Sun amince da cewa raka'o'i biyu na asuba sunna ne saboda Manzon Allah ﷺ ya kasance yana yin su akai-akai, fiye da raka'o'in kowace irin nafila. Ya yi haka ne saboda ya ga yin su abu ne mai kyau, kuma saboda ya taba yin su a matsayin qada' bayan fitowar rana, a lokacin da barci ya kwashe shi har rana ta fito, don haka ya yi sallar asuba gaba ɗaya a matsayin qada'. Sun yi sabani a kan wasu al'amura da yawa game da su, daya daga cikinsu shi ne karatun Alqur'ani mai kyau da ake so a cikinsu.

They agreed that the two ra&as in the morning are sunna because of their being persistently observed by the Prophet (God’s peace and blessings be upon him), more so than the raka^as of any other supererogatory prayer. He (God’s peace and blessings be upon him) did so because he considered performing them as desirable and also because he performed them as qada? after sunrise—when he had (once) overslept till after sunrise—thus praying the whole morning prayer as qadtf. They disagreed about it in (several) issues, one of which is the recommended (Quranic) recitation in it.

Bisa ga Malik, ana so a karanta Umm al-Qur'an kawai a cikinta. Al-Shafi'i kuwa ya ce babu laifi idan an karanta Umm al-Qur'an tare da wata gajeriyar sura. Abu Hanifa kuwa ya ce babu wata hujja da aka ruwaito a cikinta game da karatun da ake so, kuma ana yarda mutum ya karanta daga cikin rabon karatun Alkur'aninsa na dare.

According to Malik it is recommended that only the umm al-Qur'an be recited in it. Al-Shafi T said that c there is no harm if the umm al-Qur'an is recited in it along with another short sura. Abu HanTfa said that there is no recorded precedent in it for recommended recital, and it is permitted that a person may recite from his nightly portion of Quranic recitation.

Dalilin sabanin shi ne bambancin da aka ruwaito game da karatun da Annabi (salla Allahu alaihi wa sallam) ya yi a cikin wannan sallah, da kuma sabanin da suke yi wajen tantance karatun da ake yi a cikin sallar. An ruwaito game da Annabi (salla Allahu alaihi wa sallam) ﷺ cewa "yana yin raka'o'i biyu masu sauki [gajeru] a sallar asuba", kuma an ruwaito daga A'isha, wadda ta ce, "Suna da gajarta har na yi mamakin ko ya karanta Ummul-Qur'ani a cikinsu." Abin da ake fahimta daga wannan shi ne cewa yana karanta Ummul-Qur'ani kawai a cikinsu. An ruwaito ta hanyar Abu Huraira, kamar yadda Abu Dawud ya rubuta, cewa "yana karanta 'Ka ce: Shi Allah Daya ne' da 'Ka ce: Ya ku kafirai' a cikinsu." Wadanda suka karbi hadisin A'isha sun zabi karanta Ummul-Qur'ani kadai, yayin da wadanda suka karbi hadisi na biyu suka zabi karanta Ummul-Qur'ani da wata gajeriyar sura. Wadanda suka tsaya kan ka'idarsu cewa ba a kayyade wani takamaiman karatu ga sallah ba, saboda maganar Madaukaki: "Don haka ku karanta abin da ya sauwaka daga gare shi," sun ce mutum ya karanta abin da yake so.

The reason for their disagreement is the variation in the reported recitation by the Prophet (God’s peace and blessings be upon him) in this prayer, and also their disagreement about the identification of recitation in the prayer. It is related about the Prophet (God’s peace and blessings be upon him) “that he used to observe two light [short] rak'as in the morning”, and it is related from ^A’isha, who said, “They [the two rakfas} were so short that I wondered whether he had recited in them the umm al-Qur'an”. The apparent implication of this is that he used to recite only the umm al-Qur'an in them. It is related through Abu Hurayra, as recorded by Abu Dawud, that “he [the Prophet] used to recite ‘Say, God is One ..and ‘Say, O disbelievers . . ?, in them”. Those who adopted Aisha’s tradition chose the recitation of the umm al-Qur'an alone, while those who adopted the second tradition chose to recite the umm al-Qur'an and a short sura. Those who abided by their principle that no specific recitation is to be fixed for prayers, because of the words of the Exalted, “So recite of it that which is easy [for you]”,154 said that the person is to recite what he likes.

Batu na biyu ya shafi hanyar karatun da aka ba da shawarar yin ta da ita. Malik, al-Shafi'i da mafi yawan sauran malaman fiqhu sun tabbatar da cewa abin da aka ba da shawara shi ne a karanta shi a boye (ba da murya ba). Wasu malaman fiqhu sun tsaya kan cewa abin da aka ba da shawara shi ne a karanta shi a fili (da murya), yayin da wani rukuni kuma ya ba mai ibada zabi tsakanin karanta shi a boye da karanta shi a fili.

