3.8 Sala ya Idi Mbili - Kitabu cha Msingi cha Wanazuoni Mashuhuri | Quran Course

3.8 Sala ya Idi Mbili - Kitabu cha Msingi cha Wanazuoni Mashuhuri | Quran Course

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3.8 Sala ya Idi Mbili

3.8 Prayer on the two <Id

by Ibn Rushd6 min readViewed 142 times

Wanazuoni walikubaliana juu ya thawabu za kuoga kwa ajili ya kila sala kati ya hizo mbili, na kwamba sala hizo hufanywa bila adhana na bila kutamka iqama, kwa kuwa hiyo ndiyo ilikuwa desturi iliyothibitika ya Mtume wa Allah ﷺ, isipokuwa uzushi uliofanywa na Mu'awiya katika jambo hili, kama ilivyopokelewa katika kauli iliyo sahihi kabisa kulingana na Abu 'Umar. Vilevile, walikubaliana kwamba sunna ni kusali sala kabla ya khutba, kwani hilo pia limethibitika kutoka kwa Mtume wa Allah ﷺ, isipokuwa lile linalosimuliwa kutoka kwa 'Uthman ibn 'Affan, kwamba alichelewesha sala na kuitangulia khutba ili watu wasitawanyike kabla ya khutba. Pia walikubaliana kwamba hakuna muda maalum uliowekwa kwa ajili ya kisomo katika sala. Wengi wao walipendekeza kwamba Surat al-A'la isomwe katika rakaa ya kwanza na Surat al-Ghashiya katika rakaa ya pili, kwa kuwa hilo limepokewa kwa mfululizo (tawatur) na jamii nzima kutoka kwa Mtume wa Allah ﷺ. Al-Shafi'i alipendekeza kwamba Surat Qaf na Surat al-Qamar zisomwe, kwa kuwa hilo limethibitika kutoka kwa Mtume ﷺ.

The jurists agreed upon the religious merit of bathing for (each of) the two prayers and that they are observed without the call for prayers and (without) the pronouncement of the iqdma, as this was the established practice of the Messenger of Allah (God’s peace and blessings be upon him), except for the innovation in this practice by Mu*awiya as recorded in a most authentic statement according to Abu ‘Umar. Likewise, they agreed that the sunna is to observe the prayer before the sermon, as that too has been established from the Messenger of Allah (God’s peace and blessings be upon him), except what is related from TJthman ibn ‘Affan that he delayed the prayer and advanced the sermon so that the people should not disperse prior to the khutba. They also agreed that there is no time limit set for the recitation in the prayers. Most of them recommended that surat al-A^la be recited in the first rak^a and surat al-Ghashiya in the second as this is transmitted through tawdtur (by the whole community) from the Messenger of Allah (God’s peace and blessings be upon him). Al-Shafi‘T recommended that surat Qaf and surat al~ Qamar be recited, because it was established from the Prophet (God’s peace and blessings be upon him).

Malik alisema kwamba takbira katika rakaa ya kwanza ya sala ya Witr ni saba, zikiwemo takbira ya mwanzo kabla ya kisomo, na katika rakaa ya pili ni sita, zikiwemo takbira ya kuinuka kutoka kwenye sujuda. Al-Shafi‘ī alisema kwamba katika ya kwanza ni nane160 na katika ya pili ni sita pamoja na takbira ya kuinuka kutoka kwenye sujuda. Abu Hanifa alisema kwamba katika rakaa ya kwanza anapaswa kutamka takbira tatu, akiinua mikono katika kila moja baada ya takbira ya mwanzo, kisha asome Umm al-Qur'an kisha sura nyingine, baada ya hapo arukuu akitamka takbira, lakini bila kuinua mikono. Anapoinuka kwa rakaa ya pili, anapaswa kutamka takbira bila kuinua mikono na kusoma Al-Fatiha na sura nyingine. Kisha anatamka takbira tatu kwa kuinua mikono, baada ya hapo anatamka takbira moja kwa ajili ya rukuu lakini hainui mikono. Kundi la wanazuoni wa sheria lilisema kwamba kuna takbira tisa katika kila rakaa. Hili limepokewa kutoka kwa Ibn ‘Abbas, al-Mughira ibn Shu‘ba, Anas ibn Malik, Sa‘īd ibn al-Musayyab, na lilishikiliwa pia na al-Nakha‘ī.

