Walikubaliana kwamba rakaa mbili za alfajiri ni sunna kutokana na Mtume (rehema na amani za Mungu ziwe juu yake) kuzidumisha kwa mfululizo, zaidi ya rakaa za sala yoyote nyingine ya nafila. Alifanya hivyo kwa sababu aliziona kuwa ni jambo linalopendeza, na pia kwa sababu aliziswali kama qadhaa baada ya kuchomoza kwa jua, pale alipolala kupita muda wa alfajiri, hivyo akaswali sala nzima ya alfajiri kama qadhaa. Walitofautiana kuhusu hilo katika masuala kadhaa, mojawapo likiwa ni kisomo kinachopendekezwa cha Qur'ani ndani yake.

They agreed that the two ra&as in the morning are sunna because of their being persistently observed by the Prophet (God’s peace and blessings be upon him), more so than the raka^as of any other supererogatory prayer. He (God’s peace and blessings be upon him) did so because he considered performing them as desirable and also because he performed them as qada? after sunrise—when he had (once) overslept till after sunrise—thus praying the whole morning prayer as qadtf. They disagreed about it in (several) issues, one of which is the recommended (Quranic) recitation in it.

Kulingana na Malik, inapendekezwa kwamba katika sala hiyo isomwe Umm al-Qur'an pekee. Al-Shafi'i alisema kwamba hakuna ubaya ikiwa Umm al-Qur'an itasomwa katika sala hiyo pamoja na sura nyingine fupi. Abu Hanifa alisema kwamba hakuna kumbukumbu yoyote ya mtangulizi katika sala hiyo kuhusu usomaji unaopendekezwa, na inaruhusiwa kwa mtu kusoma kutoka sehemu yake ya usomaji wa Qur'an ya usiku.

According to Malik it is recommended that only the umm al-Qur'an be recited in it. Al-Shafi T said that c there is no harm if the umm al-Qur'an is recited in it along with another short sura. Abu HanTfa said that there is no recorded precedent in it for recommended recital, and it is permitted that a person may recite from his nightly portion of Quranic recitation.

Sababu ya kutofautiana kwao ni tofauti katika usomaji uliopokewa kutoka kwa Mtume (rehema na amani za Mungu zimshukie) katika sala hii, pia kutofautiana kwao kuhusu kubainisha usomaji katika sala. Imepokewa kuhusu Mtume (rehema na amani za Mungu zimshukie) "kwamba alikuwa akiswali rakaa mbili nyepesi [fupi] asubuhi", na imepokewa kutoka kwa ^A'isha, aliyesema, "Zilikuwa fupi sana hivi kwamba nilijiuliza kama alisoma ndani yake Umm al-Qur'an". Maana inayoonekana ya hili ni kwamba alikuwa akisoma Umm al-Qur'an peke yake ndani yake. Imepokewa kupitia Abu Hurayra, kama alivyoandika Abu Dawud, kwamba "[Mtume] alikuwa akisoma ndani yake 'Sema, Mungu ni Mmoja' na 'Sema, enyi makafiri'". Wale waliofuata simulizi ya ^A'isha walichagua kusoma Umm al-Qur'an peke yake, huku wale waliofuata simulizi ya pili wakachagua kusoma Umm al-Qur'an pamoja na sura fupi. Wale waliofuata msimamo wao kwamba hakuna usomaji maalum unaopaswa kuwekwa kwa sala, kwa sababu ya maneno ya Aliye Juu, "Basi someni yaliyo rahisi kwenu katika Qur'an", walisema kwamba mtu asome anachopenda.

