Malaman shari'a sun yi ittifaqi a kan cewa wanka don sallolin biyu (kowace daga cikinsu) yana da lada, kuma ana yin su ba tare da kiran sallah ba, kuma ba tare da furta iqama ba, saboda haka ita ce al'adar da aka kafa daga Manzon Allah ﷺ, sai dai bidi'ar da Mu'awiya ya kirkira a cikin wannan al'ada, kamar yadda aka rubuta a cikin magana mafi inganci bisa ga Abu 'Umar. Haka kuma, sun yi ittifaqi cewa sunna ita ce a yi sallah kafin huɗuba, domin wannan ma an kafa shi daga Manzon Allah ﷺ, sai abin da aka ruwaito daga 'Uthman ibn 'Affan cewa ya jinkirta sallah ya gaggauta huɗuba don kada mutane su watse kafin huɗuba. Sun kuma yi ittifaqi cewa babu wani lokaci da aka tsara don karatu a cikin sallolin. Yawancinsu sun ba da shawarar a karanta Suratul A'la a cikin raka'a ta farko, da Suratul Ghashiya a cikin ta biyu, domin wannan an ruwaito shi ta hanyar tawatur (ta dukkan al'umma) daga Manzon Allah ﷺ. Al-Shafi'i ya ba da shawarar a karanta Suratu Qaf da Suratul Qamar, saboda an tabbatar da hakan daga Annabi ﷺ.

The jurists agreed upon the religious merit of bathing for (each of) the two prayers and that they are observed without the call for prayers and (without) the pronouncement of the iqdma, as this was the established practice of the Messenger of Allah (God’s peace and blessings be upon him), except for the innovation in this practice by Mu*awiya as recorded in a most authentic statement according to Abu ‘Umar. Likewise, they agreed that the sunna is to observe the prayer before the sermon, as that too has been established from the Messenger of Allah (God’s peace and blessings be upon him), except what is related from TJthman ibn ‘Affan that he delayed the prayer and advanced the sermon so that the people should not disperse prior to the khutba. They also agreed that there is no time limit set for the recitation in the prayers. Most of them recommended that surat al-A^la be recited in the first rak^a and surat al-Ghashiya in the second as this is transmitted through tawdtur (by the whole community) from the Messenger of Allah (God’s peace and blessings be upon him). Al-Shafi‘T recommended that surat Qaf and surat al~ Qamar be recited, because it was established from the Prophet (God’s peace and blessings be upon him).

Sun sabawa juna a cikin wannan batu a kan (wasu) al'amura da dama, wanda mafi muhimmanci daga cikinsu shi ne sabanin da suka yi game da takbir. Abu Bakr ibn al-Mundhir ya ruwaito kusan ra'ayoyi goma sha biyu game da wannan, amma za mu ambaci kawai waɗanda suka dogara da maganar wani Sahabi ko ga hanyar ruwaya. Saboda haka, muna cewa:

They disagreed in this over (several) issues, the foremost of which is their disagreement over takbir. Abu Bakr ibn al-Mundhir has narrated close to twelve opinions about this, though we will mention only those that rely upon the statement of a Companion or upon transmission. Thus we say:

Malik ya ce takbirai a raka'a ta farko ta sallar Witr su ne bakwai, ciki har da takbirin farko kafin karatu, sannan a raka'a ta biyu su ne shida, ciki har da takbirin tashi daga sujjada. Al-Shafi'i ya ce a raka'a ta farko su ne takwas, sannan a raka'a ta biyu su ne shida tare da takbirin tashi daga sujjada. Abu Hanifa ya ce a raka'a ta farko yana kabbara sau uku yana ɗaga hannuwansa a kowace, bayan takbirin farko, sannan ya karanta Ummul Qur'an, sai wata sura, sannan ya yi ruku'u yana kabbara ba tare da ɗaga hannu ba. Idan ya tashi zuwa raka'a ta biyu, sai ya kabbara ba tare da ɗaga hannu ba, ya karanta Fatihatul Kitab da wata sura. Sannan yana kabbara sau uku tare da ɗaga hannu, bayan haka yana kabbara don ruku'u amma ba ya ɗaga hannu. Wasu malaman fiqihu sun ce takbirai tara ne a kowace raka'a. An rawaito wannan daga Ibn 'Abbas, al-Mughira ibn Shu'ba, Anas ibn Malik, Sa'id ibn al-Musayyab, kuma al-Nakha'i ma ya tabbatar da shi.

