Sun yarda cewa sharuɗɗan sallar Juma'a su ne ainihin sharuɗɗan da aka ƙayyade don sallolin farilla, watau sharuɗɗa takwas da suka gabata, sai dai lokaci da kiran sallah, domin sun sabawa juna game da waɗannan. Haka kuma sun sabawa juna game da sharuɗɗan da suka keɓanta da sallar Juma'a.
They agreed that the conditions of the Friday prayer are the very conditions | jetennined for obligatory prayers, that is, the eight preceding conditions, except for the time and the call for prayer, for they disagreed about these, t Similarly* they disagreed about the conditions specific to the Friday prayer.
Dangane da lokacin (sallar Juma'a), mafi yawan malamai sun ce lokacinta shi ne lokacin sallar zuhr kanta, wato lokacin da rana ta karkata, kuma ba a halatta a yi ta kafin rana ta karkata ba. Wasu malamai, cikinsu har da Ahmad ibn Hanbal, sun ce ana halatta a yi ta kafin rana ta karkata.
With respect to the time (of the jumufa prayer), the majority of the jurists I maintained that it is the time for zuhr itself, that is, the time of the declining of 1 the sun, and that it is not permitted before the declining of the sun. A group of jurists, including Ahmad ibn Hanbal, maintained that it is permitted to observe it before the declining of the sun.
Dalilin wannan sabani ya samo asali ne daga takaddama game da ma'anar hadisan da ke karfafa yin sallar Juma'a da wuri, kamar wanda al-Bukhari ya rawaito daga Sahl ibn Sa'd, wanda ya ce: "Ba mu kan yin abincin rana ko barci na tsakar rana a zamanin Annabi ﷺ, sai bayan sallar Juma'a." Haka kuma wani rahoto yana cewa: "Suna yin sallah sannan su dawo kafin inuwar bango ta fito."
Wadanda suka fahimci daga wadannan hadisai cewa ana yin sallar kafin rana ta karkata sun halatta hakan, yayin da wadanda suka fassara su da ma'anar kawai fara takbiri ba su halatta ba, don kada nassosi su yi karo da juna a wannan batu. Hujjar wannan fassarar kuwa ita ce hadisin Anas ibn Malik da aka tabbatar da shi, cewa: "Annabi ﷺ yana yin sallah idan rana ta karkata." Bugu da kari, tunda sallar Juma'a madadin sallar zuhr ta yau da kullum ce, to wajibi ne lokacinta ya zama lokacin zuhr. Saboda haka, domin a hada nassosi, ya zama wajibi a fassara wadannan hadisai da cewa suna nufin fara takbiri, domin ba su nuna a fili cewa lokacin sallar Juma'a yana farawa kafin rana ta karkata ba, kuma wannan ita ce matsayar mafi yawan malamai.
The reason for this disagreement stems from the dispute over the meaning of the traditions urging the early observance of the Friday prayer, like the one recorded by al-Bukhari from Sahl ibn SaM, who said, “We did not take lunch or a midday nap, during the time of the Prophet (God’s peace and blessings be upon him), until after the Friday prayer”; likewise another report says, “that they used to pray and return before the walls had cast their shade”. Those who understood from these traditions that the prayer was observed before the declining of the sun permitted it, while those who only interpreted them to mean (just starting with the) takbir did not permit it, so that the sources may not conflict with each other on this topic. The reason (for upholding this interpretation) is that it is established through the tradition of Anas ibn Malik “that the Prophet (God’s peace and blessings be upon him) used to pray when the sun had declined”. Further, as the Friday prayer is a substitute for the (regular) zuhr prayer, it is necessary that its time be the time for zuhr. It therefore becomes necessary by way of reconciliation to construe those traditions so that they apply to takbir, for they do not indicate explicitly that the time (for the Friday prayer) starts before the declining of the sun, and that is what the majority uphold.
