Sehemu hii ina sura nane. Sura ya kwanza inahusu kubainisha nyakati za Sala. Ya pili inahusu mwito wa Sala (adhana) na mwito wa kuanza Sala (iqama). Ya tatu inahusu kubainisha mwelekeo wa Sala (qibla). Ya nne inahusu kufunika sehemu za siri (satr al-'awra) na mavazi ya Sala. Ya tano inabainisha sharti la kujitakasa na najisi katika Sala. Ya sita inahusu kubainisha mahali ambapo Sala inaweza kufanywa na mahali ambapo haiwezi. Ya saba inahusu masharti ya usahihi wa Sala. Ya nane inahusu nia (niyya) na swali la kuwa ni sharti katika Sala.

This part contains eight chapters. The first chapter is about the identification °f the timings. The second is about the call for prayer (adhan) and the call for commencement (iqdma). The third chapter relates to the identification of the direction in prayer (qibla). The fourth chapter relates to the covering of the Pnvate parts (satr al-^awra) and the dress for prayer. The fifth chapter covers the stipulation of purification from impurities in prayer. The sixth chapter is about the identification of places where prayer can be undertaken and those where it cannot. The seventh chapter deals with the conditions of the validity of prayer. The eighth chapter is about intention (niyya), and the question of its stipulation in prayer

Sura hii imegawanywa kwanza katika sehemu mbili. Ya kwanza inahusu kubainisha nyakati za Sala. Ya pili inachunguza nyakati ambazo Sala imekatazwa.

This chapter is first divided into two sections. The first relates to the identification of the timings for prayer. The second examines the timings during which prayer is forbidden.

Sehemu hii pia imegawanywa katika sehemu ndogo mbili. Ya kwanza inahusu nyakati za kawaida za sala ambazo sala inapaswa kutekelezwa ndani yake (nyakati pana pamoja na nyakati zinazopendekezwa). Ya pili inahusu nyakati kwa wale wanaokabiliwa na dharura.

This section is also divided into two sub-divisions. The first relates to regular prayer timings within which a prayer has to be performed (extended as well as preferred). The second relates to timings for those facing a necessity.

Msingi wa mada hii ni maneno ya Aliye Tukufu: “Hakika Sala ni faradhi iliyofaradhishwa kwa waumini kwa nyakati maalum.” Wanazuoni wa fiqhi wamekubaliana kwamba Sala tano za faradhi zina nyakati tano zilizopangwa, na kutekeleza Sala ndani ya nyakati hizo ni sharti la kusihi kwa Sala. (Pia wamekubaliana) kwamba kila moja ya nyakati hizi imegawanywa katika sehemu bora na sehemu ya ziada. Wametofautiana kuhusu mipaka ya sehemu hizo bora na za ziada. Kuna masuala matano katika hili.

The basis for this topic are the words of the Exalted, “Worship at fixed hours no __ hath been enjoined on the believers”. The Muslim jurists agreed that the five (obligatory) prayers have five determined periods, performance of prayer during which is a condition for the validity of the prayer. (They also agreed) that each of these periods is divided into preferred and extended parts. They disagreed about the limits of such preferred and extended parts. There are five issues in this.

Walikubaliana, isipokuwa mtazamo potovu wa kutofautiana unaohusishwa na Ibn cAbbas na mzozo uliopokewa kuhusu wakati wa kuswali swala ya ijumaa ya jamaa (jumu^a), kama itakavyotajwa, kwamba mwanzo wa wakati wa swala ya adhuhuri (zuhr), ambayo kabla yake kuswali hairuhusiwi, ni jua kuanza kupinduka. Walitofautiana kuhusu kipindi cha zuhr katika mambo mawili: mwisho wa wakati wake wa kupanuliwa, na wakati ulio bora zaidi (wa kuswali).

They agreed, except for a deviant disagreement attributed to Ibn cAbbas and a reported dispute over the time of performing Friday congregational prayer (jumu^a), as will be mentioned, that the beginning of the timing for the midday (zuhr) prayer, before which praying not allowed, is the declining of the sun. They disagreed with respect to the zuhr period on two points, the end of its extended timing and the time that is preferable (for prayer).

Malik, al-Shafi'i, Abu Thawr, and Dawud said that the end of its extended timing is when the shadow of a thing becomes equal to its length. Abu Hanifa said, in one narration from him, that it is when the shadow of a thing becomes twice its length, which is the beginning of the period of the next prayer (W). According to another report from him, the last timing for the noon prayer is when the shadow of a thing is equal to its length, while the first timing for the 'Asr prayer is when the shadow is twice the length (of a thing), and the period between those when the shadow is the same as the length and when it is twice as much is not suitable for the noon prayer. This (latter opinion) was upheld by his two disciples, Abu Yusuf and Muhammad.

