where prayer can be undertaken and those where it cannot. The seventh chapter deals with the conditions of the validity of prayer. The eighth chapter is about intention (niyya), and the question of its stipulation in prayer

Wannan babin an fara raba shi zuwa sassa biyu. Na farko yana da alaƙa da gano lokutan sallah. Na biyu yana duba lokutan da sallah ta haramta.

This chapter is first divided into two sections. The first relates to the identification of the timings for prayer. The second examines the timings during which prayer is forbidden.

Wannan babin ma an raba shi zuwa sassa biyu. Na farko yana magana ne a kan lokutan sallah na yau da kullum wanda cikinsa ya zama wajibi a yi sallah (wanda ya hada da lokacin faɗaɗawa da kuma lokacin da aka fi so). Na biyu yana magana ne a kan lokutan ga wanda ke fuskantar larura.

This section is also divided into two sub-divisions. The first relates to regular prayer timings within which a prayer has to be performed (extended as well as preferred). The second relates to timings for those facing a necessity.

Tushen wannan magana shi ne faɗin Mai girma da ɗaukaka: "Lalle ne salla ta kasance a kan muminai, farilla ce lokaci-lokaci a kan lokuta da aka ƙayyade." Malaman fiqihu sun yi ijma'i cewa sallolin farilla guda biyar suna da lokuta guda biyar da aka ƙayyade, kuma yin salla a cikin waɗannan lokuta sharaɗi ne na ingancin salla. (Sun kuma yi ijma'i) cewa kowane ɗayan waɗannan lokuta ana raba shi zuwa sashen fifiko da sashen faɗaɗawa. Sun saɓa game da iyakokin waɗannan sassa na fifiko da na faɗaɗawa. Akwai batutuwa biyar a cikin wannan.

The basis for this topic are the words of the Exalted, “Worship at fixed hours no __ hath been enjoined on the believers”. The Muslim jurists agreed that the five (obligatory) prayers have five determined periods, performance of prayer during which is a condition for the validity of the prayer. (They also agreed) that each of these periods is divided into preferred and extended parts. They disagreed about the limits of such preferred and extended parts. There are five issues in this.

Sun sun sun. Sun, sun, sun. Sun, sun, sun. Sun, sun, sun.

They agreed, except for a deviant disagreement attributed to Ibn cAbbas and a reported dispute over the time of performing Friday congregational prayer (jumu^a), as will be mentioned, that the beginning of the timing for the midday (zuhr) prayer, before which praying not allowed, is the declining of the sun. They disagreed with respect to the zuhr period on two points, the end of its extended timing and the time that is preferable (for prayer).

Malik, al-Shafi'i, Abu Thawr, and Dawud said that the end of its extended timing is when the shadow of a thing becomes equal to its length. Abu Hanifa said, in one narration from him, that it is when the shadow of a thing becomes twice its length, which is the beginning of the period of the next prayer (W). According to another report from him, the last timing for the noon prayer is when the shadow of a thing is equal to its length, while the first timing for the 'Asr prayer is when the shadow is twice the length (of a thing), and the period between those when the shadow is the same as the length and when it is twice as much is not suitable for the noon prayer. This (latter opinion) was upheld by his two disciples, Abu Yusuf and Muhammad.

Malik, al-ShafiT, Abu Thawr, and Dawud said that the end of its extended timing is when the shadow of a thing becomes equal to its length. Abu HanTfa said, in one narration from him, that it is when the shadow of a thing becomes twice its length, which is the beginning of the period of the next prayer (W). According to another report from him, the last timing for the noon prayer is when the shadow of a thing is equal to its length, while the first timing for the <asr prayer is when the shadow is twice the length (of a thing), and the period between those when the shadow is the same as the length and when it is twice as much is not suitable for the noon prayer. This (latter opinion) was upheld by his two disciples, Abu Yusuf and Muhammad.

Dalilin rashin jituwa a kan wannan batu shi ne sabanin hadisai. An rawaito cewa Jibril (Gabriel) ya jagoranci sallah, ya yi sallar azahar tare da Annabi (aminci da amincin Allah su tabbata a gare shi) a rana ta farko lokacin da rana ta karkata, kuma a rana ta biyu lokacin da inuwar kowane abu ta yi daidai da tsawonsa. Sannan ya ce: "Lokacin sallah shi ne abin da ke tsakanin wadannan lokuta." An rawaito cewa Annabi (aminci da amincin Allah su tabbata a gare shi) ya ce: "Zamanku a duniya idan aka kwatanta da na al'ummomin da suka gabace ku, kamar tsawon lokacin da ke tsakanin sallar la'asar da faduwar rana ne. Aka ba Ahlin Attaura Attaura, suka yi aiki da ita har zuwa tsakar rana, sannan suka kasa ci gaba. Sai aka ba su qirdt bayan qirdt. Aka ba Ahlin Injila Injila, suka yi aiki da ita har lokacin sallar la'asar, sannan suka kasa ci gaba. Sai aka ba su qirat a lokaci guda. Mu kuwa aka ba mu Alkur'ani, muka yi aiki da shi har faduwar rana. Sai aka ba mu qirat biyu a lokaci guda. Ahlin Littafi suka ce: 'Ya Ubangijinmu, ka ba wadannan mutane qirat biyu a lokaci guda, alhali kuwa ka ba mu qirat daya daya, duk da cewa aikinmu ya fi tsawo?' Sai Allah Madaukaki ya ce: 'Shin na yi muku wani zalunci a cikin sakamakon da na ba ku?' Suka ce: 'A'a.' Ya ce: 'To, wannan falalata ce, na ba wanda na so.'"