Malik held that the takbirs in the first rakfa of the W prayers are seven, including the initial takbir prior to recitation, and are six in the second rak^a, including the takbir for rising up from the prostrations. Al-Shafi‘T said that in the first they are eight160 and in the second they are six along with the takbir for rising up from the prostrations. Abu HanTfa said that in the first rak'a he is to pronounce three takbirs raising his hands in each after the initial takbir, then he is to recite the umm al-Qur'an followed by another sura after which he is to bow pronouncing the takbir, but without raising hands. When he rises for the second ra&a, he is to pronounce the takbir without raising his hands and recite the Fdtihat al-Kitab and another sura. He is then then to pronounce three takbirs with the raising of hands after which he pronounces a takbir for the bow but does not raise his hands. A group of jurists said that there are nine (takbirs) in each rak'a. This is related from Ibn ‘Abbas, al-Mughira ibn Shu^ba, Anas ibn Malik, Sa‘Td ibn al-Musayyab, and it was also upheld by al-Nakha T.

Sababu ya kutofautiana kwao inatokana na mgongano wa hadithi zilizopokelewa kuhusu suala hili kutoka kwa Masahaba. Malik, Allah amrehemu, alitegemea yale yaliyopokelewa kutoka kwa Ibn 'Umar, aliyesema: "Nilishuhudia (nikisherehekea) Idi al-Adhaa na Idi al-Fitri pamoja na Abu Hurayra, naye alisema takbira saba katika raka'a ya kwanza kabla ya kisomo, na takbira tano katika raka'a nyingine kabla ya kisomo." Zaidi ya hayo, kwa mujibu wa maoni yake, desturi iliyokuwepo Madina ilikuwa sambamba na hili. Hadithi hii ilitegemewa pia na al-Shafi'i, isipokuwa yeye alifasiri zile saba kuwa hazijumuishi takbira ya mwanzo, kama vile katika zile takbira tano za raka'a ya pili alivyotoa takbira ya kuinuka. Inaonekana kwamba kilichomfanya Malik ahitimishe kuwa takbira ya mwanzo ihesabiwe miongoni mwa zile saba, na takbira ya kuinuka ihesabiwe kama nyongeza juu ya zile tano zilizopokelewa, ni desturi iliyoenea. Inaonekana, kwa mtazamo wake, kuwa hii ni aina ya kupatanisha kati ya hadithi na desturi (iliyoenea). Abu Dawud amerekodi maudhui ya hadithi ya Abu Hurayra kwa mapokezi yanayofika kwa 'A'isha na 'Amr ibn al-'As. Imepokelewa kwamba Abu Musa al-Ash'ari na Hudhayfa ibn al-Yaman waliulizwa jinsi Mjumbe wa Allah (rehema na amani ya Allah ziwe juu yake) alivyosema takbira wakati wa Idi al-Adhaa na Idi al-Fitri. Abu Musa alisema: "Alikuwa akisema takbira nne (kama alivyofanya) katika mazishi." Hudhayfa alisema: "Amesema kweli." Kisha Abu Musa akaongeza: "Hivi ndivyo nilivyokuwa nikifanya Basra nilipoteuliwa kuwa gavana juu yao." Kundi la wanazuoni liliunga mkono maoni haya. Abu Hanifa na wanazuoni wengine wa Kufa walitegemea hili kwa Ibn Mas'ud, kwani imethibitika kutoka kwake kwamba alikuwa akiwafundisha kuswali swala ya Idi kwa namna iliyotangulia.

