Walikubaliana kwamba swala za kupatwa kwa jua ni sunna na kwamba zinapaswa kufanywa kwa jamaa. Walitofautiana kuhusu maelezo yake, kuhusu maelezo ya kisomo kinachosomwa wakati wa swala hiyo, kuhusu nyakati ambazo inaruhusiwa kuiswali, na pia kama khutba ni moja ya masharti yake. Pia walitofautiana kuhusu kama swala ya aina hiyo hiyo inapaswa kuswaliwa wakati wa kupatwa kwa mwezi. Kwa hiyo kuna masuala matano chini ya mada hii.

They agreed that the prayers for the solar eclipse are a sunna and that they are to be undertaken in a congregation. They disagreed about its description, about the description of the recitation during it, about the timings during which it is permitted, and also whether a sermon is one of its conditions. They also disagreed on whether the same sort of prayer is to be performed in the case of a lunar eclipse. There are thus five issues under this topic.

Malik, al-Shafi'i, jamhuri ya wanazuoni wa Hijaz, na Ahmad walishikilia kwamba swala ya kupatwa kwa jua au mwezi inajumuisha raka'a mbili, huku rukuu (kuinama) ikitokea mara mbili katika kila raka'a. Abu Hanifa na wanazuoni wa Kufa walishikilia kwamba swala ya kupatwa inajumuisha raka'a mbili kwa mfano wa swala ya Idd na swala ya Ijumaa.

Malik, al-ShafiT, the majority of the jurists of Hijaz, and Ahmad maintained that the eclipse prayer comprises two rakfas with the rukff (bowing) occurring twice in each. Abu HanTfa and the Kufis held that the eclipse prayer is comprised of two rafcas on the pattern of the <id and Friday prayer.

Sababu ya kutofautiana kwao inatokana na mgongano wa hadithi kuhusu suala hilo na mgongano wa qiyās na baadhi yake. Hii ni kwa sababu imethibitishwa katika hadithi ya ‘Ā’isha, aliposema: "Kupatwa kwa jua kulitokea wakati wa Mtume wa Allah ﷺ. Akawaongoza watu katika swala, akasimama akiswali kwa muda mrefu, kisha akainama rukū‘ kwa muda mrefu. Kisha akainuka na kuswali kwa muda mrefu, lakini kwa kifupi kuliko cha kwanza, kisha akainama rukū‘ kwa muda mrefu, lakini kifupi kuliko rukū‘ ya kwanza. Baada ya hapo akainuka na kusujudu mara moja. Kisha akaketi, kisha akasujudu tena. Akafanya hivyo hivyo katika rak‘a ya pili. Kisha akaondoka wakati jua lilikuwa limeshang‘aa tena." Pia imethibitishwa kwa njia ya hadithi ya Ibn ‘Abbās, yaani rukū‘ mbili katika rak‘a moja. Abū ‘Umar amesema kuwa hizi mbili ndizo hadithi zilizo sahihi zaidi zilizopokewa kuhusu mada hii.

The reason for their disagreement stems from the conflict of traditions on the issue and the conflict of analogy with some of them. This is so as it has been established in the tradition of A’isha, in which she said, “A solar eclipse occurred during the period of the Messenger of Allah (God’s peace and blessings be upon him). He led the people in prayer, and stood praying for a long time after which he made the bow and bowed a long time. He then straightened up and prayed for a long time, but this was shorter than the first, after which he bowed for a long time, but this was shorter than the first bow. Thereafter he raised himself and prostrated once. He then sat up, then prostrated again. He then did the same in the second rak^a. He then went away when the sun had brightened again”. It is also established’ in the same manner through the tradition of Ibn cAbbas, that is, two bows in a rak^a. Abu TJmar has said that these two are the most authentic traditions that have been related on the topic.

