Katika sehemu hii, kuna masuala manne yanayochukuliwa kuwa misingi ya mada hii. Suala la kwanza linahusu kubainisha wajibu wake. Suala la pili linahusu idadi ya wajibu wake (wa kila siku). Suala la tatu linahusu mtu ambaye wajibu huo ni lazima kwake. Suala la nne linahusu wajibu wa matokeo kutokana na kuiacha kwa makusudi.

In this part there are four issues that are taken to be the principles of this topic. The first issue is about the exposition of its obligation. The second issue is about the number of its (daily) obligations. The third issue is about the individual for whom it is obligatory. The fourth issue is about the consequential obligation because of intentional relinquishment.

Wajibu wake unadhihirika kutoka katika Kitabu, Sunna, na ijmaa. Kwa kuwa jambo hili linajulikana sana, kulijadili hakuhitajiki.

Its obligation is evident from the Book, the sunna, and consensus. The fact that it is so widely known makes its discussion unnecessary.

Kuna maoni mawili kuhusu idadi ya sala za lazima za kila siku. Cha kwanza ni maoni ya Malik, al-Shafi'i, na wengi, ambao wanashikilia kwamba sala tano za kila siku peke yake ndizo za lazima. Cha pili ni maoni ya Abu Hanifa na wanafunzi wake, ambao wanashikilia kwamba sala ya witr pia ni ya lazima pamoja na sala tano za kila siku. Kutofautiana kwao juu ya kama wajibu unaothibitishwa kutoka kwenye Sunna ni wajib au fard hakuna athari yoyote.85

There are two opinions about the number of daily obligations. First is the opinion of Malik, al-Shafi T, and the majority, which maintains c that only five (daily) prayers are obligatory. The second is the opinion of Abu HanTfa and his disciples which maintains that the witr prayer is also obligatory along with the five (daily) prayers. Their disagreement about whether the obligation established from the sunna is wajib or fard is of no consequence.85

Sababu ya kutofautiana kwao iko katika riwaya zinazopingana. Riwaya zinazozuia wajibu kwa sala tano ziko wazi, zinajulikana sana, na zimethibitika vizuri. Maarufu zaidi kati yake ni riwaya ya wn?, "Wajibu ulipofikia idadi ya tano, Musa (Moses) alimwambia (Muhammad ﷺ), 'Rudi kwa Mola wako, kwa maana umma wako hautaweza kubeba hili'. Akasema, 'Basi nilifanya hivyo'. Aliyetukuka akasema, 'Ni tano lakini ni hamsini (kwa thawabu), Amri yangu haibadiliki'". Zaidi ya hayo, kuna riwaya inayojulikana sana ya Mbedui, ambaye alimuuliza Mtume ﷺ kuhusu jambo hilo, naye Mtume ﷺ akasema, "Sala tano kwa siku na usiku". Akauliza tena, "Je, nina wajibu wa zaidi ya hizi?" Akajibu, "Hapana, isipokuwa ukizifanya kwa hiari".

The reason for their disagreement lies in conflicting traditions. The traditions that confine the obligation to five prayers are explicit, widely known> and well-established. The most vivid of these is the tradition of wn?, “When the obligation reached the number five, Musa (Moses) said to him (Muhammad), ‘Turn back to your Lord, for your umma cannot bear this’. He said, ‘So I did’. The Exalted said, ‘They are five but they are fifty (in reward value), My decree is not altered’”. Further, there is the widely known tradition of the bedouin, who asked the Prophet (God’s peace and blessings be upon him) about it and the Prophet (God’s peace and blessings be upon him) said, “Five prayers in a day and;night”. He asked (again), “Am I obliged for more besides these?” He replied, “No, unless you observe them voluntarily”.

Miongoni mwa hadithi zinazofikisha maana ya wajibu wa witr ni ile ya ʿAmr ibn Shuʿayb kutoka kwa baba yake na kutoka kwa babu yake kwamba Mtume ﷺ alisema: "Allah amekuongezea sala, nayo ni witr, basi iendeleeni." Pia zipo hadithi ya Haritha ibn Hudhafa aliyesema: "Mtume ﷺ alitutokea akasema: 'Allah amekuamuruni kusali sala, ambayo ni bora kwenu kuliko ngamia wekundu. Hiyo ni witr. Ameamua muisali katika muda uliopo kati ya sala ya usiku (ʿIshaa) na sala ya alfajiri (fajr).'" Vilevile kuna hadithi ya Buraydah al-Aslamiy kwamba Mtume ﷺ alisema: "Witr ni jambo lililothibitishwa, na yeyote asiyeisali si miongoni mwetu."