Malik, al-ShafiT, Abu Thawr, and Dawud said that the end of its extended timing is when the shadow of a thing becomes equal to its length. Abu HanTfa said, in one narration from him, that it is when the shadow of a thing becomes twice its length, which is the beginning of the period of the next prayer (W). According to another report from him, the last timing for the noon prayer is when the shadow of a thing is equal to its length, while the first timing for the <asr prayer is when the shadow is twice the length (of a thing), and the period between those when the shadow is the same as the length and when it is twice as much is not suitable for the noon prayer. This (latter opinion) was upheld by his two disciples, Abu Yusuf and Muhammad.

Sababu ya kutokubaliana katika hili ni mgongano wa mapokeo. Imepokewa kuhusu sala iliyoongozwa na Jibril (Gabriel) kwamba "alisali adhuhuri pamoja na Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) siku ya kwanza jua lilipoteremka, na siku ya pili kivuli cha kila kitu kilipokuwa sawa na urefu wake. Kisha akasema: 'Wakati ni uleulio kati ya haya'". Pia imepokewa kwamba Mtume ﷺ alisema: "Kukaa kwenu duniani, ikilinganishwa na umma zilizokuja kabla yenu, ni kama urefu wa muda ulio kati ya sala ya alasiri na machweo. Watu wa Taurati walipewa Taurati wakaifanyia kazi hadi adhuhuri, na waliposhindwa kuendelea baada ya hapo, walipewa qirat moja baada ya qirat. Kisha watu wa Injili walipewa Injili wakaifanyia kazi hadi wakati wa alasiri, na waliposhindwa kuendelea baada ya hapo, walipewa qirat moja kwa wakati mmoja. Sisi tulipewa Qur'ani tukaifanyia kazi hadi machweo, kisha tukapewa qirat mbili kwa wakati mmoja. Watu wa Kitabu wakasema: 'Ee Mola wetu, umewapa watu hawa qirat mbili kwa wakati mmoja, nasi ulitupa qirat moja kwa wakati mmoja, ilhali kazi yetu ilikuwa kwa muda mrefu zaidi?' Mwenyezi Mungu, Mtukufu, akajibu: 'Je, nimekudhulumu kwa kukulipa kwako?' Wakasema: 'Hapana'. Akasema: 'Basi hii ni fadhila yangu, nampa nimtakaye'".

Walitofautiana kuhusu sala ya ʿAsr kwa mambo mawili. La kwanza ni kuhusu kuunganishwa kwa wakati wake wa mwanzo na mwisho wa wakati wa sala ya Dhuhr. La pili ni kuhusu mwisho wake wenyewe. Kuhusu kuunganishwa kwa nyakati, Malik, al-Shafiʿi, Dawud na kundi la wanazuoni wa sheria walikubaliana kwamba mwanzo wa wakati wa sala ya ʿAsr ni, kwa hakika, mwisho wa muda wa Dhuhr, na hili hutokea pale kivuli cha kitu kinapolingana na urefu wake. Malik, kwa upande mwingine, alishikilia kwamba sehemu ya mwisho ya muda wa Dhuhr na sehemu ya mwanzo ya muda wa ʿAsr—kipindi cha wakati kinachotosha kwa rakaa nne (za kawaida)—ni wakati wa pamoja kwa sala zote mbili. Kwa mujibu wa al-Shafiʿi, Abu Thawr na Dawud, mwisho wa muda wa Dhuhr ni wakati ambapo wakati wa ʿAsr unaanza, na ni kitambo kisichogawanyika. Abu Hanifa, kama tulivyosema, alishikilia kwamba wakati wa kwanza wa ʿAsr ni pale kivuli cha kitu kinapokuwa mara mbili ya urefu wake, na sababu ya kutofautiana kwake nao kuhusu hili imeshatangulia.

They disagreed about the <asr prayer on two points. The first is about the merging of its first timing with the end of the timing for the zuhr prayer. Second, about its own end. With respect to the merging of the timings, Malik, al-ShafiT, Dawud, and a group of jurists agreed that the beginning of the timing for <asr prayer is, in fact, the end of the period for zuhr, and this occurs when the shadow of a thing becomes equal to its height. Malik, on the other hand, maintained that the last portion of the period for zuhr and the first portion of the period for <asr—a stretch of time sufficient for four (ordinary) rak<as—is a common time for both prayers. According to al-ShafiT, Abu Thawr, and Dawud the end of the period for zuhr is the point of time at which the timing for casr begins, and is an indivisible moment. Abu HanTfa, as we have said, maintained that the first timing for <asr is that when the shadow o' a thing is twice its height, and the reason for his disagreement with them over this has preceded.

Mzozo wa Malik na al-Shafi'i, pamoja na wale waliofuata maoni yake kuhusu suala hili, unatokana na mgongano wa hadithi kuhusu Jibril na hadithi ya Abdullah ibn Umar. Katika sala iliyoongozwa na Jibril, imeelezwa kwamba alisali Dhuhr pamoja na Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) siku ya pili wakati ule ule alioisali siku ya kwanza. Hadithi ya Abdullah ibn Umar ni kwamba Mtume ﷺ alisema: "Wakati wa Dhuhr unaendelea mradi wakati wa 'Asr haujaingia." Hadithi hii imepokelewa na Muslim. Wale waliopendelea hadithi ya Jibril waliona kwamba nyakati hizo zimeunganika, ilhali wale waliopendelea hadithi ya Abdullah hawakuona nyakati hizo kuwa zimeunganika. Kuhusu hadithi ya Jibril, inawezekana kuifasiri kwa namna inayolingana na hadithi ya Abdullah, kwani huenda msimulizi wa hadithi ya Jibril alisisitiza zaidi jambo hilo kutokana na ukaribu wa nyakati hizo. Hadithi kuhusu kuongoza sala kwa Jibril imetangazwa kuwa sahihi na al-Tirmidhi, ilhali hadithi ya Ibn Umar imepokelewa na Muslim.

