3,4. Masjidga kirganda ikki rakat namoz - Nufuzli fuqarolar qo'llanmasi | Quran Course

3,4. Masjidga kirganda ikki rakat namoz - Nufuzli fuqarolar qo'llanmasi | Quran Course

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3,4. Masjidga kirganda ikki rakat namoz

3,4. The two Rak^as on Entering the Mosque

by Ibn Rushd1 min readViewed 138 times

Ko'pchilik ulamolar masjidga kirganda ikki rakat namoz o'qish mustahab bo'lib, farz emas, deb hisoblaydilar. Zohiriylar esa bu ikki rakat farz, deganlar. Ushbu ixtilofning sababi Payg'ambar (ﷺ) ning: "Sizlardan biri masjidga kirsa, ikki rakat namoz o'qisin", degan so'zlarida amrning mustahablikni ifodalaydimi yoki majburiylikni, degan masalada yotadi. Bu hadis sahihligi bo'yicha Imom Buxoriy va Imom Muslim tomonidan ittifoq bilan rivoyat qilingan. Ko'pchilik bilan birga, mutlaq amrlar farzlikni bildiradi, agar biror dalil uning mustahab ekanligini ko'rsatmasa va hukmni farzlikdan mustahablikka o'tkazuvchi dalilga e'tiroz bo'lmasa, deb qaraganlar, bu ikki rakatni farz deyishgan. Dalilni amrni mustahablikka aylantiruvchi deb e'tiroz bildirganlar yoki amrlar mustahablikni bildiradi, faqat farzlikni ko'rsatuvchi dalil bo'lsa-chi, deb qarashni tutgan bir guruh esa, bu ikki rakat farz emas, deganlar.

The majority maintain that the two rak^as (to be offered) upon entry into a mosque are recommended and are not obligatory. The Zahirites said that they are obligatory. The reason for the disagreement over this is whether the command, in the words of the Prophet (God’s peace and blessings be upon him), “If one of you enters the mosque he should kneel for two ra£W’, is to be interpreted to imply a recommendation or an obligation. The tradition is agreed upon (by al-BukharT and Muslim) for its authenticity. Those who maintained with the majority that the rule is. to construe absolute commands as implying obligation, unless an evidence indicates a recommendation and there is no objection against the evidence that transfers the hukm from being an obligation to that conveying a recommendation, said that these two raktas are obligatory. Those who raised an objection to the evidence converting the commands to recommendation, or for whom the rule is that the commands are to be construed to imply a recommendation, unless there is an evidence indicating an obligation, a rule which is held by one group, said that the two rak^as are not obligatory.

Jurists disagreed, under this subject heading, about the case of a person who enters a mosque and has already prayed the two rak'as of the morning prayer in his house: whether he should offer the two rak'as upon entering the mosque. Al-Shafi'i said that he should, and this is also a narration of Ashhab from Malik. Abu Hanifa said that he is not to offer them, and this is also a narration of Ibn al-Qasim from Malik. The reason for their disagreement stems from the conflict between the general implication of the Prophet ﷺ's saying, "When one of you enters a mosque, he is to offer two rak'as," and the apparent meaning of his words, "There is no prayer after daybreak, except the two rak'as of the morning." Here there are two general implications and two particular implications. The first is about time and the second about prayer. The reason is that the tradition prescribing prayer upon entry into a mosque is general with respect to time, but particular with respect to prayer, while the tradition prohibiting prayer after daybreak, except the two morning rak'as, is particular with respect to time and general with respect to prayer. Those who exempted the particular case of prayer from the general upheld bowing (prayer) after the two morning rak'as, while those who exempted the particular case of time from the general did not make this obligatory.

The jurists disagreed, under this subject heading, about the case of a person who enters a mosque and has already prayed the two rak'as of the morning prayer in his house, whether he should offer the rakfas on entering the mosque. Al-Shafi T said that c he should, and this is also a narration of Ashhab from Malik. Abu HanTfa said that he is not to offer them, and this is also a narration of Ibn al-Qasim from Malik. The reason for their disagreement stems from the conflict of the general implication of the Prophet (God’s peace and blessings be upon him), “When one of you enters a mosque he is to offer two miW’, with the apparent meaning of his words, “There is no prayer after daybreak, except the two rak*as> of the morning”. Here there are two general implications and two particular implications. The first is about time and the second about prayer. The reason is that the tradition prescribing prayer upon entry into a mosque is general with respect to time, but is particular with respect to prayer, while the tradition proscribing prayer after daybreak, except the two morning rak^as, is particular with respect to time and general with respect to prayer. Those who exempted the particular case of prayer from the general upheld bowing (prayer) after the two morning rak*as, while those who exempted the particular case of time from the general did ..not make this obligatory.