Sun yarda cewa sallar kusufin rana sunna ce kuma ana yin ta a cikin jama'a. Sun yi sabani game da siffarta, game da siffar karatun da ake yi a cikinta, game da lokutan da aka halatta yin ta, da kuma ko huɗuba na cikin sharuɗɗanta. Sun kuma yi sabani kan ko irin wannan sallar ana yinta ne idan wata ya yi kusufi. Don haka akwai batutuwa biyar a ƙarƙashin wannan maudu'i.

They agreed that the prayers for the solar eclipse are a sunna and that they are to be undertaken in a congregation. They disagreed about its description, about the description of the recitation during it, about the timings during which it is permitted, and also whether a sermon is one of its conditions. They also disagreed on whether the same sort of prayer is to be performed in the case of a lunar eclipse. There are thus five issues under this topic.

Malik, al-Shafi'i, mafi yawan malaman fiqhu na Hijaz, da Ahmad sun tabbatar da cewa sallar kusufi ta kunshi raka'o'i biyu, inda ruku'i ke faruwa sau biyu a cikin kowace raka'a. Abu Hanifa da malaman Kufa kuwa sun ce sallar kusufi ta kunshi raka'o'i biyu irin tsarin sallar Idi da sallar Juma'a.

Malik, al-ShafiT, the majority of the jurists of Hijaz, and Ahmad maintained that the eclipse prayer comprises two rakfas with the rukff (bowing) occurring twice in each. Abu HanTfa and the Kufis held that the eclipse prayer is comprised of two rafcas on the pattern of the <id and Friday prayer.

Dalilin sabanin da ke tsakaninsu ya samo asali ne daga sabanin hadisai game da wannan mas'ala, da kuma sabanin qiyas ga wasu daga cikinsu. Wannan ya kasance ne saboda an tabbatar da shi a hadisin A'isha, inda ta ce: "Kusufin rana ya faru a zamanin Manzon Allah ﷺ. Ya jagoranci mutane wajen sallah, sai ya tsaya yana sallah na dogon lokaci, sannan ya yi ruku'u na dogon lokaci. Sannan ya tashi ya yi sallah na dogon lokaci, amma wannan ya fi na farko guntu, sannan ya yi ruku'u na dogon lokaci, amma ya fi na farkon guntu. Daga nan ya tashi ya yi sujada sau daya. Sannan ya zauna, sannan ya sake yin sujada. Ya kuma yi haka a raka'a ta biyu. Sannan ya tafi lokacin da rana ta sake haskakawa." An kuma tabbatar da wannan ta hanyar hadisin Ibn Abbas, wato ruku'u biyu a cikin raka'a guda. Abu Umar ya ce wadannan hadisai guda biyu sune mafi ingancin hadisan da aka ruwaito a kan wannan batu.

The reason for their disagreement stems from the conflict of traditions on the issue and the conflict of analogy with some of them. This is so as it has been established in the tradition of A’isha, in which she said, “A solar eclipse occurred during the period of the Messenger of Allah (God’s peace and blessings be upon him). He led the people in prayer, and stood praying for a long time after which he made the bow and bowed a long time. He then straightened up and prayed for a long time, but this was shorter than the first, after which he bowed for a long time, but this was shorter than the first bow. Thereafter he raised himself and prostrated once. He then sat up, then prostrated again. He then did the same in the second rak^a. He then went away when the sun had brightened again”. It is also established’ in the same manner through the tradition of Ibn cAbbas, that is, two bows in a rak^a. Abu TJmar has said that these two are the most authentic traditions that have been related on the topic.