Yawancin malamai na shari'a sun yarda cewa lokacin kiran sallah (na sallar Juma'a) yana farawa ne idan limami ya zauna a kan mimbari. Sun sami sabani, duk da haka, kan ko mu'adhdhin guda ɗaya ko fiye ya kamata ya yi kiran sallah a gaban limami. Wasu daga cikinsu sun ce mu'adhdhin ɗaya kawai ne zai yi kiran yana fuskantar limami, kuma wannan ita ce kiran da ake haramta saye da sayarwa da shi. Wasu malamai kuma sun ce ya kamata mu'adhdhi biyu, ba fiye ba, su yi kiran, yayin da wasu kuma suka ce a zahiri mu'adhdhi uku ya kamata su yi kiran. Dalilin sabanin ya samo asali ne daga karo tsakanin hadisai game da wannan. Al-Bukhari ya ruwaito daga al-Sa'ib ibn Yazid cewa ya ce: "Kiran Juma'a, a zamanin Annabi (ﷺ) da kuma a zamanin Abu Bakr da Umar, ana yin sa ne idan limami ya zauna a kan mimbari. Sa'ad da al'umma ta yawaita a zamanin Usman, sai aka kafa kira na uku da za a yi shi daga al-Zawra." Haka kuma an ruwaito daga al-Sa'ib ibn Yazid cewa ya ce: "A zamanin Manzon Allah (ﷺ) mu'adhdhin guda ɗaya ne kawai na sallar Juma'a." An ruwaito daga Sa'id ibn al-Musayyab cewa ya ce: "Kiran sallar Juma'a a zamanin Manzon Allah (ﷺ) da Abu Bakr da Umar ya kasance kira guda ɗaya ne idan limami ya fito, amma sa'ad da zamanin Usman ya zo al'umma ta yawaita, sai ya ƙara kiran farko domin ya sa mutane su shirya don sallar Juma'a." Ibn Habib ya ruwaito "cewa mu'adhdhin a zamanin Manzon Allah (ﷺ) su uku ne."
The majority of the jurists agree that the time of adhan (for the Friday prayer) starts when the imam seats himself at the pulpit. They disagreed, however, on whether a single mu*adhdhin or more should make the call for prayer in front of the imam. Some of them maintained that only one mtfadhdhin is to make the call while facing the imam, and this is the call with which buying and selling are declared prohibited. Some other jurists said that there should be two mu*adhdhins, and not more, who are to make the call, while others have said that in fact three of them should make the call. The reason for the disagreement derives from the conflict of traditions about this. It is recorded by al-BukharT from al-S^ib ibn Yazid that he said, “The call on Friday, during the time of the Prophet (God’s peace and blessings be upon him) and also during the time of Abu Bakr and °Umar, was made when the imam had seated himself at the pulpit. When at the time of TJthman the population had increased, a third call was instituted to be delivered from ah Zawra”. It is also related from al-Sa’ib ibn YazTd that he said, “In the time of the Messenger , of Allah (God’s peace and blessings be upon him) there was only one mi^adhdhin for the Friday prayer”. It is related from SacTd ibn al- Musayyab that he said, “The call for the Friday prayer during the periods of the Messenger of Allah (God’s peace and blessings be upon him) and Abu Bakr and HJmar used to be a single call when the imam came out, but when it was the time of TJthman and the population increased he added’ to the one initial call in order to induce the people to get ready for the Friday prayer”. Ibn Habib has related “that the mtfadhdhins during the time of the Messenger of Allah (God’s peace and blessings be upon him) used to be three”.
ቡድን ጥቂት ፈቂሆች አል-ቡኻሪ የዘገቡትን ሐዲስ ግልጽ ትርጉም በመከተል አርብ ዕለት ሁለት ሙአዚኖች አዛን ማድረግ አለባቸው ብለዋል። ሌሎች አንዳንድ ፈቂሆች ግን አንድ ሙአዚን ብቻ ሊኖር ይገባል ብለዋል። "የዑስማን ዘመን ሲደርስና ሕዝቡ ሲበዛ ሦስተኛ አዛን ተጨመረ" የሚሉት ቃላት ትርጉም፣ ሁለተኛው አዛን ... ነው ብለዋል። ሌሎቹ ደግሞ ኢብን ሀቢብ የዘገቡትን ተቀብለዋል፤ ምንም እንኳ የኢብን ሀቢብ ሐዲሶች በሐዲስ ሊቃውንት ዘንድ ደካማ ቢሆኑም፤ በተለይም እርሱ ብቻ ያወራቸው ሐዲሶች ይበልጥ ደካማ ናቸው።
Note: this text is in Amharic, not Hausa. The Hausa translation is below:
Wata ƙungiya ta malaman fiƙihu ta bi ma'anar bayyane na hadisin da al-Bukhari ya ruwaito, suka tabbatar da cewa a ranar Juma'a mu'azzinai biyu ne za su yi kira zuwa sallah. Wasu malaman fiƙihu kuwa sun tabbatar da cewa ya kamata a sami mu'azzini guda ɗaya. Sun ce ma'anar kalmomin "Lokacin Usman ya zo, jama'a suka yawaita, aka ƙara kira na uku", ita ce kiran na biyu ne ...