The second issue concerns the manner of the recitation that is recommended for it. Malik, al-Shafici and most of the other jurists held that the recommendation is to recite it inaudibly. A group of jurists maintained that the recommendation is for audible recitation, while another group granted a choice (to the worshipper) between reciting it inaudibly and audibly.

Dalilin sabani a cikin wannan magana ya samo asali ne daga karo tsakanin ma'anoni da ake fahimta daga hadisai. A cikin hadisin Ā'isha da ya gabata, ma'anar da ake gani a fili ita ce "Manzon Allah (ﷺ) yana karatu a cikinsu a boye". Da ba haka ba ne, da Ā'isha ba za ta sami dalilin shakkar ko Manzon Allah ﷺ yana karanta Ummul-Kur'ani a cikinsu ba. Ma'anar da ake gani a fili daga abin da aka ruwaito daga Abu Hurairah ita ce yana karanta "Ka ce: Ya ku kafirai..." da "Ka ce: Shi Allah Daya ne...", a cikinsu, kuma karatun Manzon Allah ﷺ yana bayyane, domin da ba haka ba, da Abu Hurairah ba zai san abin da yake karantawa a cikinsu ba. Wadanda suka bi hanyar zabe tsakanin wadannan hadisai biyu, sun rike karatu a bayyane idan an fifita hadisin Abu Hurairah, ko kuma sun rike karatu a boye idan an fifita hadisin Ā'isha. Wadanda suka rike hanyar sulhu kuwa sun tabbatar da zabi ga mai ibada.

The reason for disagreement in this stems from the conflict of the implied meanings of the traditions. In the (preceding) tradition of cA>isha the apparent implied meaning is that “the Prophet (God’s peace and blessings be upon him) used to recite inaudibly in them”. If this had not been the case c A>isha would not have had reason to doubt whether the Prophet recited the .umm a I-Qur'an in them. The apparent meaning of what has been related frOni Abu Hurayra is that he used to recite “Say, O disbelievers . . .,” and “Say Allah is One . . .”, in them, and thatthe recitation of the Prophet (God’s peace and blessings be upon him) used to be audible, for had this not been the case Abu Hurayra would not have come to know what he was reciting in them Those who adopted the method of preference in these two traditions either upheld the audible recitation, when the tradition of Abu Hurayra was preferred, or they upheld inaudible recitation, when the tradition of ‘A^sha was preferred. Those who upheld the method of reconciliation upheld a choice for the worshipper.

Masala ta uku ta shafi batun mutumin da bai yi raka'o'in biyu ba kuma ya tarar da liman yana cikin sallar farilla, ko kuma ya shiga masallaci domin yin raka'o'in biyu amma ya tarar da cewa sallar farilla za ta fara yanzu. A irin wannan hali, Malik ya ce idan ya shiga masallaci alhali ana yin sallar farilla, to ya yi sallah tare da liman, kada ya yi raka'o'in biyu a masallaci (lokacin da liman yake sallar farilla). Idan kuwa bai shiga masallaci ba, kuma bai ji tsoron rasa raka'a tare da liman ba, zai iya yin raka'o'in biyu a waje da masallaci; amma idan yana tsoron rasa raka'a, to ya yi sallah tare da liman, sannan ya yi su bayan fitowar rana. Abu Hanifa ya yarda da Malik wajen bambance tsakanin halin mutumin da ya riga ya shiga masallaci da wanda bai shiga ba tukuna, amma ya saba masa a cikakken hukuncin. Ya ce mutum yana iya yin raka'o'in a waje da masallaci muddin yana ganin zai iya samun raka'a ɗaya ta sallar asuba tare da liman. Al-Shafi'i kuwa ya ce idan an fara sallar da aka shar'anta, to ba a yin raka'o'in biyu, ko a cikin masallaci ko a waje. Ibn al-Mundhir ya ruwaito cewa wasu mutane sun halatta yin raka'o'in biyu a cikin masallaci alhali liman yana sallar farilla, amma wannan ra'ayi ne da ya bambanta da na sauran malamai.

