Namozlar, farz qilinmagan umumiy majburiyat sifatida, sunnat bo‘lgan yoki nafl (ixtiyoriy) bo‘lgan namozlarni, shuningdek jamoat tomonidan ado etilishi farz kifoya bo‘lgan (farzi kifoya) namozlarni o‘z ichiga oladi. Bu namozlarning hukmlari ba’zilari bo‘yicha ittifoq qilingan, ba’zilari bo‘yicha esa ixtilof mavjud bo‘lgani uchun, har bir namozning bahsini alohida-alohida ko‘rib chiqish to‘g‘ri deb topdik. Bu namozlar jami o‘nta bo‘lib, ular quyidagilardir: bomdod namozining ikki rak’ati, vitr namozi, nafl namozlar, masjidga kirganda o‘qiladigan ikki rak’at, Ramazon oyidagi namozlar, quyosh tutilishi (kusuf) namozi, yomg‘ir so‘rash namozi, ikki hayit namozi va Qur’on tilovatida qilinadigan sajda (tilovat sajdasi), u ham bir turdagi namozdir. Shu sababli bu kitob o‘n bobdan iborat bo‘ladi. Janoza namozi esa, fuqahoning odatiga ko‘ra, o‘lganlarning hukmlari bobida alohida ko‘riladi va ular “janoza kitobi” nomi ostida tartiblanadi.

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”.

Ular bu masalada besh nuqtada ixtilof qilishdi: uning hukmi, uning sifati, uning vaqti, unda qunut duosi va uni sayohatda, minib yurgan hayvon ustida ado etish.

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.

Uning hukmi haqidagi bahs farz namozlar muhokamasida bayon qilingan. Molik (Alloh unga rahm qilsin) uning ta'rifida witrni salom bilan ajratilgan uch rakat holida o'qishni afzal ko'rgan.150 Abu Hanifa witr salom bilan ajratilmasdan, orasida hech qanday ajratish bo'lmagan uch rakatdan iborat, deb aytgan. Ash-Shofi'iy esa witr bir rakat, deb aytgan. Har bir guruh uchun Sahobalar va Tobe'inlar avlodidan kelgan rivoyatlar mavjud.

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.

Ularning ixtilofining sababi bu masala bo'yicha rivoyatlarning ziddiyatidan kelib chiqadi. Payg'ambardan (Allohning salomi va barakasi unda bo'lsin ﷺ) Oisha roziyallohu anhodan rivoyat qilingan hadisda shunday deyilgan: u kechasi o'n bir rak'at namoz o'qir edi, shundan bittasini vitr sifatida o'qirdi. Ibn Umardan rivoyat qilinadi: Allohning Elchisi ﷺ shunday degan: "Kechasi namozlar ikki-ikkidan o'qiladi, agar tong sizni qamrab olayotganini sezsangiz, bitta rak'at vitr o'qing". Muslim Oishadan rivoyat qilgan: "Payg'ambar ﷺ kechasi o'n uch rak'at namoz o'qir edi, ulardan beshtasini oraliq o'tirishsiz, faqat oxirgisida o'tirib, vitr sifatida o'qirdi". Abu Dovud Abu Ayyub al-Ansoriydan rivoyat qilgan: "Vitr har bir musulmon uchun farzdir, shuning uchun kim uni besh rak'at bilan o'qishni xohlasa, o'qisin; kim uch rak'at bilan o'qishni xohlasa, o'qisin; kim bir rak'at bilan o'qishni xohlasa, o'qisin". Abu Dovud shuningdek yozib qoldirganki, Payg'ambar ﷺ vitrni yetti, to'qqiz va besh rak'at bilan o'qir edi.

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.