Ular quyosh tutilishi namozi sunnat ekanligi va uni jamoat bilan ado etish kerakligi borasida kelishib olganlar. Ular uning sifati, uning davomidagi qiroat sifati, ruxsat etilgan vaqtlari, shuningdek, xutba uning shartlaridan biri ekanligi haqida ixtilof qilganlar. Shuningdek, oy tutilishi holatida ham shunday namoz o'qilishi kerakmi, degan masalada ham ixtilof qilganlar. Demak, bu mavzu bo'yicha beshta masala mavjud.

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.

Molik, ash-Shofi'iy, Hijoz faqihlarining aksariyati va Ahmad shunday deb hisoblaganlar: quyosh yoki oy tutilishi namozi ikki rak'atdan iborat bo'lib, har bir rak'atda ruku' ikki marta qilinadi. Abu Hanifa va kufaliklar esa tutilish namozi ied va juma namozi andozasida ikki rak'at bo'lib, har bir rak'atda bitta ruku' qilinadi, deb hisoblaganlar.

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.

Ularning ixtilofining sababi bu masalada rivoyatlarning ziddiyati va ulardan ba'zilariga nisbatan qiyos ziddiyatidir. Bu shunday, chunki Oisha roziyallohu anhodan rivoyat qilingan hadisda u aytgan: "Allohning Elchisi ﷺ davrida quyosh tutilishi yuz berdi. U zot odamlarga imomlik qilib namoz o'qidi, uzoq vaqt turib ibodat qildi, so'ngra ruku'ga egildi va uzoq vaqt ruku' qildi. Keyin tik turdi va birinchisidan qisqaroq bo'lsa-da, uzoq vaqt namoz o'qidi, so'ngra birinchi rukudan qisqaroq bo'lsa-da, uzoq vaqt ruku' qildi. Shundan keyin boshini ko'tarib, bir marta sajda qildi. So'ngra o'tirdi, yana sajda qildi. Ikkinchi rak'atda ham xuddi shunday qildi. Quyosh yana yorishgach, u zot ﷺ ketdi." Shuningdek, Ibn Abbos roziyallohu anhudan rivoyat qilingan hadis bilan ham shu tarzda sobit bo'lgan, ya'ni bir rak'atda ikki ruku'. Abu Umar aytadi: bu ikki hadis bu mavzuda rivoyat qilingan eng sahih hadislardir.

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.

Shu ikki rivoyatga tayangan va ularni naql jihatidan boshqalaridan afzal ko'rgan kishilar, quyosh yoki oy tutilishi namozi bir rak'atda ikki ruku'dan iborat, dedilar. Abu Bakr, Samura ibn Jundab, Abdulloh ibn Umar va an-Nu'mon ibn Bashir rivoyatlarida ham Nabiy ﷺ tutilish vaqtida, peshin namozi kabi ikki rak'at namoz o'qiganlari naql qilingan. Abu Umar ibn Abdulbarr: bularning barchasi sahih va mashhur rivoyatlardir, ular ichida eng yaxshisi Abu Qilaba tarig'idan an-Nu'mon ibn Bashir rivoyat qilgan hadisdir, dedi. U aytadi: "Allohning Elchisi ﷺ tutilish vaqtida bizga namoz o'qib berdilar, sizlarning namozingizga o'xshash, ya'ni har ikki rak'atda ruku' va sajda qilib, quyosh ochilguncha Allohning inoyatini tilagan holda." Bu rivoyatlarni ularning ko'pligi va boshqa namozlarga o'xshashligi, ya'ni qiyosga muvofiqligi sababli afzal ko'rganlar, tutilish namozi ikki rak'atdir, dedilar. Qoziy (Ibn Rushd) aytdi: Samura rivoyatini Muslim naql qilgan.

