Tattaunawar hukunce-hukuncen da ke cikin wannan babi an raba ta zuwa sassa bakwai. Na farko yana game da gano hukunce-hukuncen sallar jam'i. Na biyu yana game da gano sharuddan limanci da kuma game da wanda yake da fifiko wajen limanci da sharuddan da suka kebanci shi. Na uku yana game da matsayin masu bi dangane da limami da abubuwan da suka kebanci masu bi. Na huɗu yana game da abubuwan da mutum yake bin limami a cikinsu da waɗanda ba ya bin sa a cikinsu. Na biyar yana game da hanyar bin (limami). Na shida yana game da ayyukan da limami yake ɗauka a madadin masu bi. Na bakwai yana game da tambayar yaya nisan ɓata sallar limami zai iya kaiwa ga masu bi.

The discussion of the rules in this chapter is covered in seven sections. The i*grSt is about the identification of the ahkam of congregational prayers. The ‘second is about the identification of the conditions of imama and about the person who has precedence for imama and the conditions specific to him. The third is about the position of the followers with respect to the imam and the specific to the followers. The fourth is about the things in which a person follows the imam and those in which he does not follow him. The fifth j s about the manner of following (the imam). The sixth is about the acts that the imam bears on behalf of the followers. The seventh is about the question of how far can the invalidation of the imam's prayer be extended to the followers.

A cikin wannan babin akwai batutuwa guda biyu. Na farko shi ne ko sallah tare da jama'a wajibi ne ga mutumin da ya ji kiran sallah. Batu na biyu yana da alaƙa da wannan tambaya: idan mutum ya shiga masallaci ya yi sallah (a keɓe, kafin a fara sallar jama'a), shin wajibi ne a kansa ya maimaita irin waɗannan sallolin tare da jama'a?

In this section there are two issues. The first is whether prayer with the congregation is obligatory on the person who hears the call. The second issue relates to the following question: if a person enters the mosque and prays (separately before the congregational prayer is held), is it obligatory upon him to repeat the same prayers with the congregation?

Malaman shari'a sun sha banban-banci game da (al'amarin), inda mafi yawan malamai ke ganin cewa yana iya zama sunna ko kuma wajibi na al'umma (fardul kifaya). Ahlu Zahir kuwa sun ce sallah tare da jama'a wajibi ce ga kowane mukallafi (mutum mai cikakken ikon hukunci na shari'a).

The jurist disagreed about (the issue), with the majority maintaining that it is either a sunna or a communal obligation (fard kifaya). The Zahirites maintained that prayer with the congregation is obligatory for each mukallaf (individual with legal capacity).

Dalilin sabanin su ya samo asali ne daga karo-karon fassarorin hadisai a kan wannan batu. Saboda haka, ma'anar zahiri ta kalmomin Manzon Allah ﷺ, "Sallar jam'i ta fi sallar mutum shi kadai da digiri ashirin da biyar ko digiri ashirin da bakwai," na nuna cewa sallolin jam'i suna cikin rukunin hukunce-hukunce masu karfafawa (mustahabbai). Wannan na nufin cewa tana daga cikin kammalawa fiye da sallar wajibi, kamar dai Manzon Allah ﷺ ya ce sallar jam'i ta fi kammala a kan sallar mutum shi kadai. Kammalawa kuwa wani abu ne mai kari a kan isarwa. Akwai kuma sanannen hadisin makaho, wanda ya nemi izinin ya zauna daga sallolin jam'i saboda babu wanda zai jagorance shi zuwa gare ta. Manzon Allah ﷺ ya ba shi izinin (da farko), amma sai ya ce masa, "Shin kana jin kiran sallah?" Ya ce, "Eh." Sai ya ce, "To, ba na samun wata izini a gare ka." Wannan a bayyane yake game da wajibcinta idan babu uzuri mai inganci. Muslim ne ya rawaito shi. Daga cikin abubuwan da ke karfafa wannan hadisi akwai wanda Abu Hurairah ya rawaito, wanda ingancinsa an yarda da shi baki daya, inda ya ce Manzon Allah ﷺ ya ce: "Na rantse da Wanda rayuwata take a hannunsa, da kusan na yi niyyar a tara itacen wuta a daure shi, a yi kiran sallah, sannan in umarci wani mutum ya jagoranci mutane a sallah, sannan in bi mutanen da ba sa zuwa (a gidajensu) in kona gidajensu a kansu." Na rantse da Wanda raina yake a hannunsa, idan wani daga cikinsu ya san cewa zai sami ƙashi mai nama ko ƙafafu biyu masu nama, to da zai halarci sallar Isha'i. Haka kuma akwai hadisin Ibn Mas'ud, inda ya ce: "Manzon Allah ﷺ ya koya mana hanyoyin shiriya, kuma daga cikin waɗannan hanyoyin shiriya akwai yin sallah a masallacin da ake yin kira zuwa sallah a cikinsa." A wasu daga cikin ruwayoyinsa an ce: "Idan kun bar sunnar Annabinku, to za ku ɓace."