Wale waliotegemea mapokezi haya mawili na kuyapendelea kuliko mengine kwa msingi wa usimulizi walisema kwamba Swala ya kupatwa kwa jua (kusufu) ina rakaa mbili, kila rakaa ikiwa na rukuu mbili. Pia imepokewa katika hadithi za Abu Bakr, Samura bin Jundab, Abdallah bin Umar, na al-Nu'man bin Bashir kwamba Mtume ﷺ alisali rakaa mbili wakati wa kupatwa kwa jua, kama Swala ya alfajiri. Abu Umar bin Abd al-Barr amesema kwamba hadithi hizi zote ni sahihi na zinajulikana sana, na bora kuliko zote ni hadithi ya Abu Qalaba kutoka kwa al-Nu'man bin Bashir, aliyesema: "Mjumbe wa Allah ﷺ alituongoza katika Swala wakati wa kupatwa kwa jua, kama Swala yenu ambapo mnainama na kusujudu rakaa mbili kwa wakati mmoja, mkitafuta radhi ya Allah mpaka jua lilipopata mwangaza". Wale waliopendelea hadithi hizi, kwa sababu ya wingi wake na kwa kuwa zinakubaliana na kipimo cha kulinganisha, yaani kuafikiana na Swala nyingine, walisema kwamba Swala ya kupatwa kwa jua ni rakaa mbili. Al-Qadhi (Ibn Rushd) alisema kwamba hadithi ya Samura imepokewa na Muslim.

Those who relied on these two traditions and preferred them over the others on the basis of transmission said that the eclipse prayer comprises two ruktifc in a single rak*-a. It has also been related in the traditions of Abu Bakr, Samura ibn Jundab, cAbd Allah ibn TJmar, and al-Ntfman ibn Bashir that the Prophet (God’s peace and blessings be upon him) prayed two rakfas during an eclipse like the prayer of 9W. Abu <Umar ibn (Abd al-Barr has said that all these are authentic and well-known traditions andF the best of these is the tradition of Abu Qalaba from al-Nucman ibn Bashir, who said, “The Messenger of Allah (God’s peace and blessings be upon him) led us in prayer during an eclipse like your prayer where you bow and prostrate two rak'as at a time, seeking the favour of Allah till the brightening of the sun”. Those who preferred these traditions, because of their large number and their conformity with analogy, that is, conformity with the other prayers said that the eclipse prayer is two rakfas. The QadT (Ibn Rushd) said that the tradition of Samura has been recorded by Muslim.

Abu ‘Umar alisema kwamba, kwa ujumla, kila kundi lilipitisha hadithi zilizopokewa na watangulizi wao, na kwa sababu hiyo baadhi ya wanazuoni wa fiqhi wameshikilia kwamba haya yote ni suala la hiari. Miongoni mwa waliosema hivyo ni al-Tabari. Al-Qadi (Ibn Rushd) alisema kwamba hili ni bora zaidi, kwa kuwa kupatanisha ni bora kuliko kupendelea. Abu ‘Umar alisema kwamba katika swala ya kupatwa kwa jua zimepokewa rakaa mbili zenye rukuu kumi, rakaa mbili zenye rukuu nane, rakaa mbili zenye rukuu sita, na rakaa mbili zenye rukuu nne, lakini kupitia mapokezi yasiyoaminika. Abu Bakr ibn al-Mundhir na Ishaq ibn Rahwayh wamesema kwamba haya yote yanasaidiana na hayapingani, kwani jambo linalozingatiwa hapa ni mwangaza wa jua, na ziada ya kuinama hutokea kulingana na mabadiliko ya mwangaza wa jua wakati wa kupatwa ambapo swala ilisaliwa. Imepokewa kutoka kwa al-‘Ala’ ibn Ziyad kwamba kwa maoni yake mswali anapaswa kuangalia jua anapoinua kichwa chake kutoka katika hali ya kuinama. Akiwa ameona jua limeng'aa, asujudu na kuongeza rakaa ya pili. Lakini kama jua halijang'aa katika rukuu ya kwanza, ainame mara ya pili kisha aangalie jua tena, na kama bado halijang'aa, ainame mara ya tatu katika rakaa ya kwanza, na aendelee hivyo hadi jua litakapong'aa. Ishaq ibn Rahwayh alikuwa akisema kwamba haipaswi kuzidi rukuu nne katika rakaa moja, kwani ziada zaidi ya hapo haijathibitishwa kutoka kwa Mtume ﷺ. Abu Bakr ibn al-Mundhir amesema: "Baadhi ya wenzetu walikuwa wakisema kwamba hiari katika suala la kupatwa kwa jua imethibitishwa, na uchaguzi uko kwa mswali; akipenda anaweza kuinama mara mbili katika rakaa moja, au mara tatu, au mara nne." Hata hivyo, yeye hakukubali kwamba hili ni sahihi, bali alishikilia kwamba kumbukumbu hizi zinaashiria kwamba Mtume ﷺ aliswali kwa muda mrefu katika matukio kadhaa wakati wa kupatwa kwa jua. Qadhi (Ibn Rushd) alisema: "Kile alichokitaja kimepokewa na Muslim, na sijui vipi Abu Umar amesema kuwa haya yamepokewa kupitia njia dhaifu. Kuhusu rukuu kumi katika rakaa moja, imepokewa na Abu Dawud peke yake."