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 aytadi: umuman olganda, har bir guruh o‘zlaridan oldingi avlodlar naql qilgan rivoyatlarni qabul qilgan, shuning uchun ba’zi faqihlar bularning hammasi ixtiyoriy masala, deb hisoblaganlar. Shu fikrni aytganlardan biri at-Tabariydir. Qozi (Ibn Rushd) esa bu fikr afzalroq ekanini aytgan, chunki kelishtirish tarjihdan yaxshiroqdir. Abu ‘Umar aytadi: quyosh tutilishi namozida ikki rakatda o‘nta ruku’, ikki rakatda sakkizta, ikki rakatda oltita va ikki rakatda to‘rtta ruku’ qilinganligi rivoyat qilingan, ammo bu rivoyatlarning sanadlari ishonchsizdir. Abu Bakr ibn al-Mundhir va Ishoq ibn Rohviya bularning hammasi bir-birini to‘ldiradi, bir-biriga zid emas, deganlar, chunki bu yerda e’tibor quyoshning yorishishiga qaratilgan, ruku’ning ko‘pligi esa tutilish vaqtida quyoshning yorishishi o‘zgarishiga qarab sodir bo‘lgan, namoz o‘qilgan paytdagi holatga muvofiq bo‘lgan. Al-A’lo ibn Ziyoddan rivoyat qilinadi: uning fikricha, namozxon ruku’dan boshini ko‘targanda quyoshga qarashi kerak. Agar quyosh yorishgan bo‘lsa, sajda qiladi va unga ikkinchi rakatni qo‘shadi. Agar birinchi ruku’da quyosh yorishmagan bo‘lsa, ikkinchi marta ruku’ qiladi va yana quyoshga qaraydi. Agar hali ham yorishmagan bo‘lsa, birinchi rakatda uchinchi marta ruku’ qiladi va quyosh yorishguncha shu tartibda davom etadi. Ishoq ibn Rohviya: bir rakatda to‘rt ruku’dan oshmaslik kerak, chunki undan ortiq ruku’ Nabiy ﷺ dan sobit bo‘lmagan, deb aytardi. Abu Bakr ibn al-Mundhir aytadi: “Ba’zi hamkasblarimiz quyosh tutilishi masalasida ixtiyor sobit bo‘lganini, ixtiyor namozxonning o‘zida ekanini, xohlasa bir rakatda ikki marta, xohlasa uch marta yoki to‘rt marta ruku’ qilishi mumkinligini aytardilar”. Ammo u o‘zi bu fikrni to‘g‘ri deb hisoblamagan, balki bu rivoyatlar Nabiy ﷺ tutilish vaqtlarida bir necha marta uzoq namoz o‘qiganlaridan dalolat beradi, deb ta’kidlagan. Qozi (Ibn Rushd) dedi: “Uning zikr qilgan narsasi Muslim tomonidan rivoyat qilingan, va men Abu Umar bu narsalarning zaif sanad orqali rivoyat qilinganini qanday aytganini bilmayman. Bir rak'atda o'n rukuʼ haqida esa, u faqat Abu Dovud tomonidan rivoyat qilingan”.

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”.

Ular bu namozdagi qiroat xususiyati (tabiati) haqida ixtilof qilishgan. Molik va ash-Shofiʼiy bu namozda qiroatni sirʼiy (ovozsiz) bo‘lishi kerak, deb hisoblashgan. Abu Yusuf, Muhammad ibn al-Hasan, Ahmad va Ishoq ibn Rohviya esa bu namozda qiroatni jahriy (ovozli) bo‘lishi kerak, deb hisoblashgan.

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.

Ularning ixtilofining sababi bu masala bo‘yicha rivoyatlarning ma’nolari va so‘zlarning shakli jihatidan ziddiyatidan kelib chiqadi. Shunday qilib, Ibn Abbosning sahih rivoyatining mazmuni shuki, Payg‘ambar ﷺ o‘sha namozda ovozsiz qiroat qilgan, chunki Ibn Abbos Payg‘ambar ﷺ haqida: «U namozda «Baqara» surasi uzunligicha namoz o‘qigan», deb aytgan. Undan aniq holda ham shunday rivoyat qilinadi: «Men Allohning Elchisi ﷺ ning bir tomonida turdim va undan bir so‘zni ham eshitmadim». Ibn Ishoq orqali Oisha roziyallohu anhodan rivoyat qilinganicha...5

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

quyosh tutilishi namozida u aytdi: “Men uning qiroatini diqqat bilan tingladim va u Baqara surasini o‘qiyotganini taxmin qildim”.

