Mereka bersepakat bahawa dua rakaat sebelum Subuh itu sunnah, kerana Nabi ﷺ sentiasa mengerjakannya secara berterusan, lebih daripada rakaat solat sunnah mutlak yang lain. Baginda ﷺ melakukannya kerana menganggap ia sangat dianjurkan, dan juga kerana baginda pernah mengerjakannya sebagai qada selepas terbit matahari, iaitu ketika baginda terlanjur tertidur sehingga selepas matahari terbit, lalu baginda menunaikan keseluruhan solat Subuh sebagai qada. Mereka berselisih pendapat mengenainya dalam beberapa perkara, antaranya ialah bacaan (al-Quran) yang disunatkan di dalamnya.

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.

Menurut Malik, dianjurkan agar hanya Umm al-Qur'an sahaja dibaca di dalamnya. Al-Shafi'i berkata bahawa tidak ada salahnya jika Umm al-Qur'an dibaca di dalamnya bersama dengan surah pendek yang lain. Abu Hanifah berkata bahawa tidak ada riwayat yang menyebutkan sebarang amalan bacaan yang dianjurkan di dalamnya, dan dibolehkan bagi seseorang untuk membaca dari bahagian bacaan Al-Qur'an malamnya.

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.

Sebab perselisihan mereka ialah perbezaan dalam riwayat bacaan yang dibaca oleh Nabi (semoga rahmat dan keberkatan Allah dilimpahkan ke atas baginda) dalam solat ini, dan juga perselisihan mereka tentang penentuan bacaan dalam solat. Diriwayatkan tentang Nabi ﷺ bahawa baginda biasa melakukan dua rakaat yang ringan [pendek] pada waktu pagi, dan diriwayatkan daripada ^A'isyah, yang berkata, "Kedua-dua rakaat itu begitu pendek sehingga saya tertanya-tanya sama ada baginda membaca Umm al-Qur'an di dalamnya." Implikasi yang jelas daripada ini ialah baginda biasa membaca Umm al-Qur'an sahaja di dalamnya. Diriwayatkan melalui Abu Hurairah, sebagaimana dicatat oleh Abu Daud, bahawa "baginda [Nabi ﷺ] biasa membaca 'Katakanlah, Dia Allah Yang Maha Esa' dan 'Katakanlah, wahai orang-orang kafir' di dalamnya." Mereka yang mengambil riwayat ^A'isyah memilih untuk membaca Umm al-Qur'an sahaja, manakala mereka yang mengambil riwayat kedua memilih untuk membaca Umm al-Qur'an dan satu surah pendek. Mereka yang berpegang kepada prinsip mereka bahawa tiada bacaan tertentu hendaklah ditetapkan untuk solat, kerana firman Yang Maha Tinggi, "Maka bacalah apa yang mudah daripadanya [bagi kamu]", berkata bahawa orang itu hendaklah membaca apa yang dia suka.

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.

Isu kedua berkaitan dengan cara bacaan yang disunatkan baginya. Malik, al-Shafi'i dan kebanyakan fuqaha yang lain berpendapat bahawa yang disunatkan ialah membacanya secara sirr (perlahan atau tidak didengar). Sekumpulan fuqaha berpendapat bahawa yang disunatkan ialah membacanya secara jahr (nyaring atau didengar), manakala kumpulan yang lain memberikan pilihan (kepada orang yang beribadat) antara membacanya secara sirr dan secara jahr.

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.