Mtu ambaye ni wajibu kwake ni kila Mwislamu aliyebaleghe, na hakuna mzozo kuhusu hili.

The person for whom it is obligatory is every pubescent Muslim, and there is no dispute about this.

Kuhusu wajibu kwa mtu anayeacha swala kwa makusudi, na anapoamriwa kuswali akakataa kufanya hivyo, lakini asikane wajibu wake, kundi la wanazuoni wa fiqhi lilisema kwamba anapaswa kuuawa, wakati kundi jingine lilisema kwamba anastahili kuadhibiwa na kufungwa. Miongoni mwa waliosema kwamba anapaswa kuuawa, baadhi yao waliufanya mauaji yake kuwa ni wajibu kutokana na kufuru yake (kufr). Hii ndiyo maoni ya Ahmad, Ishaq, na Ibn al-Mubarak. Wengine, ambao walishikilia kwamba afungwe na aadhibiwe mpaka arejee kuswali, waliliweka hili kuwa ni adhabu ya hadd, ambayo ndiyo maoni ya Malik, al-Shafi'i, Abu Hanifa, wanafunzi wake, pamoja na Wazahiri.

With respect to the obligation in the case of the person who relinquishes it intentionally, and when he is ordered to pray refuses to do so, but does not deny its obligation, a group of jurists said that he should be executed, while another group said that he is to-be punished and confined. Among those who maintained that he is to be executed; some made his execution obligatory as a result of his disbelief (kufr). This is the opinion of Ahmad, Ishaq, and Ibn al- Mubarak. Others, who upheld his confinement and punishment till he resumes praying, determined it as a hadd penalty, which is the opinion of Malik, al- Shafi i, Abu Harnfa, his disciples, and of the Zahirites.

Sababu ya kutofautiana huku inatokana na mgongano wa riwaya (hadithi). Imethibitishwa kutoka kwa Mtume ﷺ aliyesema: "Kumwaga damu ya Mwislamu hakuhalalishwi, isipokuwa katika kesi tatu: kukufuru baada ya imani, uzinifu baada ya ndoa, na kumuua binadamu wakati si kisasi cha uhai mwingine." Pia imepokewa kutoka kwa Mtume ﷺ katika hadithi ya Buraydah kwamba alisema: "Kinachowatofautisha wao na sisi ni sala, kwa hiyo aliyeiacha amekufuru." Katika hadithi ya Jabir, Mtume ﷺ alisema: "Ni (msingi) wa kutofautisha kati ya utii na ukafiri," au alisema: "Ushirikina si kitu isipokuwa kuiacha sala." Wale waliofahamu neno ukafiri hapa kuwa ni kukataa kwa kweli waliona hadithi hii kuwa ni ufafanuzi wa maneno ya Mtume ﷺ "kukufuru baada ya imani [inayopatikana katika hadithi iliyonukuliwa hapo juu]". Wale waliolichukulia (matumizi ya neno ukafiri hapa) kama lawama na karipio tu walisema kwamba maana yake ni kwamba vitendo vyake ni kama vya makafiri na kwamba anafanana na makafiri. Ni sawa na kusema, "mzinifu hafanyi uzinifu na kubaki mwamini" au "mwizi hafanyi wizi na kubaki mwamini." Hivyo, walishikilia kwamba adhabu ya hadd haipaswi kutekelezwa katika kesi hii.

c The reason for this disagreement stems from the conflict of traditions. It is established from the Prophet (God’s peace and blessings be upon him) who said, “Shedding the blood of a Muslim does not become lawful, except in three cases: disbelief after faith, fornication after marriage, and killing a human being when it is not in retaliation for another life”. It is also related from the Prophet (God’s peace and blessings be upon him) in the tradition of Burayda that he said, “The distinguishing factor between them and us is prayer, so he who relinquishes it has committed disbelief’. In the tradition of Jabir, the Prophet (God’s peace and blessings be upon him) said, “It is the (basis for) distinction between obedience and disbelief’, or he said, “Polytheism is nothing but the relinquishment of prayer”. Those who understood from the term disbelief here to be actual rejection deemed this tradition to be a commentary on the words of the Prophet (God’s peace and blessings be upon him) “disbelief after faith [occurring in the tradition quoted above]”. Those who deemed it (the use of the term disbelief here) merely as censure and reproach said that it means that his acts are like those of the disbelievers and that he resembles the disbelievers. It is just like saying, “a fornicator does not commit fornication and remain a believer” or “a thief does not commit theft and remain a believer”. Thus, they held that hadd penalty is not to be imposed in this case.