Sun saɓa wa juna a kan abubuwa biyar: hukuncinsa, siffarsa, lokacinsa, addu'ar qunut da ake yi a cikinsa, da kuma yadda ake yin sa a yayin tafiya a kan dabbar hawa.
They disagreed about on five points: its hukm, its description, its time, the supplication (qunut) during it, and its observance while travelling on a riding beast.
Ana tattaunawa game da hukuncinsa an riga an rufe shi a cikin tattaunawar sallolin farilla. Malik (Allah ya yi masa rahama), a cikin bayaninsa, ya fi so a yi shi a matsayin raka'o'i uku na witr da aka raba su da sallama.150 Abu Hanifa ya ce witr raka'o'i uku ne ba tare da wani rabuwa a tsakaninsu ta hanyar sallama ba. Al-Shafi'i ya ce witr raka'a ɗaya ce. Ga kowane rukuni akwai ra'ayoyi da suka fito daga zamanin Sahabbai da Tabi'ai.
The discussion of its hukm has been covered in the discussion of obligatory prayers. Malik (God bless him), in its description, preferred that it be offered as three rak^as of witry separated with a salutation.150 Abu Hamfa said that witr consists of three rak^as without any separation between them by means of the salutation. Al-ShaficT said that witr is a single rak^a. For each group there are opinions coming down from the generations of the Companions and the Tabi un.
Dalilin rashin jituwarsu ya samo asali ne daga sabanin hadisai a kan wannan batu. An tabbatar daga Annabi (tsira da amincin Allah su tabbata a gare shi) ta hanyar hadisin A'isha ﷺ "cewa yana yin raka'a goma sha daya da dare, yana sallar witr da daya." An tabbatar daga Ibn 'Umar cewa Manzon Allah ﷺ ya ce: "Sallolin dare ana yin su raka'a biyu-biyu, idan kuma ka ga asuba za ta riske ka, to ka yi raka'a daya a matsayin witr." Muslim ya ruwaito daga A'isha ﷺ "cewa Annabi ﷺ yana yin raka'a goma sha uku da dare, yana sallar biyar daga cikinsu a matsayin witr ba tare da zama a tsakaninsu ba, sai dai a karshen raka'a ta karshe." Abu Dawud ya ruwaito daga Abu Ayyub al-Ansari cewa: "Witr wajibi ne a kan kowane Musulmi, don haka wanda yake so ya yi witr da biyar, to ya yi, wanda yake so ya yi da uku, to ya yi, wanda yake so ya yi da daya, to ya yi." Abu Dawud ya rubuta cewa Annabi ﷺ yana yin witr da raka'a bakwai, da tara, da biyar.
c The reason for their disagreement stems from the conflict of traditions on the subject. It is established from the Prophet (God’s peace and blessings be upon him) through the tradition of cA’isha “that he used to pray eleven rak^as at night, offering one as witr". It is established from Ibn ‘Umar that the Messenger of Allah (God’s peace and blessings be upon him) said,/‘The prayers during the night are (observed) two at a time, and if you find that the morning is going to overtake you, then, offer one ra&a as witr". Muslim has reported from ‘Arisha “that the Prophet (God’s peace and blessings be upon him) used to pray thirteen rak'as at night, and offered five of these as witr without sitting in between, except at the end of the last”. Abu Dawud has reported from Abu Ayyub al-Ansari, “Witr is a prescribed duty for every Muslim, thus, he who prefers to observe it with five may do so, he who prefers to observe it with three may do so, and he who prefers to observe it with one may do so”. Abu Dawud has recorded that the Prophet (God’s peace and blessings be upon him) used to observe witr with seven, nine, and five rak^as.