Malik held that the takbirs in the first rakfa of the W prayers are seven, including the initial takbir prior to recitation, and are six in the second rak^a, including the takbir for rising up from the prostrations. Al-Shafi‘T said that in the first they are eight160 and in the second they are six along with the takbir for rising up from the prostrations. Abu HanTfa said that in the first rak'a he is to pronounce three takbirs raising his hands in each after the initial takbir, then he is to recite the umm al-Qur'an followed by another sura after which he is to bow pronouncing the takbir, but without raising hands. When he rises for the second ra&a, he is to pronounce the takbir without raising his hands and recite the Fdtihat al-Kitab and another sura. He is then then to pronounce three takbirs with the raising of hands after which he pronounces a takbir for the bow but does not raise his hands. A group of jurists said that there are nine (takbirs) in each rak'a. This is related from Ibn ‘Abbas, al-Mughira ibn Shu^ba, Anas ibn Malik, Sa‘Td ibn al-Musayyab, and it was also upheld by al-Nakha T.

Dalilin rashin jituwarsu ya samo asali ne daga sabanin hadisai da aka ruwaito a kan wannan mas'ala daga Sahabbai. Malik, Allah ya yi masa rahama, ya dogara ne da abin da aka ruwaito daga Ibn Umar, wanda ya ce: "Na halarci (na yi bikin) Idul-Adha da Idul-Fitr tare da Abu Hurairah, sai ya yi takbiri bakwai a raka'a ta farko kafin karatu, sannan biyar a dayar raka'a kafin karatu." Har ila yau, a ra'ayinsa, al'adar da ake yi a Madina ta yi daidai da wannan. Wannan hadisi ne da Imam Shafi'i ya dogara da shi, sai dai ya fassara bakwai din da cewa ba su hada da takbirin farko ba, kamar yadda a takbiran biyar na raka'a ta biyu ya cire takbirin tashi (daga sujjada). Ga alama abin da ya sa Malik ya tafi ga cewa takbirin farko yana cikin bakwai, takbirin tashi kuma karin biyar da aka ruwaito ne, shi ne al'adar da ta yi rinjaye. A ra'ayinsa, wannan ya zama irin sulhu tsakanin hadisin da al'adar (da ake yi). Abu Dawud ya rubuta abin da ke cikin hadisin Abu Hurairah a cikin rahotanni da suka kai ga A'isha da Amr bn al-As. An ruwaito cewa an tambayi Abu Musa al-Ash'ari da Hudhaifa bn al-Yaman yadda Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ya yi takbirai a Idul-Adha da Idul-Fitr. Abu Musa ya ce: "Yana yin takbirai hudu, kamar yadda yake yi a jana'iza." Hudhaifa ya ce: "Ya fadi gaskiya." Sai Abu Musa ya kara da cewa: "Haka nan ni ma nake yi a Basra, lokacin da aka nada ni (gwamna) a kansu." Wasu malamai da yawa sun goyi bayan wannan ra'ayi. Abu Hanifa da sauran malaman Kufa sun dogara da wannan ne ga Ibn Mas'ud, domin an tabbatar daga gare shi cewa yana koyar da su yin sallar idi kamar yadda aka bayyana a baya.