Waɗanda suka dogara da waɗannan hadisai guda biyu suka kuma fifita su a kan sauran saboda isnadi, sun ce sallar kusufi tana ƙunshe da ruku'i biyu a cikin raka'a guda. An kuma ruwaito a cikin hadisan Abu Bakr, Samura ibn Jundab, Abdullahi ibn Umar, da Nu'uman ibn Bashir cewa Annabi ﷺ ya yi raka'o'i biyu a lokacin kusufi kamar sallar asuba. Abu Umar ibn Abdul-Barr ya ce dukkan waɗannan hadisai ingantattu ne kuma sanannu, kuma mafi kyau daga cikinsu shi ne hadisin Abu Qilaba daga Nu'uman ibn Bashir, wanda ya ce: "Manzon Allah ﷺ ya jagorance mu a sallah a lokacin kusufi irin sallarku, inda kuke yin ruku'i da sujada raka'a biyu a lokaci guda, kuna neman falalar Allah har sai rana ta haska." Waɗanda suka fifita waɗannan hadisai saboda yawansu da kuma dacewarsu da qiyasi, wato dacewarsu da sauran sallolin, sun ce sallar kusufi raka'a biyu ce. Al-Qadi (Ibn Rushd) ya ce hadisin Samura Muslim ne ya rubuta shi.

Those who relied on these two traditions and preferred them over the others on the basis of transmission said that the eclipse prayer comprises two ruktifc in a single rak*-a. It has also been related in the traditions of Abu Bakr, Samura ibn Jundab, cAbd Allah ibn TJmar, and al-Ntfman ibn Bashir that the Prophet (God’s peace and blessings be upon him) prayed two rakfas during an eclipse like the prayer of 9W. Abu <Umar ibn (Abd al-Barr has said that all these are authentic and well-known traditions andF the best of these is the tradition of Abu Qalaba from al-Nucman ibn Bashir, who said, “The Messenger of Allah (God’s peace and blessings be upon him) led us in prayer during an eclipse like your prayer where you bow and prostrate two rak'as at a time, seeking the favour of Allah till the brightening of the sun”. Those who preferred these traditions, because of their large number and their conformity with analogy, that is, conformity with the other prayers said that the eclipse prayer is two rakfas. The QadT (Ibn Rushd) said that the tradition of Samura has been recorded by Muslim.

Abu ‘Umar ya ce gabaɗaya kowace ƙungiya ta karɓi hadisai da magabatanta suka ruwaito, saboda haka wasu malamai fiqhu sun ce duk wannan al'amari ne na zaɓi. Ɗaya daga cikin waɗanda suka faɗi haka shi ne al-Tabari. Alƙali (Ibn Rushd) ya ce wannan ya fi, domin sulhu ya fi fifiko. Abu ‘Umar ya ce a game da sallar kusufi, an ruwaito ruku'o'i goma a cikin raka'a biyu, takwas a cikin biyu, shida a cikin biyu, da huɗu a cikin biyu, amma ta hanyoyin da ba a dogara da su ba. Abu Bakr ibn al-Mundhir da Ishaq ibn Rahwayh sun ce duk wannan yana goyon bayan juna, ba ya karo da juna, domin ana duba haskakawar rana, kuma ƙarin ruku'u ya faru ne bisa ga bambancin haskakawar rana a lokacin kusufin da aka yi sallar a cikinsa. An ruwaito daga al-‘Ala' ibn Ziyad cewa a ra'ayinsa mai ibada ya kamata ya kalli rana idan ya ɗaga kansa daga matsayin ruku'u. Idan rana ta haska, sai ya yi sujada ya ƙara raka'a ta biyu, amma idan bai haska ba a ruku'in farko, sai ya sake yin ruku'u, sannan ya sake kallon rana, idan har yanzu bai haska ba, sai ya yi ruku'u a karo na uku a raka'a ta farko, ya ci gaba haka har sai rana ta haska. Ishaq ibn Rahwayh yana cewa kada a wuce ruku'u huɗu a cikin raka'a ɗaya, domin ƙari fiye da haka ba a tabbatar da shi daga Annabi ﷺ ba. Abu Bakr ibn al-Mundhir ya ce: "Wasu daga abokan karatunmu suna cewa an tabbatar da zaɓi a al'amarin kusufi, kuma zaɓin yana hannun mai ibada: idan ya so zai iya yin ruku'u sau biyu a cikin raka'a ɗaya, ko sau uku, ko sau huɗu." Sai dai shi bai ɗauki wannan a matsayin ingantacce ba, amma ya tabbatar da cewa waɗannan rahotanni suna nuna cewa Annabi ﷺ ya yi sallah mai tsawo a lokuta da dama a lokacin kusufi. Qadi (Ibn Rushd) ya ce: "Abin da ya ambata Muslim ne ya rawaito shi, kuma ban san yadda Abu Umar ya ce wadannan an rawaito su ta hanyoyi masu rauni ba. Amma game da ruku'u goma a cikin raka'a guda, Abu Dawud ne shi kadai ya rawaito shi."