The reason for their disagreement arises from the conflict of the interpretations of the traditions on this issue. Thus, the apparent meaning of the words of the Prophet (God’s peace and blessings be upon him), “Prayer with the congregation is superior to praying alone by twenty-five degrees or by twenty-seven degrees” conveys that congregational prayers belong to the category of recommended ahkam. This means that it is a perfection over and above the obligatory prayer, as if the Prophet (God’s peace and blessings be upon him) had said that prayer with the congregation is more perfect than the prayer of the (solitary) individual. Perfection is something additional to sufficiency. There is the well-known tradition about the blind man, who sought permission to stay away from congregational prayers as there was noone to lead him to it (the congregation). The Prophet (God’s peace and blessings be upon him) granted him the exemption (at first), but then said to him, “Can you hear the call?” He said, “Yes”. He said, “In that case I do not find any exemption for you”. This is explicit about its obligation in the absence of a valid excuse. This is recorded by Muslim. Among those that strengthen this tradition is that related by Abu Hurayra, the authenticity of which is agreed upon and it states that the Messenger of Allah (God’s peace and blessings be upon him) said, “By Him in whose hands is my life, I had almost resolved to order the collection of firewood in bundles, order the call for prayer, then order a person to lead the people in prayers (on my behalf), and then chase reluctant men (in their houses) and to burn down their houses over them. By Him in whose hands is my life, if any of them had known that he would find a meaty bone or two good meat legs, he would be present at ish&'\ There is also the tradition of Ibn Mascud, in which he said, “The Messenger of Allah (God’s peace and blessings be upon him) taught us the paths of right guidance, and among these guided paths is prayer in a mosque where the call has been issued”. In some of its versions it is said, “If you were to give up the practice of your Prophet you would be led astray”.

Mutumin da ya shiga masallaci ya yi sallah zai iya yin ta ta hanyoyi biyu: ko dai ya yi sallar shi kaɗai, ko kuma ya yi ta tare da jama'a. Idan ya yi sallar shi kaɗai, wata ƙungiyar malaman fiqhu tana ganin cewa ya sake yin sallar tare da jama'a, sai dai in ta kasance sallar magariba kawai. Waɗanda suka riƙe wannan ra'ayi su ne Malik da almajiransa. Abu Hanifa ya ce ya sake yin sallar, sai dai magariba da sallar la'asar, yayin da al-Awza'i ya keɓe magariba da sallar asuba, Abu Thawr kuma ya keɓe la'asar da asuba. Al-Shafi'i ya ce ya sake yin dukkan sallolin.

The person who entered the mosque and prayed may have done it in one of two ways: he may have prayed alone, or he may have prayed with the congregation. If he has prayed alone, a group of jurists maintain that he is to repeat the prayer with the congregation, except in the case of the sunset prayer (maghrib) only. Those who upheld this opinion are Malik and his disciples. Abu Harnfa said that he is to repeat the prayer, except the sunset and the middle prayer (casr), while al-AwzacT exempted the sunset and the morning prayers, and Abu Thawr exempted the middle and the morning prayers. Al- ShafiT said that he is to repeat all the prayers.

Sun yi sabani a takaice game da maimaita sallolin (tare da jama'a) saboda hadisin Bishr ibn Muhammad daga mahaifinsa, cewa Manzon Allah ﷺ ya ce masa lokacin da ya shiga masallaci bai yi sallah tare da shi ba: "Me ya sa ba ka yi sallah tare da mutane ba, ba kai musulmi ba ne?" Ya ce: "Tabbas ni musulmi ne, ya Manzon Allah, amma na riga na yi sallah tare da iyalina." Annabi ﷺ ya ce masa: "Idan ka zo, sai ka yi sallah tare da mutane, ko da kuwa ka riga ka yi sallah." Malamai sun sabawa juna saboda yiwuwar takaita wannan ma'ana ta gaba ɗaya ta hanyar qiyas ko wata hujja. Waɗanda suka fassara ta a ma'anarta ta gaba ɗaya (ba tare da takaitawa ba) sun wajabta maimaita dukkan sallolin, kuma wannan ra'ayin al-Shafi'i ne. Waɗanda suka keɓe sallar magariba kawai daga wannan, sun takaita ma'anar gaba ɗaya ta hanyar qiyas al-shabah. Malik (Allah ya yi masa rahama) ne ya yi haka. Ya bayar da hujjar cewa maimaita sallar magariba, wadda adadin rak'o'inta ba su da yawa (witiri), zai sa ta zama adadi mai ma'ana biyu, kuma ba za ta ƙara zama witiri ba, domin jimillar za ta zama rak'o'i shida. Don haka za a canza ta daga rukuninta zuwa rukunin wata sallah, wanda hakan zai ɓata ta. Duk da haka, akwai rauni a wannan qiyasi, domin sallama ta raba tsakanin sallolin witiri biyu, kuma riƙe ma'ana ta gaba ɗaya ya fi takaita ta da irin wannan qiyasi. Mafi ƙarfi fiye da wannan hujja shi ne abin da malaman Kufa suka tabbatar da shi, wanda ya ce idan mutum ya maimaita sallar magariba, to ya yi sallolin witiri biyu, kuma akwai hadisi cewa "ba a yin sallolin witiri biyu a dare ɗaya." Abu Hanifa kuwa ya ce sallar ta biyu za ta zama kamar nafilfili, don haka idan mutum ya maimaita sallar tsakiya (Witr), zai kasance yana yin nafila bayan sallar La'asar, abin da aka hana. Ya keɓe salla ta tsakiya bisa wannan kiyasi, haka kuma salla ta faɗuwar rana saboda tana da adadi maras biyu, kuma sallolin da adadinsu maras biyu ba a maimaita su. Wannan kiyasi yana da kyau idan al-Shafi‘i ya amince da su cewa sallar da aka maimaita nafila ce. Waɗanda suka bambanta tsakanin sallar asuba da salla ta tsakiya saboda wannan dalili, sun yi haka ne domin hadisai ba su sabawa juna game da haramcin yin salla bayan sallar asuba, alhali kuwa sun sabawa juna game da yin salla bayan salla ta tsakiya, kamar yadda aka riga aka ambata. Wannan ra’ayin al-Awza‘i ne.