Punca perselisihan dalam perkara ini berpunca daripada pertembungan makna tersirat bagi hadis-hadis tersebut. Dalam hadis (yang disebutkan sebelum ini) daripada Aisyah, makna tersirat yang zahir ialah bahawa "Nabi (ﷺ) membaca secara perlahan di dalamnya". Sekiranya keadaan ini tidak berlaku, Aisyah tidak akan mempunyai sebab untuk ragu-ragu sama ada Nabi (ﷺ) membaca Ummul Quran di dalamnya. Makna zahir daripada apa yang diriwayatkan daripada Abu Hurairah ialah bahawa baginda membaca "Katakanlah, wahai orang-orang kafir..." dan "Katakanlah, Allah itu Esa...", di dalamnya, dan bacaan Nabi (ﷺ) ketika itu didengari, kerana sekiranya tidak demikian, Abu Hurairah tidak akan mengetahui apa yang baginda baca di dalamnya. Mereka yang mengambil kaedah tarjih terhadap kedua-dua hadis ini sama ada mengekalkan bacaan yang didengari, apabila hadis Abu Hurairah diutamakan, atau mengekalkan bacaan secara perlahan, apabila hadis Aisyah diutamakan. Mereka yang berpegang kepada kaedah penyelarasan (al-jam') mengekalkan pilihan bagi orang yang beribadah.

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.

Isu ketiga adalah mengenai keadaan seseorang yang belum menunaikan dua rakaat (sunnah fajar) lalu mendapati imam sedang melaksanakan solat fardu, atau seseorang yang masuk ke masjid untuk menunaikan dua rakaat tersebut tetapi mendapati solat fardu (wajib) sudah hampir didirikan. Dalam keadaan ini, Malik berpendapat bahawa jika dia masuk ke masjid sedangkan solat fardu sedang dilaksanakan, maka dia hendaklah solat bersama imam dan tidak menunaikan dua rakaat itu di dalam masjid (ketika imam sedang melaksanakan solat fardu). Namun, jika dia belum masuk ke masjid dan tidak bimbang akan ketinggalan satu rakaat bersama imam, dia boleh menunaikan dua rakaat itu di luar masjid; tetapi jika dia bimbang akan ketinggalan satu rakaat, dia hendaklah solat bersama imam dan kemudian menunaikan dua rakaat tersebut selepas matahari terbit. Abu Hanifah bersetuju dengan Malik dalam membezakan antara keadaan seseorang yang sudah masuk ke masjid dengan yang belum masuk, tetapi dia berbeza pendapat dengannya dalam hukum terperinci. Beliau berkata bahawa orang itu boleh solat di luar masjid selagi dia menyangka dapat menunaikan satu rakaat solat Subuh bersama imam. Al-Syafi'i pula berkata bahawa jika solat yang ditetapkan sudah bermula, dia tidak boleh menunaikan dua rakaat itu sama ada di dalam atau di luar masjid. Ibn al-Mundhir meriwayatkan bahawa satu kumpulan membenarkan menunaikan dua rakaat itu di dalam masjid ketika imam sedang melaksanakan solat (fardu), tetapi pendapat ini adalah pendapat yang menyimpang.

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.

Alasan bagi perselisihan mereka timbul daripada pertikaian mereka mengenai maksud sabda Nabi ﷺ, "Apabila solat telah didirikan, maka tiada solat lain kecuali solat yang difardukan." Mereka yang berpegang kepada makna umum hadis ini tidak membenarkan dua rakaat subuh, sama ada di luar masjid atau di dalamnya, jika solat fardu telah didirikan. Mereka yang mengehadkan makna ini hanya kepada solat di dalam masjid membenarkan solat di luar masjid selagi kewajipan itu tidak luput, atau selagi sebahagian daripada kewajipan itu tidak luput. Illat (sebab hukum) larangan itu, menurut mereka yang berpegang kepada makna umum, ialah kesibukan dengan solat sunat sehingga mengabaikan solat fardu. Illat menurut mereka yang mengehadkannya kepada masjid ialah mendirikan dua solat pada masa yang sama, kerana itu akan bermakna menentang imam. Diriwayatkan daripada Abu Salamah bin Abdul Rahman, bahawa beliau berkata: "Sebahagian orang mendengar iqamah, lalu mereka bangun untuk solat. Rasulullah ﷺ keluar kepada mereka lalu bersabda, 'Dua solat dalam satu masa? Dua solat dalam satu masa?' Beliau berkata bahawa kejadian itu berlaku pada waktu solat subuh dan mengenai dua rakaat yang didirikan sebelum solat subuh yang fardu."