Walitofautiana kuhusu swala ya maghrib: je, ina muda mrefu kama swala nyingine zote, au la? Kundi moja la wanazuoni lilishikilia kwamba ina muda maalum usioweza kuongezwa. Hii ndiyo riwaya inayojulikana zaidi kutoka kwa Malik na al-Shafi‘ī. Kundi jingine la wanazuoni lilishikilia kwamba ina muda mrefu kati ya kuzama kwa jua na kutoweka kwa mwangaza wa jioni (shafaq). Hii ndiyo ilikuwa maoni ya Abu Hanifa, Ahmad, Abu Thawr na Dawud, na maoni haya pia yamepokelewa kutoka kwa Malik na al-Shafi‘ī.

They disagreed about the evening prayer [maghrib), whether it has an extended time like all other prayers? A group of jurists held that it has a limited time that is not extendible. This is the best known report from Malik and al- Shafi‘L Another group of jurists held that it has an extended time between sunset and the disappearance of the evening twilight (shafaq). This was the opinion of Abu HanTfa, Ahmad, Abu Thawr, and Dawud, and this opinion has also been related from Malik and al-Shafi‘T.

Sababu ya kutofautiana kwao katika jambo hili inatokana na mgongano kati ya hadithi ya imamu wa Jibril na hadithi ya ‘Abd Allah ibn ‘Umar. Hadithi kuhusu imamu wa Jibril inasema kwamba alisali swala ya maghrib wakati uleule (wakati wa kuzama jua) siku zote mbili, ilhali hadithi ya ‘Abd Allah inasema, “Wakati wa swala ya maghrib ni hadi kutoweka kwa shafaq*.” Wale waliopendelea hadithi ya Jibril walilipangia wakati mmoja (mdogo, uliowekewa mipaka), na wale waliopendelea hadithi ya ‘Abd Allah walilipangia wakati mrefu zaidi. Hadithi ya ‘Abd Allah imepokewa na Muslim, ilhali hadithi ya imamu wa Jibril haijapokewa na mmoja wa wanazuoni hao wawili (al-Bukhari na Muslim), yaani hadithi ya Ibn ‘Abbas, inayosema kwamba aliongoza swala ya Mtume ﷺ katika swala kumi zilizoeleza nyakati za swala, kisha akasema, “Wakati ni kati ya hizi mbili.” Yale yaliyosemwa katika hadithi ya ‘Abd Allah kuhusu jambo hili pia yanapatikana katika hadithi ya Buraydah al-Aslami iliyopokewa na Muslim, nayo ndiyo chanzo kikuu katika mada hii. Wanazuoni wa fiqhi walisema kwamba hadithi ya Buraydah ndiyo yenye nguvu zaidi kwa kuwa ni hadithi ya baadaye, ya zama za Madina, na ilijibu swali kuhusu nyakati za swala, ilhali hadithi ya Jibril ni ya zama za mwanzo za kuwekwa kwa wajibu wa swala huko Makka.

The reason for their disagreement over this arises from the conflict of the tradition of the imdma of Jibril with the tradition of ‘Abd Allah ibn ‘Umar. The tradition about the imdma of Jibril states that he offered the maghrib prayer at the same time (at sunset) on both days, while the tradition of ‘Abd Allah says, “It is time for the maghrib prayer till the disappearance of shafaq*. Those who preferred the tradition* about the imdma of Jibril determined a single (limited) time for it, while those who preferred ‘Abd Allah’s tradition determined an extended time for it. The tradition of ‘Abd Allah has been recorded by Muslim, while the tradition of the imdma of Jibril has not been recorded by either of the two shaykhs (al-BukharT and Muslim), that is, the tradition of Ibn ‘Abbas, which says that he led the prayer for the Prophet (God’s peace and blessings be upon him) in ten prayers that explained the prayer timings and then said, “The time is between these two”. What is stated in ‘Abd Allah’s tradition about this is also found in the tradition of Burayda al-Aslami that has been recorded by Muslim, and is the fundamental source for this topic. They (the jurists) said that the tradition of Burayda is preferable as it is a later tradition belonging to the era of Medina and was in response to a question about the timings of prayer, while the tradition of Jibril belongs to the initial stipulation of the duty (of prayer) at Mecca.