Sun sun sabani game da sallar <asr a kan abubuwa biyu. Na farko shi ne game da haɗuwar lokacinta na farko da ƙarshen lokacin sallar zuhr. Na biyu kuwa game da ƙarshen nata. Game da haɗuwar lokutan, Malik, al-Shafi'i, Dawud, da wata ƙungiya ta malaman fiqhu sun yarda cewa farkon lokacin sallar <asr shi ne ainihin ƙarshen lokacin zuhr, kuma wannan yana faruwa ne idan inuwar abu ta yi daidai da tsayinsa. Malik kuwa ya tabbatar da cewa sashe na ƙarshe na lokacin zuhr da sashe na farko na lokacin <asr, wato tsawon lokacin da zai isa ga raka'o'i huɗu (na al'ada), lokaci ne na haɗin gwiwa ga sallolin biyu. Bisa ra'ayin al-Shafi'i, Abu Thawr, da Dawud, ƙarshen lokacin zuhr shi ne wancan lokacin da lokacin <asr ke farawa, kuma lokaci ne maras rabuwa. Abu Hanifa kuwa, kamar yadda muka faɗa, ya tabbatar da cewa farkon lokacin <asr shi ne lokacin da inuwar abu ta ninka tsayinsa sau biyu, kuma dalilin saɓanin da ke tsakaninsa da su a kan wannan ya riga ya gabata.

They disagreed about the <asr prayer on two points. The first is about the merging of its first timing with the end of the timing for the zuhr prayer. Second, about its own end. With respect to the merging of the timings, Malik, al-ShafiT, Dawud, and a group of jurists agreed that the beginning of the timing for <asr prayer is, in fact, the end of the period for zuhr, and this occurs when the shadow of a thing becomes equal to its height. Malik, on the other hand, maintained that the last portion of the period for zuhr and the first portion of the period for <asr—a stretch of time sufficient for four (ordinary) rak<as—is a common time for both prayers. According to al-ShafiT, Abu Thawr, and Dawud the end of the period for zuhr is the point of time at which the timing for casr begins, and is an indivisible moment. Abu HanTfa, as we have said, maintained that the first timing for <asr is that when the shadow o' a thing is twice its height, and the reason for his disagreement with them over this has preceded.

Mazhabin Malik da al-Shafi'i, da waɗanda suka bi ra'ayinsu a wannan mas'ala, ya dogara ne akan sabanin hadisin Jibril da hadisin Abdullahi ɗan Umar. A cikin sallar da Jibril ya jagoranta, an ruwaito cewa ya yi sallar zuhur tare da Manzon Allah ﷺ a rana ta biyu a lokacin da ya yi sallar ásr a rana ta farko. Hadisin Abdullahi ɗan Umar kuwa shi ne cewa Manzon Allah ﷺ ya ce: "Lokacin zuhur yana ci gaba muddin lokacin ásr bai shiga ba." Muslim ne ya ruwaito wannan hadisi. Waɗanda suka fifita hadisin Jibril sun ɗauka cewa lokutan sun haɗu, yayin da waɗanda suka fifita hadisin Abdullahi ba su ɗauki lokutan a matsayin sun haɗu ba. Dangane da hadisin Jibril, ana iya fassara shi ta hanyar da za ta dace da hadisin Abdullahi, domin yana yiwuwa mai ruwaya (na hadisin Jibril) ya yi wa lamarin girma fiye da kima saboda kusancin lokutan. Hadisin game da jagorancin Jibril al-Tirmidhi ya tabbatar da ingancinsa, yayin da hadisin Ibn Umar kuma Muslim ne ya ruwaito shi.

Sun yi sabani game da sallar magariba (maghrib): shin tana da lokaci mai tsawo kamar sauran sallolin ne? Wata ƙungiyar malamai sun ce tana da ƙayyadaddun lokaci wanda ba za a iya tsawaitawa ba. Wannan shi ne ra'ayin da aka fi sani daga Malik da al-Shafi‘i. Wata ƙungiyar malamai kuwa sun ce tana da lokaci mai tsawo tsakanin faɗuwar rana da ɓacewar jan hasken sama bayan faɗuwar rana (shafaq). Wannan shi ne ra'ayin Abu Hanifa, Ahmad, Abu Thawr, da Dawud, kuma an kuma ruwaito wannan ra'ayi daga Malik da al-Shafi‘i.