The reason for their disagreement is the variation in the reported recitation by the Prophet (God’s peace and blessings be upon him) in this prayer, and also their disagreement about the identification of recitation in the prayer. It is related about the Prophet (God’s peace and blessings be upon him) “that he used to observe two light [short] rak'as in the morning”, and it is related from ^A’isha, who said, “They [the two rakfas} were so short that I wondered whether he had recited in them the umm al-Qur'an”. The apparent implication of this is that he used to recite only the umm al-Qur'an in them. It is related through Abu Hurayra, as recorded by Abu Dawud, that “he [the Prophet] used to recite ‘Say, God is One ..and ‘Say, O disbelievers . . ?, in them”. Those who adopted Aisha’s tradition chose the recitation of the umm al-Qur'an alone, while those who adopted the second tradition chose to recite the umm al-Qur'an and a short sura. Those who abided by their principle that no specific recitation is to be fixed for prayers, because of the words of the Exalted, “So recite of it that which is easy [for you]”,154 said that the person is to recite what he likes.

Suala la pili linahusu namna ya usomaji unaopendekezwa kwa ajili yake. Malik, al-Shafi'i na wengi wa wanazuoni wa fiqhi walishikilia kwamba inapendekezwa kuisoma kwa sauti ya chini (kimyakimya). Kundi la wanazuoni wa fiqhi lilishikilia kwamba inapendekezwa kuisoma kwa sauti ya juu, huku kundi jingine likimpa muabudu uhuru wa kuchagua kati ya kuisoma kwa sauti ya chini na kuisoma kwa sauti ya juu.

The second issue concerns the manner of the recitation that is recommended for it. Malik, al-Shafici and most of the other jurists held that the recommendation is to recite it inaudibly. A group of jurists maintained that the recommendation is for audible recitation, while another group granted a choice (to the worshipper) between reciting it inaudibly and audibly.

Sababu ya kutofautiana katika hili inatokana na mgongano wa maana zilizodokezwa za hadithi. Katika hadithi iliyotangulia ya ‘Aisha, maana dhahiri inayodokezwa ni kwamba “Mtume (ﷺ) alikuwa akisoma kwa sauti ya chini ndani yake”. Lau hali isingekuwa hivyo, ‘Aisha asingekuwa na sababu ya kutilia shaka kama Mtume alisoma Ummul-Qur’ani ndani yake. Maana dhahiri ya yale yaliyopokewa kutoka kwa Abu Hurayra ni kwamba alikuwa akisoma “Sema, Enyi makafiri . . .” na “Sema, Allah ni Mmoja . . .” ndani yake, na kwamba usomaji wa Mtume (ﷺ) ulikuwa wa kusikika, kwani lau hali isingekuwa hivyo, Abu Hurayra asingeweza kujua alichokuwa akisoma ndani yake. Wale waliofuata mbinu ya kuchagua kati ya hadithi hizi mbili walifanya hivyo: wengine walishikilia usomaji wa kusikika pale walipopendelea hadithi ya Abu Hurayra, na wengine walishikilia usomaji wa kimya pale walipopendelea hadithi ya ‘Aisha. Wale waliofuata mbinu ya kuoanisha walishikilia kwamba mwabudu ana uchaguzi.

The reason for disagreement in this stems from the conflict of the implied meanings of the traditions. In the (preceding) tradition of cA>isha the apparent implied meaning is that “the Prophet (God’s peace and blessings be upon him) used to recite inaudibly in them”. If this had not been the case c A>isha would not have had reason to doubt whether the Prophet recited the .umm a I-Qur'an in them. The apparent meaning of what has been related frOni Abu Hurayra is that he used to recite “Say, O disbelievers . . .,” and “Say Allah is One . . .”, in them, and thatthe recitation of the Prophet (God’s peace and blessings be upon him) used to be audible, for had this not been the case Abu Hurayra would not have come to know what he was reciting in them Those who adopted the method of preference in these two traditions either upheld the audible recitation, when the tradition of Abu Hurayra was preferred, or they upheld inaudible recitation, when the tradition of ‘A^sha was preferred. Those who upheld the method of reconciliation upheld a choice for the worshipper.