Abu ‘Umar said that on the whole each group adopted the traditions that had been reported by their predecessors, and for that reason some of the jurists have held that all this is a matter of choice. One of those who said this is al- Tabari. The Qadi (Ibn Rushd) said that this is better, as reconciliation is better than preference. Abu TJmar said that in the case of the eclipse prayer ten ruku's in two rak<asy eight in two, six in two, and four in two have been reported, but through channels that are unreliable. Abu Bakr ibn al-Mundhir and Ishaq ibn Rahwayh have said that all this is mutually supportive and not conflicting as the consideration here is given to the brightening of the sun, and the excess in bowing occurred in accordance with variation in the brightening of the sun during the eclipse in which prayer was offered. It is related from al- c Ala5 ibn Ziyad that in his view the worshipper should look at the sun when he raises his head from the bowing posture. If the sun has brightened he should prostrate and add to it a second rakat but if it has not brightened in the first ruku he should bow a second time and then look at the sun again, and if it has still not brightened he should bow a third time in the first rak'a and continue this way till the sun brightens up. Ishaq ibn Rahwayh used to say that this is not to exceed four ruku's in one rak'a, as an excess beyond that has not been established from the Prophet (God’s peace and blessings be upon him). Abu Bakr ibn al-Mundhir has said: “Some of our colleagues used to say that a choice in the matter of the eclipse has been established, and the choice lies with the worshipper, if he likes he may bow twice in one rak'a, or thrice, or four times”. He did not, however, consider this to be valid, but he maintained that these records imply that the Prophet (God’s peace and blessings be upon him) prayed at length on a number of occasions during the eclipses. The QadT (Ibn Rushd) said: “What he has mentioned has been recorded by Muslim and I do not know how Abu TJmar has said that these have been reported through weak channel. As for ten ruku's in a rak'a, it has been reported by Abu Dawud alone”.

Sun sabawa game da yanayin karatun Alqur'ani a cikin wannan sallah. Malik da al-Shafi'i sun ce karatun da ke cikinta ya zama a boye (ba a jin sa). Abu Yusuf, Muhammad ibn al-Hasan, Ahmad, da Ishaq ibn Rahwayh kuwa sun ce karatun da ke cikinta ya zama a bayyane (ana jin sa).

They disagreed about the (nature of the) recitation in this prayer. Malik and al-Shafi i c held that the recitation in it is to be inaudible. Abu Yusuf, Muhammad ibn al-Hasan, Ahmad, and Ishaq ibn Rahwayh maintained that the recitation in it is to be audible.

Sababin sabani a tsakaninsu shi ne rikicin hadisai a kan wannan batu, dangane da ma'anarsu da kuma yadda aka yi amfani da kalmomi. Saboda haka, ma'anar ingantaccen hadisin Ibn cAbbas ita ce Annabi ﷺ ya karanta a cikinta a boye, saboda kalmomin Ibn cAbbas game da Annabi ﷺ cewa "ya yi sallah a cikinta daidai da tsawon suratul Baqara". Haka kuma an ruwaito daga gare shi a fili cewa ya ce, "Na tsaya a gefe guda na Manzon Allah ﷺ, ban ji ko kalma daga gare shi ba." An ruwaito ta hanyar Ibn Ishaq daga A'isha game da5

The reason for their disagreement arises from the conflict of traditions on the subject with respect to their implications and the form of words used. Thus, the implication of the authentic tradition of Ibn cAbbas is that the Prophet (God’s peace and blessings be upon him) recited inaudibly in it, because of Ibn cAbbas’s words about the Prophet, “that he prayed in it equal to the length of surat al-Baqara”. The same is narrated from him expressly that he said, “I stood on one side of the Messenger of Allah (God’s peace and blessings be upon him) and I did not hear a word from him”. It has been related through Ibn Ishaq from A isha about c5

Salatin kusufi da ta ce, "Na saurara sosai ga karatunsa, kuma na yi hasashen cewa ya karanta Suratul Baqara."

the eclipse prayer that she said, “I listened intently to his recitation and guessed that he recited surat al- Baqara”.

