Prayer in Al-Qawanin: Comparative Salah Law Across the Four Schools

The prayer chapter of al-Qawanin al-Fiqhiyyah provides one of the most accessible comparative accounts of salah law across the four schools available in a single classical text. Ibn Juzayy's organization makes the similarities and differences between the schools visible at a glance.

On the times of prayer, the schools largely agree, with differences in detail. The Maliki recommendation to delay zuhr in summer heat is noted as a practice based on the prophetic hadith encouraging this, accepted across schools as recommended though the Maliki school gives it stronger emphasis. On the end of the 'asr prayer's permissible time, the schools range from the Maliki and Shafi'i position (sunset) to the Hanafi position (when the sun begins to redden).

On al-Fatiha's recitation in congregational prayer, Ibn Juzayy presents one of the most clearly marked inter-school disagreements in the law of prayer. The Shafi'i and Hanbali schools require the follower to recite al-Fatiha in every raka'ah, including when following an imam. The Maliki school holds that the follower does not recite al-Fatiha when the imam recites aloud but may recite it silently during silent prayers. The Hanafi school holds that the imam's recitation completely substitutes for the follower's, making any recitation by the follower behind an audible imam improper.

The Maliki Qunut in the fajr prayer is one of the sharpest practical differences among the schools. The Shafi'i school shares the Maliki practice of Qunut in fajr, reciting a specific supplication before or after the ruku' of the second raka'ah. The Hanbali school does not practice regular Qunut in fajr, though it accepts Qunut al-nazilah in all prayers during times of disaster. The Hanafi school does not practice Qunut in fajr and regards it as contrary to the established Sunnah.

On shortening prayers during travel, Ibn Juzayy notes the range of positions: the Maliki school regards shortening as obligatory; the Hanafi school regards it as obligatory in the sense that offering the full prayer would be invalid; the Shafi'i and Hanbali schools regard shortening as a concession that is permitted and recommended but not obligatory, with the full prayer remaining valid. These differences produce significantly different practical guidance for the traveling Muslim.

The chapter on jumu'ah reveals differences in the minimum number of participants required for its validity: the Maliki school requires twelve free adult Muslim men resident in the area; the Shafi'i school requires forty; the Hanbali school requires forty; the Hanafi school requires three (imam plus two followers). Ibn Juzayy presents these differences clearly, allowing students to understand the range of scholarly opinion on this practically important question.