Mjadala kamili kuhusu kanuni za sura hii umegawanywa katika sehemu nne. Sehemu ya kwanza inahusu wajibu wa Swala ya Ijumaa (jumtfia) na mtu ambaye Swala hiyo ni wajibu kwake. Ya pili inahusu sharti za Ijumaa. Ya tatu inahusu nguzo (arban) za Swala ya Ijumaa (jumu'a). Ya nne inahusu hukumu (ahkam) za Swala ya Ijumaa (jumu'a).

The comprehensive discussion of the principles of this chapter is covered in four sections. The first section is about the obligation of jumtfia prayer and about the person on whom it is obligatory. The second is about the conditions for jumtfia. the third is about the elements (arban) of jumu'a. The fourth is about the ahkam of jumu^a.

Wanachuoni wengi wanashikilia wajibu wa jumla wa swala ya Ijumaa (Jumaa), kama mbadala wa wajibu mwingine, ambao ni swala ya adhuhuri, na pia kwa sababu ya maana ya wazi ya maneno ya Mwenyezi Mungu Mtukufu: “Enyi mlioamini! Mnapoitiwa swala siku ya Ijumaa, nendeni kwenye kumkumbuka Mwenyezi Mungu na acheni biashara. Hilo ni bora kwenu kama mkijua.”129 Amri hapa inaashiria wajibu. Zaidi ya hayo, kwa sababu ya maneno ya Mtume ﷺ: “Watu waache kuacha swala za Ijumaa, la sivyo Mwenyezi Mungu atatia muhuri juu ya nyoyo zao.” Kundi la wanachuoni lilishikilia kuwa ni wajibu wa kijamii (fardu kifaya), na kutoka kwa Malik kuna maoni ya pekee kwamba ni sunna.

The majority of the jurists uphold the universal obligation of the jumifyi (Friday) prayer, as a substitute for another obligation, which is the zuhr prayer and also because of the apparent meaning of the words of the Exalted, “0 ye who believe! When the call is heard for the prayer of the day of the congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know”.129 The command here necessitates an obligation. Further, because of the words of the Prophet (God’s peace and blessings be upon him), “Let people desist from neglecting the Friday prayers, or Allah will stamp their hearts”. A group of jurists maintained that it is a communal obligation (fard kifayd), and from Malik there is an isolated opinion that it is a sunna.

Sababu ya kutokubaliana huku inatokana na kufanana kwake na sala ya <Id, kwa sababu ya maneno ya Mtume ﷺ, "Siku hii Allah ameifanya kuwa sikukuu."

The reason for this disagreement stems from its similarity to the <Jd prayer, because of the words of the words of the Prophet (God’s peace and blessings be upon him), “This day has been determined to be an by Allah”.

Mtu ambaye sala ya Ijumaa ni wajibu juu yake ni yule anayetimiza masharti ya wajibu wa sala, ambayo mjadala wake umetangulia, na anayetimiza masharti manne ya ziada, mawili kati yake yamekubaliwa na mawili yana mjadala. Mawili yaliyokubaliwa ni kuwa mwanaume, na kuwa na afya njema. Kwa hiyo, si wajibu kwa mwanamke, wala kwa mgonjwa, lakini wakihudhuria, sala yao ya Ijumaa itakuwa sahihi. Masharti yenye mjadala ni (kutokuwa) msafiri na (kutokuwa) mtumwa. Wengi wanashikilia kuwa Ijumaa si wajibu juu yao, ilhali Dawud na wanafunzi wake walishikilia kuwa ni wajibu.

The person on whom it is obligatory is one who fulfils the conditions for the obligation of prayer, the discussion of which has preceded, and who meets four additional conditions, two of them are agreed upon and two are disputed. The two that are agreed upon are being a male, and being in sound health. Thus, it is not binding upon a woman, nor upon a sick person, but if they attend, their jumu'a prayer would be valid. The disputed conditions are (not) being a traveller and (not) being a slave. The majority maintain that jumufa is not obligatory on them, while Dawud and his disciples maintained that it is obligatory.

Sababu ya kutofautiana hutokana na mzozo wao kuhusu uhalali (usahihi) wa hadithi inayohusiana na suala hili, ambayo ni kauli ya Mtume ﷺ: "Ijumaa ni wajibu ulio juu ya kila Muislamu anayeishi miongoni mwa kundi, isipokuwa watu wanne: mtumwa anayemilikiwa, mwanamke, mtoto mdogo, na mtu aliye mgonjwa". Katika toleo jingine maneno ni "isipokuwa watano", na maneno "msafiri" yameongezwa. Hadithi hii haijakubaliwa kuwa sahihi na wengi wa wanazuoni wa hadithi.