c The reason for their disagreement derives from the conflict of the traditions transmitted on the issue from the Companions. Malik, may Allah have mercy on him, relied on what is related from Ibn TJmar, who said, “I witnessed (celebrated) al-adhd and al-fitr [the two c£fc] with Abu Hurayra and he pronounced seven takbirs in the first rak'a prior to recitation and five in the other rak% prior to recitation”. Further, the practice fymal), in his view, in Medina was in accordance with this. This tradition was relied upon by ak ShafiT, except that he interpreted the seven as excluding the initial takbir, just as in the five takbirs in the second rak'a he excluded the takbir for rising up. It appears that what led M^ik to conclude that the initial takbir is to be counted among the seven and the takbir for rising up is to be counted as an addition to the reported five is the prevailing practice. This appears, in his view, to be a kind of reconciliation between the tradition and (prevailing) practice. Abu Dawud has recorded the contents of Abu Hurayra’s tradition in reports going up to cA>isha and ‘Amr ibn ak‘As. It is related that Abu Musa al-Ash^ri and Hudhayfa ibn al-Yaman wrere asked as to how the Messenger of Allah (God’s peace and blessings be upon him) pronounced the takbirs during al-adhd and al-fitr. Abu Musa said, “He used to pronounce four takbirs (just as he did) on the funerals”. Hudhayfa said, “He has spoken the truth”. Abu Musa then added, “This is what I used to do at Basra when I was appointed (governor) over them”. A group of jurists upheld this opinion. Abu Hanifa and the rest of the Kufians relied for this upon Ibn Mas‘ud, for it is established from him that he used to teach them to observe the 'id prayer in the manner that has preceded.

"Wale wa vijijini wanaopenda kusubiri swala ya Ijumaa ya jamaa wanaweza kufanya hivyo, na wale wanaotaka kurudi wanaweza kurudi." Imepokewa na Malik katika al-Muwatta'. Pia alipokea hadithi inayofanana nayo, inayohusishwa na ‘Umar ibn ‘Abd al-‘Aziz, na maoni haya yalipitishwa na al-Shafi‘i. Malik na Abu Hanifa walisema kwamba ikiwa ‘Iid inaangukia siku ya Ijumaa, mtu bado yuko chini ya wajibu wa zote mbili: ‘Iid kama sunna na swala ya Ijumaa ya jamaa kama wajibu, na moja haiwezi kuchukua nafasi ya nyingine. Hii ndiyo kanuni, isipokuwa ikithibitishwa ushahidi ambao ni lazima kurejelewa. Wale waliofuata maoni ya ‘Uthman hawakufanya hivyo kwa sababu ni maoni tu, bali kwa sababu kauli yake inategemea mfano uliotangulia,162 na haipingani kabisa na kanuni. Kuhusu kuondolewa kwa wajibu wa swala ya Dhuhr au Ijumaa (ambayo ndiyo mbadala wake) kwa sababu ya kuwepo kwa swala ya ‘Iid, hilo liko mbali sana na mipaka ya kanuni, isipokuwa ikithibitishwa ushahidi ambao ni lazima kurejelewa.

“Those from the countryside who like to wait for the Friday congregation may do so, and those who wish .to return may return. It is recorded by Malik in al- Muwattd”. He also related a tradition similar to it attributed to TJmar ibn c Abd al- Aziz, and this opinion was adopted by al-ShaficL Malik and Abu c Hanifa said that if the Hd falls on a Friday the subject remains under an obligation for both, <£/ as a sunna and the Friday congregation as an obligation, and one cannot be a substitute for the other. This is the principle unless an evidence is established to which recourse is necessary. Those who adopted TJthman’s view did so not because it is an opinion, but because his statement is based on a precedent,162 and it is not totally inconsistent with the principles. As to the dropping of the obligation of zuhr or jumufa (which is its substitute) due to the existence of the W prayer, it falls far beyond the ambit of the principles, unless there is established an evidence to which recourse is necessary.