Ya rawaito (hadisi) daga ‘Abd Allah ibn Qays, wanda ya ce: "Na ce wa ‘Alisha: ‘Da raka‘o’i nawa…"
He recorded (a tradition) from ‘Abd Allah ibn Qays, who said, “I said to ‘Alisha, ‘With how many (rak as)
c did Manzon Allah ﷺ yana yin witr? Ta ce, ‘Yana yin witr da raka'a huɗu da uku, shida da uku, takwas da uku, goma da uku, amma bai yin witr da ƙasa da bakwai ko fiye da goma sha uku ba.’ ” Akwai kuma hadisin Ibn ‘Umar daga Annabi ﷺ cewa ya ce, “Sallar magariba ita ce witr na sallolin yini.”
c did the Messenger of Allah (God’s peace and blessings be upon him) observe witr?' She said, ‘He used to observe witr with four and three, six and three, eight and three, ten and three, but he did not observe it with less than seven or with more than thirteen’ ”. There is also the tradition of Ibn ‘Umar from the Prophet (God’s peace and blessings be upon him) that he said, “The sunset prayer (maghrib) is the witr of the prayers of the day”.
Jurists sun bi hanyar fifita hadisai a cikin wadannan riwayoyi. Wadanda suka tafi cewa witr raka'a daya ce sun yi hukunci ne bisa ga maganar Annabi (tsira da aminci na Allah su tabbata a gare shi) cewa: "In kana jin tsoron isowar asuba, to ka yi raka'a daya a matsayin witr," da kuma bisa riwayar 'A'isha cewa: "Yana yin witr da raka'a daya." Wadanda suka yi ikirarin cewa witr raka'a uku ce, ba tare da rabuwa a tsakaninsu ba, kuma suka takaita hukuncin witr ga uku kawai, ba su da abin dogaro a matsayin hujja a wannan al'amari, domin dukkan riwayoyi suna nuna zabi, sai dai riwayar Ibn 'Umar cewa Annabi ﷺ ya ce: "Sallar magariba ita ce witr na sallolin yini." Abu Hanifa yana cewa: "Idan aka kwatanta abu daya da wani aka kuma sanya hukuncin su daya, to ya dace abubuwan da aka kwatanta su kasance suna da siffa daya. Don haka, idan aka kwatanta magariba da witr na sallolin yini, kuma tunda magariba tana da raka'a uku, to ya biyo baya cewa witr na dare shi ma ya zama uku."
The jurists adopted the method of preference in these traditions. Those who held that witr is a single rak^a decided on the basis of the words of the Prophet (God’s peace and blessings be upon him), “If you are apprehensive about the (approach of) dawn offer a single rakfa as witr," and also on the basis of the tradition of ‘Arisha, “He used to observe witr with one rak'a". Those who maintained that witr is three rakcas, without there being a separation between them, and confined the hukm of witr to three only, have nothing to rely upon as proof in this matter, as all traditions imply a choice, except the tradition of Ibn ‘Umar that the prophet (God’s peace and blessings be upon him) said, “The sunset prayer (maghrib) is the witr of the prayers of the day”. Abu HanTfa would say: “When one thing is compared with another and the hukm of both is made the same, it is appropriate that the things compared have the same description, thus, when maghrib is compared with the witr of the prayers of the day and as maghrib consists of three it follows that the witr of the night be also three”.
Malik kuma ya dogara ga hujjar cewa Annabi (tsira da amincin Allah su tabbata a gare shi) bai taba yin witr sai dai idan an yi shi bayan adadin raka'o'i mai biyu ba. Don haka ya ce wannan ita ce sunnar witr, kuma mafi karancin adadinsa raka'a biyu ne. A ra'ayinsa, witr na iya zama raka'a daya da aka yi bayan adadin raka'o'i mai biyu, ko kuma witr din da aka wajabta dole ne ya hada da adadin biyu tare da shi. Don haka, idan aka kara witr a kan adadin raka'o'i mai biyu, duka jimillar tana zama witr (adadi mai banbanci).