The reason for disagreement arises from their dispute over the authenticity of the tradition related to this issue, which is the saying of the the Prophet (God’s peace and blessings be upon him), “JumuSa is a duty that is obligatory upon each Muslim living among a group, except for four persons: an owned slave, a woman, a minor, and one who is sick”. In another version the words f are “except for five”, and the words “a traveller” are added. The tradition has not been deemed authentic by most of the (hadith) scholars.

Walikubaliana kwamba masharti ya Sala ya Ijumaa ni yale yale yaliyoainishwa kwa Sala za faradhi, yaani masharti manane yaliyotangulia, isipokuwa wakati na adhana, kwa kuwa walitofautiana kuhusu hayo. Vilevile walitofautiana kuhusu masharti yanayohusu Sala ya Ijumaa peke yake.

They agreed that the conditions of the Friday prayer are the very conditions | jetennined for obligatory prayers, that is, the eight preceding conditions, except for the time and the call for prayer, for they disagreed about these, t Similarly* they disagreed about the conditions specific to the Friday prayer.

Kuhusu wakati wa swala ya Ijumaa, wengi wa wanachuoni wa fiqhi walisema kuwa ni wakati wa Adhuhuri wenyewe, yaani wakati wa jua kupinduka, na kwamba haijuzu kabla ya jua kupinduka. Kundi la wanachuoni wa fiqhi, akiwemo Ahmad bin Hanbal, walisema kuwa inajuzu kuiswali kabla ya jua kupinduka.

With respect to the time (of the jumufa prayer), the majority of the jurists I maintained that it is the time for zuhr itself, that is, the time of the declining of 1 the sun, and that it is not permitted before the declining of the sun. A group of jurists, including Ahmad ibn Hanbal, maintained that it is permitted to observe it before the declining of the sun.

Sababu ya kutofautiana huku inatokana na mzozo kuhusu maana ya hadithi zinazohimiza kuswali Ijumaa mapema, kama ile aliyoipokea al-Bukhari kutoka kwa Sahl bin Sa'd, aliyesema: "Hatukuwa tukila chakula cha mchana wala kulala usingizi wa mchana, wakati wa Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake), isipokuwa baada ya swala ya Ijumaa." Vilevile hadithi nyingine inasema: "Walikuwa wakiswali kisha wakirejea kabla kivuli cha kuta hakijaenea." Wale waliofahamu kutoka hadithi hizi kwamba swala ilikuwa ikiswaliwa kabla ya jua kupinduka waliiruhusu, ilhali wale waliozitafsiri kumaanisha (kuanza tu kwa) takbira hawakuiruhusu, ili vyanzo visipingane. Sababu ya kushikilia tafsiri hii ni kwamba imethibitika kupitia hadithi ya Anas bin Malik kwamba "Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) alikuwa akiswali jua linapokuwa limepinduka." Zaidi ya hayo, kwa kuwa swala ya Ijumaa ni badala ya swala ya adhuhuri ya kawaida, inapasa wakati wake uwe wakati wa adhuhuri. Hivyo inakuwa ni lazima, kwa njia ya kupatanisha, kuzifasiri hadithi zile ziwe zinahusu takbira, kwa kuwa hazionyeshi waziwazi kwamba wakati wa swala ya Ijumaa unaanza kabla jua halijapinduka, na hilo ndilo analoshikilia wengi.

The reason for this disagreement stems from the dispute over the meaning of the traditions urging the early observance of the Friday prayer, like the one recorded by al-Bukhari from Sahl ibn SaM, who said, “We did not take lunch or a midday nap, during the time of the Prophet (God’s peace and blessings be upon him), until after the Friday prayer”; likewise another report says, “that they used to pray and return before the walls had cast their shade”. Those who understood from these traditions that the prayer was observed before the declining of the sun permitted it, while those who only interpreted them to mean (just starting with the) takbir did not permit it, so that the sources may not conflict with each other on this topic. The reason (for upholding this interpretation) is that it is established through the tradition of Anas ibn Malik “that the Prophet (God’s peace and blessings be upon him) used to pray when the sun had declined”. Further, as the Friday prayer is a substitute for the (regular) zuhr prayer, it is necessary that its time be the time for zuhr. It therefore becomes necessary by way of reconciliation to construe those traditions so that they apply to takbir, for they do not indicate explicitly that the time (for the Friday prayer) starts before the declining of the sun, and that is what the majority uphold.

