2.3.5. Sala za Hofu ya Shambulio (Ṣalāt al-Khawf) - Kitabu cha Msingi cha Wanazuoni Mashuhuri | Quran Course

2.3.5. Sala za Hofu ya Shambulio (Ṣalāt al-Khawf) - Kitabu cha Msingi cha Wanazuoni Mashuhuri | Quran Course

Sababu ya kutofautiana kwao inatokana na mzozo wao juu ya kama salat al-khawf aliyoiongoza Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) ni ibada, au ni fadhila maalum ya Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake). Wale waliosema kuwa ni ibada hawakuliona jambo hilo kuwa la pekee kwa Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake), ilhali wale waliodhani kuwa ni fadhila maalum ya Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) walilichukulia kuwa ni jambo mahsusi kwake. Hivyo, ingewezekana kuwagawanya watu katika makundi mawili ya maimamu, kwa kuwa kukusanyika kwao nyuma ya imamu mmoja kulikuwa ni miongoni mwa fadhila maalum za Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake). Tafsiri kama hii inaungwa mkono, kwa mujibu wa maoni yake (Abu Yusuf), na maana inayotokana na maneno ya Aliye Juu: "Na unapokuwa (ewe Muhammad) miongoni mwao na ukawaongoza katika ibada, basi kundi moja miongoni mwao lisimame pamoja nawe (kuswali) na wachukue silaha zao. Kisha watakapomaliza kusujudu, na warudi nyuma, na kundi jingine lisilokuwa limeswali lije na kuswali nawe, na wachukue tahadhari zao na silaha zao." Maana iliyomo hapa ni kwamba, asipokuwepo miongoni mwao, hukmu itakuwa tofauti.

The reason for their disagreement derives from their dispute of whether the salat al-khawf led by the Prophet (God’s peace and blessings be upon him amounts to worship or whether it is a special merit of the Prophet (God’s peace and blessings be upon him). Those who maintained that it is a worship did not consider it to be a case specific to the Prophet (God’s peace and blessings be upon him), while those who deemed it to be a special merit of the Prophet (God’s peace and blessings be upon him) considered it to be something specific to him, and thus it would be possible for us to divide the people between two imams, as their gathering behind one imam was one of the specific merits of the Prophet (God’s peace and blessings be upon him). Such an interpretation is supported, in his (Abu Yusufs) view by the implication emerging from the words of the Exalted, “And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms”.145 The implication here is that if he is not among them the hukm is to be different.

Wanazuoni walitofautiana sana kuhusu maelezo ya swalat al-khawf kutokana na mgongano wa Hadith kuhusu suala hili, yaani, riwaya kuhusu matendo ya Mtume ﷺ yanayohusiana na swalat al-khawf. Kuna maelezo saba yanayojulikana. Mojawapo ni lile lililoandikwa na Malik na Muslim kutoka kwa Hadith ya Swalih ibn Khawwat, kutoka kwa mmoja aliyeswali swalat ya hofu pamoja na Mjumbe wa Allah ﷺ siku ya Dhat al-Riqa. Inasema: "Kundi moja lilijipanga safu nyuma ya Mtume ﷺ, huku kundi jingine likijipanga kukabiliana na adui. Akawaongoza waliokuwa pamoja naye raka'a moja, kisha akaendelea kusimama huku wao wakimalizia peke yao na kuondoka kwenda kukabiliana na adui. Kundi lile jingine likaja, akawaongoza raka'a moja iliyobaki ya swalah yake, kisha akaendelea kukaa huku wao wakikamilisha swalah yao, kisha akatoa salamu pamoja nao." Al-Shafi'i alijenga msimamo wake juu ya Hadith hii. Malik aliipokea kisa hicho hicho kutoka kwa al-Qasim ibn Muhammad, kutoka kwa Swalih ibn Khawwat, kama Hadith mawquf (inayohusishwa na Sahaba), kama ile ya Yazid ibn Ruman, kwamba alipokamilisha raka'a pamoja na kundi la pili, alitoa salamu bila kusubiri wao wamalize swalah yao. Malik aliipendelea maelezo haya. Al-Shafi'i aliipendelea Hadith musnad kuliko mawquf, huku Malik akiipendelea mawquf kwa sababu inaendana na kanuni za jumla, yaani, imamu hapaswi kukaa chini ili kundi la pili likamilishe swalah yao, kwa kuwa ni imamu anayefuatwa, na yeye si mfuasi.