Wannan ra'ayi yana samun goyon baya daga hadisin Abdullahi ibn Qays, wanda aka ambata a baya, wanda ya bayyana sallar witr a matsayin tana kunshe da adadin raka'o'i mai biyu sannan kuma adadi mai banbanci. Imaninsa cewa witr raka'a daya ce kuwa ya bayyana a maganarsa: "Yaya za a yi witr alhali babu abin da ke gabansa, kuma witr din me yake nufi?" Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ya ce: "Abin da aka yi sallah da shi kafin sa shi ne ke sa ya zama witr." Ma'anar zahirin wannan magana ta yi daidai da ra'ayinsa cewa ma'anar witr a fannin shari'a ita ce adadi mai banbanci kansa, watau abin da ba ya kunshe da adadi mai biyu da kuma adadi mai banbanci, domin a irin wannan yanayi ba adadi mai banbanci ba ne da kansa, sai dai saboda adadi mai banbanci da ke tare da shi. Wannan fassarar ita ce mafi inganci.
Malik, on the other hand, relied on the argument that the Prophet (God’s peace and blessings be upon him) never observed witr unless it followed an even number (of rakcas). He, therefore, held that this was the sunna of witr and that the minimum in this is two rakcas. Witr, in his’view, may in fact be a single rak^a preceded by an even number of rakcas, or that lw/r, which is prescribed has to include an even number along with it. Thus, if a witr is added to an even number of ra&as, the whole becomes witr (an odd number). This opinion is supported by the tradition of <Abd Allah ibn Qays—mentioned earlier—which describes witr prayers as comprising an even number of rak^as and then an odd number. His belief that witr comprises a single rakfa is revealed in his statement: “How can witr be observed when nothing precedes it, and for what is it a witr (odd number)?” The Messenger of Allah (God’s peace and blessings be upon him) has said, “What has been prayed before it makes it odd”. The apparent meaning of this statement agrees with his view that the technical meaning of witr is the odd number itself, that is, something not consisting of an even number plus an odd? number, because in such a case it is not an odd number in itself but because of the odd number besides it. This interpretation is better.
Gaskiya, duk waɗannan hadisai suna nuna zaɓi a cikin bayanin sallar witr, daga raka'a ɗaya zuwa tara, kamar yadda aka ruwaito a cikin ayyukan Manzon Allah ﷺ. Tambayar da ake yi ita ce ko yana daga cikin sharuɗɗan witr a riga ta da raka'o'i biyu-biyu (lamba ɗaya-ɗaya). Ana iya cewa sharaɗi ne, domin haka witr ɗin Manzon Allah ﷺ yake. Haka kuma ana iya cewa ba sharaɗi ba ne, domin Muslim ya rawaito cewa Annabi ﷺ yana tashi Aisha domin sallar witr ɗinta idan ya gama sallah har zuwa wurin witr. Ma'anar wannan a bayyane take cewa ta kan yi witr ba tare da an riga an yi lamba biyu-biyu ba.
Haka kuma Muslim ya rawaito daga Aisha cewa: "Manzon Allah ﷺ yana yin witr da raka'a tara, yana zama a raka'a ta takwas da ta tara, kuma bai yi sallama ba sai a raka'a ta tara. Sannan yana yin raka'a biyu yana zaune. Waɗannan raka'a goma sha ɗaya ne." "Idan ya tsufa kuma jikinsa ya yi nauyi, sai ya yi witr da raka'a bakwai, yana zama a raka'a ta shida da ta bakwai kawai, kuma ba ya yin sallama sai a ƙarshen raka'a ta bakwai. Sannan yana yin raka'a biyu yana zaune, waɗannan kuwa sun kai tara." A cikin wannan hadisi witr yana zuwa bayan lamba biyu-biyu, kuma yana ƙunshe da hujja cewa ba sharaɗi ba ne a riga witr da lamba biyu-biyu, kuma kalmar witr ana amfani da ita wajen nufin uku.