Walikutofautiana kuhusu swala ya pili ya jioni (ʿIshāʾ) kwa mambo mawili. La kwanza, kuhusu mwanzo wa wakati wake; la pili, kuhusu mwisho wake. Kuhusu mwanzo wa wakati wake, Mālik, al-Shāfiʿī na kundi la wanazuoni wa fiqhi walisema kuwa ni kutoweka kwa mwangaza mwekundu wa jioni, ilhali Abū Ḥanīfa alisema kuwa ni kutoweka kwa mwangaza mweupe unaofuata ule wekundu.

They disagreed about the second evening prayer (<ish&) on two points. First, about the beginning of its timing and second, about its end. About the beginning of its timing, Malik, al-ShaficT, and a group of jurists held that it is the disappearance of -the red evening twilight, while Abu HanTfa said that it is the disappearance of the white twilight that comes after the redness.

Sababu ya kutofautiana kwao katika suala hili inatokana na neno "shafaq" kuwa na maana zaidi ya moja katika lugha ya Kiarabu. Kama vile fajr (alfajiri) ina aina mbili, ndivyo ilivyo kwa shafaq: nyekundu na nyeupe. Kutoweka kwa shafaq nyeupe kunamaanisha kwa lazima kwamba kinachofuata ni mwanzo wa usiku.92 Hakuna mzozo miongoni mwao kwamba hili limethibitishwa kutokana na Hadith ya Buraydah na Hadith kuhusu kuongoza kwa Jibril, kwamba alimswalisha Mtume ﷺ swala ya usiku siku ya kwanza wakati shafaq ilipotoweka.

The reason for their disagreement over this issue stems from the equivocality of the term “shafaq” in the Arabic language. Just as fajr (morning), is of two kinds, so is shafaqz red and white. The disappearance of the white shafaq necessarily implies that what follows is the beginning of the night.92 There is no disagreement among them that it is established from the tradition ofBurayda and the tradition about the imdma of Jibril that he offered the night prayer on the first day at the disappearance of the shafaq.

Wengi walipendelea maoni yao kwa msingi wa hadithi iliyothibitika "kwamba Mjumbe wa Allah (amani na baraka za Mwenyezi Mungu ziwe juu yake ﷺ) alikuwa akiswali ^Isha baada ya kutoweka kwa mwezi usiku wa tatu", wakati Abu Hanifa alipendelea maoni yake kwa msingi wa yale yaliyothibitika kuhusu kuchelewesha ^Isha na kuhimizwa kuichelewesha kwa maneno ya Mtume (amani na baraka za Mwenyezi Mungu ziwe juu yake ﷺ), "Lau nisingeogopa kuwapa taabu umma wangu, ningeichelewesha swala hii hadi katikati ya usiku".

The majority preferred their opinion on the basis of the established report “that the Messenger of Allah (God’s peace and blessings be upon him) used to offer ^isha* after the disappearance of the moon on the third night”, while Abu HanTfa preferred his opinion on the basis of what is established about delaying ^isha^ and the recommendation for delaying it in the words of the Prophet (God’s peace and blessings be upon him), “If I had not feared hardship for my umma, I would have delayed this prayer up to midnight”.

Walikubaliana kwamba wakati wa kwanza wa swala ya alfajiri ni alfajiri ya kweli (kuonekana kwa mwangaza wa asubuhi wa mapambazuko) na unamalizika kwa kuchomoza kwa jua, isipokuwa kile kilichopokelewa kutoka kwa Ibn al-Qasim na baadhi ya wanafunzi wa al-Shafi'i kwamba wakati wa mwisho ni pale kunapokuwa na mwanga (yaani kupambazuka kwa mchana). Walitofautiana kuhusu wakati wake unaopendelewa. Wakufi, Abu Hanifa, wanafunzi wake, al-Thawri, na wengi wa wanazuoni wa fiqhi wa Iraq wanashikilia kwamba wakati bora wake ni pale kunapokuwa na mwanga (mwanzo wa kupambazuka kwa mchana), ilhali Malik, al-Shafi'i, wanafunzi wake, Ahmad ibn Hanbal, Abu Thawr, na Dawud walishikilia kwamba giza linalotangulia mwanga ndilo wakati unaopendelewa kwake.

They agreed that the first timing for the morning prayer is true dawn (the appearance of the morning twilight) and it ends at sunrise, except what is related from Ibn al-Qasim and some of the disciples of al-ShaficT that the latest timing is when there is light (i.e. daybreak). They disagreed about its preferred timing. The Kufts, Abu Hanifa, his disciples, al-ThawrT, and most of the jurists of Iraq maintain that the best time for it is when there is light (the beginning of daybreak), while Malik, akShaficT, his disciples, Ahmad ibn Hanbal, Abu Thawr, and Dawud maintained that darkness preceding light is the preferred time for it.