They disagreed about the evening prayer [maghrib), whether it has an extended time like all other prayers? A group of jurists held that it has a limited time that is not extendible. This is the best known report from Malik and al- Shafi‘L Another group of jurists held that it has an extended time between sunset and the disappearance of the evening twilight (shafaq). This was the opinion of Abu HanTfa, Ahmad, Abu Thawr, and Dawud, and this opinion has also been related from Malik and al-Shafi‘T.

Dalilin rashin jituwarsu a kan wannan ya samo asali ne daga karo tsakanin hadisin imamancin Jibril da hadisin ‘Abdullahi ibn ‘Umar. Hadisin game da imamancin Jibril ya bayyana cewa ya yi sallar magariba a lokaci guda (a faɗuwar rana) a ranaku biyu, yayin da hadisin ‘Abdullahi ya ce, “Lokacin sallar magariba yana nan har zuwa lokacin da shafaq* ya ɓace.” Waɗanda suka fifita hadisin imamancin Jibril sun ƙayyade lokaci guda (mai iyaka) a gare ta, yayin da waɗanda suka fifita hadisin ‘Abdullahi sun ƙayyade mata tsawon lokaci. Hadisin ‘Abdullahi Muslim ne ya rawaito shi, amma hadisin imamancin Jibril ba ɗaya daga cikin malamai biyu (al-Bukhari da Muslim) ya rawaito shi ba, wato hadisin Ibn ‘Abbas, wanda ya ce ya jagoranci sallah ga Annabi ﷺ a sallolin guda goma waɗanda suka bayyana lokutan sallah, sannan ya ce, “Lokaci yana tsakanin waɗannan biyu.” Abin da aka faɗa a hadisin ‘Abdullahi game da wannan yana kuma cikin hadisin Buraida al-Aslami wanda Muslim ya rawaito, kuma shi ne tushen asali a wannan magana. Malaman fiqhu sun ce hadisin Buraida ya fi, domin shi hadisi ne na baya wanda ya samu a zamanin Madina, kuma an bayar da shi ne a matsayin amsa ga tambaya game da lokutan sallah, yayin da hadisin Jibril ya kasance na farkon wajibcin sallah a Makka.

The reason for their disagreement over this arises from the conflict of the tradition of the imdma of Jibril with the tradition of ‘Abd Allah ibn ‘Umar. The tradition about the imdma of Jibril states that he offered the maghrib prayer at the same time (at sunset) on both days, while the tradition of ‘Abd Allah says, “It is time for the maghrib prayer till the disappearance of shafaq*. Those who preferred the tradition* about the imdma of Jibril determined a single (limited) time for it, while those who preferred ‘Abd Allah’s tradition determined an extended time for it. The tradition of ‘Abd Allah has been recorded by Muslim, while the tradition of the imdma of Jibril has not been recorded by either of the two shaykhs (al-BukharT and Muslim), that is, the tradition of Ibn ‘Abbas, which says that he led the prayer for the Prophet (God’s peace and blessings be upon him) in ten prayers that explained the prayer timings and then said, “The time is between these two”. What is stated in ‘Abd Allah’s tradition about this is also found in the tradition of Burayda al-Aslami that has been recorded by Muslim, and is the fundamental source for this topic. They (the jurists) said that the tradition of Burayda is preferable as it is a later tradition belonging to the era of Medina and was in response to a question about the timings of prayer, while the tradition of Jibril belongs to the initial stipulation of the duty (of prayer) at Mecca.

Sun sami saɓani game da sallar isha'i a kan abubuwa biyu. Na farko, game da farkon lokacinta. Na biyu, game da ƙarshenta. Game da farkon lokacinta, Malik, al-Shafi'i, da wasu gungun malaman fiqhu sun ce shi ne ɓacewar jan haske na faɗuwar rana, yayin da Abu Hanifa ya ce shi ne ɓacewar farin haske da ke biye da jan hasken.

They disagreed about the second evening prayer (<ish&) on two points. First, about the beginning of its timing and second, about its end. About the beginning of its timing, Malik, al-ShaficT, and a group of jurists held that it is the disappearance of -the red evening twilight, while Abu HanTfa said that it is the disappearance of the white twilight that comes after the redness.

Dalilin rashin jituwarsu a kan wannan batu shi ne kalmar nan "shafaq" a harshen Larabci tana da ma'anoni fiye da ɗaya. Kamar yadda fajr (asuba) take da nau'i biyu, haka ma shafaq yake: ja da fari. Ɓacewar farin shafaq yana nuna cewa abin da ke biye da shi shi ne farkon dare. Babu wani saɓani a tsakaninsu cewa wannan ya tabbata daga hadisin Buraida da kuma hadisin game da limancin Jibril, cewa ya yi sallar dare a rana ta farko a lokacin da shafaq ya ɓace.