Wannan kuma yana samun goyon baya daga abin da Abu Dawud ya rawaito daga Ubayy ibn Ka'b, wanda ya ce: "Manzon Allah ﷺ yana karanta a witr (surori) "Sabbi isma rabbika al-a'la"... da "Qul ya ayyuhal kafirun"... da "Qul huwa Allahu ahad"... Kamar yadda akwai wani hadisi makamancin wannan daga A'isha, inda take cewa game da raka'a ta uku: "Ka ce: Shi ne Allah Makaɗaici" da "al-Mu'awwidhatan" ["Ka ce: Ina neman tsari ga Ubangijin alfijir..." da "Ka ce: Ina neman tsari ga Ubangijin mutane..."]
Malaman fiqihu sun yi ittifaqi cewa lokacin witr yana bayan sallar isha* har zuwa fitowar alfijir, kamar yadda wannan ya zo daga Manzon Allah ﷺ ta hanyoyi daban-daban. Daga cikin mafi ingancin waɗannan akwai abin da Muslim ya ruwaito daga Abu Nadra al-Abdi, cewa Abu Sa'id ya sanar da su cewa sun tambayi Manzon Allah ﷺ game da witr, sai ya ce: "Witr yana kafin asuba."
Sun sami saɓani game da halaccin yin sa bayan alfijir. Wata ƙungiyar malamai ta hana hakan, yayin da wata ƙungiya kuma ta halatta shi muddin mai ibada bai riga ya yi sallar asuba ba. Ra'ayin farko Abu Yusuf da Muhammad, almajiran Abu Hanifa, da Sufyan al-Thawri suka riƙe. Ra'ayi na biyu kuwa al-Shafi'i, Malik, da Ahmad suka riƙe.
The truth, however, is that all these traditions imply a choice in the description of the witr prayer ranging from one to nine as has been reported in the acts of the Messenger of Allah (God’s peace and blessings be upon him). The inquiry (to be made) is whether it is a condition for the witr that it be preceded by an even number of rak^as. It is possible to say that this is a condition as that was the case with the witr of the Messenger of Allah (God’s peace and blessings be upon him). It is also possible to say that it is not a condition for it as Muslim has recorded that the Prophet (God’s peace and blessings be upon him) used to wake cA’isha up for her iwtr prayer when he had prayed1 up to the point of the witr. The apparent meaning of this is that she used to observe witr without it having been preceded by an even number. He (Muslim) has also recorded a tradition from <A>isha “that the Messenger of Allah (God’s peace and blessings be upon him) used to observe witr with nine rak^as, sitting down in the eighth and ninth, and he did not offer the salutation except in the ninth. He then offered two rak'as while seated. These are eleven rakfas. 'When he grew older and put on some weight he used to observe witr with seven ra&as sitting only in the sixth and the seventh, and not offering the salutation except at the end of the seventh. He then used to offer two rakfas while seated, and these come to nine In this tradition the witr precedes the even number, and it contains a proof that it is not a condition for the witr that it be preceded by an even number, and that the term zptfr is applied to mean three. This is supported by what is related by Abu Dawud from Ubayy ibn Ka<b, who said, “The Messenger of Allah (God’s peace and blessings be upon him) used to recite in the witr (the chapters) “Glorify the name of your Lord, the most High .. ‘Say O disbelievers .. and ‘Say, Allah is One .. There is a similar tradition from A>isha where she says about the third recitation, “Say, Allah is One and the mtfawwidhatan [‘Say, I seek refuge with the Lord of the daybreak .. and ‘Say, I seek refuge with the Lord of mankind .. ?]” The jurists agreed that the time of witr is after the isha* prayer up to the break of the dawn, as this has been reported from the Prophet (God’s peace and blessings be upon him) through a variety of channels. One of the most authentic of these is what is reported by Muslim from Abu Nudra al-SAwfi that Abu Sa id informed them that c they had asked the Prophet (God’s peace and blessings be upon him) about witr, and he said, “The witr is before the morning (prayer)”. They disagreed about the permissibility of observing it after the dawn. A group of jurists prohibited this, while another group permitted it as long as the worshipper had not yet performed the morning prayer. The first opinion was held by Abu Yusuf and Muhammad, the disciples of Abu HanTfa, and by Sufyan al-Thawri. The second was held by al- Shafi T, Malik, and Ahmad.
