Fiqh olimlari ushbu man etilgan vaqtlarda ijro etilmaydigan namozlar haqida ixtilof qilganlar. Abu Hanifa va uning shogirdlari bu vaqtlarda hech qanday namozga ruxsat berilmasligini, na farz qilingan namozga, na sunnat namozga, na nafl namozlarga ruxsat berilmasligini, faqat o'sha kunning asr namozidan tashqari, deb ta'kidlaganlar. Ular yana, agar kishi vitr namozini unutgan bo'lsa, uni quyosh botishi vaqtida qazo qilib o'qishga ruxsat berilishini aytganlar.
The jurists disagreed about the prayers that are not permitted during these prohibited periods. Abu Harnfa and his disciples maintained that prayers are not permitted in these periods at all, neither prescribed obligation, nor a sunna prayer, nor the supererogatory prayers, except the <-asr prayer of the day. They further said that delayed performance (qadff) of the W prayer is permitted at sunset if a person has forgotten it.
Malik va al-Shofiy obligatsiya namozlarini bu man etilgan vaqtlarda kechiktirib ado etish (qado) joiz ekanligiga kelishganlar. Al-Shofiy yana shuni aytgan: bu vaqtlarda man etiladigan yagona namozlar sababsiz nafl namozlardir, lekin janoza namozi kabi sababli namozlar bunday vaqtlarda joizdir. Malik esa vuzudan keyin va bomdod namozidan keyin ushbu namozlar haqida unga qo'shildi, ya'ni barcha sunnat namozlariga nisbatan, lekin u ibodat qiluvchining o'zi bilan bog'liq ixtiyoriy sabab tufayli o'qiladigan namozlarni istisno qildi, masalan, masjidga kirganda o'qiladigan ikki rak'at namoz. Chunki al-Shofiy asr namozidan keyin va bomdod namozidan keyin bu ikki rak'atni joiz deb biladi, Malik esa joiz demaydi.
Malik and al-Shafi T agreed that c delayed performance (qadd>) of obligatory prayers is permitted during these prohibited periods. Al-ShaficT also held that the only prayers that are not permitted during these periods are the supererogatory prayers without a necessitating cause, but those with a cause, like the funeral prayer, are permitted during such periods. Malik agreed with him about these prayers after W and after the dawn prayer, that is, with respect to all sunna prayers, but he exempted those that are observed due to a voluntary cause (pertaining to the worshipper himself), like the two rak'-as upon entering the mosque, for al-ShaficT permits these two rak^as after <asr and after the dawn prayer, while Malik does not.
Molik sunnat namozlarini quyosh chiqish va botish vaqtlarida o‘qish joizligi haqida boshqacha fikrda edi. Save-Savriy esa bu vaqtlarda man etilgan namozlar farz bo‘lmagan namozlardir, deb hisoblagan va sunnat hamda nafl namozlar o‘rtasida farq qilmagan.
Malik’s opinion differed about the permissibility of sunna prayers at sunrise and sunset. Al-Thawri maintained that the prayers not permitted during these times are those that are not obligatory (fard) prayers, and he did not make a distinction between the sunna and the supererogatory prayers.
Shunday qilib, bu masalada uchta fikr keltirib chiqariladi. Birinchisi: (bu taqiqlangan vaqtlarda) namoz umuman joiz emas. Ikkinchisi: bular sunnat yoki nafl namozlar bo'lib, farz namozlar emas. Uchinchisi: bular nafl namozlar bo'lib, sunnat emas. Malik quyosh botish paytida janoza namozini man etgan rivoyatga amal qilgan holda, biz to'rtinchi fikrga kelamiz. Bu fikr tong otgandan keyin va ASR(?) namozidan keyin faqat nafl namozlarni, quyosh botish va quyosh chiqish paytida esa nafl hamda sunnat namozlarning ikkalasini ham taqiqlaydi.