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

Ular bu rivoyatlarni afzal ko'rganlar aytdilar: unda qiroat sirtan (ovozsiz) bo'lishi kerak. Ushbu rivoyatlarda zikr etilganlarga ko'ra, Molik va al-Shofiy rahmatullohi alayhimo birinchi rakatda "Baqara" surasini, ikkinchi rakatda "Oli Imron" surasini, uchinchi rakatda "Baqara" surasining bir yuz ellik oyatini, to'rtinchi rakatda "Baqara" surasining ellik oyatini o'qishni va bu rakatlarning har birida Ummul Qur'onni o'qishni mustahab deb hisobladilar. Ular o'z fikrlarini Payg'ambar ﷺ dan rivoyat qilingan: "Kunduzgi namozlar sirtan (ovozsiz) o'qiladi", degan so'zga ham asoslandilar. Lekin bu rivoyatga zid keladigan rivoyatlar ham bor. Ulardan biri shuki, Payg'ambar ﷺ quyosh tutilishi namozining bir rakatida "Najm" surasini o'qigan, bu esa u zot ovoz chiqarib o'qiganlarini anglatadi. Ahmad va Ishoq Sufyon ibn al-Hasan orqali, u az-Zuhriydan, u Urvadan, u Oisha roziyallohu anhodan rivoyat qilgan hadis bilan shunday fikrni qo'llab-quvvatlaganlar: "Payg'ambar ﷺ quyosh tutilishi namozida ovoz chiqarib qiroat qilganlar". Abu Umar aytadiki, Sufyon ibn al-Hasan ishonchli roviy emas. U shuni ham ta'kidlaganki, bu rivoyat boshqalar tomonidan ham (mutobaa yo'li bilan az-Zuhriydan, u Abdurrahmon ibn Sulaymon ibn Kasirdan) rivoyat qilingan, ammo ularning hech birining rivoyatida az-Zuhriydan kelgan bu matn topilmaydi. Bundan tashqari, Ibn Ishoqning Oisha roziyallohu anhodan keltirgan, yuqorida o'tgan rivoyati unga zid keladi. Bu faqihlar o'z dalillarini qiyos ash-shabah bilan ham asoslaganlar: kunduzi jamoat bilan o'qiladigan sunnat namozida qiroat ovozli bo'lishi kerak, va buning asosi jumladan istisqo (yomg'ir so'rash) namozi hamda hayit namozidir.

Ular bu namozni qaysi vaqtda o‘qish kerakligi haqida ixtilof qilishgan. Ash-Shofi‘iy aytdiki, uni barcha vaqtlarda, ya’ni namoz man etilgan vaqtlarda ham, man etilmagan vaqtlarda ham o‘qish mumkin. Abu Hanifa esa, namoz man etilgan vaqtlarda uni o‘qish kerak emas, deb hisobladi. Ibn Vahb Molikdan rivoyat qilib, u shunday degan: “Quyosh tutilishi namozi faqat nofila namozlar ruxsat etilgan vaqtlardagina o‘qiladi”. Ibn al-Qosim esa rivoyat qilganki, amaldagi odat — uni quyosh chiqqanidan to quyosh og‘guncha o‘qishdir.

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.

Ularning bu masaladagi ixtilofi taqiqlangan vaqtlarda ado etilmaydigan namoz turlari haqidagi tortishuvlaridan kelib chiqadi. Taqiq bu vaqtlarda barcha turdagi namozlarga taalluqli deb hisoblaganlar, quyosh yoki oy tutilishi namozini va boshqa har qanday namozni bunday vaqtlarda o'qishga ruxsat bermadilar. Bu rivoyatlar faqat nafl namozlarga xos deb hisoblaganlar esa tutilish namozini sunnat deb bilib, (bunday vaqtlarda) uni o'qishga ruxsat berdilar. Bu namozni nafl deb hisoblaganlar esa, uni ham taqiqlangan vaqtlarda ruxsat etmadilar. Ibn al-Qosimning Molikdan keltirgan rivoyati esa, faqat u tahiyyatul-masjid namoziga o'xshagani sababli asosga ega.

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.