Wannan sashe yana magana ne a kan gano sharuddan imamanci, gano wanda yake da fifiko, da hukunce-hukuncen da suka kebanci liman. A cikin wannan sashe akwai batutuwa guda hudu.

This section is about the identification of the conditions for imama, identification of the person who has precedence, and about the ahkam specific to the imam. In this section there are four issues.

Sun yi sabani game da wanda ke da fifiko wajen jagorantar sallah (imama). Malik ya ce shi ne mafi sani (game da hukunce-hukuncen sallah), ba wanda ya fi kyau wajen karatun Alkur'ani ba. Wannan ma ra'ayin al-Shafi'i ne. Abu Hanifa, al-Thawri, da Ahmad kuma sun ce mafi kyawun mai karatu ne ya kamata ya jagorance su.

They disagreed about the person who has precedence for imama. Malik said that he is the one most learned (about the rules of prayer), and not one who is the best reciter (of the Qur’an). This was also al-ShaficFs opinion. Abu Hanifa, al-Thawff, and Ahmad said that the best reciter is to lead them.

Sababin sabanin su ya samo asali ne daga takaddama game da ma'anar kalmomin Annabi (ﷺ) cewa: "Wanda ya fi kyau wajen karatun Littafin Allah shi ne zai jagoranci mutanensa, idan kuma sun yi daidai wajen karatu, to wanda ya fi sanin Sunna. Idan kuma sun yi daidai wajen Sunna, to wanda ya fara yin hijira [zuwa Madina]. Idan kuma sun yi daidai wajen hijira, to wanda ya fara musulunta. Kada mutum ya jagoranci wani wanda yake ƙarƙashin ikonsa, kada kuma ya zauna a gidan wani mutum a kan gadonsa sai da izininsa." Wannan hadisi ne da aka yarda da ingancinsa, amma malaman fiqhu sun sha bamban game da ma'anarsa. Daga cikin waɗanda suka fassara shi bisa ma'anarsa ta zahiri akwai Abu Hanifa. Wasu kuma sun fahimci kalmar "mafi kyawun mai karatu" da cewa tana nufin wanda ya fi sanin fiqhu, saboda sun yi imani cewa buƙatar fiqhu wajen jagorancin salla ta fi buƙatar karatu. Haka kuma, mafi kyawun mai karatu a cikin Sahabbai shi ne lallai mafi sanin shari'a, sabanin yanayin da ake ciki a yau.

The reason for their disagreement comes from the dispute over the meaning of the words of the Prophet (God’s peace and blessings be upon him), “The person who recites the Book of Allah best is to lead his people, and if two are equal in recitation then one who has greater knowledge of the sunna. If they are equal with respect to the sunna then the one who emigrated [to Medina] first. If they are equal with respect to emigration then the one who embraced Islam first. A man is not to lead another person who is under his authority, nor is he to take advantage of another person’s hospitality without his permission”. This is a tradition that is agreed upon for its authenticity, but the jurists differed about its meaning.' Among those who interpreted- it through its apparent meaning is Abu HanTfa. Some of them understood the words “best reciter” to mean the most learned in the law, as they believed that the need for fiqh in imama is greater than that for recitation. Further, the best reciter among the Companions was necessarily the best in legal knowledge contrary to the situation that prevails today.

Malamai sun sabawa game da imamancin yaro wanda bai balaga ba amma yana iya karatun Alkur'ani. Wasu malamai sun halatta hakan saboda ma'anar gaba ɗaya na wannan hadisi, da kuma hadisin 'Amr ibn Salama, wanda ya kasance yana jagorantar mutanensa a sallah yana yaro. Wasu malamai kuma sun haramta hakan gaba ɗaya, yayin da wasu suka halatta shi a sallolin nafila amma ba a sallolin farilla ba, kuma wannan wata riwaya ce daga Malik.

The jurists disagreed about the imama of a minor who had not attained puberty but he could recite. A group of jurists permitted this due to the generality of this tradition and due to the tradition of <Amr ibn Salama that he used to lead his people in prayer when he was a minor. A group of jurists prohibited this absolutely, while another permitted it f or supererogatory prayers, but not for obligatory prayers, which is a narration from Malik.