Wanazuoni wa Kiislamu wamekubaliana kwamba nguzo (sehemu kuu za Sala ya Ijumaa) ni khutba (hotuba) na rakaa mbili baada ya khutba. Ndani ya hili wamekubaliana juu ya masuala matano ambayo ndiyo misingi ya mada hii.

The Muslim jurists agreed that the elements (major parts of the Friday prayer) are the khutba (sermon) and the two rak^as after the khutba. Within this they agreed about five issues that are the principles of this topic.

Kama khutba ni sharti la uhalali wa swala hii na ni moja ya nguzo zake (arkan), na ikiwa ni hivyo? Jumhuri ya wanazuoni ilishikilia kuwa ni sharti pamoja na kuwa ni nguzo. Kundi moja la wanazuoni wa fiqhi lilisema kuwa si wajibu, huku wengi wa wanafunzi wa Malik wakishikilia kuwa ni wajibu, isipokuwa Ibn al-Majishun.

Whether the khutba is a condition for the validity of this prayer and whether it is one of its elements (arkan). The majority maintained that it is a condition as well as an element. A group of jurists said that it is not obligatory, while the majority of the disciples of Malik maintained that it is obligatory, except for Ibn al-Majishun.

Sababu ya kutofautiana kwao inatokana na kanuni iliyokwisha jadiliwa, yaani kama mambo yote na hali zote zilizokuwepo wakati Nabii ﷺ alipokuwa akiswali Swala ya Ijumaa ni lazima ziwe sharti za kusihi kwake. Wale walioshikilia kwamba khutba ni miongoni mwa mambo maalum ya Swala hii, hasa kwa kuzingatia kwamba ni badala ya rakaa mbili zilizopunguzwa kutoka Swala ya Adhuhuri, walisema kwamba ni sehemu ya Swala hii na moja ya masharti ya kusihi kwake. Wale walioshikilia kwamba lengo lake ni mawaidha ya kawaida ambayo ndiyo lengo la hotuba zote, walisema kwamba si sharti la Swala hii. Kundi moja la wanazuoni wa fiqhi lilitoa hoja kwa maneno ya Mwenyezi Mungu Mtukufu, "basi kimbilieni kumkumbuka Mwenyezi Mungu," wakisema kwamba hapa maana yake ni khutba.

The reason for their disagreement stems from the principle that has already been discussed, whether all things and circumstances existing at the time the Prophet used to hold the Friday prayer should necessarily constitute the conditions for its validity. Those who maintained that the khutba is one of the | circumstances specific to this prayer, especially when it is taken into account ■’ that it is * substitute for the two rak'as that have been reduced from the {zuhr) E- prayer, said that it is an element of this prayer and one of the conditions of its I validity. Those who maintained that its purpose is the usual exhortation that is i the aim of all sermons, held that it is not a condition for this prayer. One | group of jurists argued on the basis of the words of the Exalted, “haste unto i reniembrance of Allah”,132 saying that this means the sermon.

Wale waliosema khutba ni wajibu walitofautiana kuhusu urefu wa chini wa khutba. Ibn al-Qasim alisema kwamba ni kiwango cha chini kinachoweza kuitwa khutba kwa matumizi ya Waarabu, ikiwa ni pamoja na neno la sifa kwa Allah {al-Hamd} mwanzoni. Al-Shafi'i alisema kwamba kiwango cha chini kinachoruhusiwa cha khutba ni kwamba iwe katika sehemu mbili ambazo wakati wa kila moja mzungumzaji (imamu) anapaswa kusimama, na kwamba zitenganishwe kwa mapumziko mafupi ya kuketi. Pia alisema kwamba mwanzoni mwa kila sehemu anapaswa kutamka maneno ya kumsifu Allah {al-Hamd}, kumuombea Mtume ﷺ na kuhimiza taqwa. Aidha, anapaswa kusoma aya kutoka Qur'ani katika sehemu ya kwanza ya khutba na kuwaombea waumini katika sehemu ya pili.

Those who upheld that the sermon is an obligation differed about the minimum length of the sermon. Ibn al-Qasim said that it is the minimum length that can be called a sermon in the usage of the Arabs, including a word of praise for Allah {al-Hamd) at the beginning. Al-Shafi(T said that the permitted minimum requirement of a sermon is that it should be in two parts during which the speaker {imam) should >be standing and that they should be separated by a short interval for sitting, and that at the beginning of each part he should pronounce words praising Allah {al-Hamd), pray for the Prophet and preach piety. He should also recite a passage from the Qur’an in the first part of the sermon and pray for the believers in the second part.