Others adopted what is reported by Ibn Habib, although the traditions of Ibn Habib are weak according to the traditionists, especially those that only he has related.
Wasu kuwa sun karɓi abin da Ibn Habib ya ruwaito, duk da cewa hadisan Ibn Habib rauni ne a wurin masana hadisi, musamman waɗanda shi kaɗai ya ruwaito.
A group of jurists followed the apparent meaning of the report by al-Bukhari and maintained that on Friday two mu>adhdhins are to make the call. Some other jurists maintained that there should be a single mi^adhdhin. They said that the meaning of the words “When it was the time of TJthman and the population increased, a third call was instituted”, is that the second call was the Others adopted what is reported by Ibn Habib, although the traditions of Ibn Habib are weak according to the traditionists, especially those that only he has related.
Duk malamai sun amince, dangane da sharuddan wajibcin da ingancin sallar Juma'a, cewa daga cikin sharuddanta akwai jama'a (jam'iyya), amma sun sabawa juna game da adadin mafi ƙarancin mutane a cikin jama'ar. Wasu daga cikinsu sun ce mutum ɗaya tare da liman ya isa. Wannan ita ce ra'ayin al-Tabari. Wasu sun ce ya kamata a samu mutum biyuban da liman. Wasu sun ce ya kamata a samu mutum ukuban da liman; wannan ita ce ra'ayin Abu Hanifa. Wasu daga cikinsu sun sanya sharadin kasancewar mutum arba'in, wanda shi ne ra'ayin al-Shafi'i da Ahmad, yayin da wasu suka ce ya kamata su zama talatin. Wasu kuwa ba su tsayar da wani adadi ba, sai dai suka ce ya zama adadin da zai isa wajen kafa wani gari. Don haka, bisa ga wannan ra'ayi, wanda Malik ya riƙe, sallar Juma'a ba ta halatta da mutum uku ko huɗu ba.
It is agreed upon by all, in the conditions of obligation and validity of the Friday prayer, that a condition for it is the congregation (jamfra), but they differed a6out the (minimum) number in the congregation. Some of them said that one person with the imam is sufficient. This is the opinion of al-Tabari. Some said that there should be two persons besides the imam. Some said that there should be three persons besides the imam-, this is the opinion of Abu HanTfa. Some of them stipulated the presence of forty persons, which is the opinion of al-Shafi<i and Ahmad, while some said there should be thirty. Some did not fix a number, but said that it should be a number sufficient to establish a settlement. Thus, according to this opinion, which was held by Malik, it (Friday prayer) is not permissible with three or four persons.
Dalilin sabanin da ke tsakaninsu yana samuwa ne daga takaddamarsu kan mafi karancin adadin da za a iya kiran wani abu da suna jam'i, shin uku ne ko hudu ko biyu, da kuma ko ana hada limami cikin wannan adadi. Haka kuma, ko jam'in da ake bukata a wannan sallah shi ne mafi karancin da ake amfani da shi a mafi yawan lokuta, wato fiye da hudu ko uku.
Wadanda suka ce sharadin shi ne kebantuwa da mafi karancin adadin da ake kiran jam'i, kuma a wurinsu mafi karancin jam'i shi ne biyu, sun ce jumu'a tana ingantuwa da mutum biyu, limami da wani daya. Wannan ita ce ra'ayin wadanda suka hada limami cikin adadi. Amma idan suna cikin wadanda ba sa hada limami cikin adadi, sun ce tana ingantuwa da mutum biyu banda limami.
Wadanda mafi karancin jam'i a wurinsu uku ne, kuma ba sa hada limami cikin adadi, sun ce jumu'a tana ingantuwa da mutum uku banda limami. Amma idan suna cikin wadanda suke hada limami cikin adadi, ra'ayinsu ya yi daidai da ra'ayin wadanda suka ce mafi karancin jam'i shi ne biyu alhali ba a hada limami cikin jama'a ba.