Ular shuningdek, namozdan keyin xutba (va'z) qilish uning shartlaridan biri bo'lishi-bo'lmasligi masalasida ham ixtilof qilishgan. Ash-Shofi'iy uni namozning shartlaridan biri deb hisoblagan. Molik va Abu Hanifa esa quyosh tutilishi namozidan keyin xutba bo'lmasligi kerak, deb ta'kidlaganlar. Ularning ixtilofi Payg'ambar (ﷺ) quyosh tutilishi namozini tugatgandan keyin odamlarga xutba qilganining sababi haqidagi ixtilofdan kelib chiqadi. Oisha roziyallohu anhodan rivoyat qilinishicha, u shunday degan: "Payg'ambar (ﷺ) namozni tugatib, quyosh yorishgach, Allohga hamd aytdi va Uni ulug'ladi, so'ngra dedi: "Quyosh va oy Allohning belgilaridan ikkitasidir, ular hech kimning o'limi yoki hayoti uchun tutilmaydi..."" 159 Shuning uchun Ash-Shofi'iy xutba qilganini, xutba bu namozning odatlaridan biri bo'lgani uchun, xuddi hayit namozi va yomg'ir so'rash namozidagi kabi, deb hisoblagan. Boshqalarning fikriga ergashganlarning ba'zilari esa Payg'ambarning (ﷺ) o'sha kuni xutba qilishi odamlar quyosh o'g'li Ibrohimning (ﷺ) o'limi uchun tutilgan deb o'ylaganlari sababli bo'lgan, deb hisoblaganlar.

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).

Ular oy tutilishi (qanday namoz o‘qilishi kerakligi) haqida ixtilof qilishgan. Ash-Shofi‘iy oy tutilishi namozini quyosh tutilishi namoziga o‘xshash tarzda jamoat bilan o‘qish kerak, deb hisoblagan. Bu fikrni Ahmad, Dovud va faqihlar guruhi ham qo‘llab-quvvatlagan. Molik va Abu Hanifa esa oy tutilishi namozini jamoat bilan o‘qish shart emas, deb hisoblagan va boshqa barcha nafl namozlar kabi, odamlarga uni yakka holda ikki rakat qilib o‘qishni tavsiya qilishgan.

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.

Ularning ixtilofining sababi Payg‘ambar (Allohning rahmati va salomi uning ustida bo‘lsin) ning quyidagi so‘zlarining ma’nosiga oid ixtiloflaridan kelib chiqadi: “Quyosh va oy Allohning belgilaridan ikki belgidir, ular birovning o‘limi uchun ham, hayoti uchun ham tutilmaydi. Shuning uchun ularning tutilganini ko‘rganingizda, boshingizga tushgan narsa tarqalguncha Allohga iltijo qiling va namoz o‘qing, so‘ngra sadaqa bering”. Bu hadisni al-Buxoriy va Muslim rivoyat qilgan. Bundan, quyosh tutilishidagi kabi, uning namozini ham o‘qishning tartibi bir xil, deb tushunganlar, bu namozni jamoat bilan o‘qish kerak, deb hisoblaganlar. Bu yerda boshqacha ma’no tushungan kishilar esa, Payg‘ambar (Allohning rahmati va salomi uning ustida bo‘lsin) oy tutilishi tez-tez yuz berganiga qaramay (uning hayotlari davrida), oy tutilishi uchun namoz o‘qiganlari haqida rivoyat qilinmagani sababli, bu yerdagi ma’no shariatda “salot” atamasi qo‘llanadigan eng kam miqdor, ya’ni yakka holda o‘qiladigan nafl namoz, deb hisoblaganlar. Bu fikr egalari, shariatda namoz buyurilganda, “salot” atamasini qarama-qarshi dalil bo‘lmasa, shariatda ushbu atama o‘z ichiga oladigan eng kam ma’noda tushunish kerak, degan qoidaga tayanganlar. Shunday ekan, Payg‘ambarning (Allohning rahmati va salomi uning ustida bo‘lsin) quyosh tutilishiga oid harakatlari (ya’ni jamoat bilan namoz) bunga dalolat qilmagani uchun, bu ma’no qoida bo‘yicha oy tutilishi uchun ham o‘zining dastlabki mazmunini saqlaydi. Imom al-Shofe‘iy esa, Payg‘ambarning (Allohning rahmati va salomi uning ustida bo‘lsin) quyosh tutilishiga oid harakatlarini, aniqlanmagan (mujmal) ma’noning batafsil bayoni sifatida tushunadi va u uchun namoz buyurilgan ekan, unga tayanish zarur, deydi. Abu ‘Umar ibn ‘Abd al-Barr shunday deb hisoblagan: Ibn ‘Abbos va ‘Usmon ikkovlari oy tutilishi namozini jamoat bilan ikki rak‘at o‘qiganlar, har bir rak‘atda ikki marta ruku‘ qilganlar, bu xuddi al-Shofi‘iyning fikri kabidir.

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.