c The reason for their disagreement derives from the conflict of the traditions transmitted on the issue from the Companions. Malik, may Allah have mercy on him, relied on what is related from Ibn TJmar, who said, “I witnessed (celebrated) al-adhd and al-fitr [the two c£fc] with Abu Hurayra and he pronounced seven takbirs in the first rak'a prior to recitation and five in the other rak% prior to recitation”. Further, the practice fymal), in his view, in Medina was in accordance with this. This tradition was relied upon by ak ShafiT, except that he interpreted the seven as excluding the initial takbir, just as in the five takbirs in the second rak'a he excluded the takbir for rising up. It appears that what led M^ik to conclude that the initial takbir is to be counted among the seven and the takbir for rising up is to be counted as an addition to the reported five is the prevailing practice. This appears, in his view, to be a kind of reconciliation between the tradition and (prevailing) practice. Abu Dawud has recorded the contents of Abu Hurayra’s tradition in reports going up to cA>isha and ‘Amr ibn ak‘As. It is related that Abu Musa al-Ash^ri and Hudhayfa ibn al-Yaman wrere asked as to how the Messenger of Allah (God’s peace and blessings be upon him) pronounced the takbirs during al-adhd and al-fitr. Abu Musa said, “He used to pronounce four takbirs (just as he did) on the funerals”. Hudhayfa said, “He has spoken the truth”. Abu Musa then added, “This is what I used to do at Basra when I was appointed (governor) over them”. A group of jurists upheld this opinion. Abu Hanifa and the rest of the Kufians relied for this upon Ibn Mas‘ud, for it is established from him that he used to teach them to observe the 'id prayer in the manner that has preceded.

Dukansu sun yanke wannan hukunci ne ta hanyar karɓar ra'ayoyin Sahabbai a kan wannan batu, domin babu wani abu da aka tabbatar daga Annabi ﷺ a kan haka, kuma an sani cewa aikin wani Sahaba a irin wannan hali yana zama hujja, domin kiyasi ba shi da wata rawa a cikin irin wannan batu (na ibada).

All of them decided this by adopting the opinions of Companions on the issue as nothing has been established from the Prophet (God’s peace and blessings be upon him) on this, and it is known that the act of a Companion in such a case serves as a precedent, for analogy has no role in such an issue (of worship).

Haka kuma sun sami sabani game da ɗaga hannaye a lokacin faɗar kowane takbir. Wasu daga cikinsu sun ba da shawarar wannan aiki, kuma wannan ita ce ra'ayin al-Shafi'i. Wasu sun riƙe cewa ɗaga hannaye yana da hukunci ne kawai a lokacin fara salla, yayin da wasu kuma suka ba da zaɓi a cikin hakan.

Likewise, they disagreed about the raising of hands while pronouncing each takbir. Some of them recommended that practice, and this is the opinion of al- ShafiT. Some held that the raising of hands was applicable only at the time of commencement, while others granted a choice in this.

Sun sabawa game da wanda ake wajabta masa sallar idi, wato wajabci a matsayin sunna. Wasu malaman fiqhu sun ce ana yinta ne ga mazaunin gari da kuma matafiyi, kuma wannan ra'ayi al-Shafi‘i da al-Hasan al-Basri suka tabbatar. Haka kuma al-Shafi‘i ya ce ana yinta ne musamman ga mutane a lokacin idi da kuma taron Juma'a. An riwaito daga Usman cewa ya yi jawabi ga mutane a ranar idi wadda ta kasance ranar Juma'a, sai ya ce:

.They disagreed about the person on whom the <id prayer is obligatory, that is, obligation as a sunna. A group of jurists said that it is to be observed by a resident as well as a traveller, and this was upheld by al-Shafi‘T and al-Hasan al-Basri. Al-Shafi‘T also maintained that it is to be observed by the people specifically for and the Friday congregation. It has been related from TJthman that he addressed the people on an cfz/ that was a Friday and said:

"Waɗanda suke daga ƙauye waɗanda suke son jiran jama'ar Juma'a za su iya yin hakan, kuma waɗanda suke son komawa za su iya komawa." An rawaito shi daga Malik a al-Muwatta. Shi ma ya rawaito wata hadisi makamancinsa wanda aka danganta ga Umar ibn Abd al-Aziz, kuma wannan ra'ayi ne da al-Shafi'i ya karɓa. Malik kuma Abu Hanifa sun ce idan Idi ya fado ranar Juma'a, mutum yana nan a wajibi ga duka biyun: Idi a matsayin sunna, da sallar jama'ar Juma'a a matsayin wajibi, kuma ɗaya ba zai iya maye gurbin ɗayan ba. Wannan ita ce ƙa'ida, sai dai idan an kafa hujja da ake buƙatar komawa gare ta. Waɗanda suka karɓi ra'ayin Uthman ba don ra'ayin ne kawai ba, sai dai saboda maganarsa tana bisa riga-kafi, kuma ba ta saɓa wa ƙa'idodi gaba ɗaya ba. Amma batun sauke wajibcin zuhur ko Juma'a (wadda ita ce maye gurbinta) saboda kasancewar sallar Idi, yana fita nesa daga iyakar ƙa'idodi, sai dai idan an kafa hujja da ake buƙatar komawa gare ta.

“Those from the countryside who like to wait for the Friday congregation may do so, and those who wish .to return may return. It is recorded by Malik in al- Muwattd”. He also related a tradition similar to it attributed to TJmar ibn c Abd al- Aziz, and this opinion was adopted by al-ShaficL Malik and Abu c Hanifa said that if the Hd falls on a Friday the subject remains under an obligation for both, <£/ as a sunna and the Friday congregation as an obligation, and one cannot be a substitute for the other. This is the principle unless an evidence is established to which recourse is necessary. Those who adopted TJthman’s view did so not because it is an opinion, but because his statement is based on a precedent,162 and it is not totally inconsistent with the principles. As to the dropping of the obligation of zuhr or jumufa (which is its substitute) due to the existence of the W prayer, it falls far beyond the ambit of the principles, unless there is established an evidence to which recourse is necessary.

Sun sabawa game da halin wanda ya rasa salla tare da imam. Wata jama'a na masana fiqhu sun ce shi ya kamata ya yi raka'a huɗu. Wannan ra'ayi Ahmad da al-Thawri suka goyi bayansa, kuma an rawaito shi daga Ibn Mas'ud. Wata jama'a kuma sun ce ya kamata ya yi raka'a biyu a matsayin qada, kamar salla ta imam, yana yin takbirai a cikinta kamar na imam, yana karatu a bayyane kamar yadda imam yake. Wannan ra'ayi al-Shafi'i da Abu Thawr suka goyi bayansa. Jama'a ta uku sun ce yana yin raka'a biyu ba tare da yin takbirai a cikinta ba, ba kuma tare da karatu a bayyane ba. Jama'a ta huɗu sun ce idan imam ya yi salla a wurin salla, to shi ya yi raka'a biyu, in ba haka ba sai ya yi raka'a huɗu. Jama'a ta biyar na masana fiqhu sun ce babu qada a gare shi. Wannan ra'ayin Malik da almajiransa ne. Ibn al-Mundhir ya rawaito daga gare shi ra'ayi mai kama da na al-Shafi'i. Waɗanda suka riƙe cewa ya yi raka'a huɗu sun kwatanta shi da sallar Juma'a ta jama'a, amma wannan kwatancen rauni ne. Waɗanda suka ce raka'a biyu kamar waɗanda imam ya yi, sun yi haka ne bisa ƙa'idar cewa dole ne a yi qada kamar yadda ake yin ada. Waɗanda suka hana qada sun ce wannan salla ce da ke da sharuɗɗan jama'a da imam, kamar sallar Juma'a; saboda haka ba su tsara qadar raka'a biyu ko huɗu ba, domin ba ta maye gurbin komai ba. Waɗannan ra'ayoyi biyu su ne jigon wannan batu, wato ra'ayin al-Shafi'i da ra'ayin Malik. Sauran ra'ayoyi kuwa rauni ne kuma ba su da ma'ana, domin sallar Juma'a tana maye gurbin sallar azahar, amma waɗannan salloli ba sa maye gurbin komai. Ta yaya za a yi kwatanci daga ɗaya zuwa ɗayan wajen qada? A gaskiya, sallar azahar ta wanda ya rasa sallar Juma'a ta jama'a ba qada ba ce; ita ce ada, domin idan ya rasa wanda take maye gurbinsa, sai ta zama wajibi. Allah ne Mai bayar da gaskiya.