Dalilin sabanin da ke tsakanin malamai a wannan batu ya samo asali ne daga karo tsakanin aikin Sahabbai a kan wannan al'amari da hadisai. Ma'anar zahirin hadisan da suka zo game da wannan al'amari ita ce, ba a halatta a yi witr bayan wayewar gari ba, kamar yadda yake a hadisin Abu Nudra wanda aka riga aka ambata. Haka kuma, hadisin Abu Hudhayfa yana bayyana wannan a sarari, kamar yadda Abu Dawud ya ruwaito, inda aka ce: "An wajabta muku (lokacin) tsakanin sallar isha'i har zuwa fitowar alfijir." Babu sabani tsakanin malaman usulul-fiqh cewa abin da ya zo bayan kalmar "ila" (har zuwa) yana da hukuncin da ya sabawa abin da ya gabace ta, domin tana nuna iyaka. Ko da yake wannan yana cikin nau'in dalalatul-khitab (fahimta ta kishiya a kaikaice), nau'i ne da aka yarda da shi, kamar faɗin Mai girma da ɗaukaka: "Sai ku cika azumi har zuwa dare," da kuma faɗinsa: "(Ku wanke hannuwanku) har zuwa gwiwar hannu." Babu sabani tsakanin masana fiqhu cewa abin da ya wuce iyaka yana sabawa abin da ke gabanta.
c The reason for their disagreement derives from the conflict between the practice of the Companions in this regard and the traditions. The apparent meaning in the traditions about this (matter) is that it is not permitted to observe ,witr after dawn as in the tradition of Abu Nudra that has already been mentioned. Further, the tradition of Abu Hudhayfa is explicit about this as recorded by Abu Dawud, where it is said, “It has been prescribed for you (from the time) between the ishffi prayer till the break of the dawn”. There is no dispute among the authorities on -usiil (al-fiqh) that what occurs after the word ild (till) has a hukm that is the opposite of what precedes it as it represents the limit. Though this belongs to one of the categories of the indirect indication of the text {dalil al-khitab), it is of a kind that is agreed upon as in the words of the Exalted, “Then strictly observe the fast till nightfall”,152 and in His words, “(Wash your hands) Up to the elbows”.153 There is no dispute among the jurists about (the propositon) that what is beyond the limit is the opposite of what is before the limit.
Hakikanin sabani tsakanin aiki da hadisai ana iya gane shi daga abin da aka riwaito daga Ibn Mascud, Ibn cAbbas, cUbada ibn al-Samit, Hudhayfa, Abu al-Darda', da cA'isha, cewa suna yin witr bayan fitowar alfijir da kafin sallar asuba, kuma babu wani adawa daga sauran Sahabbai game da hakan. Wasu malaman fiqihu sun ce irin wannan lamari yana cikin rukunin ijma'i, amma wannan da'awa ba ta da tushe, domin ra'ayin mutum guda kan wata matsala ba za a iya dangantawa da wani wanda ya yi shiru game da ita ba; watau, ra'ayin mutum kan wata matsala bai kamata a danganta shi da ra'ayin ijma'i ba idan ba a san ra'ayinsa ba. Dangane da wannan batu, ta yaya zai yi daidai a ce babu wani sabani da aka riwaito tsakanin Sahabbai a kansa? Wane sabani ne zai fi girma fiye da sabanin Sahabbai da suka riwaito wadannan hadisai (masu sabanin juna), ina nufin, sabaninsu da wadanda suka halatta yin sallar witr bayan fitowar alfijir?