Abu ‘Umar said that on the whole each group adopted the traditions that had been reported by their predecessors, and for that reason some of the jurists have held that all this is a matter of choice. One of those who said this is al- Tabari. The Qadi (Ibn Rushd) said that this is better, as reconciliation is better than preference. Abu TJmar said that in the case of the eclipse prayer ten ruku's in two rak<asy eight in two, six in two, and four in two have been reported, but through channels that are unreliable. Abu Bakr ibn al-Mundhir and Ishaq ibn Rahwayh have said that all this is mutually supportive and not conflicting as the consideration here is given to the brightening of the sun, and the excess in bowing occurred in accordance with variation in the brightening of the sun during the eclipse in which prayer was offered. It is related from al- c Ala5 ibn Ziyad that in his view the worshipper should look at the sun when he raises his head from the bowing posture. If the sun has brightened he should prostrate and add to it a second rakat but if it has not brightened in the first ruku he should bow a second time and then look at the sun again, and if it has still not brightened he should bow a third time in the first rak'a and continue this way till the sun brightens up. Ishaq ibn Rahwayh used to say that this is not to exceed four ruku's in one rak'a, as an excess beyond that has not been established from the Prophet (God’s peace and blessings be upon him). Abu Bakr ibn al-Mundhir has said: “Some of our colleagues used to say that a choice in the matter of the eclipse has been established, and the choice lies with the worshipper, if he likes he may bow twice in one rak'a, or thrice, or four times”. He did not, however, consider this to be valid, but he maintained that these records imply that the Prophet (God’s peace and blessings be upon him) prayed at length on a number of occasions during the eclipses. The QadT (Ibn Rushd) said: “What he has mentioned has been recorded by Muslim and I do not know how Abu TJmar has said that these have been reported through weak channel. As for ten ruku's in a rak'a, it has been reported by Abu Dawud alone”.

Walitofautiana kuhusu hali ya usomaji (wa Qur'ani) katika sala hii. Malik na al-Shafi'i walishikilia kuwa usomaji katika sala hiyo ni wa kimya (usiosikika). Abu Yusuf, Muhammad ibn al-Hasan, Ahmad, na Ishaq ibn Rahwayh walishikilia kuwa usomaji katika sala hiyo ni wa sauti (unaosikika).

They disagreed about the (nature of the) recitation in this prayer. Malik and al-Shafi i c held that the recitation in it is to be inaudible. Abu Yusuf, Muhammad ibn al-Hasan, Ahmad, and Ishaq ibn Rahwayh maintained that the recitation in it is to be audible.

Sababu ya kutofautiana kwao inatokana na mgongano wa hadithi kuhusu mada hii, kwa maana zake na kwa mpangilio wa maneno uliotumika. Basi, maana ya hadithi sahihi ya Ibn ʿAbbas ni kwamba Mtume ﷺ alisoma kimya kimya humo, kwa sababu ya maneno ya Ibn ʿAbbas kuhusu Mtume ﷺ, "kwamba alisali humo kwa urefu sawa na Suratu al-Baqara". Vilevile imepokewa kutoka kwake waziwazi kwamba alisema, "Nilisimama upande mmoja wa Mjumbe wa Allah ﷺ, wala sikusikia neno lolote kutoka kwake". Imepokewa kupitia Ibn Ishaq kutoka kwa ʿAisha kuhusu5

The reason for their disagreement arises from the conflict of traditions on the subject with respect to their implications and the form of words used. Thus, the implication of the authentic tradition of Ibn cAbbas is that the Prophet (God’s peace and blessings be upon him) recited inaudibly in it, because of Ibn cAbbas’s words about the Prophet, “that he prayed in it equal to the length of surat al-Baqara”. The same is narrated from him expressly that he said, “I stood on one side of the Messenger of Allah (God’s peace and blessings be upon him) and I did not hear a word from him”. It has been related through Ibn Ishaq from A isha about c5

Swala ya kupatwa kwa jua au mwezi ambayo alisema: "Nilisikiliza kwa makini usomaji wake na nikakisia kuwa alisoma Surat Al-Baqara."

the eclipse prayer that she said, “I listened intently to his recitation and guessed that he recited surat al- Baqara”.