The jurists disagreed extensively about the description of salat al-khawf because of the conflict of the traditions on this topic, that is, reports about the acts of the Prophet (God’s peace and blessings be upon him) related to salat al- khawf There are seven well-known descriptions. One of these is what is recorded by Malik and Muslim about the tradition of $alih ibn Khawwat from one who had observed the fear prayer with the Messenger of Allah (God’s peace and blessings be upon him) on the day of Dhat al-Riqa. It says, “A group formed rows behind the Prophet (God’s peace and blessings be upon him), while another group arrayed itself against the enemy. He led those with him for a rak'a and then kept standing while they finished by themselves and departed to face the enemy. The other group then came and he led them for one rak'a that was left of his prayer, after which he kept sitting while they completed their prayer and then made the salutation with them”. Al-Shaf?! based his opinion on this tradition. Malik related exactly the same tradition from al-Qasim ibn Muhammad from Salih ibn Khawwat as a mawqtif tradition (attributed to a Companion) like that of YazTd ibn Ruman that when he had completed the rakfa with the second group he made the salutation and did not wait for them to finish their prayer. Malik preferred this description. AU Shafi T preferred < the musnad over the mawquf, while Malik preferred the mawqiif as it conforms with the general principles, that is, the imam is not to sit down146 so that the second group may complete their prayer, for it is the imam who is to be followed and he is not the follower.

Maelezo ya nne yalitokea katika riwaya ya Abu cAyyash al-ZuraqT, ambaye alisema: "Tulikuwa pamoja na Mtume wa Allah ﷺ huko cUsfan, na Khalid ibn al-Walid alikuwa akiwaongoza makafiri. Tukasali swala ya adhuhuri. Makafiri wakasema: 'Tumezembea; tungepaswa kuwashambulia wakiwa wanasali.' Ndipo Allah akateremsha aya kuhusu kufupisha swala kati ya nyakati za adhuhuri na alasiri. Ilipofika wakati wa swala ya alasiri, Mtume wa Allah ﷺ alisimama akielekea kibla, na makafiri walikuwa wamepangwa mbele yake. Waliokuwa wakisali nyuma ya Mtume wa Allah ﷺ walikuwa safu moja, na nyuma yao kulikuwa na safu nyingine. Mtume wa Allah ﷺ alipoinama kwa ruku'u, wote waliinama pamoja naye; alipoenda kusujudu, safu iliyo nyuma yake ilisujudu, huku wale wa safu nyingine wakisimama kuwalinda. Watu hao walipomaliza sujuda mbili na kusimama, wale walio nyuma yao ndio walisujudu. Kisha safu ya kwanza ikarudi nyuma kuchukua nafasi ya ya pili, na safu ya pili ikasonga mbele kuchukua nafasi ya ya kwanza. Mtume wa Allah ﷺ kisha akainama kwa ruku'u, na wote wakainama pamoja naye; kisha akasujudu, na safu iliyo nyuma yake ikasujudu, huku wale waliokuwa sasa katika safu ya pili wakisimama kuwalinda. Mtume wa Allah ﷺ na safu iliyo nyuma yake walipokaa kwa tashahhud, wale waliokuwa nyuma yao walisujudu, na hatimaye wote wakakaa. Mtume ﷺ kisha akatoa salamu, nao wote wakatoa salamu baada yake." Swala hii ilisaliwa huko cUsfan na pia huko Banu Sulaym.

