2.2.7 Masharti Yaliyowekwa kwa Usahihi wa Swalah - Kitabu cha Msingi cha Wanazuoni Mashuhuri | Quran Course

2.2.7 Masharti Yaliyowekwa kwa Usahihi wa Swalah - Kitabu cha Msingi cha Wanazuoni Mashuhuri | Quran Course

Hii ni hadithi ya Ibn Mas'ud. Hadithi ya Zayd ibn Arqam inasema, "Tulikuwa tukizungumza wakati wa sala, mpaka ikateremshwa aya, 'Na simameni mbele ya Allah kwa unyenyekevu', na tukaamrishwa kunyamaza kimya na tukakatazwa kuzungumza." Zaidi ya hayo, kuna hadithi ya Mu'awiya ibn al-Hakam al-Sulamiyy, aliyesema, "Nilimsikia Mtume wa Allah ﷺ akisema: 'Maneno ya watu hayafai katika sala yetu, kwani sala ni kumsifu (Allah), kurudia neno la tawhidi, shukrani, na kusoma Qur'ani.'" Hata hivyo, wamekhitalifiana kuhusu jambo hili katika mambo mawili. La kwanza, mtu anapotamka neno kwa sababu ya kusahau; na la pili, anapotamka neno kwa makusudi ili kurekebisha kosa katika sala. Al-Awza'i alitofautiana na hili, akisema kwamba mtu anayetamka neno katika sala kwa ajili ya kuokoa maisha au kwa jambo jingine zito anaweza kuendelea na sala yake baada ya hapo. Maoni maarufu ya Malik ni kwamba kuzungumza kwa makusudi kwa lengo la kurekebisha hakubatilishi sala. Al-Shafi'i alisema kwamba kuzungumza kunabatilisha sala, kwa vyovyote kilivyo, isipokuwa katika hali ya kusahau. Abu Hanifa alisema kwamba sala inabatilishwa kwa kuzungumza bila ubaguzi wowote.

This is the tradition of Ibn Mas'ud. The tradition of Zayd ibn Arqam reads, “We used to speak during prayer, till the words, “And stand up with devotion to Allah”, were revealed and we were commanded to maintain silence and prohibited from speaking”. Further, there is the tradition of Mu<awiya ibn al- Hakam al-SulamT, who said, “I heard the Messenger of Allah (God’s peace and blessings be upon him) saying, ‘The speech of people is not suitable for our prayer, for prayer is praise (of Allah), the repetition of the word of taw hid, thanksgiving, and the recitation of the Qur’an’”. They disagreed, however, about this on two points. First, when a person speaks out due to forgetfulness, and second when he speaks out intentionally for correcting an error in prayer. AFAwzaT deviated from this saying that a person who speaks out in prayer for saving a life or for another serious matter may continue his prayer after that. Malik’s widely known opinion is that intentional speech with a view to rectification does not invalidate prayer. Al-ShafiT said that speech invalidates it, whatever its nature, except in the case of forgetfulness. Abu HanTfa said that prayer is invalidated by speech without exception.