They disagreed about the case of a person who has lost the prayer with the imam. A group of jurists said that he is to pray four rak'as. This was upheld by Ahmad and al-ThawrT, and it was related from Ibn Mascud. Another group of jurists said that he is to offer two rdkfas as qadd in the same way as the prayer of the imamy pronouncing the takbirs in it like those of the imam and reciting audibly like him. This was upheld by al-ShaficT and Abu Thawr. A third group said that he observes two ra&as without pronouncing the takbirs in it or reciting audibly. A fourth group said that if the imam observed the prayer in the place of prayer the person is to observe two rak'as else he is to observe four rak'as. A fifth group of jurists said that there is no qadd for him. This is the opinion of Malik and his disciples. Ibn al-Mundhir has related from him an opinion similar to that of al-Shafi I c Those who‘maintained that he is to observe four rak^as compared it (the 'id prayer) to the Friday congregation, but this is a weak comparison. Those who held it to be two rak'as like those observed by the imam did so on the basis of the principle that qadd must be performed in the same way as the add. Those who disallowed qadd maintained that it is ap prayer that has stipulated conditions of a congregation and an imam like the Friday prayer; therefore, they did not prescribe the qadd of either two or four rak'as for they do not substitute for anything. These two opinions are those around which the issue revolves, that is, the opinion of al-ShaficT and the opinion of Malik. As for the other opinions, they are weak and meaningless, for the Friday prayer is a substitute for zuhr, but these prayers do not form a substitute for anything. How, then, can we draw an analogy from one with the other for qadtfi In fact, the zuhr prayer of the person who has missed the Friday congregational prayer is not qadd? rather it is add?, because on missing the substitute this becomes obligatory. Allah is the Grantor of truth.

Sun sabawa game da yin sallolin nafila kafin sallar Idi da bayanta. Mafiya yawan malamai sun ce mai ibada bai kamata ya yi sallolin nafila ko kafin ta ko bayanta ba. An ruwaito wannan daga Ali ibn Abi Talib, Ibn Mas'ud, Hudhayfa da Jabir, kuma Ahmad ma ya tabbatar da shi. Sai dai an ce yana da kyau ya yi sallolin nafila duka kafin ta da bayanta. Wannan ra'ayin Anas da Urwa ne, kuma al-Shafi'i ya tabbatar da shi. Akwai ra'ayi na uku cewa yana yin nafila bayan sallar amma ba kafinta ba. Al-Thawri, al-Awza'i, da Abu Hanifa ne suka tabbatar da wannan, kuma an ruwaito shi daga Ibn Mas'ud. Wasu malaman fiqihu sun bambanta tsakanin ko sallar tana a wurin sallar Idi ko a masallaci, kuma wannan shi ne sanannen ra'ayin makarantar Malik.

They disagreed about supererogatory prayers before the <Sd prayer and after it. The majority maintain that he (the worshipper) is not to offer supererogatory prayers either before it or after it. This is related from CA1T ibn AbT Talib, Ibn Mas ud- Hudhayfa, and Jabir, and it c is also upheld by Ahmad. It is said, however, that he is to offer supererogatory prayers both before it and after it. This is the opinion of Anas and TJrwa, and it has been upheld by al- Shafi<f. There is a third opinion in- this that he is to offer supererogatory prayers after it but not before it. This was upheld by al-Thawn, al-AwzacT, and Abu HanTfa, and it is also related from Ibn Mascud. A group of jurists made a distinction between whether the prayer was in a place of prayer (for <-id) or in the mosque, and this is the well-known opinion of Malik’s school.