Suala la tatu linahusu hali ya mtu ambaye hajaswali rak'aa mbili za sunna na anakuta imamu anaswali sala ya faradhi, au anaingia msikitini kuswali rak'aa mbili lakini anakuta sala ya faradhi inakaribia kuanza. Katika hali kama hii, Malik alishikilia kwamba ikiwa ataingia msikitini na sala ya faradhi inaswaliwa, basi aswali pamoja na imamu na asiswali rak'aa mbili msikitini (wakati imamu anaswali sala ya faradhi). Lakini ikiwa hajaingia msikitini na haogopi kupoteza rak'aa pamoja na imamu, anaweza kuswali rak'aa mbili nje ya msikiti; lakini ikiwa anaogopa kupoteza rak'aa, aswali pamoja na imamu kisha ayaswali baada ya jua kuchomoza. Abu Hanifa alikubaliana na Malik katika kutofautisha kati ya hali ya mtu aliyeshaingia msikitini na ile ya asiyeingia bado, lakini alipingana naye katika hukumu ya kina. Alisema kwamba mtu huyo anaweza kuswali nje ya msikiti mradi anafikiri atapata kuswali rak'aa moja ya sala ya alfajiri pamoja na imamu. Al-Shafi'i alisema kwamba ikiwa sala iliyowekwa imeanza, hatakiwi kuswali rak'aa mbili ndani wala nje ya msikiti. Ibn al-Mundhir amesimulia kwamba kundi moja liliruhusu kuswali rak'aa mbili ndani ya msikiti wakati imamu anaswali sala ya faradhi, lakini huu ni msimamo potofu.

The third issue is about case of a person who has not offered the two rak'as and finds the imam engaged in the (obligatory) prayer, or who enters the mosque to offer the two rak as, but finds that c the obligatory^ prayer is about to commence. In such a case, Malik held that if he enters the mosque and the obligatory prayer is being performed, then he is to pray with the imam and not to offer the two rakfas in the mosque (when the imam is observing the obligatory prayer). If, however, he has not entered the mosque and he does not fear losing a rak^a with the imam, he may offer the two ra&as outside the mosque, but if he is afraid of losing a rak^a he should pray with the imam and then offer them after sunrise. Abu HanTfa agreed with Malik in making the distinction between the case of a person having entered the mosque or not yet having done so, but he went against him in the detailed ruling. He said that the person may pray outside the mosque as long as he thinks that he will be able to offer one rak*a of the morning prayer with the imam. Al-ShafiT said that if the prescribed prayer has commenced he is not to offer the two rak'as inside or outside the mosque. Ibn al-Mundhir has related that a group permitted the offering of the two rak^as inside the mosque while the imam is observing the (obligatory) prayer, but this is a deviant opinion.

Sababu ya kutofautiana kwao inatokana na mzozo wao juu ya maana ya maneno ya Mtume (rehma na amani za Mwenyezi Mungu ziwe juu yake) ﷺ, "Iwapo sala imeanza, basi hakuna sala nyingine isipokuwa ile iliyowekwa." Wale waliokubali maana ya jumla ya hadithi hii hawakuruhusu rak'a mbili za asubuhi, iwe nje ya msikiti au ndani yake, ikiwa sala ya faradhi imeanza. Wale waliozuia maana hii isitumike ila kwa kusali ndani ya msikiti waliruhusu kusali nje ya msikiti mradi wajibu haujapotea, au mradi sehemu ya wajibu haijapotea. Sababu ya msingi (illa) ya katazo, kwa mujibu wa wale waliokubali maana ya jumla, ni kujishughulisha na sala za sunna kwa kupuuza sala za faradhi. Sababu ya msingi kwa mujibu wa wale waliozuia hili kwa msikiti ni kutoa sala mbili kwa wakati mmoja, kwani hilo lingekuwa ni kwenda kinyume na imamu. Imepokewa kutoka kwa Abu Salama bin Abdurrahman kwamba alisema: "Baadhi ya watu walisikia sala ikianza, wakasimama kusali. Mjumbe wa Mwenyezi Mungu ﷺ akatoka kwao akasema: 'Sala mbili kwa wakati mmoja? Sala mbili kwa wakati mmoja?' Akasema kwamba hili lilikuwa wakati wa sala ya alfajiri na kuhusu rak'a mbili zilizo kabla ya sala ya faradhi ya alfajiri."