Wale waliopendelea hadithi hizi walisema kuwa kisomo katika sala hiyo kinapaswa kuwa cha kimyakimya, na kwa sababu ya yaliyotajwa katika hadithi hizi, Malik na al-Shafi‘i waliona ni mustahabu kusoma Surat al-Baqara katika rak‘a ya kwanza, Surat Al ‘Imran katika ya pili, urefu wa aya mia moja na hamsini za Surat al-Baqara katika ya tatu, urefu wa aya hamsini za Surat al-Baqara katika ya nne, na kusoma Umm al-Qur’ani katika kila mojawapo ya rak‘a hizi. Pia walipendelea maoni yao kwa msingi wa yaliyopokewa kutoka kwa Nabii (rehema na amani za Mwenyezi Mungu ziwe juu yake) kwamba alisema, “Sala za mchana ni za kimyakimya”, lakini kuna hadithi zinazopingana na hadithi hii. Mojawapo ni taarifa “kwamba Nabii (rehema na amani za Mwenyezi Mungu ziwe juu yake) katika moja ya rak‘a za sala ya kupatwa kwa jua alisoma Surat al-Najm”, na hii inamaanisha kwamba lazima alisoma kwa sauti. Ahmad na Ishaq walikuwa wakiunga mkono maoni kama hayo kupitia hadithi ya Sufyan ibn al-Hasan kutoka kwa al-Zuhri kutoka kwa ‘Urwa kutoka kwa ‘Aisha “kwamba Nabii (rehema na amani za Mwenyezi Mungu ziwe juu yake) alisoma kwa sauti katika sala ya kupatwa kwa jua”. Abu ‘Umar amesema kwamba Sufyan ibn al-Hasan si msimulizi wa kuaminika. Alidai kwamba hadithi yake pia ilisimuliwa na wengine (kwa njia ya mutabaa kutoka kwa al-Zuhri kutoka kwa ‘Abd al-Rahman ibn Sulayman ibn Kathir), na hakuna hata mmoja wao anayeonekana katika hadithi ya al-Zuhri. Zaidi ya hayo, hadithi ya Ibn Ishaq kutoka kwa ‘Aisha iliyotangulia inapingana nayo. Wanazuoni hawa pia waliunga mkono hoja yao kwa qiyas al-shabah, wakisema kwamba kisomo katika sala ya sunna inayofanywa kwa jamaa wakati wa mchana lazima kiwe cha sauti, na msingi wa hili ni sala ya Eid na ile ya kuomba mvua (istisqa’).

Walitofautiana kuhusu wakati wa kuiswali. Al-Shafi'i alisema kwamba inaweza kuswaliwa nyakati zote, zile ambazo sala imekatazwa na zile ambazo haijakatazwa. Abu Hanifa alishikilia kwamba haipaswi kuswaliwa katika nyakati ambazo sala imekatazwa. Ibn Wahb amepokea kutoka kwa Malik kwamba alisema: "Sala ya kupatwa kwa jua haipaswi kuswaliwa isipokuwa katika nyakati ambazo sala za sunna za hiari zinaruhusiwa." Ibn al-Qasim amepokea kwamba desturi iliyothibitika ni kuiswali kuanzia kuchomoza kwa jua hadi jua linapopinda.

They disagreed about the time in which it is to be observed. Al-ShafiT said that it may be observed at all times, those in which prayer is prohibited and those in which it is not. Abu HanTfa held that it is not to be observed in timings in which "prayer is prohibited. Ibn Wahb has related from Malik that he said: “Prayer for the solar eclipse is not to be observed except in timings in which supererogatory prayers are permitted”. Ibn al-Qasim has related that the established practice is to observe it from sunrise up to the decline of the sun.