Walitofautiana kuhusu hukumu ya mtu aliyekosa sehemu ya sala pamoja na imamu. Kundi moja la wanazuoni walisema kwamba ni lazima aswali rakaa nne. Msimamo huu uliungwa mkono na Ahmad na al-Thawrī, na ulipokewa kutoka kwa Ibn Mas'ūd. Kundi jingine la wanazuoni lilisema kwamba aswali rakaa mbili kama qadhā kwa namna ile ile ya sala ya imamu, akitamka takbira ndani yake kama zile za imamu na akisoma kwa sauti kama yeye. Msimamo huu uliungwa mkono na al-Shāfi'ī na Abū Thawr. Kundi la tatu lilisema aswali rakaa mbili bila kutamka takbira ndani yake wala kusoma kwa sauti. Kundi la nne lilisema kwamba kama imamu aliswali sala mahali pa kuswalia, basi aswali rakaa mbili, la sivyo aswali rakaa nne. Kundi la tano la wanazuoni lilisema kwamba hakuna qadhā kwake. Huu ndio msimamo wa Mālik na wanafunzi wake. Ibn al-Mundhir amepokea kutoka kwake msimamo unaofanana na ule wa al-Shāfi'ī. Wale waliosema kwamba aswali rakaa nne walilinganisha sala hiyo (sala ya 'Īd) na swala ya Ijumaa ya jamaa, lakini ulinganishi huu ni dhaifu. Wale waliosema ni rakaa mbili kama zile alizoswali imamu walifanya hivyo kwa msingi wa kanuni kwamba qadhā lazima ifanywe kwa namna ile ile ya adā'. Wale waliokataa qadhā walisema kwamba hii ni sala yenye masharti maalumu ya jamaa na imamu, kama swala ya Ijumaa; kwa hiyo hawakuweka qadhā ya rakaa mbili wala nne, kwa kuwa haziwakilishi chochote. Misimamo hii miwili ndiyo inayozunguka suala hili, yaani msimamo wa al-Shāfi'ī na msimamo wa Mālik. Kwa upande wa misimamo mingine, ni dhaifu na haina maana, kwa kuwa swala ya Ijumaa inachukua nafasi ya Dhuhr, lakini sala hizi hazichukui nafasi ya kitu chochote. Basi tunawezaje kulinganisha moja na nyingine katika qadhā? Kwa kweli, Dhuhr ya mtu aliyekosa swala ya Ijumaa ya jamaa si qadhā, bali ni adā', kwa sababu baada ya kukosa mbadala wake, inakuwa ni wajibu. Allah ndiye Mtoaji wa haki.

They disagreed about the case of a person who has lost the prayer with the imam. A group of jurists said that he is to pray four rak'as. This was upheld by Ahmad and al-ThawrT, and it was related from Ibn Mascud. Another group of jurists said that he is to offer two rdkfas as qadd in the same way as the prayer of the imamy pronouncing the takbirs in it like those of the imam and reciting audibly like him. This was upheld by al-ShaficT and Abu Thawr. A third group said that he observes two ra&as without pronouncing the takbirs in it or reciting audibly. A fourth group said that if the imam observed the prayer in the place of prayer the person is to observe two rak'as else he is to observe four rak'as. A fifth group of jurists said that there is no qadd for him. This is the opinion of Malik and his disciples. Ibn al-Mundhir has related from him an opinion similar to that of al-Shafi I c Those who‘maintained that he is to observe four rak^as compared it (the 'id prayer) to the Friday congregation, but this is a weak comparison. Those who held it to be two rak'as like those observed by the imam did so on the basis of the principle that qadd must be performed in the same way as the add. Those who disallowed qadd maintained that it is ap prayer that has stipulated conditions of a congregation and an imam like the Friday prayer; therefore, they did not prescribe the qadd of either two or four rak'as for they do not substitute for anything. These two opinions are those around which the issue revolves, that is, the opinion of al-ShaficT and the opinion of Malik. As for the other opinions, they are weak and meaningless, for the Friday prayer is a substitute for zuhr, but these prayers do not form a substitute for anything. How, then, can we draw an analogy from one with the other for qadtfi In fact, the zuhr prayer of the person who has missed the Friday congregational prayer is not qadd? rather it is add?, because on missing the substitute this becomes obligatory. Allah is the Grantor of truth.