The conflict between practice and traditions is discernible from what is related from Ibn Mascud, Ibn cAbbas, TJbada ibn al-Samit, Hudhayfa, Abu al-Darda\ and ^isha that they used to observe witr after the break of the dawn and before the morning prayers, and there was no opposition from the other Companions over this. A group of jurists held that such a case is within the category of consensus but such a claim is not justified, as an opinion of one person about an issue cannot be attributed to another who is silent about it, that is to say, the opinion of a person on an issue should not to be ascribed to a consensual opinion when his opinion is not known. As to the issue at hand, how is it correct to say that there is no reported dispute among the Companions over it. What dispute can be greater than the dispute of the Companions who related these (differing) traditions, I mean, their disagree ment with those who permitted the witr prayer after the break of the dawn.
Abin da nake ganin game da aikinsu a kan wannan batu shi ne, ba ya saba wa hadisai da aka ruwaito a kansa, wato halaccin yin witr bayan asuba. Haka ma, halaccin a wannan fanni yana cikin rukunin qadd* ba t0 °f ba. Aikinsu zai saba wa hadisai ne kawai idan sun ɗauki yin sallah bayan wayewar gari a matsayin rukunin add?. Ku yi tunani a kan wannan. Sabanin da ake yi kan wannan batu, a gaskiya, ya shafi tambayar ko qadd* a ibadun da aka ƙayyade lokacinsu yana buƙatar sabon umarni, wato umarni daban da umarnin add*. Don haka, irin wannan fassarar da aka danganta gare su ta fi dacewa, domin an ruwaito daga yawancinsu cewa an gan su suna yin witr a matsayin qada? kafin sallar (safe), amma bayan wayewar gari. An ruwaito ra'ayi daga Ibn Mas'ud a kan haka, wato ya kan ce, "Lokacin witr shi ne daga lokacin ƙarshe na ishd* har zuwa sallar asuba." Kasancewar wannan ra'ayi, duk da haka, ba ya nufin dole ne a danganta shi ga dukkan Sahabban da muka ambata, cewa duk sun raba wannan ra'ayi, domin an ga wani Sahabi yana yin witr bayan wayewar gari, kuma ya zama wajibi a yi nazari a kan yanayin ruwayar daga gare su a kan haka. Ibn al-Mundhir ya ruwaito ra'ayoyi guda biyar game da lokacin witr, ciki har da ra'ayoyi biyu sanannu da na ambata. Ra'ayi na uku shi ne mai ibada ya yi witr ko da ya riga ya yi sallar asuba. Wannan ra'ayin Tawus ne. Na huɗu shi ne ya yi shi ko bayan fitowar rana. Abu Thawr da al-AwzacT ne suka tabbatar da shi. Na biyar shi ne zai iya yin witr na daren da ya gabata. Wannan ra'ayin Sa'id ibn Jubayr ne.
What I think of their practice on the issue, however, is that it does not go against the traditions reported on it, that is, the permissibility of praying witr after dawn. In fact, the permissibility in this regard belongs to the category of qadd* not t0 °f Their practice would go against the traditions if they considered praying after daybreak to be of the category of add?. Think over this. The dispute over this issue actually relates to the question of whether qadd* in worship with determined timings is in need of a renewed command, that is, a command other than the command for add*. Thus, such an interpretation ascribed to them is more suitable as the practice was reported from most of them that they were seen observing the witr as qada? before the (morning) prayer, but after the break of the dawn. An opinion has been related from Ibn Mas ud on this, that c is, he used to say, “The time for witr is from the last time of ishd* up to the morning prayer”. The existence of this opinion, however, does not necessarily mean that we should ascribe it to all of the Companions whom we have mentioned, that all shared that opinion because one Companion was seen praying witr after daybreak, and it is necessary to ponder over the nature of the transmission from them about this. Ibn al-Mundhir has reported five opinions about the timing of witr including the two well-known opinions that I have mentioned. The third opinion is that the worshipper should observe the witr even if he has offered the morning prayer. This is the opinion of Tawus. The fourth is that he should observe it even after sunrise. This was maintained by Abu Thawr and al-AwzacT. The fifth is that he may observe the witr of the previous night. This is the opinion of Sa Td ibn Jubayr?