Sababu ya kutofautiana kwao inatokana na mzozo wao juu ya njia ya kuoanisha maana za dhahiri za Hadithi kuhusu suala hili. Imepokewa kutoka kwa Mtume ﷺ kupitia Rafi' bin Khadij kwamba alisema: "Sali Sala ya alfajiri wakati wa kupambazuka. Kadiri unavyofanya hivyo mara nyingi, ndivyo malipo yake yanavyokuwa makubwa." Hata hivyo, imepokewa kwamba Mtume ﷺ, alipoulizwa kuhusu matendo bora, alisema: "Sala katika wakati wake wa mwanzo uliowekwa." Zaidi ya hayo, imethibitika kuhusu Mtume ﷺ kwamba "baada ya kusali Sala ya alfajiri, wanawake walikuwa wakiondoka wamejifunga nguo zao za sufu, na hawakuweza kutambuliwa kutokana na giza." Maana ya dhahiri ya Hadithi hii ni kwamba hii ilikuwa desturi yake ya kawaida.

The reason for their disagreement*stems from their dispute over the method of reconciling the apparent meanings of the traditions on this issue. It is reported from the Prophet (God’s peace and blessings be upon him) through Rafic ibii Khadq that he said, “Perform the morning prayer at the time of the daybreak. The more frequently you do so the greater reward there is for it”. Yet, the Prophet (God’s peace and blessings be upon him) is reported to have said, when asked about the best acts, “Prayer at its first appointed timing”. Moreover, it is established about the Prophet (God’s peace and blessings be upon him) “that after he offered the morning prayer, women used to depart wrapped in their woolen garments, and could not be recognized due to the darkness”. The apparent meaning of this tradition is that this was his usual practice.

Wanachuoni wa mikoa, kama tulivyokwisha sema, wamethibitisha nyakati maalum za swala kwa sababu ya dharura na udhuru, huku Wazahiri wakizikataa. Sababu ya kutofautiana kwao imeshatajwa tayari. Wale waliothibitisha nyakati hizo walitofautiana kuhusu mambo matatu. Kwanza, ni swala zipi ambazo nyakati hizi zinatumika? Pili, mipaka ya nyakati hizi ni ipi? Tatu, ni watu gani wenye udhuru ambao wamepewa msamaha kuhusiana na nyakati hizi, na hukumu zake, yaani kuhusu wajibu wa swala na kuondolewa kwake.

The jurists of the regions, as we have said have confirmed the special prayer timings for necessity and excuse, while the Zahirites have denied them. The reason for their disagreement has already been mentioned. Those who confirmed them disagreed over three points. First, what are the prayers to which these timings are applicable? Second, what are the limits of these timings? Third, who are the persons with an excuse for whom an exemption has been made with respect to these timings and their dhkam y that is, with respect to the obligation of prayer and its waiver.

Malik na al-Shafi'i walikubaliana kwamba wakati huu maalum unatumika kwa swala nne: wakati ulio shirikishwa kati ya Dhuhri na 'Isha, na wakati ulio shirikishwa kati ya Maghrib na 'Isha. Walitofautiana kuhusu kipengele chao cha pamoja, kama kitakavyokuja katika yanayofuata. Abu Hanifa alipinga, akisema kwamba wakati huu ni wa 'Asr peke yake, na kwamba hakuna wakati hapa ulio shirikishwa kati yao.

Malik and al-Shafi T agreed c that this special timing is applicable to four prayers: a timing common between zuhr and W, and a timing common between maghrib and <ishd?. They differed about their common aspect, as will be coming up in what follows. Abu HanTfa opposed them saying that this timing is for <asr alone, and there is no timing here that is common between them.

Sababu ya kutofautiana kwao kuhusu jambo hili inatokana na mzozo wao juu ya kuruhusiwa kwa kuunganisha swala mbili (jam‘) wakati wa safari katika wakati uliowekwa kwa swala moja. Jambo hili litajadiliwa baadaye. Wale waliofuata maandiko yaliyowekwa kwa swala ya ‘asr, yaani kauli iliyothibitishwa ya Mtume (rehema na amani za Mwenyezi Mungu zimshukie): “Mwenye uwezo wa kuswali rakaa moja ya swala ya ‘asr kabla ya jua kuzama, amepata kuiswali swala ya ‘asr (kwa wakati wake)”, waliona kwamba hili ni wepesi uliotolewa, wala hawakuruhusu kuwa ni wakati wa pamoja wa kuunganisha, kwa sababu ya kauli ya Mtume (rehema na amani za Mwenyezi Mungu zimshukie): “Wakati wa swala hauishi hadi wakati wa swala inayofuata uingie”. Pia walitumia hoja nyingine—tutakazozitaja chini ya mada ya kuunganisha—kuthibitisha kwamba wakati huo ulikuwa kwa swala ya ‘asr peke yake. Wale walioruhusu wakati wa pamoja katika kuunganisha wakati wa safari, waliruhusu hilo kwa wale wanaokabiliwa na dharura, kwa kulinganisha nao, kwa kuwa hali ya msafiri pia ni ya dharura na udhuru. Kwa msingi huo wakaweka wakati wa pamoja kati ya ẓuhr na ‘asr, na wakati mwingine wa pamoja kati ya maghrib na ‘ishā’.