Sababu ya kutofautiana kwao katika suala hili inatokana na mzozo wao kuhusu aina za sala ambazo hazipaswi kuswaliwa katika nyakati zilizokatazwa. Wale waliosema kwamba katazo hilo linahusu aina zote za sala katika nyakati hizi hawakuruhusu kuswali sala ya kupatwa kwa jua au kwa mwezi, wala sala nyingine yoyote katika nyakati hizo. Wale walioshikilia kwamba mapokezi haya yanahusu sala za sunna za hiari tu, na kwamba sala ya kupatwa kwa jua kwa mujibu wao ni sunna, waliruhusu kuiswali (katika nyakati hizo). Wale waliosema kwamba sala hii ni ya hiari hawakuiruhusu pia katika nyakati zilizokatazwa. Hadithi aliyoipokea Ibn al-Qasim kutoka kwa Malik, hata hivyo, haina msingi wowote isipokuwa kufanana kwake na sala ya ctd.

The reason for their disagreement on this issue springs from their dispute over the categories of prayer that are not to be observed during the prohibited periods. Those who held that the prohibition applies to all categories of prayer during these periods did not permit the observance of the eclipse prayer or any other prayer in such timings. Those who maintained that these traditions are confined to the supererogatory prayers, and the eclipse prayer according to them is a sunna, permitted its observance (in such timings). Those who maintained that this prayer is supererogatory did not permit it either in the proscribed, timings. The report of Ibn al-Qasim from Malik, however, has no basis except its semblance to the ctd prayer.

Walikhitilafiana pia kuhusu kama kutoa khutba baada ya sala hiyo ni miongoni mwa masharti yake. Al-Shafi'i alishikilia kuwa ni miongoni mwa masharti yake. Malik na Abu Hanifa walidai kuwa hakuna khutba baada ya sala ya kupatwa kwa jua au mwezi. Sababu ya kutofautiana kwao inatokana na mzozo wao kuhusu sababu iliyomfanya Mjumbe wa Allah ﷺ awahutubie watu baada ya kumaliza sala ya kupatwa, kama inavyopokelewa katika hadithi ya Aisha. Alisimulia kwamba: "Alipomaliza sala na jua likawa limeng'aa, alimhimidi Allah na kumtukuza, kisha akasema: 'Jua na mwezi ni alama mbili miongoni mwa alama za Allah, na hazipatwi kwa ajili ya kifo cha mtu yeyote wala kwa ajili ya uhai wake...'". Kwa hiyo Al-Shafi'i aliamini kwamba alitoa khutba hii kwa sababu khutba ni miongoni mwa mambo ya sala hii, kama ilivyo kwa sala ya Idi na sala ya kuomba mvua. Baadhi ya wale waliofuata maoni ya wengine waliamini kwamba khutba ya Mtume ﷺ siku hiyo ilitolewa kwa sababu watu waliamini kwamba jua lilipatwa kwa ajili ya kifo cha mwanawe Ibrahim.

They also disagreed on whether delivering a sermon after the prayer is one of its conditions. Al-ShaficT held that it is one of its conditions. Malik and Abti HanTfa maintained that there is to be no sermon after the eclipse prayer. The reason for their disagreement stems from their dispute over the underlying cause for which the Messenger of Allah (God’s peace and blessings be upon him) addressed the people after he had completed the eclipse prayer, as is reported in Aisha’s tradition. She related “that when he had completed the prayer and the sun had brightened, he praised Allah and glorified Him and then said, ‘The sun and the moon are two signs from among the signs of Allah, and they are not eclipsed for anyone’s death nor for his life . .’”.159 Al- Shafi T, therefore, believed that c he delivered this sermon as a sermon is one of the practices of this prayer, as is the case with the 9W prayer and the prayer for rain. Some of those who adopted the opinion of the others believed that the sermon by the Prophet (God’s peace and blessings be upon him) on that day was delivered because the people believed that the sun was eclipsed for the death of his son Ibrahim (God’s peace and blessings be upon him).

Walitofautiana kuhusu aina ya sala inayopaswa kuswaliwa wakati wa kupatwa kwa mwezi. Al-Shafi'i alishikilia kwamba sala zake zinapaswa kuswaliwa kwa jamaa kwa namna inayofanana na ile ya kupatwa kwa jua. Hilo pia lilishikiliwa na Ahmad, Dawud, na kundi la wanafiqhi. Malik na Abu Hanifa walishikilia kwamba sala zake hazipaswi kuswaliwa kwa jamaa, na walipendekeza watu waswali rakaa mbili peke yao, kama ilivyo kwa sala zote nyingine za sunnah.