Wadanda suka yi la'akari da abin da al'ada take dauka a matsayin jama'a, sun ce ba ya ingantuwa da mutum biyu ko hudu, kuma ba su kayyade wani mafi karancin iyaka ga wannan ba. Tun da sharadin ingancin sallar Juma'a shi ne a gudanar da ita a wurin zama na dindindin, sai suka kayyade adadin mutanen da za su iya kafa wurin zama na dindindin da kansu. Wannan ita ce ra'ayin Malik (Allah ya yi masa rahama).
Wadanda suka kayyade adadin a arba'in sun dogara ne da riwayar cewa wannan shi ne adadin kungiyar da suka fara gudanar da sallar Juma'a a karon farko (a Madina, kafin hijirar Annabi). Wannan kuwa yana daga cikin sharuddan sallar Juma'a, watau sharuddan wajabci da sharuddan ingancin sallar. Domin sharuddan sallar Juma'a wasu sharuddan wajabci kawai ne, yayin da wasu kuma suna hada abubuwan biyu, wato su ne sharuddan wajabci da kuma sharuddan ingancin sallar a lokaci guda.
The reason for their disagreement stems from their dispute over the minimum number that can be referred to in the plural whether this is three or four or two, and whether the imam is included in-this number. Further, whether the plural for purposes of this prayer is the minimum that is applied in most cases, which is more than four or three. Those who maintained that the condition here is designation with the minimum to which the plural is applied—and for them the minimum for the plural was two—said that the jumu'a is valid with two persons, the imam and another; this was the view of those who included the imam in the count, but if they were among those who did not include the imam in the count, they held that it is valid with two ersons besides the imam. Those for whom the minimum for plurality was three, and they were not including the imam in the count, said that jumu^a is valid with three persons besides the imam, but if they were among those who included the imam in the count, their opinion conformed with the opinion of those who said that the minimum for plurality was two while not counting the imam in the congregation. Those who took into account what is usually applied to a congregation by custom, said that it is not valid with two or with four, and they did not fix a minimum limit for this. As the condition for the (validity of) Friday congregation was that it be held in a permanent settlement, they fixed for this a number of people who are able to establish a permanent settlement by themselves. This is Malik’s opinion (God bless him). Those who fixed the number at forty did so relying on the report that this was the number of the group who held the Friday prayers for the first time (in Medina, just before the Hijra of the Prophet). This, then, is one of the conditions of the Friday prayer, that is, conditions of obligation and conditions of validity, as in the conditions for the Friday prayer, some are the conditions of obligation alone, while there are others that combine the two factors, I mean, they are the conditions of obligation as well as those of validity.
Sharadi na biyu (na wajibci da ingancin sallar) shi ne cewa a yi ta ne a cikin wani gari na dindindin (kuma mai sallah dole ne ya zama mazauni a wurin, ba matafiyi ba). Malaman fiqihu sun yarda akan wannan saboda yarjejeniyarsu cewa sallar Juma'a ba ta wajaba ga matafiyi ba. Wannan ya saba wa Zahiriyya, waɗanda suke ganin cewa sallar Juma'a tana wajaba ga matafiyi ma. Abu Hanifa ya sanya sharaɗin cewa dole ne a sami gari na dindindin tare da hukuma mai mulki a cikinsa, amma bai sanya adadi ba.
The second condition (of obligation and validity) is that it should be held in a (permanent) settlement (and the believer must be a resident there, not a traveller). The jurists agreed about this because of their agreement that the Friday prayer is not obligatory for a traveller. This is opposed by the Zahirites who hold that the jumu'a is obligatory for a traveller as well. Abu HanTfa stipulated that there should be a permanent settlement and a (governing) authority along with it, but he did not stipulate a number.
Dalilin sabani a wannan batu ya samo asali ne daga ko yanayin da ke tare da lokacin da Annabi (salla Allahu alaihi wa sallama) ya gabatar da wannan sallah yana cikin sharuɗɗan ingancinta ne ko kuma sharuɗɗan wajabcinta. Ya faru ne cewa Annabi (salla Allahu alaihi wa sallama) a koyaushe yana gabatar da wannan sallah a cikin jama'a a wurin zama na dindindin (ƙauye ko gari) da kuma babban masallaci. Waɗanda suka ce haɗa waɗannan yanayi da sallarsa ya sa su zama sharaɗi ga sallar Juma'a, sun sanya kasancewarsu a matsayin sharaɗi. Waɗanda suka haɗa (wasu kawai) daga cikin waɗannan abubuwa da sallar Juma'arsa, sun sanya (waɗannan kawai) a matsayin sharuɗɗa, don keɓe sauran. Misali shi ne sharaɗin Malik na gabatar da ita a masallaci, yana barin sharaɗin cewa ya kasance a wurin zama na dindindin da kuma samun hukuma mai mulki.