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 dan Abu Hanifah berselisih pendapat mengenai bahagian solat fardu yang perlu diambil kira dalam menentukan sama ada seseorang harus terlebih dahulu melakukan dua rakaat sunnah atau menyertai imam. Perselisihan ini berpunca daripada perbezaan pandangan mereka mengenai bahagian yang menjamin diperolehi pahala solat berjemaah. Selain itu, terdapat juga perselisihan sama ada solat berjemaah lebih besar pahalanya daripada dua rakaat sunnah. Mereka yang berpendapat bahawa dengan tertinggal satu rakaat solat fardu, pahala solat berjemaah itu hilang, berkata bahawa seseorang boleh terus sibuk dengan dua rakaat sunnah selagi satu rakaat solat fardu belum tertinggal. Mereka yang berpendapat bahawa seseorang memperoleh pahala (berjemaah) selagi dia dapat menunaikan sekurang-kurangnya satu rakaat solat fardu bersama imam, berpegang kepada sabda Nabi ﷺ, "Sesiapa yang mendapat satu rakaat solat, maka dia telah mendapat solat itu", iaitu dia memperoleh pahalanya. Mereka mentafsirkan hadis ini supaya ia bersifat umum, meliputi orang yang meninggalkan solat secara sengaja mahupun tanpa pilihan, dan oleh itu mereka berkata bahawa dia boleh terus sibuk dengan sunnah selagi dia yakin dapat menangkap sekurang-kurangnya satu rakaat bersama imam. Malik pula mentafsirkan hadis ini (Allah lebih mengetahui) sebagai terpakai kepada orang yang terlepas solat fardu secara sengaja. Oleh itu, beliau berpendapat bahawa jika dia tertinggal satu rakaat daripadanya, dia kehilangan pahalanya.

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.

Sebab pendapat mereka yang membenarkan dua rakaat subuh di dalam masjid ketika solat fardu sudah didirikan adalah berdasarkan salah satu daripada dua sebab: sama ada hadis tersebut tidak sahih pada pandangan mereka, atau ia tidak sampai kepada mereka. Abu Bakr ibn al-Mundhir telah berkata bahawa ia adalah hadis yang sahih, iaitu sabda Nabi ﷺ "Apabila solat telah didirikan, maka tiada solat lain melainkan solat yang difardukan". Abu 'Umar ibn 'Abd al-Barr juga telah mengisytiharkannya sahih, dan kesahihannya turut diriwayatkan daripada 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.

Isu keempat berkaitan dengan waktu qada* bagi solat-solat yang tertinggal kerana terlepas solat Subuh (fardu). Sekumpulan fuqaha berpendapat bahawa orang tersebut hendaklah menunaikannya sebagai qadha selepas solat Subuh (fardu). Pendapat ini dipegang oleh 'Atha' bin Abi Rabah, dan juga Ibnu Juraij. Sekumpulan fuqaha yang lain pula berpendapat bahawa beliau hendaklah menunaikannya sebagai qadha selepas terbitnya matahari. Sebahagian daripada fuqaha ini menetapkan waktu tertentu yang tidak boleh diubah untuknya, manakala sebahagian yang lain pula menganggapnya fleksibel, dengan mengatakan bahawa beliau boleh menunaikannya dari waktu terbitnya matahari sehingga waktu ia mula condong ke barat, tetapi beliau tidak boleh menunaikannya selepas matahari condong. Sebahagian fuqaha yang mengekalkan pendapat bahawa solat tersebut ditunaikan sebagai qadha menganggapnya sebagai sunnah yang digalakkan, manakala sebahagian yang lain pula memberikan pilihan kepada orang tersebut. Dasar bagi menunaikan solat-solat tersebut sebagai qadha ialah perbuatan Nabi ﷺ yang menunaikannya sebagai qadha selepas terbitnya matahari ketika baginda tertidur lewat.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