The reason for their disagreement over this issue stems from the equivocality of the term “shafaq” in the Arabic language. Just as fajr (morning), is of two kinds, so is shafaqz red and white. The disappearance of the white shafaq necessarily implies that what follows is the beginning of the night.92 There is no disagreement among them that it is established from the tradition ofBurayda and the tradition about the imdma of Jibril that he offered the night prayer on the first day at the disappearance of the shafaq.

Rinjayar mafi yawan malamai ga ra'ayinsu bisa ingantaccen rahoton da ke cewa: "Manzon Allah ﷺ yana yin sallar ˁisha bayan ɓacewar wata a dare na uku", yayin da Abu Hanifa ya fifita ra'ayinsa bisa abin da aka tabbatar game da jinkirta sallar ˁisha da kuma shawarar jinkirtawa a cikin kalmomin Annabi ﷺ: "Da ba don ina tsoron wahala ga al'ummata ba, da na jinkirta wannan sallah har zuwa tsakiyar dare."

The majority preferred their opinion on the basis of the established report “that the Messenger of Allah (God’s peace and blessings be upon him) used to offer ^isha* after the disappearance of the moon on the third night”, while Abu HanTfa preferred his opinion on the basis of what is established about delaying ^isha^ and the recommendation for delaying it in the words of the Prophet (God’s peace and blessings be upon him), “If I had not feared hardship for my umma, I would have delayed this prayer up to midnight”.

Sun sami sabani game da ƙarshen lokacinta na ƙarshe zuwa ra'ayoyi uku. Na farko, cewa ita ce kashi na farko na uku na dare. Na biyu, cewa tsakiyar dare ne. Na uku, cewa tana ci gaba har zuwa fitowar rana. Ra'ayin farko, wato cewa ita ce kashi na farko na uku na dare, al-Shafi'i da Abu Hanifa ne suka riƙe shi, kuma shi ne ra'ayin da aka fi sani na Malik. Haka nan an ruwaito wani rahoto na biyu daga Malik, wanda ke riƙe da cewa tsakiyar dare ne. Ra'ayi na uku shi ne na Dawud. Dalilin wannan sabani ya samo asali ne daga karo tsakanin hadisai. A hadisin game da limancin Jibril an ce ya yi sallah tare da Annabi (tsira da amincin Allah su tabbata a gare shi) a rana ta biyu a ƙarshen kashi na farko na uku na dare. A hadisin Anas kuwa ya ce: "Annabi (tsira da amincin Allah su tabbata a gare shi) ya jinkirta <ishā'i> har zuwa tsakiyar dare." Al-Bukhari ne ya rubuta wannan. Haka kuma an ruwaito a hadisin Abu Sa'id al-Khudri da na Abu Hurairah daga Annabi (tsira da amincin Allah su tabbata a gare shi) cewa ya ce: "Da ba don ina tsoron wahala ga al'ummata ba, da na jinkirta <ishā'i> har zuwa tsakiyar dare." A hadisin Ibn Qatada kuwa an nuna cewa barci ba shi da muhimmanci, abin da ke da muhimmanci shi ne jinkirta sallah har sai lokacin wadda ta biyo ta ya yi.

Sun sun yarda cewa lokacin farko na sallar asuba shi ne alfijir na gaskiya (bayyanar hasken farko na safiya), kuma yana ƙarewa da fitowar rana, sai dai abin da aka ruwaito daga Ibn al-Qasim da wasu daga cikin almajiran al-Shafi'i cewa lokaci na ƙarshe shi ne lokacin da haske ya bayyana (watau wayewar gari). Sun sabawa juna game da lokaci mafi kyau na sallar. Ahlul-Kufa, Abu Hanifa, almajiransa, al-Thawri, da mafi yawan malaman fiqhu na Iraki sun tafi a kan cewa lokaci mafi kyau gare ta shi ne lokacin da haske ya bayyana (farkon wayewar gari), yayin da Malik, al-Shafi'i, almajiransa, Ahmad ibn Hanbal, Abu Thawr, da Dawud suka tafi a kan cewa duhu da ke gabanin haske shi ne lokaci mafi kyau gare ta.

They agreed that the first timing for the morning prayer is true dawn (the appearance of the morning twilight) and it ends at sunrise, except what is related from Ibn al-Qasim and some of the disciples of al-ShaficT that the latest timing is when there is light (i.e. daybreak). They disagreed about its preferred timing. The Kufts, Abu Hanifa, his disciples, al-ThawrT, and most of the jurists of Iraq maintain that the best time for it is when there is light (the beginning of daybreak), while Malik, akShaficT, his disciples, Ahmad ibn Hanbal, Abu Thawr, and Dawud maintained that darkness preceding light is the preferred time for it.