Dalilin sabanin su shi ne cewa an tabbatar da cewa "Manzon Allah (salla Allahu alaihi wa sallam) ya fita a ranar Idul Fitr ko a ranar Idul Adha, ya yi sallar raka'a biyu ba tare da yin sallah kafin ta ko bayan ta ba". A daya bangaren kuma, an ruwaito cewa Annabi ﷺ ya ce: "Idan daya daga cikinku ya shiga masallaci, to ya yi raka'a biyu." Shubuha kuma ta taso ta fuskar wajabcin sallar, watau ko shawarar yin nafilolin kafin ta da bayan ta ta samo asali ne daga hukuncin cewa sallah ce ta wajaba. Wadanda suka dauki barin sallah kafin ta da bayan ta a matsayin barin sallar nafila kafin sunnoni da bayan su, kuma wadanda suke ganin cewa kalmar "masallaci" ba ta shafi wurin sallar Idi ba, ba su shar'anta nafilolin kafin ta ko bayan ta ba. Saboda wannan dalili ne matsayin Makarantar ya yi sassauci game da sallolin kafin ta idan ana yin Idi a cikin masallaci, domin aiwatar da aikin ya saba wa maganganun. Ina nufin, ana so mutum ya yi sallah tunda ya shiga masallaci, amma tunda zai yi sallar Idi (a wurin sallar Idi) ana so ya kauracewa yin sallah kafin ta, bisa koyi da aikin Annabi ﷺ. Wadanda suka tabbatar da cewa tana cikin rukunin keɓewa, kuma suka ce kalmar "masallaci" tana shafar wurin sallah, sun amince da yin nafilolin kafin ta. Wadanda suka kwatanta ta da sallolin farilla sun ga ya fi kyau mutum ya yi sallah kafin ta da bayan ta, kamar yadda muka fada. Wata jama'a daga malamai sun ce nafilolin kafin ta da bayan ta suna cikin rukunin mubah, ba cikin rukunin mustahabbi ba, haka kuma ba cikin rukunin makruhi ba. Wannan yana da ɗan rashin fahimta, idan kalmar "masallaci" ba ta haɗa da wurin sallah ba.

The reason for their disagreement is that it has been established “that the Messenger of Allah (God’s peace and blessings be upon him) went out on the day offitr or on the day of adha and prayed two rak<as without praying before them or after them”. On the other hand, it is related that the Prophet (God’s peace and blessings be upon him) said, “When one of you enters a mosque he should bow in two rakfas”. The ambiguity also arises from the aspect of its being prescribed, that is, whether the recommendation of supererogatory prayers both before and after it arises from its hukrn of being a prescribed prayer. Those who considered the relinquishment of prayer before it and after as belonging to the category of relinquishment of prayer before the sunan and after them, and in whose view the term “mosque” did not apply to the place of prayer (for <#), did hot prescribe supererogatory prayers before it or after it. It was for this reason that the opinion of the School vacillated with respect to prayers before it when the <id is observed inside the mosque, as the implication of the act is in conflict with the words. I mean, it is recommended that the person should pray insofar as he has entered the mosque, but insofar as he is about to observe the Hd prayer (at the place of cid prayer) it is recommended that he should refrain from praying (prior to it) on the analogy of the act of the Prophet (God’s peace and blessings be upon him). Those who maintained that it belongs to the category of exemptions, and also held that the term “mosque” applies to the place of prayer, approved of supererogatory prayers being offered before it. Those who compared it to the obligatory prayers deemed it recommended that he pray before it and after it, as we have said. A group of jurists held that supererogatory prayers before it and after it belong to the permissible (mubah) category and not the recommended category nor the disapproved (makruh) category. This has minimum ambiguity, if the term “mosque” does not encompass the place of ( SQ prayer.