Sababu ya kutofautiana kwao katika suala hili ni mgogoro wao kuhusu maana ya urefu wa chini unaoruhusiwa: je, ni maana ya kiuhalisia (ya kawaida ya lugha) au maana ya kitaalamu (ya kisheria)? Wale walioshikilia kwamba urefu unaoruhusiwa ni kiwango cha chini cha kiuhalisia hawakuweka ndani yake chochote cha maneno yaliyopokewa kutoka kwa Mtume (rehema na amani ziwe juu yake) katika hotuba zake. Wale walioshikilia kwamba urefu unaoruhusiwa ni kiwango cha chini ambacho maana ya kitaalamu inatumika walitaka uwe na maneno ambayo mara kwa mara yalikuwa yakijumuishwa katika hotuba za Mtume ﷺ, yaani, si maneno ya mara moja moja tu.

The reason for their disagreement over this issue is their dispute over the meaning of the minimum permissible length whether it is the literal or the technical meaning? Those who maintained that the permitted length is the literal minimum did not stipulate in it anything of the words that have been traced to the Prophet (God’s peace and blessings be upon him) in his sermons. Those who maintained that the permitted length is the minimum to which the technical meaning applies stipulated that it should include words that were regularly included in the sermons of the Prophet (God’s peace and blessings be upon him), that is, not just occasional words.

Sababu ya kutofautiana huku ni kwamba khutuba zilizopokewa kutoka kwake zilikuwa na maneno ya kawaida yanayotumika mara kwa mara, pia zilikuwa na maneno ya pekee ya hapa na pale. Wale waliozingatia maneno ya pekee hayo na kupendelea hukmu inayotokana nayo walisema kuwa urefu unaotosha ni kiwango cha chini ambacho neno lenyewe la kilugha linatumika, yaani maana ya neno khutba katika matumizi ya Waarabu. Wale waliozingatia khutuba zilizotolewa mara kwa mara na kutoa upendeleo kwa hukmu zake walisema kuwa urefu unaoruhusiwa ni kiwango cha chini ambacho neno khutba linatumika kisheria na kiutendaji. Kukaa (kati ya sehemu mbili za khutuba) si sharti kwa mujibu wa Malik, kwa kuwa khutuba haihitaji hilo; lakini ni sharti, kama tulivyosema, kwa mujibu wa al-Shafi'i. Sababu ni kwamba wale waliohusisha kukaa huko na maana ya kawaida ya kuwa ni mapumziko kwa khatibu (mhutubu) hawakukiona kuwa sharti, ilhali wale waliokiona kuwa ni ibada waliona ni sharti.

Kuna maoni matatu tofauti kuhusu kunyamaza wakati imamu anapotoa khutba. Baadhi ya wanazuoni wa fiqhi walishikilia kwamba kunyamaza ni wajibu chini ya hali zote, na hivyo ni hukmu ya lazima ya khutba. Hawa walikuwa wengi, nao ni Malik, al-Shafi'i, Abu Hanifa, Ahmad ibn Hanbal, na wanazuoni wote wa majimbo. Hata hivyo, wao wamegawanyika katika makundi matatu. Baadhi waliruhusu kutamka baraka kwa mtu aliyepiga chafya, na pia waliruhusu kujibu salamu. Wengine walitofautisha kati ya kutamka baraka na salamu, wakisema kwamba mtu anaweza kujibu salamu lakini hawezi kutoa baraka. Maoni ya pili ni kinyume cha la kwanza, yaani, kuzungumza wakati wowote wa khutba kunaruhusiwa, isipokuwa wakati Qur'ani inaposomwa wakati huo. Hili limepokewa kutoka kwa al-Sha'bi, Sa'id ibn Jubayr, na Ibrahim al-Nakha'i. Maoni ya tatu yanatofautisha kati ya waumini wanaoweza kusikia khutba na wale wasioweza kuisikia. Waumini wanaoweza kusikia khutba wanapaswa kunyamaza, lakini wale wasioweza kuisikia wanaruhusiwa kujishughulisha na kumkumbuka Allah au kujadili masuala ya dini. Hili lilikuwa maoni ya Ahmad, 'Ata', na kundi la wanazuoni.