Dalilin sabanin da ke tsakanin su ya samo asali ne daga takaddama game da hanyar sasanta ma'anoni na zahiri na hadisan da suka shafi wannan batu. An ruwaito daga Manzon Allah ﷺ ta hanyar Rafi' ibn Khadij cewa ya ce: "Ku yi sallar asuba a lokacin wayewar gari. Duk yawan da kuka yi haka, to, lada za ta fi yawa a gare ta." Duk da haka, an ruwaito cewa Manzon Allah ﷺ, lokacin da aka tambaye shi game da mafi kyawun ayyuka, ya ce: "Sallah a farkon lokacinta da aka tsara." Haka kuma, an tabbatar game da Manzon Allah ﷺ "cewa bayan ya yi sallar asuba, mata sukan tafi naɗe da tufafinsu na ulu, kuma ba a iya gane su saboda duhu." Ma'anar zahiri na wannan hadisi ita ce, wannan shi ne al'adarsa ta yau da kullum.

The reason for their disagreement*stems from their dispute over the method of reconciling the apparent meanings of the traditions on this issue. It is reported from the Prophet (God’s peace and blessings be upon him) through Rafic ibii Khadq that he said, “Perform the morning prayer at the time of the daybreak. The more frequently you do so the greater reward there is for it”. Yet, the Prophet (God’s peace and blessings be upon him) is reported to have said, when asked about the best acts, “Prayer at its first appointed timing”. Moreover, it is established about the Prophet (God’s peace and blessings be upon him) “that after he offered the morning prayer, women used to depart wrapped in their woolen garments, and could not be recognized due to the darkness”. The apparent meaning of this tradition is that this was his usual practice.

Malaman yankuna, kamar yadda muka faɗa, sun tabbatar da lokutan sallah na musamman saboda larura da uzuri, yayin da Zahiriyyah suka musanta su. Dalilin sabanin nasu an riga an ambata shi. Waɗanda suka tabbatar da su sun yi sabani kan abubuwa uku. Na farko, su wane ne sallolin da waɗannan lokutan ke shafa? Na biyu, menene iyakokin waɗannan lokutan? Na uku, su wane ne mutanen da ke da uzuri waɗanda aka yi musu keɓewa dangane da waɗannan lokutan da hukuncinsu, wato dangane da wajabcin sallah da kuma sassaucinta.

The jurists of the regions, as we have said have confirmed the special prayer timings for necessity and excuse, while the Zahirites have denied them. The reason for their disagreement has already been mentioned. Those who confirmed them disagreed over three points. First, what are the prayers to which these timings are applicable? Second, what are the limits of these timings? Third, who are the persons with an excuse for whom an exemption has been made with respect to these timings and their dhkam y that is, with respect to the obligation of prayer and its waiver.

Malik da al-Shafi'i sun yarda cewa wannan lokaci na musamman yana aiki ga salloli huɗu: lokaci ɗaya da ya haɗa zuhur da magariba, da kuma lokaci ɗaya da ya haɗa magariba da isha'i. Sun sha bambam game da abin da suke da shi a tare, kamar yadda za a zo a kansa a cikin abin da ke biye. Abu Hanifa ya saɓa musu, yana cewa wannan lokaci na la'asar kaɗai ne, kuma babu wani lokaci a nan da ya zama na tare tsakanin su.

Malik and al-Shafi T agreed c that this special timing is applicable to four prayers: a timing common between zuhr and W, and a timing common between maghrib and <ishd?. They differed about their common aspect, as will be coming up in what follows. Abu HanTfa opposed them saying that this timing is for <asr alone, and there is no timing here that is common between them.

Sababin sabanin su shi ne rikicinsu a kan halaccin haɗa sallolin biyu (jam') a lokacin tafiya, a lokacin da aka ƙayyade don sallah ɗaya. Wannan za a tattauna shi daga baya. Waɗanda suka yi aiki da nassin da aka tanada don sallar la'asar, wato maganar Annabi ﷺ da aka kafa, "Duk wanda zai iya yin raka'a ɗaya na sallar la'asar kafin faɗuwar rana, to ya riga ya iya yin sallar la'asar (a lokacinta)", sun fahimci wannan a matsayin sauƙi, kuma ba su halatta shi a matsayin lokaci ɗaya na haɗuwa ba, saboda maganar Annabi ﷺ, "Lokacin sallah ba ya wucewa sai zuwan lokacin sallar da take biye da ita". Sun kuma yi amfani da wasu hujjoji, waɗanda za mu ambata a ƙarƙashin batun haɗa sallolin, don tabbatar da cewa wannan lokacin na sallar la'asar ne kawai. Waɗanda suka halatta lokaci ɗaya na haɗuwa a lokacin tafiya, sun halatta shi ga waɗanda ke fuskantar larura, bisa misalinsa, domin al'amarin matafiyi ma al'amarin larura ne da uzuri. Bisa wannan, sun ƙayyade lokaci ɗaya tsakanin zuhur da la'asar, da kuma wani lokaci ɗaya tsakanin magariba da isha'i.