Sun sabawa game da lokacin takbir a lokacin Idin Fitr, bayan da mafi yawan malamai suka yarda da shari'antarsa, saboda maganar Maɗaukaki: "Allah yana nufin sauƙi a gare ku, ba ya nufin wahala a gare ku; kuma (yana nufin) ku cika adadin (kwanakin azumi), kuma ku girmama Allah saboda Ya shiryar da ku."163 Mafi yawan malamai sun ce mai ibada ya fara yin takbirai tun daga lokacin fita zuwa salla. Wannan ra'ayin Ibn Umar ne da wata ƙungiyar Sahabbai da Tabi'um, kuma Malik, Ahmad, Ishaq da Abu Thawr ma sun goyi bayansa. Wata ƙungiyar masana fikhu kuwa sun ce ya fara yin takbirai tun daren Idin Fitr, bayan an ga watan, har zuwa lokacin fita zuwa salla da fitowar limami. A ra'ayinsu, hukuncin daren Idin Layya ma haka yake idan ba su mahajjata ba ne. An kuma ruwaito daga Ibn Abbas cewa babu takbir kwata-kwata, sai dai idan limami ne ya yi shi.

They disagreed about the time of takbir during al-fitr, after the majority had agreed upon its recommendation, because of the words of the Exalted “He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you”.163 The majority said that the worshipper should start pronouncing the takbirs from the time of departure for the prayer. This is the opinion of Ibn TJmar and a group of Companions and the Tabicun, and was also upheld by Malik, Ahmad, Ishaq, and Abu Thawr. A group of jurists said that he should start pronouncing the takbirs from the night of 'id al-fitr when the moon has been sighted till the departure for the prayer and the emergence of the imam. The same, in their view, is the rule for the night of adhd if they are not hajj pilgrims. The complete denial of pronouncing takbirs is related from Ibn c Abbas, unless the imam pronounces it.

Sun yarda a kan yin takbir bayan kowace sallah a cikin kwanakin hajji, amma sun sha bamban sosai game da lokacin da za a fara da wanda za a ƙare da shi. Wata ƙungiya ta malamai sun ce a fara takbir daga sallar asuba a ranar Arafa har zuwa sallar la'asar a ranar ƙarshe daga cikin kwanakin tashriq (uku). Sufyan, Ahmad da Abu Thawr ne suka tabbatar da wannan ra'ayi. An ce kuma a fara takbir bayan sallar zuhur a ranar Idi (ranar yanka) har zuwa sallar asuba a ranar ƙarshe ta tashriq. Wannan shi ne ra'ayin Malik da al-Shafi'i. Al-Zuhri kuwa ya ce wata sunna ta yi tasiri cewa imam ya yi takbir a garuruwa bayan sallar zuhur a ranar Idi har zuwa la'asar a ranar ƙarshe ta tashriq.

They agreed about the pronouncement of takbir immediately after each prayer during the days of hajj, but they disagreed extensively over the timp set for this. A group of jurists said that he is to pronounce takbirs from the morning prayer on the day of <Arafa till the time of 'asr on the last of the (three) days of fajArff.164 This was upheld by Sufyan, Ahmad, and Abu Thawr. It is said that he is to pronounce takbirs from the time after the zuhr prayer on the day of sacrifice up to the morning prayer on the last day of tashriq. This is the opinion of Malik and al-Shaf/T. Al-ZuhrT said that a sunna has prevailed that the imam should pronounce takbir in the cities after the zuhr prayer on the day of sacrifice up to 'asr of the last day of tashriq.