There are three different opinions about maintaining silence while the imam is delivering the sermon. Some of the jurists held that silence is obligatory under all circumstances and then it is a binding hukm of the sermon. These were the majority: Malik, al-ShafiT, Abu Hamfa, Ahmad ibn Hanbal, and all the jurists of the provinces. They are, however, divided into three groups. Some permitted the utterance of a blessing for a person who has sneezed, and also permitted responding to salutations; others distinguished between exclamation of a blessing and salutations, saying that one may respond to salutations, but not bless. The second view is the opposite of the first, that is, speech during any stage of the sermon is permitted, except when the Qur’an is being recited during it. This is related from al-Sha^T, Sacid ibn Jubayr, and Ibrahim ak Nakha T. The c third opinion makes a distinction between the worshippers who can hear the sermon and those who cannot. The worshippers who can hear the sermon should maintain silence, but those who cannot hear it are permitted to occupy themselves in the remembrance of Allah or to discuss religious issues. This was the opinion of Ahmad, Ata’, and a group of jurists.

c Wengi wa wanachuoni wanashikilia kwamba mtu akizungumza (wakati wa khutba) sala yake haibatiliki, lakini imepokewa kutoka kwa Ibn Wahb kwamba mtu akijihusisha na maneno yasiyo na faida analazimika kuswali rakaa nne za Adhuhuri (yaani sala yake ya Ijumaa inabatilika).

c The majority maintain that if a person talks (during the sermon) his prayer is not invalidated, but it is related from Ibn Wahb that if a person indulges in idle talk he is obliged to pray the four rak'as of zuhr (i.e. his Friday prayer is invalidated).

Walikhitilafiana kuhusu mtu anayefika msikitini kwa ajili ya Sala ya Ijumaa wakati imamu tayari yuko juu ya mimbari, je, aanze kusali rakaa mbili (zilizo lazima). Baadhi ya wanazuoni wanashikilia kwamba hapaswi kusali, na hii ndiyo maoni ya Malik, wakati wengine walishikilia kwamba anapaswa kusali rakaa hizo.

They disagreed about whether a person who arrives in the mosque for Friday prayers when the imam is already at the pulpit, is to begin offering the (two required) rakfas. Some of the jurists maintain that he is not to pray, and this is Malik’s opinion, while others maintained that he is to offer the rak'as.

Sababu ya kutofautiana kwao inatokana na mgongano kati ya kiasi (qiyas) na maana ya jumla ya hadithi. Maana ya jumla ya maneno ya Nabii ﷺ, "Mmoja wenu akifika msikitini, aswali rakaa mbili", ni kwamba kila anayeingia msikitini siku ya Ijumaa anapaswa kuswali rakaa mbili hata kama imamu anatoa khutba. Ushahidi wa amri ya kumsikiliza msemaji kwa kimya unahitaji kwamba aliyeingia asijishughulishe na chochote kinachomvuruga kutoka katika usikivu wa kimya, hata kama shughuli hiyo ni ibada. Maana ya jumla ya hadithi hii inaungwa mkono na hadithi sahihi ya Nabii ﷺ, "Mmoja wenu akiingia msikitini wakati imamu anatoa khutba, aswali rakaa mbili fupi". Imepokewa na Muslim katika baadhi ya riwaya zake. Riwaya nyingi za hadithi hii zinasema, "Nabii ﷺ alimwamuru mtu aliyeingia msikitini kwamba aswali". Hakusema, "Mmoja wenu akiingia msikitini..." Hii inaleta mjadala kuhusu ikiwa nyongeza ya mpokezi mmoja pekee inakubalika, pale anapopingwa na wapokezi wengine wanaopokea kupitia mshaykh mmoja. Ikithibitika kuwa nyongeza hiyo ni sahihi, inalazimu kutenda kulingana nayo, kwa kuwa ni wazi. Kinachoonekana kuwa Malik alikizingatia katika suala hili ni 'amal (mazoea ya wanazuoni wa Madina).

The reason for their disagreement arises from the conflict of analogy with the general implication of the tradition. The general implication of the words of the Prophet (God’s peace and blessings be upon him), “When one of you arrives in a mosque, he is to offer two conveys that anyone entering a mosque on a Friday is to offer two rakfa even if the imam is delivering the sermon. The evidence of the command of paying attention to the speaker in silence requires that the entrant is not to occupy himself with anything that distracts him from silent attention, even if such an activity is worship. The general meaning of this tradition is supported by the authentic tradition of the Prophet (God’s peace and blessings be upon him), “When one of you enters the mosque when the imam is delivering the sermon, he should offer two short nwhw”. It is recorded by Muslim in some of its versions. Most versions of this tradition say, “The Prophet (God’s peace and blessings be upon him) ordered a man who had entered the mosque that he should pray”. He did not say, “When one of you enters the mosque .. This leads to a disagreement on whether an addition by a single narrator, when he is opposed by the other narrators narrating through a common shaykh, is to be accepted. If the addition is proved authentic, it is necessary to act according to it, for it is explicit on a appears that what Malik has taken into account on this issue is ‘amal (practice of the jurists of Medina).