The fourth description occurred in the tradition of Abu cAyyash al-ZuraqT, who said, “We were with the Messenger of Allah (God’s peace and blessings be upon him) at TJsfan and Khalid ibn al-Walid was leading the unbelievers. We offered the zuhr prayer. The unbelievers said: ‘We have been negligent, we should have attacked them while they were praying.’ Allah then revealed the verse about shortening the prayer between the zuhr and ^asr times. When it was time for the asr prayer, the Messenger of Allah (God’s peace and blessings be upon him) stood up facing the qibla, and the unbelievers were arrayed in front of him. Praying behind the Messenger of Allah (God’s peace and blessings be upon him) was one jow and behind this was another row. When the Messenger of Allah (God’s peace and blessings be upon him) bowed [ruku^ all of them bowed with him, and when he made the prostration the row behind him prostrated, while those in the other row stood guard over them. When these people made the two prostrations and stood up, those behind them prostrated. The first row then stepped back taking the place of the second, while the second row advanced and took the place of the first. The Messenger of Allah (God’s peace and blessings be upon him) then bowed and all bowed with him, he then prostrated and the row behind him prostrated, while those [now] in the second row stood guard over them. When the Messenger of Allah (God’s peace and blessings be upon him) and the row behind him adopted the sitting posture those behind them prostrated and finally all were seated. The Prophet then made the salutation and they all made the salutation after him”. This prayer was offered at TJsfan and also at Banu Sulaym.

Maelezo ya saba yamo katika simulizi ya Ibn ʿUmar kutoka kwa Mtume ﷺ kwamba alipoulizwa kuhusu swalah ya khofu, alisema: "Imamu na kundi moja la watu wanatoka, na imamu anawaongoza katika rakaa moja. Kisha kundi la pili miongoni mwao, ambalo linakabiliana na adui, bado halijaswali. Wale walio pamoja naye wanapomaliza rakaa moja, wanarudi nyuma hadi nafasi za wale ambao bado hawajaswali, lakini hawatoi salamu. Wale ambao bado hawajaswali wanatoka kisha wanaswali rakaa moja pamoja naye. Kisha imamu anaondoka baada ya kuswali rakaa mbili, na kila kundi linaswali peke yake rakaa moja baada ya kuondoka kwa imamu. Hivyo kila kundi linaswali rakaa mbili. Ikiwa tishio la shambulio ni kubwa, wanaume wanaweza kuswali wakiwa wamesimama au wakiwa wamepanda wanyama, wakielekea qibla au la." Miongoni mwa waliokubali maelezo haya ni Ashhab, Malik, na kundi la wanazuoni wa fiqhi. Abu ʿUmar alisema kuwa hoja ya wale waliofuata simulizi hii ya Ibn ʿUmar ni kwamba imepokewa kupitia wapokezi wa wanazuoni wa Madina, ambao ni mamlaka katika upokezi, dhidi ya wale waliochukua msimamo kinyume. Zaidi ya hayo, inaendana zaidi na kanuni, kwa kuwa kundi la kwanza na la pili hawakuswali rakaa ya pili isipokuwa baada ya Mjumbe wa Allah ﷺ kukamilisha swalah yake, na hili linajulikana katika mazoea ya kuchelewesha utekelezaji ambayo wamekubaliana nayo kwa swalah zote.

The seventh description occurs in the tradition of Ibn TJmar from the Prophet (God’s peace and blessings be upon him) that when he was asked about salat al-khawf said, “The imam and one group of people step out and the imam leads them in one rafaa, when a second group from among them that is facing the enemy has not prayed. When those with him have prayed a ra&a, they move back to the positions of those who have not, but they do not make the salutation. Those who have not prayed as yet then step out and pray a rak^a with him. The imam then moves away after having prayed two rak^as^ and each group then prays by itself a rak^a after the departure of the imam. Thus each group prays two rakfas. If the threat of attack is grave the men may pray while standing or while riding, facing the qibla or otherwise”. Among those who upheld this description are Ashhab, Malik, and a group of jurists. Abu TJmar said that the proof of those who adopted this tradition of Ibn TJmar is that it has been reported through the transmission of the jurists of Medina, who are authorities in transmission against those who adopted an opposite view. In addition, it is also more in conformity with the principles as the first and the second groups did not pray the second rak<a except after the Messenger of Allah (God’s peace and blessings be upon him) had completed his prayer, and this is well-known in the practice of delayed performance that is agreed upon for all prayers.