Dalilin sabani ya samo asali ne daga tambayar ko mutum zai iya jagorantar wani a sallah idan wannan sallar ba wajibi ba ce a gare shi, amma wajibi ce ga wanda yake bi shi. Hakan ya faru ne saboda bambancin niyyar wanda yake jagoranci da ta wanda yake bi.

The reason for the disagreement stems from the question of whether a person can lead another in prayer when such prayer is not obligatory for him, but is obligatory for the person being led. This is due to the difference in the niyya of the person leading and that of the follower.

Sun sabawa kan batun shugabancin fasiƙi a sallah (imama). Wata ƙungiyar malamai shari'a ta ƙi shi gaba ɗaya, yayin da wata ta halatta shi ba tare da wani sharadi ba. Ƙungiya ta uku ta yi bambanci bisa ga matakin tabbaci game da fasiƙancinsa, inda suka ce idan fasiƙancin imam ɗin tabbatacce ne, to wajibi ne mai sallah ya maimaita sallarsa koyaushe; amma idan fasiƙancin yana yiwuwa ne kawai, to ana so mai sallah ya maimaita sallar. Wannan ra'ayi al-Abhan ya zaɓa daga cikin ra'ayoyin da ke cikin makarantar (mazhabar). Akwai kuma waɗanda suka yi bambanci bisa ko akwai tushe ga fasiƙancinsa, kamar wanda ya sha nabidh (wani abin sha da aka yi da dabino, wanda wasu malamai ke ganin haramun ne) kuma yana dogara da ra'ayin malaman Iraƙi a kan hakan; don haka suka halatta sallah bayan wanda yake dogara da wani tushe, amma ba bayan wanda ba shi da irin wannan tushe ba. Dalilin sabanin su shi ne cewa wannan al'amari ba a bayyana shi kai tsaye a cikin shari'a ba, kuma hujjojin kiyasi (qiyas) suna karo da juna.

They disagreed about the imama of the disobedient (fasiq). A group of jurists rejected it outright, while another permitted it without qualification. A third group made a distinction on the basis of the degree of certainty of his disobedience, and said that if his (the imam's) disobedience is certain the worshipper is (obliged) to repeat his prayer always, but if it is probable, it is recommended that the worshipper repeat the prayer. This opinion was preferred by al-Abhan from among the opinions in the school. There were those who made a distinction according to whether there was a basis for his disobedience, like one who drinks nabidh (a beverage of dates considered prohibited by some) and relies on the opinion of the jurists of Iraq for doing so; thus they permitted prayer behind a person (leader) who relies on some basis, but not behind one who does not have such a basis. The reason for their disagreement stems from the fact that it is something that is not expressly stated by the law, and the analogies are in conflict.

Waɗanda suka tabbatar da cewa fisq (fasikanci/saɓo) ba ya ɓata salla, kuma cewa mai bin imam ba ya buƙatar fiye da ingancin sallar imam—wato bisa ra'ayin waɗanda suke ganin cewa imam yana yin salla ne a madadin mai bi—sun halatta imamancin fasiq. Waɗanda suka kwatanta imamanci da bayar da shaida, suka kuma yi zargin cewa fasiq yana yin salla mara inganci, kamar yadda ake zargin shaidar fasiq da bayar da shaida ta ƙarya, ba su halatta imamancinsa ba. Saboda wannan dalili wasu malaman shari'a suka yi bambanci dangane da ko fisqinsa yana da wata hujja ta shari'a. Bambancin da ke tsakanin ko saɓonsa tabbatacce ne ko kuma mai yiwuwa kusan iri ɗaya ne da wannan, domin idan fisqinsa tabbatacce ne, kamar yana ba shi wata hujja ta shari'a ba.

Those who maintained that as fisq (disobedience) does not invalidate prayer, and that the follower does not need more than the validity of the imam's prayer—that is, according to the opinion of those who hold that the imam performs the prayer on behalf of the follower—permitted the iniama of the fasiq. Those who compared imama to the rendering of testimony and suspected the fasiq of performing an invalid prayer, just as the (fasiq) witness is suspected of rendering false testimony, did not permit his imama. It is for this reason that some of the jurists made a distinction on the basis of whether his fisq is based on some legal justification. The distinction based on whether his disobedience is definitive or probable is almost similar to this, for when his fisq is certain it is as if he does not have a legal justification for it.

Sun yi sabani game da jagorancin mace a sallah. Galibin malamai sun tabbatar da cewa ba ta iya jagorantar maza, amma sun yi sabani game da jagorantar mata (a sallah). Al-Shafi'i ya halatta hakan, yayin da Malik ya haramta. Abu Thawr da al-Tabari sun saba wa ra'ayin galibi, suka halatta jagorancin mace ba tare da wani sharadi ba.

They disagreed about the imdma of a woman. The majority maintained that s he cannot lead men, but they disagreed about her leading women (in prayer). Al-Shafi i c permitted this while Malik prohibited it. Abu Thawr and al-Tabari deviated (from the majority opinion) and permitted her imdma in absolute terms.