The reason for their disagreement over this is based on their dispute about the permissibility of combining of two prayers (jam*) during a journey at a time fixed for one prayer. This will be discussed later. Those who acted upon the text laid down for the 'asr prayer, that is, the established saying of the Prophet (God’s peace and blessings be upon him), “He who is able to observe a rak'a of the W prayer prior to sunset has been able to perform W (in time)”, understood this to imply a concession, and did not permit it as a common timing for combination, because of the words of the Prophet (God’s peace and blessings be upon him), “The timing of a prayer does not pass till the coming of the timing for the next”. They also used other arguments—^that we shall mention under the topic of combination—to maintain that this timing was only for the 'asr prayer. Those who permitted a common timing i n combination during a journey, permitted it for those facing a necessity on its analogy, as the case of the traveller too is that of necessity and excuse. On this basis they determined a time common between zuhr and 'asr, and another common between maghrib and <ish&.

Malik na al-Shafi'i walitofautiana kuhusu wakati wa mwisho wa pamoja wa sala mbili. Malik alisema kwamba wakati huo unaendelea tangu jua linapopinduka kwa ajili ya Dhuhr na 'Asr, kwa kiasi cha rakaa nne kwa mkazi na rakaa mbili kwa msafiri, hadi wakati unaotosha rakaa nne kwa mkazi na rakaa mbili kwa msafiri ubaki katika mchana. Hivyo, aliamua kwamba wakati maalum wa Dhuhr ni wakati wa rakaa nne kwa mkazi, na rakaa mbili kwa msafiri, baada ya jua kupinduka. Aliamua kwamba wakati maalum wa 'Asr ni wakati wa rakaa nne kwa mkazi na rakaa mbili kwa msafiri, kabla ya kuzama kwa jua. Kwa hiyo, mtu anayepata tu sehemu maalum ya wakati wa sala analazimika kusali sala inayohusu wakati huo, ikiwa sala hiyo haikuwa ya lazima kwake kabla ya wakati huo. Mtu aliye na muda zaidi ya huo ataswali sala zote mbili pamoja. Aliweka wakati wa mwisho wa kupata sala ya 'Asr (si 'Asr ya qadha) kuwa ule wa rakaa moja kabla ya kuzama kwa jua. Aliweka pia nyakati zinazofanana za pamoja kwa sala za Maghrib na 'Isha, isipokuwa kwamba mara moja alifanya wakati maalum wa Maghrib kuwa kiasi cha muda unaotosha rakaa tatu kabla ya kuchomoza kwa alfajiri, na mara nyingine alilikubali kuwa linatosha kwa sala ya mwisho, kama alivyofanya kwa Dhuhr, akisema kwamba ni wakati unaotosha rakaa nne, jambo linalolingana na qiyas. Zaidi ya hayo, aliona wakati wa mwisho wa hii (yaani Witr) kuwa ni muda unaohitajika kwa rakaa moja kabla ya kuchomoza kwa alfajiri.

Malik and al-Shafi T disagreed over c • the last common timing for two prayers. Malik said that it continues from the declining of the sun, for zuhr and W, to an extent of four rak'as for a resident and two rak'as for the traveller till a time sufficient for four rak'as for the resident and two rakfas for the traveller is left of the daytime. Thus, he determined the time specific to zuhr as the time for four rak'as in the case of the resident, and two rak'as for the traveller after the declining of the sun. He determined the time specific to W as the time for four rak'as for the resident and two rak'as for the traveller prior to sunset. It follows that a person who catches only the specific portion of a the time of prayer is obliged for the prayer that is specific to this time, if prayer was not binding upon him prior to this time.93 A person who has more time than this is to perform both prayers together. He fixed the last time for capturing the 'a$r prayer ('add? not qad&), as that of one rak'a prior to sunset. He determined similar common timings for maghrib and 'ishd prayers, except that on one occasion he made the time specific to maghrib to be an amount of time enough for three rak'as prior to the break of the dawn, and at another occasion he deemed it enough for the last prayer, as he did for W, saying that it is a time enough for four rak'asy which agrees with analogy. Moreover, he deemed the last timing for this (as W<f) to be the time required for one rak'a prior to the break of the dawn.