Waɗanda suka fifita waɗannan hadisai sun ce karatun da ke cikin sallar a ɓoye yake, kuma saboda abin da aka ambata a cikin waɗannan hadisai, Malik da al-Shafi'i sun ga ya fi kyau a karanta Suratul Baqara a raka'a ta farko, Suratu Al 'Imran a ta biyu, tsawon ayoyi ɗari da hamsin na Suratul Baqara a ta uku, tsawon ayoyi hamsin na Suratul Baqara a ta huɗu, kuma a karanta Ummul Qur'ani a kowace ɗaya daga cikin waɗannan raka'o'in. Sun kuma fifita ra'ayinsu bisa abin da aka ruwaito daga Annabi ﷺ cewa ya ce: "Sallolin rana a ɓoye suke", amma akwai hadisai da suka saɓa wannan hadisin. Ɗaya daga cikinsu shi ne rahoton "cewa Annabi ﷺ a ɗaya daga cikin raka'o'in sallar kusufi ya karanta Suratun Najm", kuma wannan yana nufin dole ya karanta da ƙarfi. Ahmad da Ishaq sun kasance suna goyon bayan irin wannan ra'ayi ta hanyar hadisin Sufyan ibn al-Hasan daga al-Zuhri daga 'Urwa daga 'A'isha "cewa Annabi ﷺ ya karanta da ƙarfi a sallar kusufin rana". Abu 'Umar ya ce Sufyan ibn al-Hasan ba amintaccen mai ruwaya ba ne. Ya tabbatar da cewa wasu ma sun ruwaito wannan hadisin ta hanyar mutaba'a daga al-Zuhri daga 'Abdur Rahman ibn Sulaiman ibn Kathir, kuma babu ɗayansu da ke cikin hadisin al-Zuhri. Haka kuma, hadisin Ibn Ishaq daga 'A'isha da aka riga aka ambata ya saɓa masa. Waɗannan malamai sun kuma goyi bayan hujjarsu da qiyasul shabah, suna cewa karatu a sallar nafila da ake yi a jam'i da rana dole ne ya zama a fili, kuma tushen hakan shi ne sallar Idi da kuma sallar neman ruwan sama (istisqa').

Sun sun sun sun... Here is the translation: Sun sun sun sun, wato, sun yi sabani game da lokacin da ya kamata a yi sallar. Al-Shafi'i ya ce ana iya yin ta a kowane lokaci, duka lokutan da sallah ta haramta da lokutan da ba ta haramta ba. Abu Hanifa kuwa ya ce ba a yin ta a lokutan da sallah ta haramta. Ibn Wahb ya ruwaito daga Malik cewa ya ce: "Ba a yin sallar kusufin rana sai a lokutan da ake yarda a yi sallolin nafila." Ibn al-Qasim ya ruwaito cewa aikin da aka saba da shi shi ne a yi ta tun daga fitowar rana har zuwa karkatar rana.

They disagreed about the time in which it is to be observed. Al-ShafiT said that it may be observed at all times, those in which prayer is prohibited and those in which it is not. Abu HanTfa held that it is not to be observed in timings in which "prayer is prohibited. Ibn Wahb has related from Malik that he said: “Prayer for the solar eclipse is not to be observed except in timings in which supererogatory prayers are permitted”. Ibn al-Qasim has related that the established practice is to observe it from sunrise up to the decline of the sun.

Sababin rashin jituwarsu a kan wannan batu yana samuwa ne daga takaddamarsu game da nau'ikan salla da ba a yin su a lokutan da aka hana. Waɗanda suka ce hani ya shafi dukkan nau'ikan salla a cikin waɗannan lokuta, ba su halatta yin sallar kusufi ko wata sallar ba a irin waɗannan lokuta. Waɗanda suka riƙe cewa waɗannan hadisai sun takaita ne ga sallolin nafila, kuma a cewarsu sallar kusufi sunna ce, sun halatta yin ta (a irin waɗannan lokuta). Waɗanda suka riƙe cewa wannan salla nafila ce, ba su halatta ta ba a lokutan da aka hana. Maganar da Ibn al-Qasim ya ruwaito daga Malik kuwa, ba ta da tushe sai kamanninta da sallar ctd.