Three opinions are thus arrived at in this issue. First, that prayer is not permitted at all (during these prohibited periods). Second, that these are sunna or supererogatory prayers, and are not the obligatory prayers. Third, that these are the supererogatory prayers and not the sun an. In pursuance of the narration, in which Malik prohibited the funeral prayer during sunset, we arrive at a fourth opinion. This opinion prohibits the supererogatory prayers alone after the break of dawn and after W, and both supererogatory and sunna prayers during sunset and sunrise.
Ixtilof bo'lishining sababi, bu masalada hadislarda kelgan umumiy ma'nolarning qaysi biri ikkinchisi bilan cheklanishi kerakligini yarashtirishdagi ularning tortishuvidir. Masalan, Payg'ambar ﷺ ning: "Sizlardan biri namozni unutib qo'ysa, eslagan vaqtida uni o'qisin", degan so'zlarining umumiy ma'nosi uni istalgan vaqtda o'qish mumkinligini bildiradi. Ammo Payg'ambar ﷺ ning ko'rsatilgan vaqtlarda namoz o'qishni man qilgan hadislaridagi: "Rasululloh ﷺ bu vaqtlarda namoz o'qishni man qildilar", degan so'zi esa man etilganlar ichiga barcha turdagi namozlar — farz, sunnat va nafl namozlar kirishini bildiradi. Hadislarni umumiy ma'nolarida tushunganimizda, ular orasida ziddiyat yuzaga keladi; bu ziddiyat vaqt jihatidan yoki "salot" so'zi jihatidan umumiy va xos so'zlar o'rtasida yuzaga keladigan ziddiyat turiga kiradi.
The reason for disagreement is their dispute over reconciling the conflicting general implications on this issue, that is, those occurring in the traditions, as to which is restricted by the other. For example, the general meaning of the words of the Prophet (God’s peace and blessings be upon him), “When one of you forgets to perform a prayer, let him perform it when he remembers it”, implies that he may do so at any time. Yet, the Prophet’s saying in the traditions proscribing prayers in these (stated) periods, like “The Messenger of Allah (God’s peace and blessings be upon him) proscribed prayers during these times”, implies the inclusion (in the prohibition) of all categories of prayers obligatory, sunan, and supererogatory. When we construe the traditions in their general meanings a conflict occurs between them, which belongs to the category of conflict occurring between the general and particular words, either with respect to the time, or with respect to the term <saldk>.
Vaqt jihatidan istisno qilganlar, ya'ni umumiy hukmdan xosni chiqarganlar, bu vaqtlarda nafl namozlarni mutlaqo man qildilar.96 Farz namozlarni, ya'ni qazosi buyurilgan namozlarni istisno qilganlar esa, makruh namozlarga tegishli bo'lgan "salot" atamasining umumiy ma'nosidan kelib chiqib, bu vaqtlarda farzdan boshqa namozlarni man qildilar.97
Those who decided to make the exception with respect to time, that is, the exception of the particular from the general, prohibited prayers absolutely during these times.96 Those who made an exception for the obligatory prayers, whose qadd? is prescribed, did so from the general implication of the term salah that is applicable to the proscribed prayers, prohibiting what is besides the obligatory in these timings 97
Malik preferred his opinion about the exception made for obligatory prayers from the general term salah, on the basis of the reported saying of the Prophet ﷺ, "He who has been able to pray a rak'a of 'asr prior to sunset has performed 'asr (in time)". It is for the same reason that the Kufi jurists made an exemption for the obligatory 'asr prayer of the day out of other obligatory prayers, but it was binding upon them, consequently, to have made an exemption for the morning prayer too due to the existence of a text about it. They may not refute this on the basis of their opinion that one observing a rak'a prior to sunrise crosses over into the proscribed timing, while one observing a rak'a prior to sunset moves into a permissible timing. The Kufis, however, may respond to this by saying that this tradition does not indicate the exemption of the prescribed obligatory prayers from the general implication of the term salah to which the proscription is related in these periods, as the 'asr prayer of the day is not implied in the meaning of the remaining obligatory prayers. Similarly, they could have said the same about the dawn prayer, even if they had conceded that its qada' may be performed during the proscribed time.