Mafi yawa daga cikin malamai sun yarda da hana ta jagorantar maza, domin da an halatta hakan, da an watsa irin wannan izini daga zamanin farko (na Musulunci). Haka kuma, an san cewa a salla mata su kan tsaya a bayan maza; saboda haka a bayyane yake cewa kasancewarsu a gaba ba a halatta ba. Annabi ﷺ ya ce: "Ku sanya su a baya kamar yadda Allah ya sanya su a baya." Saboda wannan dalili, wasu masana fiqhu sun halatta mata su jagoranci mata, domin suna da daidaitaccen matsayi wajen salla. Haka kuma an ruwaito wannan daga wasu daga cikin sahabbai na zamanin farko.

The majority agreed to prohibit her from leading men, because had this been permitted such permission would have been transmitted from the first generation (of Islam). Further, a known practice in prayer is that women should stand behind men; therefore it is obvious that their being at the front is not permitted. The Prophet (God’s peace and blessings be upon him) said, “Keep them behind insofar as Allah has kept them behind”. It is for this reason that some jurists permitted them to lead women, as they have equal precedence for purposes of prayer. This has also been narrated from some members of the first generation.

Waɗanda suka halatta mata ta jagoranci sallah (imdma) sun yi hujja da hadisin Umm Waraqa wanda Abu Dawud ya ruwaito, cewa: "Manzon Allah ﷺ yana ziyartar ta a gidanta, ya naɗa mata mu'adhdhin da zai yi mata kiran sallah, ya umarce ta da ta jagoranci mutanen gidanta a sallah."

Those who permitted her imdma argued on the basis of the tradition of Umm Waraqa recorded by Abu Dawud “that the Messenger of Allah (God’s peace and blessings be upon him) used to visit her at her house and appointed a mttadhdhin for her to recite the adhan for her. He ordered her to lead the members of her household in prayer”.

Akwai batutuwa da dama a ƙarƙashin wannan maudu'i na imamanci, ciki har da sabanin da suka yi game da sharuɗɗan da aka tanadar wa imam. Mun bar tattaunawarsu saboda ba a ambace su a fili a cikin shari'a ba.

There are many issues under this topic of imdma, including their disagreement about the qualifications stipulated for the imam. We have left out their discussion as they are not expressly mentioned in the law.

Akwai batutuwa guda huɗu a cikin wannan da suke da alaƙa da abubuwan da aka karɓa daga Annabi ﷺ a sarari. Na farko shi ne ko shi imam ne yake faɗin amin bayan ya gama karanta Ummul Qur'ani, ko kuwa wanda yake bin imam ne yake yin hakan. Na biyu shi ne lokacin da zai yi takbirin fara salla. Na uku shi ne ko a jagorance shi idan ya yi tangaɗi a karatu. Na huɗu shi ne ko wurin tsayuwarsa a salla ya zama sama da na masu bin sa.

There are four issues in this that are related to those expressly transmitted. The first is whether it is the imam who pronounces amin (amen) after he has completed the recitation of the umm al-Qur*dn, or is it the follower who does that. The second is when does he pronounce the takbir of commencement. The third is whether he is to be led on if he waivers in the recitation. The fourth is whether his place of prayer is to be higher than that of the followers.

Game da batun ko imam ya kamata ya ce āmīn bayan ya gama karanta Umm al-Kitāb, Malik ya tabbatar, a cikin riwayoyin Ibn al-Qāsim da na masarawa daga gare shi, cewa bai kamata ya ce āmīn ba. Mafi yawan malamai kuwa sun ce ya kamata ya ce āmīn kamar yadda mai bin imam yake yi. Wannan kuma wata riwaya ce daga Malik ta hanyar malaman Madina.

About the issue whether the imam is to pronounce dmin (amen) once he has completed the recitation of the umm al-Kitdb, Malik held, in the narrations of Ibn al-Qasim and the Egyptians from him, that he is not to pronounce dmin. The majority maintained that he is to say dmin just like the follower. This is also one narration from .Malik through the Medinites.

Dalilin sabani shi ne akwai hadisai biyu da ma'anarsu ta zahiri ta sabawa juna. Na farko shi ne hadisin Abu Hurairah, wanda aka amince da ingancinsa, ya ce: "Manzon Allah ﷺ ya ce: 'Idan imam ya ce āmīn, to ku ma ku ce āmīn'". Hadisi na biyu shi ne abin da Malik ya ruwaito, shi ma daga Abu Hurairah, cewa Annabi ﷺ ya ce: "Idan imam ya ce 'ghayri al-maghḍūbi 'alayhim wa lā ḍ-ḍāllīn', to ku ce āmīn". Hadisin farko a bayyane yake game da imam ya furta āmīn. Hadisin na biyu kuwa yana nuna cewa imam ba ya furta āmīn, don da an umarci imam ya furta āmīn, to me ya sa aka umarci mai bin imam ya furta shi bayan an kammala karanta Ummul-Kitab, kafin imam ya furta āmīn? Imam kuwa, kamar yadda Annabi ﷺ ya ce, "an naɗa shi ne domin a bi shi". Wannan yana aiki sai dai in an keɓe aikin daga maganganun imam, wato mai bin imam zai iya ce āmīn tare da imam ko kuma kafin shi. Don haka babu wata hujja a cikin wannan hadisin game da furta āmīn ga imam, kuma yana ƙunshe ne da hukuncin mai bin imam kawai. Ga alama Malik ya bi hanyar fifita hadisin da ya ruwaito, saboda mai sauraro ne yake cewa āmīn, ba mai karatu ba. Mafiya yawan malamai kuwa sun fifita hadisin farko saboda a bayyane yake, kuma saboda babu wani abu a cikinsa game da hukuncin āmīn ga imam. Bambancin wannan hadisi da wancan yana kan batun āmīn ga mai bin imam, ba kan ko imam zai ce āmīn ba. Don haka ku yi tunani a kan wannan.