The reason for their disagreement on this issue springs from their dispute over the categories of prayer that are not to be observed during the prohibited periods. Those who held that the prohibition applies to all categories of prayer during these periods did not permit the observance of the eclipse prayer or any other prayer in such timings. Those who maintained that these traditions are confined to the supererogatory prayers, and the eclipse prayer according to them is a sunna, permitted its observance (in such timings). Those who maintained that this prayer is supererogatory did not permit it either in the proscribed, timings. The report of Ibn al-Qasim from Malik, however, has no basis except its semblance to the ctd prayer.

Sun kuma sun yi sabani kan ko huduba bayan sallar kusufi tana cikin sharuddanta. Al-Shafi'i ya ce tana cikin sharuddanta. Malik da Abu Hanifa kuwa sun tabbatar da cewa babu huduba bayan sallar kusufi. Dalilin sabanin su ya samo asali ne daga bambancin ra'ayinsu kan dalilin da ya sa Manzon Allah (tsira da aminci su tabbata a gare shi ﷺ) ya yi wa mutane huduba bayan ya gama sallar kusufi, kamar yadda hadisin Aisha ya ruwaito. Ta ce: "Lokacin da ya gama sallar kuma rana ta haske, sai ya yabi Allah ya tsarkake shi, sannan ya ce: 'Rana da wata alamu biyu ne daga cikin alamomin Allah, ba sa yin kusufi saboda mutuwar wani ko saboda rayuwarsa ba ...'"159 Saboda haka Al-Shafi'i ya yi imani cewa ya yi wannan huduba ne saboda huduba na cikin ayyukan wannan sallah, kamar yadda yake a sallar Idi da sallar neman ruwan sama. Wasu daga cikin wadanda suka karbi ra'ayin sauran malamai sun yi imani cewa huduban da Annabi ﷺ ya yi a wannan rana ya yi ne saboda mutane sun yi imani cewa rana ta yi kusufi saboda mutuwar dansa Ibrahim ﷺ.

They also disagreed on whether delivering a sermon after the prayer is one of its conditions. Al-ShaficT held that it is one of its conditions. Malik and Abti HanTfa maintained that there is to be no sermon after the eclipse prayer. The reason for their disagreement stems from their dispute over the underlying cause for which the Messenger of Allah (God’s peace and blessings be upon him) addressed the people after he had completed the eclipse prayer, as is reported in Aisha’s tradition. She related “that when he had completed the prayer and the sun had brightened, he praised Allah and glorified Him and then said, ‘The sun and the moon are two signs from among the signs of Allah, and they are not eclipsed for anyone’s death nor for his life . .’”.159 Al- Shafi T, therefore, believed that c he delivered this sermon as a sermon is one of the practices of this prayer, as is the case with the 9W prayer and the prayer for rain. Some of those who adopted the opinion of the others believed that the sermon by the Prophet (God’s peace and blessings be upon him) on that day was delivered because the people believed that the sun was eclipsed for the death of his son Ibrahim (God’s peace and blessings be upon him).

Sun sun yi sabani game da irin sallar da ya kamata a yi a lokacin kusufin wata (wato husufi). Al-Shafi'i ya tabbatar da cewa a yi sallolin kusufin wata cikin jama'a, irin yadda ake yi wa kusufin rana. Wannan ra'ayi kuma Ahmad da Dawud da wata jama'a daga cikin malaman fiqhu suka riƙe. Malik da Abu Hanifa kuwa sun tabbatar da cewa ba a yin sallolin kusufin wata cikin jama'a, sun kuma yi kira ga mutane da su yi raka'a biyu a kowannensu daban, kamar yadda ake yi da dukkan sauran sallolin nafila.

They disagreed about the (kind of prayer that should be offered during a) lunar eclipse. Al-ShaficT maintained that prayers for it are to be observed in a congregation in a manner similar to that for the solar eclipse. This was also held by Ahmad, Dawud, and a group of jurists. Malik and Abu HanTfa maintained that prayers for it are not to be observed in a congregation and they recommended that people pray two fakfas for it individually as is the case with all the other supererogatory prayers.