The reason for their disagreement arises from their dispute over the meaning of the words of the Prophet (God’s peace and blessings be upon him), “If the prayer has commenced, then, there is no other prayer but the one prescribed”. Those who adopted the general implication of this tradition did not allow the two morning rak^-as, either outside the mosque or inside it, if the prescribed prayer had commenced. Those who restricted this meaning to apply to praying inside the mosque permitted praying outside the mosque as long as the obligation is not lost, or if a part of the obligation is not lost. The underlying meaning (<illa) of the proscription, according to those who adopted the general meaning, is the occupation with supererogatory prayers to the neglect of the obligatory prayers. The underlying meaning according to those who restricted this to the mosque is the offering of two prayers at the same time as that would amount to going against the imam. It is related from Abu Salama ibn Abd al-Rahman.that c he said, “Some people heard the prayer being undertaken so they stood up to pray. The Messenger of Allah (God’s peace and blessings be upon him) came out to them and said, ‘Two prayers at one time? Two prayers at one time?’ He said that this was during the time of the morning prayer and about the two rakfas that are before the obligatory morning prayer”.

Malik na Abu Hanifa walitofautiana kuhusu sehemu ya sala ya faradhi ambayo inapaswa kuzingatiwa katika kuamua kama mtu aanze kwanza kusali rakaa mbili za sunna au ajiunge na imamu. Mgogoro huu unatokana na kutofautiana kwao kuhusu sehemu inayohakikisha kupata thawabu ya sala ya jamaa. Zaidi ya hayo, kuna mgogoro kuhusu kama sala ya jamaa ina thawabu kubwa kuliko rakaa mbili za sunna. Wale waliosema kwamba kwa kupoteza rakaa moja ya sala ya faradhi thawabu ya sala pamoja na jamaa inapotea, walisema kwamba mtu anaweza kuendelea kushughulika na rakaa mbili mradi tu rakaa moja ya sala ya faradhi haijapotea. Wale waliosema kwamba anapata thawabu ya jamaa mradi tu anasali hata rakaa moja ya sala ya faradhi (pamoja na imamu), walisema hivyo kwa sababu ya maneno ya Mtume ﷺ: "Aliyepata rakaa moja ya sala amepata sala", yaani, anapata thawabu yake. Walitafsiri hadithi hii kwa namna ya kuwa na matumizi ya jumla yanayohusu mtu anayeiacha sala kwa makusudi au bila kuchagua, na hivyo wakasema kwamba anaweza kuendelea kushughulika nayo mradi anadhani anaweza kupata angalau rakaa moja (pamoja na imamu). Malik alitafsiri hadithi hii (Mwenyezi Mungu anajua zaidi) kuhusu mtu aliyekosa sala ya faradhi kwa makusudi. Kwa hiyo alishikilia kwamba ikiwa atakosa rakaa moja kutoka humo, anapoteza thawabu yake.

Malik and Abu Harnfa disagreed over the portion of the obligatory prayer that is to be taken into account in determining whether a person should first engage in the two sunna rak as or join the c imam. The dispute stems from their disagreement over the portion that ensures securing the merit of the congregational prayer. Further, there is disagreement over whether the congregational prayer is greater in merit than the two raPas. Those who maintained that by losing a rak'a of the obligatory prayer the credit for the prayer with the congregation is lost said that he may remain occupied with the two ra&as as long is a ra&a of the obligatory prayer is not lost. Those who maintained that he secures the merit (of the congregation) as long he prays even a single rak^a of the obligatory prayer (with the imam), said so because of the words of the Prophet (God’s peace and blessings be upon him), “He who has caught a rakfa of a prayer has caught the prayer”, that is, he secures its merit. They interpreted this tradition so as to convey a general application covering one relinquishing the prayer intentionally or without exercising a choice, and thus said that he may remain occupied with it as long as he thinks that he can catch at least one rak^a (with the imam). Malik interpreted this tradition (Allah knows best) to apply to a person who has missed the obligatory prayer intentionally. He therefore held that if he misses a single rak^a from it he loses its merit.