Ina ce a cikin wannan sashe akwai batutuwa guda biyar kamar haka:

In this section there are five issues as follows:

Yawancin malamai masana fiqhu sun amince cewa aikin mutum ɗaya (namiji) shi ne ya tsaya a gefen dama na limamin sallah, saboda an kafa wannan ta hanyar hadisan Ibn cAbbas da wasu. Idan akwai mutum uku banda limami, to su tsaya a bayan limamin. Sun sabawa juna idan akwai mutum biyu banda limami. Malik da al-Shafi'i sun ce su tsaya a bayan limamin, yayin da Abu Hanifa, almajiransa, da malaman Kufa suka ce limamin ya tsaya tsakanin su.

The majority of the jurists agreed that the practice for one person (male) is to stand on the right side of the imam, because of its being established through the traditions of Ibn cAbbas and others. If there are three persons besides the imam they are to stand behind the imam. They differed when there are two persons besides the imam. Malik and al-ShafiT said that they are to stand behind the imam, while Abu HanTfa, his disciples, and the KufTs said that the imam is to stand between them.

Dalilin rashin jituwarsu shi ne akwai hadisai biyu masu karo da juna a kan wannan batu. Na farko shi ne hadisin Jabir ibn cAbd Allah, wanda ya ce: "Na tsaya a hagun Manzon Allah ﷺ, sai ya kama hannuna ya juya da ni har na tsaya a damansa. Sannan Jabir ibn Sakhr ya zo, ya yi alwala, ya tsaya a hagun Manzon Allah ﷺ. Sai ya kama hannayenmu a lokaci guda ya tura mu har muka tsaya a bayansa." Na biyu kuwa shi ne hadisin Ibn Mascud, cewa ya yi sallah tare da cAlqama da al-Aswad yana tsaye a tsakaninsu. Ya ruwaito wannan daga Annabi ﷺ. Abu cUmar ya ce, masu ruwaya wannan hadisi sun sabawa juna. Wasu sun tsaya a kan Ibn Mascud, wasu kuma sun haɗa shi da Annabi ﷺ. Ra'ayin da ya fi inganci shi ne cewa hadisin mawquf ne (ya tsaya a kan sahabi).

Their disagreement is due to two conflicting traditions on this. The first is the tradition of Jabir ibn cAbd Allah, who said, “1 stood on the left of the Messenger of Allah (God’s peace and blessings be upon him), so he took hold of my hand and brought me around till I stood on his right side. Jabir ibn Sakhr then came, performed the ^ablution, and stood to the left of the Messenger of Allah (God’s peace and blessings be upon him). He took hold of our hands at the same time and pushed us till we stood behind him”. The second tradition is Ibn Mascud’s, that he prayed with cAlqama and al-Aswad while standing between them. He related this from the Prophet (God’s peace and blessings be upon him). Abu TJmar said that the narrators of this tradition differed. Some of them stopped at Ibn Mascud, while others linked it up to the Prophet. The correct view is that it is mawquf (stops at the Companion).

Sunnah ga mace ita ce ta tsaya a bayan wani namijin mai bin imam, idan akwai mutum guda banda imam, ko kuma ta tsaya a bayan imam idan ita kadai ce. Ban san akwai sabani a kan wannan ba, domin an kafa shi bisa hadisin Anas da al-Bukhari ya rawaito, cewa: "Annabi (ﷺ) ya yi sallah da shi da mahaifiyarsa ko kuwa goggonsa. Ya ce: 'Ya sa ni in tsaya a dama tasa, ya sa matar ta tsaya a bayanmu.'" Haka kuma an rawaito daga gare shi ta hanyar Malik, yana cewa: "Mun yi layi, ni da maraya, a bayan Annabi (ﷺ), tsohuwa kuma ta tsaya a bayanmu." Sunnah ga mutum daya kadai ita ce ya tsaya a dama ta imam, saboda hadisin Ibn Abbas lokacin da ya kwana a gidan Maymuna. Wata jama'a daga malamai sun ce ya tsaya a hagu. Babu sabani kan cewa mace daya kadai tana tsayawa a bayan imam, kuma idan tana sallah tare da wani namiji, namijin zai tsaya a gefensa, ita kuma mace ta tsaya a bayansa.