Sababu ya kutofautiana kwao ni kwamba imethibitishwa "kwamba Mjumbe wa Allah (amani na baraka za Mwenyezi Mungu ziwe juu yake) alitoka siku ya Eid al-Fitr au siku ya Eid al-Adha na akaswali rak'a mbili bila kuswali kabla yake wala baada yake". Kwa upande mwingine, imepokewa kwamba Nabii (amani na baraka za Mwenyezi Mungu ziwe juu yake) alisema, "Mmoja wenu akiingia msikitini na ainame rak'a mbili". Utata pia unatokana na upande wa kuwa ni jambo lililowekwa kuwa la lazima, yaani, iwapo kupendekezwa kwa swala za sunna kabla yake na baada yake kunatokana na hukmu yake ya kuwa swala iliyowekwa. Wale waliohesabu kuacha kuswali kabla yake na baada yake kuwa ni sehemu ya kuacha kuswali kabla ya sunna na baada yake, na ambao kwa maoni yao neno "msikiti" halikuhusu mahali pa kuswalia (kwa Eid), hawakuweka swala za sunna kabla yake wala baada yake. Ndiyo sababu msimamo wa Madhehebu ulitetereka kuhusu swala za kabla yake pale Eid inaposwaliwa ndani ya msikiti, kwa kuwa maana ya kitendo inapingana na maneno. Namaanisha, inapendekezwa mtu aswali kadiri alivyoingia msikitini, lakini kadiri anavyokaribia kuswali swala ya Eid (mahali pa swala ya Eid) inapendekezwa aache kuswali (kabla yake) kwa kufuata kitendo cha Nabii (amani na baraka za Mwenyezi Mungu ziwe juu yake). Wale waliodai kwamba ni sehemu ya misamaha, na pia wakashikilia kwamba neno "msikiti" linahusu mahali pa kuswalia, waliruhusu swala za sunna kabla yake. Wale waliolinganisha na swala za faradhi waliona kupendekezwa kuswali kabla yake na baada yake, kama tulivyosema. Kundi la wanazuoni wa sheria lilishikilia kwamba swala za sunna kabla yake na baada yake ni za kuruhusiwa (mubah) na si za kupendekezwa wala za kuchukiza (makruh). Hii ina utata mdogo sana, kama neno "msikiti" halijumuishi mahali pa kuswali (SQ).

The reason for their disagreement is that it has been established “that the Messenger of Allah (God’s peace and blessings be upon him) went out on the day offitr or on the day of adha and prayed two rak<as without praying before them or after them”. On the other hand, it is related that the Prophet (God’s peace and blessings be upon him) said, “When one of you enters a mosque he should bow in two rakfas”. The ambiguity also arises from the aspect of its being prescribed, that is, whether the recommendation of supererogatory prayers both before and after it arises from its hukrn of being a prescribed prayer. Those who considered the relinquishment of prayer before it and after as belonging to the category of relinquishment of prayer before the sunan and after them, and in whose view the term “mosque” did not apply to the place of prayer (for <#), did hot prescribe supererogatory prayers before it or after it. It was for this reason that the opinion of the School vacillated with respect to prayers before it when the <id is observed inside the mosque, as the implication of the act is in conflict with the words. I mean, it is recommended that the person should pray insofar as he has entered the mosque, but insofar as he is about to observe the Hd prayer (at the place of cid prayer) it is recommended that he should refrain from praying (prior to it) on the analogy of the act of the Prophet (God’s peace and blessings be upon him). Those who maintained that it belongs to the category of exemptions, and also held that the term “mosque” applies to the place of prayer, approved of supererogatory prayers being offered before it. Those who compared it to the obligatory prayers deemed it recommended that he pray before it and after it, as we have said. A group of jurists held that supererogatory prayers before it and after it belong to the permissible (mubah) category and not the recommended category nor the disapproved (makruh) category. This has minimum ambiguity, if the term “mosque” does not encompass the place of ( SQ prayer.