Wengi wa wanachuoni wa fiqhi wanashikilia kwamba kusoma sura ya ... katika rakaa ya kwanza ya sala ya Ijumaa ni Sunna iliyothibitishwa, kwa kuwa kurudiwa kwake kumezingatiwa katika matendo ya Mtume ﷺ. Muslim amepokea kutoka kwa Abu Hurayra kwamba "Mjumbe wa Allah ﷺ alikuwa akisoma sura hiyo katika rakaa ya kwanza ya sala ya Ijumaa, na katika rakaa ya pili alikuwa akisoma ..." 1

The majority of the jurists maintain that the recitation of the sura of i n the first raffia of the Friday prayer is an established practice (sunna)> for its repetition is observed in the acts of the Prophet (God’s peace and blessings be upon him). Muslim has recorded from Abu Hurayra “that the Messenger of Allah (God’s peace and blessings be upon him) used to recite it in the first raffia during Friday prayers, and in the second (raffia) he used to 1

Soma Surat al-Munafiqiin. Malik amesimulia kwamba al-Dahhak ibn Qays alimuuliza al-Nu'man ibn Bashir: Mtume wa Allah ﷺ alikuwa akisoma nini kwa kawaida siku ya Ijumaa baada ya Surat al-Jumu'a? Akasema: "Alikuwa akisoma (sura inayoanza kwa maneno), 'Je, imekufikia habari ya Mwenye kufunika?'" Malik alipendelea jambo hilo lifuate desturi hii, ingawa angeona vizuri pia kusomwa (sura inayoanza kwa maneno), "Mtakase jina la Mola wako Mtukufu kabisa", kwa kuwa imepokewa kutoka kwa Umar ibn Abd al-Aziz. Abu Hanifa, kwa upande wake, hakubainisha chochote kuhusu jambo hili.

recite surat al-Munafiqiin. Malik has related that aLDahhak 11A • — • ibn Qays asked al-NuSman ibn Bashir what the Messenger of Allah (God’s peace and blessings be upon him) usually recited on a Friday after the surat al~Jumu‘a. He said, “He used to recite (the sura beginning with the words), ‘Hath there come unto thee the tidings of the Overwhelming?’”135 136 137 Malik preferred that the practice conform with this tradition, though it would be good, in his view, if (the sura beginning with the words), “Praise the name of thy Lord the Most High”138 was recited, for it is related from TJmar ibn cAbd al-cAziz. Abu HanTfa, on the other hand, did not specify anything in this respect.

Sababu ya kutofautiana kwao inatokana na mgongano kati ya desturi iliyopokelewa na kiyas (qiyās). Kiyas inaelekeza kwamba haipaswi kuwekwa sura maalum kwa ajili ya jambo hili, kama ilivyo kwa sala nyingine zote, ilhali dalili ya desturi inahitaji kuwepo kwa suura maalum zilizowekwa.

The reason for their disagreement arises from the conflict between the reported practice and analogy. Analogy dictates that there should not be any sura appointed for this purpose as is the case with the rest of the prayers, while the indication of practice requires that there an appointed suras.

Qadhi alisema kwamba Muslim amepokea kutoka kwa al-Nu'man ibn Bashir "kwamba Mtume wa Allah (amani na baraka za Mwenyezi Mungu ziwe juu yake) alikuwa akisoma, siku za Idi mbili na siku ya Ijumaa, (sura inayoanza kwa maneno), 'Mtukuze jina la Mola wako Mlezi Aliye Juu kabisa'^139^ na pia (sura inayoanza kwa maneno), 'Je, imekufikia habari ya Ghashiya?'"140 Alisema kwamba ikiwa Idi na Ijumaa zilipoangukia siku moja, zilisomwa katika swala zote mbili. Hii inaonyesha kwamba hakuna sura maalum iliyowekwa kwa jambo hili, na hazikusomwa daima katika swala ya Ijumaa.

Mada hii inahusu masuala manne. La kwanza, hukumu ya kujitwaharisha kwa ajili ya Swala ya Ijumaa. La pili, ni juu ya nani ni wajibu kwake miongoni mwa wanaoishi nje ya mji. La tatu, wakati unaopendeza kuelekea kwenye jamaa ya Ijumaa. La nne, kuruhusiwa kwa biashara siku ya Ijumaa baada ya adhana kutolewa.