Malik preferred his opinion about the exception made for obligatory prayers from the general term salah on the basis of the reported saying of the Prophet (God’s peace and blessings be upon him), “He who has been able to pray a rak^a of 'asr prior to sunset has performed <asr (in time)”. It is for the same’ reason that the Kufi jurists made an exemption for the obligatory ‘asr prayer of the day out of other obligatory prayers, but it was binding upon them, consequently, to have made an exemption for the morning prayer too due to the existence of a text about it. They may not refute this on the basis of their opinion that one observing a rak^a prior to sunrise crosses over into the proscribed timing, while one observing a rakfa prior to sunset moves into a permissible timing. The Kufts, however, may respond to this by saying that this tradition does* not indicate the exemption of the prescribed obligatory prayers from the general implication of the term salah to which the proscription is related in these periods, as the W prayer of the day is not implied in the meaning of the remaining obligatory prayers. Similarly, they could have said the same about the*dawn prayer, even if they had conceded that its qadd* may be' performed during the proscribed time.
Fiqhdagi ixtilofning oxirgi tahlilda nimaga qaratilganini ko'rib chiqsak, bu savol shuni anglatadiki: so'zda mavjud bo'lgan istisno xos so'zlar toifasiga kiradimi, bunda maqsad xoslik bo'ladimi, yoki u xos so'z toifasiga kiradimi, bunda esa umum nazarda tutiladimi? Sababi shundaki, matnda zikr qilingan *asr va bomdod namozlarigina nazarda tutilgan, deb aytganlar buni maʼlum bir ma'noga qaratilgan xos so'z toifasidan deb hisobladilar. Bu yerda nazarda tutilgan ma'no faqat peshin namozi yoki bomdod namozi emas, balki barcha farz namozlarga taalluqli, deganlar esa buni umumni ifodalovchi xos so'z deb hisobladilar. Agar gap shunday bo'lsa, unda "qazo bo'lgan namozlar" iborasidan farz namozlarning chiqarib tashlanganiga qat'iy dalil yo'q, xuddi ta'qiqlovchi rivoyatlarda zikr qilingan muayyan vaqtning, buyuruvchi rivoyatlarda berilgan vaqtlarning umumiy ma'nosidan chiqarilganiga ham na qat'iy, na ehtimoliy dalil bor. Bundan tashqari, buyuruvchi rivoyatlarda zikr qilingan muayyan namozning, ta'qiqlovchi rivoyatlardagi namoz haqidagi umumiy hukmdan istisno qilinganiga ham dalil yo'q.
Buning sababi ravshan: ikki rivoyat bir-biriga zid kelib, har biri ham umumiy, ham xos ma'noga ega bo'lganda, dalilsiz ulardan birini ustun qo'yish, ya'ni bir rivoyatning xos ma'nosini ikkinchisining umumiy ma'nosidan chiqarish yoki aksincha qilish talab etilmaydi. Bu aniq, Alloh eng yaxshi biluvchidir.
The disagreement of the jurists, in the last analysis, refers to the question of whether the exception contained in the words belongs to a category of a particular word through which the particular is intended, or whether it belongs to a category of the particular word through which the general is implied? The reason is that those who held that the implication here is restricted to the *asr and the dawn prayers that have been mentioned in the text, considered it to be from the category of the particular word intended for a particular meaning, while those who said that the implication here is not for the W prayer alone, or for the dawn prayer, but extends to all the obligatory prayers, considered it to be a particular word implying the general. If this is the case, then there is no definitive evidence here that the obligatory prayers are exempted from the term “lapsed prayers”, just as there is no evidence here, neither definitive nor probable, for the exemption of the particular time mentioned in the proscribing traditions, from the general implication of timings, laid down in the prescribing traditions, let alone the exemption of a particular prayer, mentioned in the prescribing traditions, from the general implication about prayer, laid down in the prohibiting traditions. This is evident, for when two traditions are in conflict and each carries a general and a particular implication, it is not required to give predominance to one of them without an evidence, I mean, exempting the particular implication of one tradition from the general implication of the other or vice versa. This is clear, Allah knows best.