Malaman shari'a sun yi ittifaqi cewa saf na farko abu ne mai kyau; haka ma yin tsayuwa kusa da juna da daidaita layukan, saboda tabbatar da umarni daga Manzon Allah ﷺ. Sun sami sabani game da mutumin da ya tsaya shi kaɗai a bayan saf. Yawancin malaman shari'a suna cewa sallarsa tana inganci, yayin da Ahmad, Abu Thawr, da wasu gungun malaman shari'a suka ce sallarsa ba ta inganta ba.

The jurists agreed that the first row is to be desired; similarly standing close together and the straightening the rows, because of the confirmation of the command from the Messenger of Allah’ (God’s peace and blessings be upon him). They disagreed in ths case of a person standing alone behind a row. The majority of the jurists say that his prayer is valid, while Ahmad, Abu Thawr, and a group of jurists said that his prayer is invalid.

Dalilin sabanin su ya samo asali ne daga takaddama game da ingancin hadisin Wabisa da kuma yadda yake karo da aiki. Hadisin Wabisa shi ne cewa Annabi (tsira da aminci su tabbata a gare shi) ya ce: "Babu sallar mutumin da yake tsaye shi kadai a bayan saf." Al-Shafi'i ya ce wannan ya saba da lamarin tsohuwar matar da ta tsaya a bayan saf a hadisin Anas. Ahmad ya ce babu hujja a cikin wannan magana, domin al'ada ce mata su tsaya a bayan maza, kuma Ahmad, kamar yadda muka ambata, ya dauki hadisin Wabisa a matsayin ingantacce. Wasu kuwa sun ce isnadinsa yana da rauni, kuma irin wannan hadisi ba zai iya zama hujja ta shari'a ba. Mafi yawan malamai sun kafa hujja da hadisin Abu Bakra cewa ya yi sallah shi kadai, a waje daga saf, Manzon Allah (tsira da aminci su tabbata a gare shi) kuma bai umarce shi da ya maimaita sallar ba. Ya ce masa: "Allah ya kara maka himma, amma kada ka sake yin haka." Idan aka fassara wannan magana a matsayin shawara (ta yin sallah tare da wasu a layi), to babu sabani tsakanin hadisin Wabisa da na Abu Bakra.

The reason for their disagreement arises from the dispute over the authenticity of the tradition of Wabisa and its conflict with practice. The tradition of Wabisa is that the Prophet (God’s peace and blessings be upon him) said, “No prayer (is counted) for the person standing alone behind a row”. Al-Shafi T said c that this is contrary to the case of the old woman standing behind a row in the tradition of Anas. Ahmad said that there is no legal force in this (argument) as it is the practice for women to stand behind men, and Ahmad, as we have said, considered the tradition of Wabisa authentic. Others have said that it has wavering isnad and such a tradition cannot serve as a legal evidence. The majority argued on the basis of the tradition of Abu Bakra that he prayed alone, separately from the row, and the Messenger of Allah (God’s peace and blessings be upon him) did not order him to repeat the prayer. He said to him, “May Allah increase your eagerness, but do not repeat that”. If this (remark) is interpreted as recommendation (for praying alongside others in a line), there is no conflict between the traditions of Wabisa and Abu Bakra.

Early jurists differed over whether a person who hears the iqama should hasten his pace to reach the mosque, for fear of missing part of the prayer. It is related from Umar and Ibn Mas'ud that they used to walk quickly upon hearing the iqama. It is related from Zayd ibn Thabit, Abu Dharr, and other Companions that they did not consider it proper to rush to the mosque; rather, they held that one should approach it with composure and tranquility. This is the view upheld by the jurists of the provinces, on the basis of the well-established hadith of Abu Hurayra: "If the iqama has been pronounced, do not approach it in a rush, but come to it in a tranquil state." It appears that the reason for the disagreement over this arose either because this hadith had not reached them, or because the Book seems to contradict it in the words of the Exalted: "So {fastabiqu} compete with one another in good works," "And the foremost in the race, the foremost in the race: those are they who will be brought near," and "And vie with one another for forgiveness from your Lord." On the whole, the principles of the Law bear witness to competition in good works, but if the hadith is authentic, it is necessary to make an exception for prayer from among the other good works.

There was a dispute among the early jurists as to whether a person who hears the iqama should increase his pace to reach the mosque for fear of missing part of the prayer. It is related from TJmar and Ibn Mascud that they used to walk rapidly upon hearing the iqama. It is related from Zayd ibn Thabit, Abu Dharr, and other Companions that they did not deem it proper to rush to the mosque, rather they held that one should approach it with composure and tranquility. This is the opinion upheld by the jurists of the provinces, because of the confirmed tradition of Abu Hurayra, “If the iqama has been pronounced do not approach it in a rush, but come to it in a tranquil state”. It appears that the reason for disagreement over this arose either because this tradition had not reached them or because the Book contradicts it in the words of the Exalted, “So \\e(fa'stabiqu\ compete) with one another in good works”,123 “And the foremost in the race, the foremost in the race: Those are they who will be brought nigh”,124 “And vie ($dri<u: rush forward) with one another for forgiveness from your Lord”. On the whole, the principles of the law bear testimony of competition in good works, but if the tradition is authentic it is necessary to make an exception for prayer from among other good works.