Dalilin sabanin su ya samo asali ne daga takaddama game da ma'anar kalmomin Annabi (tsira da amincin Allah su tabbata a gare shi), "Rana da wata alamu ne daga cikin alamomin Allah, kuma ba sa kusufi saboda mutuwar wani ko saboda rayuwarsa, don haka idan kuka ga sun yi kusufi, ku roki Allah kuma ku yi sallah har sai abin da ya samu ya share, sannan ku yi sadaka." Al-Bukhari da Muslim ne suka ruwaito shi. Wadanda suka fahimci daga wannan cewa hanyar yin sallah a cikinsa daya ce, wato yadda ake yin sallar kusufin rana, sun ce ana yin sallar a jam'i. Wadanda suka fahimci wata ma'ana daban a nan, saboda ba a ruwaito cewa Annabi (tsira da amincin Allah su tabbata a gare shi) ya yi sallar kusufin wata ba duk da yawan faruwarsa (a lokacin rayuwarsa), sun ce ma'anar a nan ita ce mafi karancin abin da ake kira sallah a shari'a, wato sallar nafila da ake yi shi kadai. Masu wannan ra'ayi sun ce ka'ida a nan ita ce a fassara kalmar sallah a cikin shari'a, idan aka shar'anta ta, da ma'anar mafi karancin abin da kalmar ta kunsa a shari'a, sai dai idan wata hujja ta nuna akasin haka. Don haka, idan ayyukan Annabi (tsira da amincin Allah su tabbata a gare shi) game da kusufin rana ba su nuna hakan ba (watau sallar jam'i), ma'anar tana ci gaba da zama yadda take ga kusufin wata bisa ga ka'ida. Al-Shafi'i kuwa, ya fassara ayyukan Annabi (tsira da amincin Allah su tabbata a gare shi) game da kusufin rana a matsayin bayanin ma'anar da ba a yi mata bayani ba (mujmal), kuma tunda an shar'anta sallar kusufin, wajibi ne a dogara da su. Abu ‘Umar ibn ‘Abd al-Barr ya yi imani cewa an riwaito daga Ibn ‘Abbas da ‘Uthman cewa dukkansu sun yi sallar raka'a biyu tare da jama'a don kusufin wata, suna yin ruku'i sau biyu a cikin kowace raka'a, kamar yadda ra'ayin al-Shafi‘i ya ke.

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), “The sun and the moon are two signs from among the signs of Allah, and they are not eclipsed for anyone’s death nor for his life, so when you see them eclipsed supplicate Allah and pray till what has befallen you clears up, and then give alms”. It has been recorded by al-Bukhan and Muslim. Those who understood from this that the prescription' for observing prayer in it is the same, which is the manner in which it is observed for the solar eclipse, held that prayer is to observed in a congregation. Those who comprehended a different meaning here, for it has not been related about the Prophet (God’s peace and blessings be upon him) that he observed prayer for the lunar eclipse despite the frequency of its occurrence (during its lifetime), held that the meaning here is the minimum to which the term salah is applied in law and that is supererogatory prayer observed individually. The upholders of this opinion maintained that the principle here is to construe the term salah in the law, when it is prescribed, to imply the minimum that is covered by the term in the law, unless another evidence indicates the contrary. Thus\ when the acts of the Prophet (God’s peace and blessings be upon him) with respect to the solar eclipse do not indicate it (i.e., prayer in a congregation) the meaning retains its (original) implication for the lunar eclipse in conformity with the principle. Al-Shafi‘T, however, construes the acts of the Prophet (God’s peace and blessings be upon him) with respect to the solar eclipse as an elaboration of an unelaborated (mujmal) meaning, and insofar as prayer for it has been prescribed it is necessary to rely on it. Abu ‘Umar ibn ‘Abd al-Barr believed that it has been related from Ibn ‘Abbas and ‘Uthman that both of them prayed two rak'as with the congregation for the lunar eclipse, bowing, twice in each just as is the opinion of al-Shafi‘T.