Sababu ya maoni ya wale waliojuzu rakaa mbili za asubuhi ndani ya msikiti wakati sala ya faradhi imeshaanza inatokana na moja ya sababu mbili: ama hadithi hiyo haikuthibitika kuwa sahihi kwa mtazamo wao, au haikuwafikia. Abu Bakr ibn al-Mundhir amesema kwamba ni hadithi sahihi, yaani maneno ya Mtume ﷺ: "Sala ikishaanza, basi hakuna sala nyingine isipokuwa ile iliyofaradhishwa." Abu Umar ibn Abd al-Barr pia ameitangaza kuwa sahihi, na usahihi wake pia umepokewa kutoka kwa ibn Mas'ud.

The reason for the opinion of those who permitted the two morning rak'as inside the mosque when the obligatory prayer had commenced is based on one of two reasons: either the tradition did not prove authentic in their view or it did not reach them. Abu Bakr ibn al-Mundhir has said that it is an authentic tradition, that is, the words of the Prophet (God’s peace and blessings be upon him) “If the prayer has commenced; then, there is no other prayer but the one prescribed”. Abu TJniar ibn <Abd al-Barr has also declared it authentic, and its authenticity is also related from ibn Mas ud.

Suala la nne linahusu wakati wa kuzilipa (qadaa) zile swala zilizokosekana kwa sababu ya kuchelewa kuswali swala ya alfajiri (ya lazima). Kundi moja la wanazuoni wa fiqhi lilisema kwamba mtu huyo anapaswa kuzisali kama qadaa baada ya swala ya alfajiri (ya lazima). Maoni haya yalishikiliwa na Aṭā' ibn Abī Rabāḥ... (Ibn Jurayj). Kundi jingine la wanazuoni wa fiqhi lilisema kwamba anapaswa kuzisali kama qadaa baada ya kuchomoza kwa jua. Baadhi ya wanazuoni hawa waliliweka wakati huu kuwa mahsusi bila kubadilika, ilhali wengine walilifanya kuwa wa kunyumbulika, wakisema kwamba anaweza kuzisali tangu wakati jua linapochomoza hadi wakati linapoanza kuelekea magharibi, lakini asizisali baada ya jua kuanza kuelekea magharibi. Miongoni mwa wanazuoni hawa, wale waliounga mkono kuzisali kwake kama qadaa waliliona jambo hilo kuwa ni mapendekezo, ilhali wengine walimpa mtu huyo uhuru wa kuchagua. Msingi wa kuzisali kama qadaa ni swala ya Mtume ﷺ kuzisali kama qadaa baada ya kuchomoza kwa jua alipolala kupita kiasi.155

c The fourth issue is about the time of their qada* when they have been missed because of offering the morning (obligatory) prayer. A group of jurists said that the person is to offer them as qadd* after the (obligatory) morning prayer. This opinion was held by cApP ibn Jurayj. Another group of jurists said that he is to offer them as qadd after sunrise. Some of these jurists determined this inflexible time for it, while others declared it to be flexible saying that he may offer them from the time of the rising of the sun up to the time of its decline, but he is not to offer them after the declining of the sun Some of these jurists, who upheld his offering them as qad&, considered it a recommendation, while others granted the person a choice. The basis for praying them as qadd? is the Prophet’s praying them as qadd after sunrise when he overslept.155