The reason for their disagreement over this is based on their dispute about the permissibility of combining of two prayers (jam*) during a journey at a time fixed for one prayer. This will be discussed later. Those who acted upon the text laid down for the 'asr prayer, that is, the established saying of the Prophet (God’s peace and blessings be upon him), “He who is able to observe a rak'a of the W prayer prior to sunset has been able to perform W (in time)”, understood this to imply a concession, and did not permit it as a common timing for combination, because of the words of the Prophet (God’s peace and blessings be upon him), “The timing of a prayer does not pass till the coming of the timing for the next”. They also used other arguments—^that we shall mention under the topic of combination—to maintain that this timing was only for the 'asr prayer. Those who permitted a common timing i n combination during a journey, permitted it for those facing a necessity on its analogy, as the case of the traveller too is that of necessity and excuse. On this basis they determined a time common between zuhr and 'asr, and another common between maghrib and <ish&.

Malik da al-Shafi'i sun yi sabani game da ƙarshen lokacin da aka haɗa salloli biyu tare. Malik ya ce yana farawa daga lokacin da rana ta karkata (ya fara raguwa), ga zuhur da asar, har zuwa tsawon raka'o'i huɗu ga mazaunin gari da raka'o'i biyu ga matafiyi, har sai an rage lokaci kamar na raka'o'i huɗu ga mazaunin gari da raka'o'i biyu ga matafiyi a cikin yini. Saboda haka, ya ƙayyade lokacin da ya keɓanta da zuhur a matsayin lokacin raka'o'i huɗu ga mazaunin gari, da raka'o'i biyu ga matafiyi bayan karkatar rana. Ya ƙayyade lokacin da ya keɓanta da asar a matsayin lokacin raka'o'i huɗu ga mazaunin gari da raka'o'i biyu ga matafiyi kafin faɗuwar rana. Saboda haka, duk wanda ya kama kawai ɓangaren lokacin sallar da aka keɓe, wajibi ne ya yi sallar da ta keɓanta da wannan lokaci, idan sallar ba ta wajaba a kansa ba kafin wannan lokaci. Duk wanda yake da lokaci fiye da haka zai yi salloli biyu tare. Ya ƙayyade ƙarshen lokacin kama sallar asar (ba qadā ba, amma adā) a matsayin lokacin raka'a ɗaya kafin faɗuwar rana. Ya ƙayyade irin wannan lokacin haɗuwa ga sallar magariba da isha'i, sai dai a wani lokaci ya sanya lokacin da ya keɓanta da magariba ya zama adadin lokacin da ya isa raka'o'i uku kafin fitowar alfijir, kuma a wani lokacin kuma ya ɗauka cewa ya isa ga sallar ƙarshe, kamar yadda ya yi ga asar, yana cewa lokaci ne da ya isa raka'o'i huɗu, wanda ya dace da qiyasi. Bugu da ƙari, ya ɗauki ƙarshen lokacin wannan (kamar asar) ya zama lokacin da ake buƙata don raka'a ɗaya kafin fitowar alfijir.

Malik and al-Shafi T disagreed over c • the last common timing for two prayers. Malik said that it continues from the declining of the sun, for zuhr and W, to an extent of four rak'as for a resident and two rak'as for the traveller till a time sufficient for four rak'as for the resident and two rakfas for the traveller is left of the daytime. Thus, he determined the time specific to zuhr as the time for four rak'as in the case of the resident, and two rak'as for the traveller after the declining of the sun. He determined the time specific to W as the time for four rak'as for the resident and two rak'as for the traveller prior to sunset. It follows that a person who catches only the specific portion of a the time of prayer is obliged for the prayer that is specific to this time, if prayer was not binding upon him prior to this time.93 A person who has more time than this is to perform both prayers together. He fixed the last time for capturing the 'a$r prayer ('add? not qad&), as that of one rak'a prior to sunset. He determined similar common timings for maghrib and 'ishd prayers, except that on one occasion he made the time specific to maghrib to be an amount of time enough for three rak'as prior to the break of the dawn, and at another occasion he deemed it enough for the last prayer, as he did for W, saying that it is a time enough for four rak'asy which agrees with analogy. Moreover, he deemed the last timing for this (as W<f) to be the time required for one rak'a prior to the break of the dawn.

أجمع الفقهاء على أن هذه الأوقات، أي أوقات الضرورة، تتعلق بأربعة أصناف من الناس: المرأة الحائض التي تدخل في طور الطهر، أو التي تبدأ الحيض قبل أن تصلي؛ والمسافر الذي يتذكر الصلاة في هذه الأوقات وهو في بلد الإقامة، أو المقيم الذي يتذكرها وهو مسافر؛ والصبي الذي يبلغ في هذه الأوقات؛ والكافر الذي يسلم. واختلفوا في حكم المغمى عليه. فقال مالك والشافعي إن حكمه حكم الحائض، وله هذه الأوقات، لأنه غير مكلف بقضاء الصلاة التي فاتته بسبب الإغماء. وقال أبو حنيفة إنه مكلف بقضاء ما فاته من الصلوات إذا كانت أقل من خمس. فإذا أفاق من إغمائه صلى متى أفاق. وقال غيرهم: إذا أفاق في أوقات الضرورة لزمته الصلاة التي أفاق في وقتها، وإن لم يفق في مثل هذا الوقت فلا تجب عليه الصلاة. وسيأتي تفصيل حكم المغمى عليه فيما بعد. واتفقوا على أنها إذا طهرت في وقت صلاة، فإن هذه الصلاة وحدها تجب عليها. وقال مالك: إذا طهرت وبقي من الوقت قبل غروب الشمس قدر أربع ركعات، فإنها تلزمها صلاة العصر وحدها، وإن بقي قدر خمس ركعات لزمها الصلاتان الظهر والعصر. وقال الشافعي في قوله الأول: إن بقي قدر ركعة واحدة لزمها الجمع بين الصلاتين كما تقدم، وفي قوله الثاني: تصلي ولو بقي من الوقت قدر تكبيرة الإحرام. وكذلك حكم المسافر عند مالك إذا نسي الصلاة فصار مقيمًا في هذه الأوقات، أو كان مقيمًا فصار مسافرًا. Haka kuma, idan kafiri ya musulunta a cikin waɗannan lokuta, to wannan sallah wajibi ce a kansa. Haka nan lamarin yaro ƙarami yake.

