3,4. Raka'o'i biyu idan mutum ya shiga masallaci - Littafin Farko na Manyan Malaman Fiqhu | Quran Course

3,4. Raka'o'i biyu idan mutum ya shiga masallaci - Littafin Farko na Manyan Malaman Fiqhu | Quran Course

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3,4. Raka'o'i biyu idan mutum ya shiga masallaci

3,4. The two Rak^as on Entering the Mosque

by Ibn Rushd1 min readViewed 132 times

Yawancin malamai sun tafi a kan cewa raka'o'i biyu da ake yi idan mutum ya shiga masallaci mustahabbi ne, ba wajibi ba ne. Ahlu-zahir kuwa sun ce wajibi ne. Dalilin sabanin a kan wannan shi ne ko umarnin da ke cikin maganar Annabi ﷺ, "Idan ɗayanku ya shiga masallaci, to ya yi rukuu'i biyu," za a fassara shi da cewa yana nuna mustahabbi ko kuma wajibi. Hadisin yana da inganci kuma al-Bukhari da Muslim sun yarda da ingancinsa. Wadanda suka tafi tare da yawancin malamai a kan cewa umarni cikakke yana nuna wajibi, sai dai idan wata hujja ta nuna mustahabbi, kuma babu wata suka ga hujjar da ke sauya hukuncin daga wajibi zuwa mustahabbi, sun ce wadannan raka'o'i biyu wajibi ne. Su kuwa wadanda suka tsaya kan suka ga hujjar da ke sauya umarni zuwa mustahabbi, ko kuma wadanda ka'idarsu ita ce umarni a fassara shi da mustahabbi, sai dai idan akwai hujjar da ke nuna wajibi, wata kungiya ce ke rike da wannan ka'ida, sun ce raka'o'i biyun ba wajibi ba ne.

The majority maintain that the two rak^as (to be offered) upon entry into a mosque are recommended and are not obligatory. The Zahirites said that they are obligatory. The reason for the disagreement over this is whether the command, in the words of the Prophet (God’s peace and blessings be upon him), “If one of you enters the mosque he should kneel for two ra£W’, is to be interpreted to imply a recommendation or an obligation. The tradition is agreed upon (by al-BukharT and Muslim) for its authenticity. Those who maintained with the majority that the rule is. to construe absolute commands as implying obligation, unless an evidence indicates a recommendation and there is no objection against the evidence that transfers the hukm from being an obligation to that conveying a recommendation, said that these two raktas are obligatory. Those who raised an objection to the evidence converting the commands to recommendation, or for whom the rule is that the commands are to be construed to imply a recommendation, unless there is an evidence indicating an obligation, a rule which is held by one group, said that the two rak^as are not obligatory.

Malaman sun yi sabani, a karkashin wannan taken magana, game da halin mutumin da ya shiga masallaci kuma ya riga ya yi raka'o'i biyu na sallar asuba a gidansa, shin ya yi raka'o'in biyu na shiga masallaci ko a'a. Al-Shafi'i ya ce ya kamata ya yi su, kuma wannan ma ruwayar Ashhab ce daga Malik. Abu Hanifa ya ce bai kamata ya yi su ba, kuma wannan ma ruwayar Ibn al-Qasim ce daga Malik. Dalilin sabanin su ya samo asali ne daga karon ma'anar gaba ɗaya ta faɗin Annabi (tsira da amincin Allah su tabbata a gare shi), "Idan ɗayanku ya shiga masallaci, to ya yi raka'o'i biyu," da kuma ma'anar bayyananniyar maganarsa, "Babu sallah bayan wayewar gari, sai raka'o'i biyu na asuba." Anan akwai ma'anoni guda biyu na gaba ɗaya da ma'anoni guda biyu na musamman. Na farko yana game da lokaci, na biyu kuwa game da sallah. Dalili shi ne hadisin da ya wajabta sallah idan mutum ya shiga masallaci yana da ma'ana ta gaba ɗaya dangane da lokaci, amma na musamman dangane da sallah, yayin da hadisin da ya hana sallah bayan wayewar gari, sai raka'o'i biyu na asuba, yana da ma'ana ta musamman dangane da lokaci, kuma ta gaba ɗaya dangane da sallah. Waɗanda suka keɓe takamaiman sallah daga cikin gaba ɗaya sun tabbatar da yin rukuƙi (sallah) bayan raka'o'i biyu na asuba, yayin da waɗanda suka keɓe takamaiman lokaci daga cikin gaba ɗaya ba su wajabta hakan ba.

The jurists disagreed, under this subject heading, about the case of a person who enters a mosque and has already prayed the two rak'as of the morning prayer in his house, whether he should offer the rakfas on entering the mosque. Al-Shafi T said that c he should, and this is also a narration of Ashhab from Malik. Abu HanTfa said that he is not to offer them, and this is also a narration of Ibn al-Qasim from Malik. The reason for their disagreement stems from the conflict of the general implication of the Prophet (God’s peace and blessings be upon him), “When one of you enters a mosque he is to offer two miW’, with the apparent meaning of his words, “There is no prayer after daybreak, except the two rak*as> of the morning”. Here there are two general implications and two particular implications. The first is about time and the second about prayer. The reason is that the tradition prescribing prayer upon entry into a mosque is general with respect to time, but is particular with respect to prayer, while the tradition proscribing prayer after daybreak, except the two morning rak^as, is particular with respect to time and general with respect to prayer. Those who exempted the particular case of prayer from the general upheld bowing (prayer) after the two morning rak*as, while those who exempted the particular case of time from the general did ..not make this obligatory.