Wanazuoni wamekubaliana kwamba nyakati hizi, yaani nyakati za dharura, zinawahusu aina nne za watu: mwanamke aliye katika hedhi anayeingia katika kipindi cha usafi, au anayeanza hedhi kabla hajaswali; msafiri anayekumbuka sala katika nyakati hizi wakati yuko katika makazi, au mkazi anayekumbuka wakati yuko safarini; mtoto mdogo anayebaleghe katika nyakati hizi; na asiyeamini anayekubali Uislamu. Walitofautiana kuhusu mtu aliyezimia. Malik na al-Shafi'i walisema kwamba hukmu yake ni kama ya mwanamke aliye katika hedhi, na anastahiki nyakati hizi, kwa kuwa hana wajibu wa kulipa (kwa njia ya qadhaa) sala anayoikosa kwa sababu ya kuzimia. Kwa mujibu wa Abu Hanifa, hata hivyo, ana wajibu wa kulipa sala aliyoikosa pale idadi ya sala zilizopita ni chini ya tano. Kwa hiyo, kwa mtazamo wake, akipona kutoka kuzimia kwake, anaswali wakati wowote atakapopona. Kwa maoni ya wengine, akipona wakati wa nyakati za dharura, ana wajibu wa sala ya wakati ambao amepona ndani yake, lakini asipopona wakati kama huo, sala hiyo haimlazimu. Kisa cha mtu aliyezimia kitajadiliwa kwa undani zaidi baadaye. Walikubaliana kwamba mwanamke akitakasika ndani ya wakati wa sala, sala hii peke yake ndiyo ya lazima kwake. Kwa mujibu wa Malik, akitakasika na kukibaki muda wa kutosha kwa rakaa nne kabla ya machweo, basi analazimika kuswali 'Asr peke yake; lakini ikiwa muda uliobaki unatosha kwa rakaa tano, analazimika kuswali sala zote mbili, Dhuhr na 'Asr. Kwa mtazamo wa al-Shafi'i, ikibaki wakati wa rakaa moja, analazimika kuswali sala zote mbili pamoja, kama tulivyosema, na kwa mtazamo wake wa pili, anapaswa kuswali hata muda uliobaki ukiwa wa kutosha kwa takbira moja. Hali hiyo hiyo ni kwa msafiri, kwa mujibu wa Malik, aliyesahau kuswali na kuwa mkazi ndani ya nyakati hizi, au mkazi aliye sasa safarini. Vivyo hivyo, katika kesi ya kafiri anayesilimu wakati huu, yaani sala hii ni wajibu juu yake. Kesi ya mtoto mdogo pia ni kama hiyo.

The jurists agreed that these timings, that is, the timings of necessity, pertain to four types of people: a menstruating woman entering the period of purity or who begins menstruating before she has prayed; the traveller who remembers prayer in these timings at a time when he is in a settlement, or a settler who remembers it when he is travelling; a minor who attains puberty during these timings; and a disbeliever who accepts Islam. They disagreed about the person who has fainted. Malik and al-ShaficT said that his hukm is like that of a menstruating woman and is entitled to these timings, for he is not obliged to make up (by way of qadtf) for the prayer that he misses because of fainting. According to Abu HanTfa, however, he is obliged to make up for the prayer he has missed when the number of (lapsed) prayers is less than five. Thus, in his view, if he recovers from his fainting spell, he prays whenever he recovers. In the opinion of the others, if he recovers during the timings of necessity, he is obliged for the prayer within -whose timing he, recovers, but if he does not recover during such a time, the prayer is not binding upon him. The case of the person fainting will be treated in greater detail later. They agreed that if the woman becomes pure within a, prayer timing, this prayer alone is obligatory upon her. According to Malik, if she becomes pUre and enough time for four rak^as is left prior to sunset, then she is obliged fOr c asr alone, but if the time left is enough for five rak^as y she is under an obligation for both prayers, zuhr and W. In al-ShafiTs view, if the time for a single rak^a remains, she is obliged to observe both prayers together, as we have said, and according to his second opinion, she is to pray even when the time left is enough for a takbir. The same is the case of the traveller, in Malik’s view, who has forgotten to pray and becomes a resident within these timings or is a settler who is now travelling. Similarly, in the case of a disbeliever, who converts to Islam during these timings, that is, this prayer is obligatory upon him. The case of the minor is also similar.

Wanafiqhi walitofautiana kuhusu nyakati ambazo sala ni haramu kuswali. Kwanza, kuhusu idadi yake, na pili, kuhusu aina za sala zinazoathiriwa na katazo hilo.

The jurists disagreed about the times during which prayer (salah) is forbidden. First, about their number, and second, about the types of prayers affected by the proscription.

Wanafikihi wamekubaliana kwamba kuna vipindi vitatu vya wakati ambavyo sala imekatazwa: wakati wa kuchomoza kwa jua, wakati wa kuzama kwa jua, na kipindi kati ya wakati ambapo mwabudu amemaliza sala ya alfajiri (subh) hadi kuchomoza kwa jua. Walitofautiana kuhusu nyakati mbili: wakati wa kuelekea kuzama kwa jua (kuinama kwa jua), na wakati baada ya kuswali sala ya W (hadi kuzama kwa jua).

The jurists agreed that there are three time-segments in which prayer is proscribed: the time of sunrise, the time of sunset, and the interval between the moment the worshipper has finished the dawn (subh) prayer and sunrise. They disagreed about two timings: the time of the declining of the sun and the time after performing W prayer (up to sunset).

Malik na wanafunzi wake walishikilia kwamba nyakati zilizokatazwa ni nne: wakati wa kuchomoza kwa jua, wakati wa kuzama kwa jua, wakati kuanzia baada ya swala ya alfajiri hadi kuchomoza kwa jua, na wakati kuanzia baada ya swala ya ‘Asr hadi kuzama kwa jua. Waliruhusu kuswali wakati wa kupinda kwa jua. Al-Shafi‘i alishikilia kwamba nyakati hizi zote tano ni zilizokatazwa, isipokuwa wakati wa kupinda kwa jua siku ya Ijumaa, na aliruhusu kuswali wakati huu. Kundi la wanazuoni wa fiqhi liliondoa (katazo) hili wakati baada ya W.