Kwa ujumla, kuna mkanganyiko mkubwa kuhusu jambo hili, na Ibn al-Mundhir amesimulia maoni kumi juu yake. Sababu ya kutofautiana kwao inatokana na ukweli kwamba suala hili limejengwa juu ya vitendo, na hakuna kauli iliyo wazi iliyopokelewa kuhusu hilo. Maswahaba walipotofautiana wao kwa wao juu ya jambo hili, wafuasi wao nao walitofautiana vivyo hivyo. Msingi wa mada hii ni kauli ya Mwenyezi Mungu Mtukufu: “Mkumbuke Allah katika siku zilizohesabiwa.”165 Wengi walishikilia kwamba amri hii, ingawa kwa msingi inamlenga mahujaji, inawahusu wengine kwa ujumla, na hili limetokana na mazoea, ingawa kuna mtafaruku kuhusu wakati uliowekwa kwa ajili yake. Huenda kuweka wakati wa takbira ni jambo la hiari kwa wote, kwani walikubaliana juu ya kuweka wakati huku wakitofautiana juu ya kitendo chenyewe. Kundi la wanazuoni walisema kwamba takbira baada ya sala katika siku hizi inahusu tu mtu anayeswali pamoja na jamaa. Pia walitofautiana kuhusu namna ya kutamka takbira katika siku hizi. Malik na al-Shafi'i walisema kwamba mwabudu atamke mara tatu: Allahu Akbar, Allahu Akbar, Allahu Akbar. Na inasemekana kwamba maneno Lā ilāha illallāhu waḥdahu lā sharīka lahu, lahu l-mulku wa lahu l-ḥamdu, wa huwa ʿalā kulli shayʾin qadīr, yaongezwe baada ya haya. Imepokelewa kutoka kwa Ibn ʿAbbās kwamba alikuwa akisema, Allahu Akbar Kabīrā, mara tatu, kisha kwa mara ya nne angesema wa lillāhi l-ḥamd. Kundi la wanazuoni walisema kwamba hakuna kilichowekwa maalum kwa ajili ya hili.

On the whole, there is extensive disagreement over this, and Ibn al-Mundhir has related ten opinions in it. The reason for their disagreement over this stems from the fact that it has been based on acts and that no determinable saying has been transmitted in this regard. When the Companions disagreed among themselves over this, their followers likewise disagreed. The basis for this subject are the words of the Exalted, “Remember Allah through the appointed days”.165 The majority maintained that this command, even if it is primarily directed at the pilgrims, applies generally to others, and this has been derived from practice, even though there is disagreement about the time set for it. Perhaps, the fixing of a time for takbir is a matter of choice for all of them agreed about the fixing of time while they differed over the act itself. A group of jurists said that the takbir after prayer on these days applies only to the person praying with the congregation. They also differed about the description of the takblr during these days. Malik and al-ShaficT said that the worshipper is to pronounce it three times: Alldhu Akbar, Alldhu Akbar, Alldhu Akbar. And it is said that the words Id ildha illallahu wahdahu la sharika lah, lahu yl-mulk wa lahu 'l-hamd, wa huwa <ald kulli shay* in qadir, are to be added after this. It is related from Ibn cAbbas that he used to say, Alldhu Akbar Kabira, three times and then with the fourth he would say wa lilldhi U-hamd. A group of jurists said that there is nothing determined for this.