Dangane da wannan maudu'i, za mu iya ƙara cewa malamai sun yi sabani kan wasu batutuwa, kamar sabanin su kan ko za a iya gudanar da sallar Juma'a sama da ɗaya a cikin gari guda.
Dalilin sabanin su wajen sanya wasu daga cikin waɗannan yanayi da ayyuka a matsayin sharaɗi shi ne cewa wasu daga cikin waɗannan yanayi sun fi dacewa da ayyukan sallah fiye da wasu. Saboda haka suka amince kan sanya gabatar da ita a cikin jama'a, domin taruwa ta zama siffa ta shari'a ta sallar Musulunci. Saboda haka kuma Malik bai sanya sharaɗin cewa gabatar da sallar Juma'a a cikin jama'a ya dogara ga kasancewar wurin zama da hukuma mai kulawa ba, domin bai ɗauke su a matsayin siffofi da ke wakiltar sallah ko yanayi na kusa da sallah ba. Amma ya sanya sharaɗin cewa a gudanar da taron Juma'a a masallaci, domin masallaci yana da alaƙa ta kut-da-kut da sallah. Almajiran sa, duk da haka, sun sami sabani har zuwa batun ko masallaci ya zama dole ya kasance yana da rufi, da kuma ko yana daga cikin sharuddan cewa a riƙa gudanar da sallar Juma'a akai-akai a wannan masallacin. Watakila wannan ya zama tsananin bincike, kuma Addinin Allah yana buƙatar sauƙi. Wani na iya tayar da hujja da cewa idan duk waɗannan sharuɗɗa ne na ingancin sallah, to Annabi ﷺ ba zai yi shiru game da su ba, kuma ba zai kasa bayyana su ba saboda maganar Maɗaukaki: "Kuma Mun saukar maka da Tunatarwa domin ka bayyana wa mutane abin da aka saukar musu," da kuma faɗarSa: "Kuma ba Mu saukar maka da Littafi ba sai domin ka bayyana musu abin da suka sabawa a kansa." Allah ne Yake shiryarwa zuwa ga gaskiya.
The reason for disagreement in this matter arises from whether or not the circumstances prevailing at the time the Prophet (God’s peace and blessings be upon him) held this prayer are to be considered as conditions for the validity or for the obligation of this prayer. It happened that the Prophet (God’s peace and blessings be upon him) always observed this prayer in a congregation in a permanent settlement (village or town) and in a central mosque. Those who maintained that the linking of these surroundings with his prayer renders them conditions for the Friday prayer stipulated their existence as a condition. Those who linked (only) some of these (elements) with his Friday prayer stipulated (only) these as conditions to the exclusion of others. This is like the stipulation by Malik of observing it in a mosque, and dropping the condition that it should take place in a permanent settlement and that there should be (a ruling) authority. In relation to this topic, we may add that the jurists disputed other points, like their disagreement over whether two or more Friday congregations could take place in one town.The reason for their disagreement in stipulating some of these related circumstances and acts is that some of these circumstances are more suited to the acts of prayer than others. It is for this reason that they agreed upon the stipulation of performing it in a congregation as congregating is a legal feature of the Muslim prayer. For this reason also Malik did not stipulate that the observance of the Friday prayer in a congregation should be conditional on the existence of a settlement and a supervising authority, because he did not consider these as either representative features of prayer or circumstances closely related to prayer. Yet he stipulated that the Friday congregation be held in a mosque as the mosque is closely related to prayer. His disciples however, differed to the extent of whether the mosque should have a roof, and whether it is a condition that Friday prayers are regularly held in this mosque. Perhaps this amounts to too much probing, and the Din of Allah requires ease. Someone may raise the objection that if all these were the conditions for the validity of prayer, the Prophet (God’s peace and blessings be upon him) would not have remained silent about them and he would not have failed to give the explanation because of the words of the Exalted, “We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them”,130 and His words, “And We have revealed the Scripture unto thee only that thou mayst explain unto them that wherein they differ”.131 Allah guides to what is right.