Sala ambazo hazijawekwa kuwa wajibu wa jumla ni pamoja na sala ambazo ni sunna, au ni za ziada zisizo za lazima (nafl), au sala zinazowekwa kuwa wajibu wa kijumuiya (fard kifaya). Kwa kuwa hukumu (ahkam) za sala hizi zingine zimekubaliwa na zingine zina mvutano, tumeona ni sahihi kuzijadili kila sala peke yake. Sala hizi zote kwa pamoja ni kumi: rakaa mbili za sala ya alfajiri, sala ya witr, sala za ziada, rakaa mbili za kuingia msikitini, sala za mwezi wa Ramadhani, sala ya kupatwa kwa jua au mwezi (kusuf), sala ya kuomba mvua, sala mbili za Idi, na sujuda (wakati wa kusoma sehemu fulani za Qur'ani), ambazo pia ni aina ya sala. Kitabu hiki, basi, kina sura kumi. Sala ya maiti tutaijadili kando, chini ya sura ya hukumu za wafu, kama ilivyo desturi ya wanazuoni wa fiqhi, nao wanaiweka chini ya kichwa: "kitabu cha janaizi".

Prayers that are not prescribed as a universal obligation include prayers that are a sunna y or are supererogatory (nafl)y or prayers that are prescribed as a communal obligation (fard kifdya). As (each of) .these have ahkdmy some agreed upon and some disputed, we deemed it proper to take up the discussion of each prayer separately. These prayers together are ten in number: the two of the morning prayer, the witr prayer, supererogatory prayers, the two rakfas on entry into a mosque, prayers during Ramadan, the eclipse (kusuf) prayer, prayer for rain, the two cid prayers, and the prostrations (on reciting certain parts) of the Qur’an, which are also a kind of prayer. This book, therefore, comprises ten chapters. We shall be discussing funeral prayers separately ’under the chapter on the ahkam of the dead, as is the practice of the jurists and that is what they compile under the title: “the book of janffiiz”.

Walitofautiana katika mambo matano: hukmu yake, maelezo yake, wakati wake, dua ya qunut inayosomwa ndani yake, na utekelezaji wake wakati wa kusafiri juu ya mnyama wa kupanda.

They disagreed about on five points: its hukm, its description, its time, the supplication (qunut) during it, and its observance while travelling on a riding beast.

Mjadala kuhusu hukmu yake umeshashughulikiwa katika mjadala wa sala za faradhi. Malik (Mwenyezi Mungu amrehemu), katika maelezo yake, alipendelea kuswali kwa namna ya raka tatu za witri zilizotenganishwa kwa salamu.150 Abu Hanifa alisema kuwa witri ni raka tatu bila kutenganishwa kwa salamu baina yake. Al-Shafi'i alisema kuwa witri ni raka moja. Kwa kila kundi kuna maoni yaliyotoka kwa vizazi vya Maswahaba na Tabi'un.

The discussion of its hukm has been covered in the discussion of obligatory prayers. Malik (God bless him), in its description, preferred that it be offered as three rak^as of witry separated with a salutation.150 Abu Hamfa said that witr consists of three rak^as without any separation between them by means of the salutation. Al-ShaficT said that witr is a single rak^a. For each group there are opinions coming down from the generations of the Companions and the Tabi un.

c Sababu ya kutofautiana kwao inatokana na mgongano wa Hadithi kuhusu jambo hili. Imethibitika kutoka kwa Nabii (rehema na baraka za Mwenyezi Mungu ziwe juu yake) kupitia Hadithi ya ‘Aisha “kwamba alikuwa akiswali rakaa kumi na moja usiku, akiswali moja kama witr”. Imethibitika kutoka kwa Ibn ‘Umar kwamba Mjumbe wa Allah ﷺ alisema: “Swala za usiku ni mbili mbili, na ukiona alfajiri inakaribia kukupata, basi swali rakaa moja kama witr”. Muslim ameripoti kutoka kwa ‘Aisha “kwamba Nabii ﷺ alikuwa akiswali rakaa kumi na tatu usiku, na alikuwa akiswali tano kati ya hizo kama witr bila kukaa katikati, isipokuwa mwishoni mwa ile ya mwisho”. Abu Dawud ameripoti kutoka kwa Abu Ayyub al-Ansari: “Witr ni wajibu wa kila Mwislamu, basi yeyote anayependa kuiswali kwa rakaa tano na aswali, anayependa kuiswali kwa rakaa tatu na aswali, na anayependa kuiswali kwa rakaa moja na aswali”. Abu Dawud amerekodi kwamba Nabii ﷺ alikuwa akiswali witr kwa rakaa saba, tisa, na tano.

c The reason for their disagreement stems from the conflict of traditions on the subject. It is established from the Prophet (God’s peace and blessings be upon him) through the tradition of cA’isha “that he used to pray eleven rak^as at night, offering one as witr". It is established from Ibn ‘Umar that the Messenger of Allah (God’s peace and blessings be upon him) said,/‘The prayers during the night are (observed) two at a time, and if you find that the morning is going to overtake you, then, offer one ra&a as witr". Muslim has reported from ‘Arisha “that the Prophet (God’s peace and blessings be upon him) used to pray thirteen rak'as at night, and offered five of these as witr without sitting in between, except at the end of the last”. Abu Dawud has reported from Abu Ayyub al-Ansari, “Witr is a prescribed duty for every Muslim, thus, he who prefers to observe it with five may do so, he who prefers to observe it with three may do so, and he who prefers to observe it with one may do so”. Abu Dawud has recorded that the Prophet (God’s peace and blessings be upon him) used to observe witr with seven, nine, and five rak^as.