This topic covers four issues. First, the hukm of purification for Friday prayers. Second, on whom it is obligatory from among those living outside the town. Third, the desired time for moving toward the Friday congregation Fourth, the permissibility of trading on Friday after the call has been made

Walitofautiana kuhusu kujitakasa (kuoga) kwa ajili ya Swala ya Ijumaa. Wengi walishikilia kuwa ni sunna, ilhali Adh-Dhwahiriyya walishikilia kuwa ni wajibu. Kwa ufahamu wangu, hakuna mzozo wowote kwamba si sharti la kusihi kwa swala hii.

They disagreed about purification (bathing)-for Friday prayers. The majority maintained that it is a sunna, while the Zahirites held that it is an obligation There is no dispute, as far as I know, that it is not a condition for the validity of this prayer.

Sababu ya kutofautiana kwao inatokana na mgongano wa Hadithi. Kuhusu somo hili, kuna Hadithi ya Abu Sa'id al-Khudri, ikiwa ni maneno ya Mtume ﷺ, "Kuoga kwa ajili ya Ijumaa ni wajibu kwa kila mtu mzima, kama kuoga baada ya kujamiiana". Pia kuna Hadithi kutoka kwa 'A'isha, aliyesema, "Watu, ambao wengi wao walikuwa wafanyakazi, walikuwa wakija kwa Sala ya Ijumaa wakiwa katika hali ile waliyokuwa nayo, na iliambiwa kwao, 'Laiti mngejiosha'". Hadithi ya kwanza ni sahihi kwa makubaliano, wakati ya pili imepokewa na Abu Dawud na Muslim. Maana ya wazi ya Hadithi ya Abu Sa'id inaashiria wajibu wa kuoga, wakati maana ya wazi ya Hadithi ya 'A'isha inaonyesha kwamba ni kwa madhumuni ya usafi tu na si ibada ya lazima. Imepokewa kwamba, "Inatosha kutawadha siku ya Ijumaa, lakini mtu akioga ni bora zaidi". Hii inaondoa wajibu waziwazi. Hata hivyo, ni Hadithi dhaifu.

The reason for their disagreement stems from the conflict of traditions. On this.subject, there is the tradition of Abu SacTd al-KhudrT, being the words of the Prophet (God’s peace and blessings be upon him), “Bathing for the jumuta is obligatory on each adult, like bathing after sexual defilement”. There is also the tradition from cA*isha, who said, “The people, who were mostly workers, used to come for Friday prayers in the condition that they were, and it was said to them, ‘If only you had washed yourselves’”. The first tradition is authentic by agreement, while the second has been recorded by Abu Dawud and Muslim. The apparent meaning of the tradition of Abu Sa Td c implies the obligation of bathing, while the apparent meaning of € A*isha’s tradition conveys that it is only for purposes of cleanliness and is not a required ritual. It has been reported that “It is sufficient to perform ablution on a Friday, but if one takes a bath it is better”. This is explicit in eliminating the obligation. It is, however, a weak tradition.

Kuhusu wajibu wa Swala ya Ijumaa kwa mtu anayeishi nje ya makazi ya kudumu, kundi la wanazuoni wa sheria wamesema kuwa swala hiyo si wajibu kwake, huku kundi jingine likisema kuwa ni wajibu. Wanazuoni hawa walitofautiana sana. Baadhi yao walisema kwamba ikiwa umbali kati ya mahali pake na mahali pa jamaa unahitaji safari ya siku moja, basi ni wajibu kwake kuja huko. Huu ni mtazamo potofu. Baadhi walisema kwamba ni wajibu kwake kuja ikiwa umbali ni ndani ya maili tatu. Wengine walikuwa na maoni kwamba ni wajibu kwake kuja kutoka umbali ambao kwa kawaida mwito (adhana) unaweza kusikika, na umbali huo umeamuliwa kuwa maili tatu kutoka mahali mwito unapotolewa. Maoni haya mawili ya mwisho yananukuliwa kutoka kwa Malik. Suala hili linahusiana na masharti ya wajibu.

About the obligation of Friday prayers on one living outside a permanent settlement, a group of jurists have said that it is not obligatory on such a person, while another group has said that it is obligatory. These Jurists differed extensively. Some said that if the distance between his place and the place of the congregation involves a journey of one day, it is obligatory on him to come to it. This is a deviant opinion. Some said that it is obligatory on him to come if the distance is within three miles. Others were of the view that it is obligatory on him to come to it from a distance up to which the call can normally be heard, and this is determined to be three miles from the place of ' the issuance of the call. The latter two opinions are related from Malik. This issue is related to the conditions of obligation.