Sababu ya kutofautiana kwao inatokana na mgongano wa maana ya wazi ya Hadithi. Hadithi zilizotangulia zinadokeza katazo la jumla la kuzungumza, na zinaonekana kugongana na Hadithi ya Abu Hurayra, inayosema: "Mtume wa Allah (ﷺ) alimaliza sala yake baada ya rakaa mbili. Dhu al-Yadayn [mtu aliyeitwa hivyo] akamuuliza: 'Je, sala imefupishwa, au umesahau, Ewe Mtume wa Allah?' Mtume wa Allah (ﷺ) akasema: 'Je, Dhu al-Yadayn amesema kweli?' Wakasema: 'Ndiyo'. Mtume wa Allah (ﷺ) akasimama akasali rakaa mbili zilizobaki, kisha akamaliza kwa salamu." Maana ya wazi hapa ni kwamba Mtume wa Allah (ﷺ) alizungumza, na watu pamoja naye pia walizungumza, kisha wakaendelea na sala baada ya mazungumzo hayo, ambayo hayakukatisha sala yao. Wale waliofuata maana hii ya wazi, na wakashikilia kwamba mazungumzo hayo yalikuwa maalum kwa kurekebisha sala, waliyatenga na dhana ya jumla ya katazo; hii ndiyo maoni ya Malik ibn Anas. Wengine walishikilia kwamba hakuna dalili katika Hadithi inayoonyesha kwamba walizungumza kwa makusudi wakati wa sala, wakasema inaonekana walizungumza wakidhani sala imefupishwa, na Mtume (ﷺ) alizungumza akidhani sala imekamilika. Zaidi ya hayo, walisema kwamba riwaya kuwa watu walizungumza baada ya kauli ya Mtume (ﷺ), "Sala haijafupishwa wala sikusahau", haikuthibitika kuwa sahihi kwa mtazamo wao; kwa hiyo Hadithi hiyo inadokeza kuruhusiwa kwa mazungumzo kwa mtu asiyezungumza kwa makusudi. Kwa hiyo, sababu ya kutofautiana kati ya Malik na al-Shafi'i kuhusu kuondolewa kwa hukumu ya jumla ni mzozo wao juu ya maana ya hadithi hii, ingawa al-Shafi'i pia alitegemea kanuni ya jumla kwa hili, ambayo ni kauli ya Mtume (rehema na amani za Mungu ziwe juu yake) ﷺ, "Dhima ya kosa na kusahau imeondolewa kwa umma wangu". Abu Hanifa, kwa upande mwingine, alizifasiri hadithi zinazokataza katika maana yake ya jumla, na akaona kuwa zimefuta hadithi ya Dhu al-Yadayn, na kwamba zina nguvu zaidi kuliko hiyo.

The reason for their disagreement stems from the conflict of the apparent meaning of the traditions. The preceding traditions imply the general prohibition of speech, and appear to conflict with Abu Hurayra’s tradition, which says, “The Messenger of Allah (God’s peace and blessings be upon him) once concluded his prayer after two ra&as, Dhu al-Yadayn [a man so called] asked him, ‘Has the prayer been shortened, or did you forget, O Messenger of Allah?’ The Messenger of Allah (God’s peace and blessings be upon him) said, ‘Did Dhu al-Yadayn speak the truth?’ They said, ‘Yes’. The Messenger of Allah (God’s peace and blessings be upon him) stood up and prayed the remaining two rak'as and then concluded with the salutation’”. The apparent meaning here is that the Messenger of Allah (God’s peace and blessings be upon him) spoke'and so did the people with him, and they continued the prayer after this speech, which did not cut off their prayer. Those who followed this apparent meaning, and maintained that this speech was specific to the rectification of prayer, exempted it from the general implication (of prohibition); This is Malik ibn Anas’s opinion. Some maintained that there is no evidence in the tradition to indicate that they spoke intentionally during prayer, and said that it appears they spoke thinking that the prayer had been shortened, while the Prophet (God’s peace and blessings be upon him) spoke thinking that the prayer had been completed. Further, they added that the report that the people spoke after the statement of the Prophet (God’s peace and blessings be upon him), “The prayer has not been shortened nor did I forget”, was not proved authentic in their view; therefore the tradition implies the permissibility of speech for a person who is not speaking intentionally. Thus, the reason for the disagreement between Malik and al-ShaficT about the exemption from the general implication is their dispute over the meaning of this tradition, though al-ShaficT also relied for this upon a general principle, which is the saying of the Prophet (God’s peace and blessings be upon him), “Liability for mistake and forgetfulness has been removed from my umma”. Abu HanTfa, on the other hand, interpreted the proscribing traditions in their general meaning and held them to have abrogated the tradition of Dhu al- Yadayn, and as being preferred over it.