Gabaɗaya, akwai saɓani mai yawa a kan wannan, kuma Ibn al-Mundhir ya ruwaito ra'ayoyi goma a cikinsa. Dalilin saɓanin su shi ne cewa an gina wannan a kan ayyuka, kuma babu wata magana tabbatacciya da aka ruwaito a kan haka. Lokacin da Sahabbai suka sabawa juna a kan wannan, mabiyansu ma sun sabawa juna haka. Tushen wannan magana shi ne kalmomin Maɗaukaki: "Ku ambaci Allah a cikin kwanaki ƙayyadaddu."165 Mafi yawan malamai sun ce wannan umarni, ko da yake an fi nufin maniyyata da shi, yana shafar wasu gabaɗaya, kuma an samo wannan daga aiki, duk da cewa akwai saɓani a kan lokacin da aka tsara dominsa. Watakila tsara lokacin takbiri al'amari ne na zaɓi, domin dukansu sun yarda a kan tsara lokaci, yayin da suka sabawa juna a kan aikin kansa. Wata ƙungiya ta malamai sun ce takbirin bayan sallah a waɗannan kwanaki yana shafar wanda ke sallah tare da jama'a ne kawai. Sun kuma sabawa juna a kan yadda ya kamata a faɗi takbirin a waɗannan kwanaki. Malik da al-Shafi'i sun ce mai bauta zai furta shi sau uku: Allahu Akbar, Allahu Akbar, Allahu Akbar. An ce ana ƙara kalmomin: Lā ilāha illallāhu waḥdahu lā sharīka lah, lahu 'l-mulk wa lahu 'l-ḥamd, wa huwa 'alā kulli shay'in qadīr, bayan wannan. An ruwaito daga Ibn 'Abbas cewa yana cewa: Allahu Akbar Kabīra, sau uku, sannan a karo na huɗu yana cewa: wa lillāhi 'l-ḥamd. Wata ƙungiya ta malamai sun ce babu wani abu da aka ƙayyade a kan haka.

On the whole, there is extensive disagreement over this, and Ibn al-Mundhir has related ten opinions in it. The reason for their disagreement over this stems from the fact that it has been based on acts and that no determinable saying has been transmitted in this regard. When the Companions disagreed among themselves over this, their followers likewise disagreed. The basis for this subject are the words of the Exalted, “Remember Allah through the appointed days”.165 The majority maintained that this command, even if it is primarily directed at the pilgrims, applies generally to others, and this has been derived from practice, even though there is disagreement about the time set for it. Perhaps, the fixing of a time for takbir is a matter of choice for all of them agreed about the fixing of time while they differed over the act itself. A group of jurists said that the takbir after prayer on these days applies only to the person praying with the congregation. They also differed about the description of the takblr during these days. Malik and al-ShaficT said that the worshipper is to pronounce it three times: Alldhu Akbar, Alldhu Akbar, Alldhu Akbar. And it is said that the words Id ildha illallahu wahdahu la sharika lah, lahu yl-mulk wa lahu 'l-hamd, wa huwa <ald kulli shay* in qadir, are to be added after this. It is related from Ibn cAbbas that he used to say, Alldhu Akbar Kabira, three times and then with the fourth he would say wa lilldhi U-hamd. A group of jurists said that there is nothing determined for this.

Dalilin sabanin da suka yi a kan wannan shi ne rashin wani ƙayyadewa a cikin shari'a, tare da fahimtarsu daga shari'a cewa akwai irin wannan ƙayyadewa, wato bisa fahimtar mafi yawan malamai. Wannan shi ne sanadin sabaninsu game da ƙayyade lokaci don takbir, wato fahimtar irin wannan ƙayyadewa alhali babu nassi a kansa.

The reason for their disagreement over this arises from the absence of ai determination in the law along with their understanding from the law that there is such a determination, that is, according to the understanding of most. This is the cause of their disagreement about the fixing of a time for takbir, that is, comprehending such fixing in the absence of a text for it.

Sun yarda cewa yana da kyau mai bautawa ya ci wani abu a ranar Idi na azumi kafin ya tafi wurin sallar (C/W), kuma kada ya ci komai a ranar Idi na layya sai bayan kammala sallah. Haka kuma sun ce yana da kyau ya koma ta wata hanya daban da wadda ya bi (lokacin tafiya sallah), domin wannan aiki ya tabbata ta hanyar aikin Annabi ﷺ.

They agreed that it is recommended that the worshipper eat something on the day of al-fitr before departing for the place of (C/W) prayer, and that he should not eat anything on the day of 'id al-adha except after the completion of prayer. They also held that it is recommended that he should return by a path different from the one he treaded (while going for prayer), because this practice has been established through the act of the Prophet (God’s peace and blessings be upon him).