The third issue is about case of a person who has not offered the two rak'as and finds the imam engaged in the (obligatory) prayer, or who enters the mosque to offer the two rak as, but finds that c the obligatory^ prayer is about to commence. In such a case, Malik held that if he enters the mosque and the obligatory prayer is being performed, then he is to pray with the imam and not to offer the two rakfas in the mosque (when the imam is observing the obligatory prayer). If, however, he has not entered the mosque and he does not fear losing a rak^a with the imam, he may offer the two ra&as outside the mosque, but if he is afraid of losing a rak^a he should pray with the imam and then offer them after sunrise. Abu HanTfa agreed with Malik in making the distinction between the case of a person having entered the mosque or not yet having done so, but he went against him in the detailed ruling. He said that the person may pray outside the mosque as long as he thinks that he will be able to offer one rak*a of the morning prayer with the imam. Al-ShafiT said that if the prescribed prayer has commenced he is not to offer the two rak'as inside or outside the mosque. Ibn al-Mundhir has related that a group permitted the offering of the two rak^as inside the mosque while the imam is observing the (obligatory) prayer, but this is a deviant opinion.

Dalilin sabanin su ya samo asali ne daga takaddama game da ma'anar kalaman Annabi (salloli da amincin Allah su tabbata a gare shi), "Idan an fara sallah, to babu wata sallah sai wadda aka shar'anta." Wadanda suka dauki ma'anar gaba daya ta wannan hadisi ba su halatta raka'o'in sallar asuba guda biyu ba, ko a waje da masallaci ko a ciki, idan an riga an fara sallar farilla. Wadanda suka takaita wannan ma'ana ga yin sallah a cikin masallaci kuwa sun halatta yin sallar a waje da masallaci muddin wajibi bai rasu ba, ko kuma idan wani bangare na wajibin bai rasu ba. Dalilin hani (illa) a wajen wadanda suka dauki ma'ana gaba daya shi ne shagaltuwa da sallolin nafila har a yi sakaci da sallolin farilla. Dalilin hani a wajen wadanda suka takaita shi ga masallaci kuwa shi ne a yi sallah biyu a lokaci guda, domin hakan zai zama saba wa limami. An ruwaito daga Abu Salama ibn Abdurrahman cewa ya ce: "Wasu mutane sun ji ana yin sallah, sai suka tashi suna sallah. Manzon Allah (salloli da amincin Allah su tabbata a gare shi) ya fito gare su ya ce: 'Sallah biyu a lokaci guda? Sallah biyu a lokaci guda?'" Ya ce wannan ya faru ne a lokacin sallar asuba, kuma game da raka'o'i biyu da ake yi kafin sallar asuba ta farilla.

The reason for their disagreement arises from their dispute over the meaning of the words of the Prophet (God’s peace and blessings be upon him), “If the prayer has commenced, then, there is no other prayer but the one prescribed”. Those who adopted the general implication of this tradition did not allow the two morning rak^-as, either outside the mosque or inside it, if the prescribed prayer had commenced. Those who restricted this meaning to apply to praying inside the mosque permitted praying outside the mosque as long as the obligation is not lost, or if a part of the obligation is not lost. The underlying meaning (<illa) of the proscription, according to those who adopted the general meaning, is the occupation with supererogatory prayers to the neglect of the obligatory prayers. The underlying meaning according to those who restricted this to the mosque is the offering of two prayers at the same time as that would amount to going against the imam. It is related from Abu Salama ibn Abd al-Rahman.that c he said, “Some people heard the prayer being undertaken so they stood up to pray. The Messenger of Allah (God’s peace and blessings be upon him) came out to them and said, ‘Two prayers at one time? Two prayers at one time?’ He said that this was during the time of the morning prayer and about the two rakfas that are before the obligatory morning prayer”.

Malik وأبو حنيفة اختلفا في القدر من الصلاة المفروضة الذي يُعتبر لتحديد ما إذا كان على المرء أن يصلي الركعتين السنة أولاً أو أن يدخل مع الإمام. ويرجع الخلاف بينهما إلى اختلافهما في القدر الذي يكفل إدراك فضل صلاة الجماعة. وكذلك هناك خلاف في أن صلاة الجماعة أعظم فضلاً من الركعتين. فالذين قالوا إن من فاتته ركعة من الصلاة المفروضة فقد فاته فضل الصلاة مع الجماعة، قالوا إنه يجوز له أن يشتغل بالركعتين ما دامت ركعة من الصلاة المفروضة لم تفت. أما الذين قالوا إنه يدرك فضل الجماعة ما دام يصلي ولو ركعة واحدة من الصلاة المفروضة مع الإمام، فقالوا ذلك لقول النبي ﷺ: «من أدرك ركعة من الصلاة فقد أدرك الصلاة»، أي أدرك فضلها. وقد حملوا هذا الحديث على العموم، فيشمل من ترك الصلاة عمداً ومن تركها بغير اختيار، فقالوا إنه يجوز له أن يشتغل بالركعتين ما دام يظن أنه يستطيع أن يدرك ركعة واحدة مع الإمام. أما مالك فحمل هذا الحديث، والله أعلم، على من فاتته الصلاة المفروضة عمداً، فذهب إلى أنه إذا فاتته ركعة واحدة منها فقد فاته فضلها.

