Solat-solat yang tidak diwajibkan secara universal termasuk solat yang merupakan sunnah, atau solat sunat mutlak (nafl), atau solat yang diwajibkan secara kolektif (fardu kifayah). Oleh kerana setiap daripada ini mempunyai hukum-hukum tertentu, sebahagiannya disepakati dan sebahagiannya diperselisihkan, kami berpendapat adalah wajar untuk membincangkan setiap solat secara berasingan. Solat-solat ini semuanya berjumlah sepuluh: dua rakaat solat Subuh, solat witir, solat-solat sunat, dua rakaat ketika masuk ke masjid, solat-solat pada bulan Ramadan, solat gerhana (kusuf), solat minta hujan, dua solat hari raya, dan sujud (ketika membaca bahagian-bahagian tertentu) al-Quran, yang juga merupakan sejenis solat. Oleh itu, kitab ini mengandungi sepuluh bab. Kami akan membincangkan solat jenazah secara berasingan di bawah bab hukum-hukum mengenai orang mati, sebagaimana kebiasaan para fuqaha, dan itulah yang mereka himpunkan di bawah tajuk: "kitab janaiz".

Prayers that are not prescribed as a universal obligation include prayers that are a sunna y or are supererogatory (nafl)y or prayers that are prescribed as a communal obligation (fard kifdya). As (each of) .these have ahkdmy some agreed upon and some disputed, we deemed it proper to take up the discussion of each prayer separately. These prayers together are ten in number: the two of the morning prayer, the witr prayer, supererogatory prayers, the two rakfas on entry into a mosque, prayers during Ramadan, the eclipse (kusuf) prayer, prayer for rain, the two cid prayers, and the prostrations (on reciting certain parts) of the Qur’an, which are also a kind of prayer. This book, therefore, comprises ten chapters. We shall be discussing funeral prayers separately ’under the chapter on the ahkam of the dead, as is the practice of the jurists and that is what they compile under the title: “the book of janffiiz”.

Mereka berselisih pendapat mengenai lima perkara: hukumnya, sifatnya, waktunya, doa qunut di dalamnya, dan pelaksanaannya ketika bermusafir di atas kenderaan tunggangan.

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.

Perbincangan tentang hukumnya telah dibahas dalam perbincangan mengenai solat fardu. Malik (semoga Tuhan merahmatinya), dalam penerangannya, lebih memilih agar ia dilakukan sebagai tiga rakaat witir yang dipisahkan dengan salam.150 Abu Hanifa berkata bahawa witir terdiri daripada tiga rakaat tanpa sebarang pemisahan antaranya dengan salam. Al-Syafi'i berkata bahawa witir ialah satu rakaat. Bagi setiap kumpulan ini terdapat pendapat yang diriwayatkan daripada generasi para Sahabat dan Tabi'in.

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.

c Punca perselisihan mereka berpunca daripada percanggahan hadis mengenai perkara ini. Telah sabit daripada Nabi ﷺ melalui hadis 'Aisyah bahawa baginda solat sebelas rakaat pada waktu malam, dengan witir satu rakaat. Telah sabit daripada Ibn 'Umar bahawa Rasulullah ﷺ bersabda: "Solat malam dilakukan dua rakaat dua rakaat, dan jika kamu bimbang subuh akan masuk, maka witirlah dengan satu rakaat." Muslim meriwayatkan daripada 'Aisyah bahawa Nabi ﷺ solat tiga belas rakaat pada waktu malam, dan baginda witir dengan lima rakaat tanpa duduk di antaranya, kecuali pada rakaat terakhir. Abu Dawud meriwayatkan daripada Abu Ayyub al-Ansari, "Witir itu wajib ke atas setiap Muslim. Maka sesiapa yang suka witir dengan lima rakaat, bolehlah dia berbuat demikian; sesiapa yang suka witir dengan tiga rakaat, bolehlah dia berbuat demikian; dan sesiapa yang suka witir dengan satu rakaat, bolehlah dia berbuat demikian." Abu Dawud juga meriwayatkan bahawa Nabi ﷺ pernah witir dengan tujuh, sembilan, dan lima rakaat.

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.