Sababin wannan saɓani ya samo asali ne daga takaddamarsu game da muhimmancin da ake ba da sallar witr da kuma kusancinta da matsayin wajibi (fard). Waɗanda suka ɗauka cewa tana kusa da wajibi sun ce a yi ƙadan sallarta a lokacin da ya wuce lokacin da aka ƙayyade mata. Waɗanda suka ɗauka cewa ba ta kusa da wajibi ba sun ce a yi ƙada'i a cikin ƙayyadadden lokaci mafi guntu. Waɗanda suka ɗauka cewa sunna ce kamar sauran sunnoni duka sun ɗauki ƙadan a wannan hali a matsayin mai rauni, domin ƙada'i wajibi ne a cikin wajibai. Saboda haka ne suka sami saɓani game da ƙadan sallar Idi ga wanda ya rasa ta.
Ya zama wajibi a nan kada a bambanta tsakanin mustahabbi da wajibi, wato, waɗanda suke ganin cewa ƙadan wajibi yana ta hanyar sabon umarni, to su ma su riƙe haka game da mustahabbi, kuma waɗanda suke ganin cewa wajibi ne ta hanyar umarni na asali, to su ma su riƙe haka game da mustahabbi.
Game da saɓaninsu kan addu'ar qunut, Abu Hanifa da almajiransa sun ce mai ibada ya karanta ta a sallar witr. Malik ya hana ta, al-Shafi'i kuma ya halatta ta a rabin na biyu na watan Ramadan. Wata ƙungiyar malamai sun halatta ta a rabin farko na Ramadan, kuma wata ƙungiya ta biyu ta halatta ta a dukan watan Ramadan.
c The reason for this disagreement stems from their dispute about the emphasis laid on observing witr and the degree of its nearness to the category of obligation (fard). Those who held it to be closer to obligation prescribed its qadd? in a period that is beyond that of the period determined for it. Those who held'that it was not close to being an obligation prescribed qada? in the shorter period. Those who held it to be a sunna like all the other sunan deemed qadd* to be weak in this case as qada? is necessary in obligations. Hence, their disagreement about the qadd? of id prayers for one who has missed it. It is necessary that no distinction be made in this between recommendation and obligation, that is, those who hold that qadd* of an obligation is through a renewed command should maintain the same about recommendation, and those who hold that it is obligatory through the original command should maintain the same about recommendation.In their disagreement about the qunut (supplication), Abu HanTfa and his disciples maintained that the worshipper should recite it in the witr prayer. Malik disallowed it, while al-ShaficT permitted it during the second half of Ramadan. One group of jurists permitted it for the first half of Ramadan and a second group for the entire month of Ramadan.
Dalilin sabanin su ya samo asali ne daga karon hadisai. An ruwaito daga Annabi (ﷺ) cewa koyaushe yana karanta qunut. An kuma ruwaito cewa ya halatta shi har tsawon wata guda. Haka nan, an ruwaito cewa a kwanakinsa na karshe bai karanta qunut a kowane bangare na sallah ba. A karshe, an ruwaito cewa ya haramta shi. Wannan batu* an riga an tattauna shi a baya.
The reason for their disagreement arises from the conflict of traditions. It has been related from the Prophet (God’s peace and blessings be upon him) that he always recited the qunut. It is also related that he permitted it for a month. Again, it is related that in his last days he did not recite qunut in any part of the prayer. Finally, it is related that he prohibited it. This* issue has been discussed earlier.
Mafi yawa daga cikin malamai sun halatta yin sallar witr a kan dabba mai hawa, ta kowace fuska take fuskanta, saboda an tabbatar ta hanyar ayyukan Annabi (salla da amincin Allah su tabbata a gare shi), watau ya kasance yana yin witr yana hawa. Wannan shi ne abin da suka dogara da shi wajen tabbatar da cewa ba wajibi ba ne, domin an tabbatar daga Annabi (salla da amincin Allah su tabbata a gare shi) cewa "yana yin sallolin nafila yana hawa," amma ba a tabbatar daga gare shi ko kaɗan cewa yana yin sallolin farilla yana hawa ba.