Sababu ya kutofautiana kwao katika mada hii inatokana na mgongano wa hadithi. Imepokewa kwamba watu walikuwa wakija kwa Sala ya Ijumaa kutoka vitongoji wakati wa Mtume ﷺ, ambavyo vilikuwa umbali wa hadi maili tatu kutoka Madina. Abu Dawud ameripoti kwamba Mtume ﷺ alisema: "Sala ya Ijumaa ni wajibu kwa yule anayesikia mwito." Pia imepokewa kwamba "Sala ya Ijumaa ni wajibu kwa yule anayeweza kurudi kwa familia yake kufikia usiku", lakini hii ni hadithi dhaifu.

The reason for their disagreement on this topic arises from the conflict of traditions. It is reported that the people used to come for Friday prayers from suburbs during the time of the Prophet (God’s peace and blessings be r on him), which were up to three miles from Medina. Abu Dawud has Reported that the Prophet (God’s peace and blessings be upon him) said, “The | Friday prayer is obligatory on one who hears the call”. It is also reported that b‘Friday prayer is obligatory on one who can return to his family by nightfall”, |but this is a weak tradition.

Mgawanyiko wao kuhusu nyakati zinazopendekezwa za kuanza safari kwenda Sala ya Ijumaa umejengwa juu ya maneno ya Mtume ﷺ, "Yeyote anayeanza safari katika saa ya kwanza, ni kana kwamba ametoa sadaka ya ngamia."

Their disagreement about the preferred timings for setting off for the Friday ’prayer is based on the words of the Prophet (God’s peace and blessings be upon him), “If one sets off in the first hour, it is as if he has made an offering :

...ya ngamia. Mtu akienda Ijumaa katika saa ya pili, ni kana kwamba ametoa sadaka ya ng'ombe. Akienda katika saa ya tatu, ni kana kwamba ametoa sadaka ya kondoo dume mwenye pembe. Akienda katika saa ya nne, ni kana kwamba ametoa sadaka ya kuku. Akienda katika saa ya tano, ni kana kwamba ametoa sadaka ya yai." Al-Shafi'i na kundi la wanazuoni walisema kuwa saa hizi ni saa za mchana, na walipendekeza kwenda katika saa ya kwanza ya mchana. Malik alisema kuwa hizi ni sehemu za saa moja iliyotangulia jua kupinda na baada yake. Kundi la wanazuoni lilisema kuwa hizi ni sehemu za saa iliyotangulia jua kupinda. Hili linaonekana kuwa maoni yanayoongoza, kwa sababu kuna wajibu wa kufanya haraka baada ya jua kupinda, isipokuwa kwa wale wanaoshikilia kuwa thawabu kubwa pia inaweza kupatikana katika matendo ya wajibu.

o f a camel. If one sets off in the second hour, it is as if he has made an offering o f a cow. If one sets off in the third hour, it is as if he has made an offering of a horned ram. If one sets off in the fourth hour, it is as if he has made an offering of a chicken. If one sets off in the fifth hour, it is as if he has made an offering of an egg”. Al-Shafi T and a group of jurists believed that c these hours are the hours of the day, and they recommended moving in the first hour of the day. Malik maintained that these are the parts of the single hour prior to the declining of the sun and after it. A group of jurists said that these are the parts of the hour before the declining of the sun. This appears to be the prominent opinion, because there is an obligation of making haste after the declining of the sun, except for those who maintain that greater merit can also be attached to obligatory acts.

Katika kutofautiana kwao kuhusu kununua na kuuza wakati wa adhana (na baada ya hapo kabla ya sala), kundi la wanazuoni wa fiqhi wamesema kwamba mauzo yanabatilika ikiwa adhana imeshatolewa, huku kundi jingine likisema kwamba hayabatiliki. Sababu ya kutofautiana kwao inatokana na mzozo wao juu ya swali la kama katazo la jambo ambalo kimsingi ni halali, linapounganishwa na sifa nyingine, linaifanya jambo lililokatazwa kuwa batili?

In their disagreement over buying and selling at the time of the call (and thereafter before the prayer), a group of jurists have said that the sale is rescinded if the call has been made, while another group said that it is not rescinded. The reason for their disagreement stems from their dispute on whether the proscription of a thing, which is essentially permissible, when associated with another attribute, renders void the thing proscribed?

Adabu za Sala ya Ijumaa zinahusu mambo matatu: manukato, kupiga mswaki meno (ilikuwa inafanywa kwa mswaki wa mti), na mavazi yanayostahili. Hakuna mzozo juu ya hili kutokana na Hadithi zilizopokelewa kuhusu jambo hilo.

The etiquette of Friday prayer covers three things: perfume, brushing the teeth (was done with a tooth-stick), and decent attire. There is no dispute about this because of the traditions related to the topic.