Majoriti berpendapat bahawa dua rakaat (yang didirikan) apabila memasuki masjid adalah disunatkan dan tidak wajib. Golongan Zahiriyyah pula berpendapat bahawa ia wajib. Punca perselisihan dalam hal ini ialah sama ada perintah dalam sabda Nabi ﷺ, "Apabila seseorang daripada kamu memasuki masjid, hendaklah dia rukuk dua rakaat", hendaklah ditafsirkan sebagai membawa maksud sunat atau wajib. Hadis ini disepakati kesahihannya (oleh al-Bukhari dan Muslim). Mereka yang bersama majoriti berpegang bahawa kaedahnya ialah perintah mutlak itu dibawa kepada maksud wajib, melainkan terdapat dalil yang menunjukkan sunat dan tiada bantahan terhadap dalil yang memindahkan hukum daripada wajib kepada sunat. Mereka berkata bahawa dua rakaat ini wajib. Adapun mereka yang membantah dalil yang menukarkan perintah kepada sunat, atau yang berpegang bahawa perintah itu dibawa kepada maksud sunat melainkan terdapat dalil yang menunjukkan wajib, iaitu kaedah yang dipegang oleh satu golongan, mereka berkata bahawa dua rakaat itu tidak wajib.

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.

Namun, mayoritas ulama memahami perintah dalam kes ini sebagai anjuran, kerana wujudnya pertentangan antara hadis ini dengan hadis-hadis yang telah kami sebutkan pada permulaan kitab ini, seperti hadis orang Badwi (penduduk padang pasir), iaitu hadis-hadis yang menunjukkan melalui makna zahir atau makna nas bahawa solat fardu hanyalah lima waktu. Sebabnya, jika perintah di sini difahami sebagai wajib, maka akan terpaksa diakui bahawa solat fardu menjadi lebih daripada lima. Mereka yang berpendapat ia wajib berpandangan bahawa kewajipan itu berkait dengan memasuki masjid, dan ia bukanlah perintah mutlak seperti perintah bagi solat fardu lima waktu. Mayoritas fuqaha berpendapat bahawa mengikat perintah dengan tempat adalah sama seperti mengikatnya dengan waktu. Golongan Zahiriyyah pula berpendapat bahawa tempat tertentu bukanlah antara syarat sah solat, manakala waktu adalah syarat sah solat fardu.157

The majority, however, construed“ the command in this case to indicate a recommendation owing to the existence of a conflict between this tradition and the traditions which we have mentioned at the beginning of this book, like the tradition of the desert dweller, (the traditions) that imply through their apparent, or explicit, meaning that the obligatory (daily) prayers are only five. The reason is that if the command here is construed to imply obligation it necessarily follows that the obligatory prayers become more than five. Those who made them obligatory maintain that the obligation here is related to the entry into a mosque and is not an absolute command like that for the five obligatory prayers. The (majority of the) jurists maintain that qualifying the command with respect to place is similar to qualifying it with respect to time.156 The Zahirites, however, hold that a specific place is not one of the conditions of the validity of prayer, while time is a condition for the validity of the obligatory prayers.157

Para ulama berselisih pendapat, di bawah tajuk perbahasan ini, mengenai kes seseorang yang masuk ke masjid dan telah menunaikan dua rakaat solat Subuh di rumahnya, sama ada dia patut menunaikan dua rakaat (solat tahiyyatul masjid) apabila memasuki masjid. Al-Shafi'i berkata bahawa dia patut menunaikannya, dan ini juga merupakan riwayat Ashhab daripada Malik. Abu Hanifah berkata bahawa dia tidak perlu menunaikannya, dan ini juga merupakan riwayat Ibn al-Qasim daripada Malik. Punca perselisihan mereka berpunca daripada pertembungan makna umum sabda Nabi ﷺ, "Apabila seseorang daripada kamu memasuki masjid, hendaklah dia menunaikan dua rakaat," dengan makna zahir sabdanya, "Tiada solat selepas fajar, kecuali dua rakaat Subuh." Di sini terdapat dua makna umum dan dua makna khusus. Yang pertama berkaitan dengan waktu dan yang kedua berkaitan dengan solat. Sebabnya ialah hadis yang menetapkan solat apabila memasuki masjid adalah umum dari segi waktu, tetapi khusus dari segi solat, manakala hadis yang melarang solat selepas fajar, kecuali dua rakaat Subuh, adalah khusus dari segi waktu dan umum dari segi solat. Mereka yang mengecualikan kes khusus solat daripada yang umum berpegang kepada solat selepas dua rakaat Subuh, manakala mereka yang mengecualikan kes khusus waktu daripada yang umum tidak mewajibkannya.

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.

Telah kami katakan bahawa jika berlaku pertentangan sedemikian, tidak wajib memutuskan berdasarkan mana-mana makna tertentu melainkan atas dasar dalil (tambahan). Tambahan pula, hadis yang melarang tidak bertentangan dengan hadis yang mensyariatkan perintah itu, wallahu a'lam. Jika hadis tersebut sahih, maka dalil hendaklah dicari dari sumber lain.

We have already said that if such a conflict arises, it is not binding to decide on the basis of either particular implication except on the basis of (further) evidence. Further, the proscribing tradition is not opposed by the tradition establishing the command, Allah knows best. If the tradition is proved authentic then the evidence is to be sought from another quarter.