They disagreed about the (kind of prayer that should be offered during a) lunar eclipse. Al-ShaficT maintained that prayers for it are to be observed in a congregation in a manner similar to that for the solar eclipse. This was also held by Ahmad, Dawud, and a group of jurists. Malik and Abu HanTfa maintained that prayers for it are not to be observed in a congregation and they recommended that people pray two fakfas for it individually as is the case with all the other supererogatory prayers.

Sababu ya kutofautiana kwao inatokana na mzozo wao juu ya maana ya maneno ya Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake), "Jua na mwezi ni alama mbili miongoni mwa alama za Mwenyezi Mungu, na hazipatwi kwa ajili ya kifo cha yeyote wala kwa ajili ya uhai wake, basi mtakapoziona zimepatwa, mwombe Mwenyezi Mungu na sali mpaka lile lililowapata lidhihirike, kisha toeni sadaka." Hadithi hii imepokewa na al-Bukhari na Muslim. Wale waliofahamu kutokana nayo kwamba utaratibu wa kusali katika kupatwa huku ni uleule, yaani jinsi inavyosaliwa kupatwa kwa jua, walishikilia kwamba sala hiyo inapaswa kuswaliwa kwa jamaa. Wale waliopata maana nyingine hapa, kwa kuwa haijapokewa kutoka kwa Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) kwamba alisali sala ya kupatwa kwa mwezi licha ya kutokea kwake mara kwa mara (wakati wa uhai wake), walishikilia kwamba maana iliyokusudiwa hapa ni kiwango cha chini kabisa ambacho neno swala hutumika kisheria, nalo ni sala ya sunna inayoswaliwa mtu mmoja mmoja. Wafuasi wa maoni haya walisema kwamba kanuni hapa ni kufasiri neno swala katika sheria, pale linapoagizwa, kwa maana ya kiwango cha chini kinachofunikwa na neno hilo katika sheria, isipokuwa ikiwepo dalili nyingine inayoonyesha kinyume. Hivyo, pale vitendo vya Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) kuhusu kupatwa kwa jua visipoonyesha hilo (yaani sala ya jamaa), maana hiyo hubaki na maana yake ya awali kwa kupatwa kwa mwezi kulingana na kanuni hiyo. Al-Shafi‘i, hata hivyo, anafasiri vitendo vya Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) kuhusu kupatwa kwa jua kuwa ni ufafanuzi wa maana isiyofafanuliwa (mujmal), na kwa kuwa sala kwa ajili yake imeagizwa, ni lazima kuyategemea. Abu ‘Umar ibn ‘Abd al-Barr alishikilia kwamba imepokewa kutoka kwa Ibn ‘Abbas na ‘Uthman kwamba wote wawili walisali rakaa mbili pamoja na jamaa kwa ajili ya kupatwa kwa mwezi, wakirukuu mara mbili katika kila rakaa, kama vile ndivyo msimamo wa al-Shafi‘I ulivyo.

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), “The sun and the moon are two signs from among the signs of Allah, and they are not eclipsed for anyone’s death nor for his life, so when you see them eclipsed supplicate Allah and pray till what has befallen you clears up, and then give alms”. It has been recorded by al-Bukhan and Muslim. Those who understood from this that the prescription' for observing prayer in it is the same, which is the manner in which it is observed for the solar eclipse, held that prayer is to observed in a congregation. Those who comprehended a different meaning here, for it has not been related about the Prophet (God’s peace and blessings be upon him) that he observed prayer for the lunar eclipse despite the frequency of its occurrence (during its lifetime), held that the meaning here is the minimum to which the term salah is applied in law and that is supererogatory prayer observed individually. The upholders of this opinion maintained that the principle here is to construe the term salah in the law, when it is prescribed, to imply the minimum that is covered by the term in the law, unless another evidence indicates the contrary. Thus\ when the acts of the Prophet (God’s peace and blessings be upon him) with respect to the solar eclipse do not indicate it (i.e., prayer in a congregation) the meaning retains its (original) implication for the lunar eclipse in conformity with the principle. Al-Shafi‘T, however, construes the acts of the Prophet (God’s peace and blessings be upon him) with respect to the solar eclipse as an elaboration of an unelaborated (mujmal) meaning, and insofar as prayer for it has been prescribed it is necessary to rely on it. Abu ‘Umar ibn ‘Abd al-Barr believed that it has been related from Ibn ‘Abbas and ‘Uthman that both of them prayed two rak'as with the congregation for the lunar eclipse, bowing, twice in each just as is the opinion of al-Shafi‘T.