The jurists agreed that these timings, that is, the timings of necessity, pertain to four types of people: a menstruating woman entering the period of purity or who begins menstruating before she has prayed; the traveller who remembers prayer in these timings at a time when he is in a settlement, or a settler who remembers it when he is travelling; a minor who attains puberty during these timings; and a disbeliever who accepts Islam. They disagreed about the person who has fainted. Malik and al-ShaficT said that his hukm is like that of a menstruating woman and is entitled to these timings, for he is not obliged to make up (by way of qadtf) for the prayer that he misses because of fainting. According to Abu HanTfa, however, he is obliged to make up for the prayer he has missed when the number of (lapsed) prayers is less than five. Thus, in his view, if he recovers from his fainting spell, he prays whenever he recovers. In the opinion of the others, if he recovers during the timings of necessity, he is obliged for the prayer within -whose timing he, recovers, but if he does not recover during such a time, the prayer is not binding upon him. The case of the person fainting will be treated in greater detail later. They agreed that if the woman becomes pure within a, prayer timing, this prayer alone is obligatory upon her. According to Malik, if she becomes pUre and enough time for four rak^as is left prior to sunset, then she is obliged fOr c asr alone, but if the time left is enough for five rak^as y she is under an obligation for both prayers, zuhr and W. In al-ShafiTs view, if the time for a single rak^a remains, she is obliged to observe both prayers together, as we have said, and according to his second opinion, she is to pray even when the time left is enough for a takbir. The same is the case of the traveller, in Malik’s view, who has forgotten to pray and becomes a resident within these timings or is a settler who is now travelling. Similarly, in the case of a disbeliever, who converts to Islam during these timings, that is, this prayer is obligatory upon him. The case of the minor is also similar.

Malamai sun sabawa game da lokutan da aka haramta yin salla. Na farko, game da adadinsu, na biyu kuma, game da irin sallolin da haramcin ya shafa.

The jurists disagreed about the times during which prayer (salah) is forbidden. First, about their number, and second, about the types of prayers affected by the proscription.

Malamai sun yarda cewa akwai lokuta uku da ake hana yin salla a cikinsu: lokacin fitowar rana, lokacin faduwar rana, da tsakanin lokacin da mai ibada ya gama sallar asuba (subh) da fitowar rana. Sun sabawa juna game da lokuta biyu: lokacin karkatawar rana, da lokacin bayan yin sallar Witr (har zuwa faduwar rana).

The jurists agreed that there are three time-segments in which prayer is proscribed: the time of sunrise, the time of sunset, and the interval between the moment the worshipper has finished the dawn (subh) prayer and sunrise. They disagreed about two timings: the time of the declining of the sun and the time after performing W prayer (up to sunset).

Malik da almajiran sa sun tabbatar da cewa lokutan da aka hana yin salla su ne guda huɗu: lokacin fitowar rana, lokacin faɗuwar rana, lokacin bayan sallar asuba har zuwa fitowar rana, da lokacin bayan sallar la'asar har zuwa faɗuwar rana. Sun halatta yin salla a lokacin karkatar rana. Al-Shafi'i kuwa ya tabbatar da cewa dukkan waɗannan lokuta biyar da aka hana ne, sai dai lokacin karkatar rana a ranar Juma'a, inda ya halatta yin salla a wannan lokaci. Wasu malaman shari'a sun keɓe daga wannan hani lokacin bayan W.

Malik and his disciples maintained that the proscribed times are four: the times of sunrise, sunset, the time after the dawn prayer up to sunrise, and the time after ‘asr up to sunset. They permitted prayer at the declining of the sun. Al-Shafi T maintained c that all these five time-segments are proscribed, except the time of the declining of the sun on Friday, and he permitted prayer during this time. A group of jurists exempted from this (proscription) the time after W.