Malik and Abu Harnfa disagreed over the portion of the obligatory prayer that is to be taken into account in determining whether a person should first engage in the two sunna rak as or join the c imam. The dispute stems from their disagreement over the portion that ensures securing the merit of the congregational prayer. Further, there is disagreement over whether the congregational prayer is greater in merit than the two raPas. Those who maintained that by losing a rak'a of the obligatory prayer the credit for the prayer with the congregation is lost said that he may remain occupied with the two ra&as as long is a ra&a of the obligatory prayer is not lost. Those who maintained that he secures the merit (of the congregation) as long he prays even a single rak^a of the obligatory prayer (with the imam), said so because of the words of the Prophet (God’s peace and blessings be upon him), “He who has caught a rakfa of a prayer has caught the prayer”, that is, he secures its merit. They interpreted this tradition so as to convey a general application covering one relinquishing the prayer intentionally or without exercising a choice, and thus said that he may remain occupied with it as long as he thinks that he can catch at least one rak^a (with the imam). Malik interpreted this tradition (Allah knows best) to apply to a person who has missed the obligatory prayer intentionally. He therefore held that if he misses a single rak^a from it he loses its merit.

Dalilin da ya sa waɗanda suka halatta raka'o'in asuba guda biyu a cikin masallaci lokacin da aka fara sallar farilla ya dogara ne akan ɗaya daga cikin dalilai biyu: ko dai hadisin bai tabbata ba a wajensu, ko kuma bai isa gare su ba. Abu Bakr ibn al-Mundhir ya ce hadisi ne ingantacce, wato maganar Annabi ﷺ: "Idan an fara sallah, to babu wata sallah sai wadda aka tsara". Abu Umar ibn Abd al-Barr ma ya tabbatar da ingancinsa, kuma an kuma ruwaito ingancinsa daga Ibn Mas'ud.

The reason for the opinion of those who permitted the two morning rak'as inside the mosque when the obligatory prayer had commenced is based on one of two reasons: either the tradition did not prove authentic in their view or it did not reach them. Abu Bakr ibn al-Mundhir has said that it is an authentic tradition, that is, the words of the Prophet (God’s peace and blessings be upon him) “If the prayer has commenced; then, there is no other prayer but the one prescribed”. Abu TJniar ibn <Abd al-Barr has also declared it authentic, and its authenticity is also related from ibn Mas ud.

Batun na huɗu yana game da lokacin ƙadãƙ (qadā) na waɗannan sallolin idan an rasa su saboda yin sallar asuba (farilla). Wasu malamai fiƙihu sun ce mutum ya yi su a matsayin ƙadã bayan sallar asuba (farilla). Wannan ra'ayi ne Ɗan Juraij ya riƙe. Wasu malamai kuma sun ce ya yi su a matsayin ƙadã bayan fitowar rana. Daga cikin waɗannan malamai, wasu sun ƙayyade wannan lokaci a matsayin wanda ba a canzawa, yayin da wasu suka bayyana shi a matsayin mai sassauci, suna cewa mutum na iya yin su daga lokacin fitowar rana har zuwa lokacin da rana ta karkata, amma kada ya yi su bayan rana ta karkata. Daga cikin malaman da suka tabbatar da yin su a matsayin ƙadã, wasu sun ɗauke shi a matsayin abin ƙarfafawa (mustahabbi), yayin da wasu kuma suka bai wa mutum zaɓi. Hujjar yin su a matsayin ƙadã ita ce yadda Annabi ﷺ ya yi su a matsayin ƙadã bayan fitowar rana lokacin da ya yi barci har rana ta fito.155

c The fourth issue is about the time of their qada* when they have been missed because of offering the morning (obligatory) prayer. A group of jurists said that the person is to offer them as qadd* after the (obligatory) morning prayer. This opinion was held by cApP ibn Jurayj. Another group of jurists said that he is to offer them as qadd after sunrise. Some of these jurists determined this inflexible time for it, while others declared it to be flexible saying that he may offer them from the time of the rising of the sun up to the time of its decline, but he is not to offer them after the declining of the sun Some of these jurists, who upheld his offering them as qad&, considered it a recommendation, while others granted the person a choice. The basis for praying them as qadd? is the Prophet’s praying them as qadd after sunrise when he overslept.155