Dangane da ra'ayin mabiya mazhabar Hanafiyya, saboda yarjejeniyarsu da mafi yawan malamai cewa idan aka ɗauka cewa babu sallar farilla da ake yi yayin hawa, kuma saboda imaninsu cewa sallar witr wajibi ce, to dole ne a ce ba za a yi ta yayin hawa ba. Sun ƙi hadisin bisa tushen kiyasi, wanda rauni ne.
Observing the witr prayer while riding on a beast, whichever way it is facing, has been permitted by the majority as it has been established through the acts of the Prophet (God’s peace and blessings be upon him), that is, he used to observe witr while riding. This is what they relied upon to prove that it is not an obligation, for it has been established from the Prophet (God’s peace and blessings be upon him) that “he used to offer supererogatory prayers while riding”, while it has not been established from him at all that he used to observe obligatory prayers while riding. In the view of the Hanafites, because of their agreement with the majority that on the premise that no obligatory prayer is to be observed while riding, and because of their belief that the witr prayer is obligatory, it must necessarily follow that it should not be prayed while riding, and they rejected the tradition on the basis of analogy, which is weak.
Yawancin malamai sun tafi a kan cewa idan mutum ya yi witr sannan ya kwanta barci, ba zai sake yin witr ba idan ya tashi don yin nafilolin dare; wannan saboda maganar Annabi (tsira da aminci su tabbata a gare shi) cewa: "Ba a yin witr sau biyu a dare guda". Abu Dawud ne ya ruwaito shi. Wasu daga cikinsu sun ce yana iya yin witr na farko ta hanyar ƙara raka'a ɗaya a cikinsa, sannan ya sake yin witr bayan ya yi sallar shaf'i (raka'a biyu). Wannan matsala ce da suka kira naqd al-witr. Wannan ra'ayi yana da rauni ta fuskoki biyu: na farko, cewa ba za a iya mayar da witr zuwa nafila ta hanyar sanya shi shaf'i ba; na biyu, cewa yin raka'a ɗaya a matsayin nafila ba a san shi a shari'a ba. Yarda da hakan ko rashin yarda da shi shi ne dalilin sabani a kan wannan mas'ala. Waɗanda suka duba ma'anar asali ta witr, wato cewa shi ne akasin shaf'i, sun ce ana mayar da shi nafila ta hanyar sanya shi shaf'i da ƙara raka'a ta biyu. Waɗanda suka duba ma'anar ilimin fiqhu (ma'anar fasaha) kuwa sun ce ba a mayar da shi ta hanyar sanya shi shaf'i ba, domin sallar shaf'i nafila ce, alhali witr sunna mai ƙarfi (mu'akkada) ce, ko kuma wajibi ce.
Most of the jurists held that if a person observes witr and then goes to sleep, he may not observe witr a second time if he wakes up to observe supererogatory prayers; this is because of the words of the Prophet (God’s peace and blessings be upon him), “Witr is not observed twice in a night”. It is recorded by Abu Dawud. Some of them held that he may make the first witr even by adding a rak^a to it and then observe it a second time after offering an even prayer. This is an issue that they termed naqd al-witr. It is weak from two aspects: first, that witr cannot be converted to a supererogatory prayer by making it even; second, that observing a single rakfa as a supererogatory prayer is not known in the law. Permitting it or not permitting it is the cause of disagreement on the issue. Those who took into account the underlying meaning in witr, which is the opposite of even, said that it is converted by 5 making it even through the addition of a second rakta. Those who took into account the technical meaning said that it is not converted by making it even as the even prayer is supererogatory, while the witr is an emphatic sunna (mt^akkada) or it is obligatory.