Dalilin sabani a kan wannan yana daya daga cikin abubuwa biyu. Na farko, karon hadisi da hadisi, na biyu kuma karon hadisi da aiki, a ra'ayin wadanda suka amince da aiki, wato aikin mutanen Madina, kamar yadda ka'idar Malik ibn Anas take. Lokacin da aka kafa hani kuma babu adawa ta hanyar magana ko aiki, malamai sun yi ittifaqi a kansa, amma idan aka sami tushen sabani sai rikici ya faru. Sabaninsu game da lokacin faduwar rana ya samo asali ne daga karon hadisi da aiki. Wannan ya tabbata ta hadisin Uqba ibn Amir al-Juhani, wanda ya ce: "Akwai lokuta uku da Manzon Allah ﷺ ya kan hana mu yin salla da binne matattunmu: lokacin da rana ta fara fitowa har ta cika fitowa, lokacin da rana take a tsakiyar sama har ta fara karkata, da kuma lokacin da rana ta fara faduwa har ta fadi gaba daya." Muslim ne ya rawaito shi. Hadisin Abu Abdullah al-Sanabihi, wanda Malik ya rawaito a cikin al-Muwatta', yana dauke da ma'ana iri daya, amma silsilar watsa shi ba ta cika ba.

The reason for disagreement over this is one factor out of two. First, the conflict of a tradition with a tradition, and second the conflict of a tradition with practice, in the view of those who acknowledge practice, that is, the practice of the people of Medina, as is the principle of Malik ibn Anas. When the proscription had been laid down and there was no opposition through words or acts, the jurists agreed upon it, but when a source of disagreement was found conflict occurred. Their disagreement over the time of the declining of the sun arises from the conflict of a tradition with practice. This is so as it has been established through the tradition of TJqba ibn cAmir al-Juham that he said, “There were three times in which the Messenger of Allah used to prohibit us from praying and burying our dead: when the sun begins to rise till it is fully risen, when the sun is at its height till it begins to decline, and when the sun begins to set till it sets completely”. It has been recorded by Muslim. The tradition of Abu <Abd Allah al-Sanabhi, which has been recorded by Malik in his al-Muwatta?, conveys the same meaning, but its chain of transmission is incomplete.

Malamai sun sami sabani game da sallolin da ba a halatta su a cikin wadannan lokuta da aka haramta. Abu Hanifa da almajiransa sun tabbatar da cewa ba a halatta sallah a cikin wadannan lokuta ko kadan ba, ko sallar farilla, ko sallar sunna, ko sallolin nafila, sai dai sallar la'asar ta yau. Sun kara da cewa jinkirta sallar witiri (qada'i) har zuwa faduwar rana an halatta idan mutum ya manta da ita.

The jurists disagreed about the prayers that are not permitted during these prohibited periods. Abu Harnfa and his disciples maintained that prayers are not permitted in these periods at all, neither prescribed obligation, nor a sunna prayer, nor the supererogatory prayers, except the <-asr prayer of the day. They further said that delayed performance (qadff) of the W prayer is permitted at sunset if a person has forgotten it.

Malik da al-Shafi'i sun yarda cewa za a iya yin sallolin farilla da aka jinkirta (qadd) a cikin waɗannan lokutan da aka hana. Al-Shafi'i kuma ya ce sallolin nafila kawai da ba su da wani dalili mai tilastawa ne ba a yarda da su a cikin waɗannan lokutan ba, amma waɗanda suke da dalili, kamar sallar jana'iza, ana yarda da su a irin waɗannan lokutan. Malik ya yarda da shi game da waɗannan sallolin bayan alwala da bayan sallar asuba, wato dangane da dukkan sallolin sunna, amma ya keɓe waɗanda ake yi saboda wani dalili na son rai (wanda ya shafi mai ibada da kansa), kamar raka'o'i biyu idan mutum ya shiga masallaci, domin al-Shafi'i yana ba da izinin waɗannan raka'o'i biyu bayan la'asar da bayan sallar asuba, amma Malik ba ya ba da izini.

Malik and al-Shafi T agreed that c delayed performance (qadd>) of obligatory prayers is permitted during these prohibited periods. Al-ShaficT also held that the only prayers that are not permitted during these periods are the supererogatory prayers without a necessitating cause, but those with a cause, like the funeral prayer, are permitted during such periods. Malik agreed with him about these prayers after W and after the dawn prayer, that is, with respect to all sunna prayers, but he exempted those that are observed due to a voluntary cause (pertaining to the worshipper himself), like the two rak'-as upon entering the mosque, for al-ShaficT permits these two rak^as after <asr and after the dawn prayer, while Malik does not.

Ra'yin Malik ya bambanta game da halaccin sallolin sunna a lokacin fitowar rana da faduwarta. Al-Thawri kuwa ya tabbatar da cewa sallolin da ba a yarda da su a wadannan lokuta su ne wadanda ba na farilla ba, kuma bai yi bambanci tsakanin sunna da sallolin nafila ba.

Malik’s opinion differed about the permissibility of sunna prayers at sunrise and sunset. Al-Thawri maintained that the prayers not permitted during these times are those that are not obligatory (fard) prayers, and he did not make a distinction between the sunna and the supererogatory prayers.