Malik and his disciples maintained that the proscribed times are four: the times of sunrise, sunset, the time after the dawn prayer up to sunrise, and the time after ‘asr up to sunset. They permitted prayer at the declining of the sun. Al-Shafi T maintained c that all these five time-segments are proscribed, except the time of the declining of the sun on Friday, and he permitted prayer during this time. A group of jurists exempted from this (proscription) the time after W.

Sababu ya kutofautiana juu ya hili ni jambo moja kati ya mawili. Kwanza, mgongano wa hadithi moja na hadithi nyingine, na pili, mgongano wa hadithi na amali (desturi), kwa mtazamo wa wale wanaokubali amali, yaani amali ya watu wa Madina, kama ilivyo msingi wa Malik ibn Anas. Pale katazo lilipowekwa na hakukuwa na upinzani kwa maneno wala vitendo, wanazuoni wa fiqhi walikubaliana juu yake, lakini pale chanzo cha kutofautiana kilipopatikana, mgongano ulitokea. Kutofautiana kwao juu ya wakati wa kuelekea kwa jua kuzama kunatokana na mgongano wa hadithi na amali. Hii ni kwa kuwa imethibitishwa kupitia hadithi ya Uqba ibn Amir al-Juhani, aliyesema: "Kulikuwa na nyakati tatu ambazo Mjumbe wa Allah ﷺ alitukataza kuswali ndani yake na kuwazika wafu wetu: jua linapoanza kuchomoza mpaka lichomoze kikamilifu, jua linapokuwa kati mbinguni mpaka lianze kuelekea magharibi, na jua linapoanza kuzama mpaka lizame kabisa." Imepokewa na Muslim. Hadithi ya Abu Abd Allah al-Sanabihi, iliyopokewa na Malik katika al-Muwatta', inatoa maana hiyo hiyo, lakini mnyororo wake wa wapokezi haujakamilika.

Wanafikihi walitofautiana kuhusu swala ambazo hazikubaliwa katika vipindi hivi vilivyokatazwa. Abu Hanifa na wanafunzi wake walishikilia kwamba swala haziruhusiwi katika vipindi hivi kabisa, si swala ya faradhi iliyoamriwa, wala swala ya sunna, wala swala za ziada za hiari, isipokuwa swala ya alasiri ya siku hiyo. Pia walisema kwamba kuchelewesha kutekeleza swala ya Witr (qadhāʾ) wakati wa machweo kunaruhusiwa ikiwa mtu amesahau kuiswali.

The jurists disagreed about the prayers that are not permitted during these prohibited periods. Abu Harnfa and his disciples maintained that prayers are not permitted in these periods at all, neither prescribed obligation, nor a sunna prayer, nor the supererogatory prayers, except the <-asr prayer of the day. They further said that delayed performance (qadff) of the W prayer is permitted at sunset if a person has forgotten it.

Malik na al-Shafi'i walikubaliana kwamba kuchelewesha kutekeleza sala za lazima (qadd^) kunaruhusiwa katika vipindi hivi vilivyokatazwa. Al-Shafi'i pia alishikilia kwamba sala pekee ambazo haziruhusiwi katika vipindi hivi ni sala za ziada (nafl) zisizo na sababu ya lazima, lakini sala zenye sababu, kama sala ya jeneza, zinaruhusiwa katika vipindi kama hivyo. Malik alikubaliana naye kuhusu sala hizi baada ya wudhu na baada ya sala ya alfajiri, yaani, kuhusu sala zote za sunna, lakini alizitenga zile zinazofanywa kwa sababu ya hiari (zinazomhusu mwabudu mwenyewe), kama rakaa mbili anapoingia msikitini, kwa kuwa al-Shafi'i huruhusu rakaa hizi mbili baada ya sala ya alasiri na baada ya sala ya alfajiri, wakati Malik haruhusu.

Malik and al-Shafi T agreed that c delayed performance (qadd>) of obligatory prayers is permitted during these prohibited periods. Al-ShaficT also held that the only prayers that are not permitted during these periods are the supererogatory prayers without a necessitating cause, but those with a cause, like the funeral prayer, are permitted during such periods. Malik agreed with him about these prayers after W and after the dawn prayer, that is, with respect to all sunna prayers, but he exempted those that are observed due to a voluntary cause (pertaining to the worshipper himself), like the two rak'-as upon entering the mosque, for al-ShaficT permits these two rak^as after <asr and after the dawn prayer, while Malik does not.

Maoni ya Malik yalitofautiana kuhusu kuruhusiwa kwa Sunna za Swala wakati wa kuchomoza jua na wakati wa kuzama kwake. Al-Thawri alishikilia kwamba Swala zisizoruhusiwa katika nyakati hizi ni zile ambazo si za lazima (fard), na hakufanya tofauti kati ya Sunna na Swala za nafila za hiari.

Malik’s opinion differed about the permissibility of sunna prayers at sunrise and sunset. Al-Thawri maintained that the prayers not permitted during these times are those that are not obligatory (fard) prayers, and he did not make a distinction between the sunna and the supererogatory prayers.