Yaushe ake ganin yana da kyau a tashi don yin salla? Wasu suna son lokacin farkon iqama bisa ka'idar cewa himma abu ne mai kyau. Wasu suna son lokacin da ake furta kalmomin "qad qdmati's-salah", yayin da wasu kuma suna son lokacin furta kalmomin "hayya 'ala'l-falah". Wasu suna cewa lokacin da mutane suka ga limami ne lokacin tashi, alhali kuma wasu, kamar Malik (Allah ya yarda da shi), ba su ƙayyade wani lokaci ba, domin hakan ya dogara ga ƙarfin kowane mutum, kuma babu wata hujja da aka ruwaito a kan haka, sai dai hadisin Abu Qatada cewa Annabi ﷺ ya ce: "Idan salla za ta fara, kada ku tashi sai kun ganni." Idan wannan ya tabbata ingantacce, to wajibi ne a yi aiki da shi, amma al'amarin ya kasance ba a ƙayyade shi ba, ma'ana, babu hukunci a kansa, kuma duk lokacin da mutum ya tashi to yana da kyau. Malik da mafi yawan malaman fiqhu suna ganin cewa mutumin da ya zo lokacin da limami yana cikin ruku'i, kuma yana tsoron cewa idan ya yi jinkiri ko ya nemi isa layin farko zai rasa raka'a guda, to zai iya yin ruku'i a bayan layin farko sannan ya ci gaba da motsawa zuwa gaba yana cikin ruku'in. Al-Shafi'i ya ɗauki wannan a matsayin abin ƙi, yayin da Abu Hanifa ya bambanta tsakanin ƙungiya da mutum ɗaya, yana ganin abin ƙi ne ga mutum ɗaya, amma halal ne ga ƙungiya. Matsayin da Malik ya ɗauka an ruwaito shi daga Zaid ibn Thabit da Ibn Mas'ud. Dalilin sabanin su yana samo asali ne daga takaddama a kan ingancin hadisin Abu Bakr, wanda ya ce: "Ya shiga masallaci lokacin da Manzon Allah ﷺ yana jagorantar mutane a salla, suna cikin ruku'i. Shi ma ya yi ruku'i, sannan ya matsa zuwa layi. Da Manzon Allah ﷺ ya gama salla, ya ce: 'Wane ne ya motsa?' Abu Bakr ya ce: 'Ni ne.' Ya ce: 'Allah ya ƙara maka himma, amma kada ka sake maimaitawa.'"

When is it considered recommended to stand up for prayer? Some prefer the time at the beginning of the iqama on the principle that eagerness is desirable. Some prefer it when the words “qad qdmati's-salah” are being pronounced, while others prefer it on the pronouncement of the words “hayya '■ala'l- falah”. Some say that when people see the imam (it is time togetup)rwhile others, like Malik (God be pleased with him), have not fixed any (specific) time, for this depends on the capacity of the individual, and there is no transmitted evidence for it, except the tradition of Abu Qatada that the Prophet (God’s peace and blessings be upon him) said, “When the prayer is about to commence, do not get up till you see me”. If this is proved authentic, it is necessary to act in accordance with it, but the issue remains indeterminate, I mean, there is no law for it, and whenever someone gets up then it is proper. Malik and the majority of the jurists maintain that a person who arrives when the imam is in the ruku< position, and fears that he will lose a rakca}26 if he hesitates or tries to reach the first row, he may bow behind the first row and then move forward while bowing. ALShafiT considered this abominable, while Abu Hamfa made a distinction between a group and an individual, considering it abominable for an individual, but permissible for a group. The position taken by Malik is related from Zayd ibn Thabit and Ibn Mascud. The reason for their disagreement stems from their dispute over the authenticity of the tradition of Au Bakr, which says that “he entered the mosque when the Messenger of Allah (God’s peace and blessings be upon him) was leading the people in prayer and they were bowing. He bowed too and then moved towards the row. When the Messenger of Allah had finished praying, he said, “Who moved?” Abu Bakr said, “It was I”. He said, “May Allah advance your eagerness, but do not repeat it”.

Malik da mafi yawan malamai na fiqhu sun tabbatar da cewa mutumin da ya zo lokacin da imam yana cikin matsayin ruku'i, kuma yana tsoron cewa zai rasa raka'a idan ya yi jinkiri ko ya yi ƙoƙarin kaiwa layin farko, to yana iya yin ruku'i a bayan layin farko sannan ya ci gaba da tafiya gaba yana cikin ruku'i. Ash-Shafi'i ya ɗauki wannan a matsayin abin ƙyama, yayin da Abu Hanifa ya bambanta tsakanin ƙungiya da mutum ɗaya, yana ganin yin hakan abin ƙyama ne ga mutum ɗaya, amma halal ne ga ƙungiya. Matsayin da Malik ya ɗauka an karɓo shi daga Zaid ibn Thabit da Ibn Mas'ud. Dalilin sabanin su ya samo asali ne daga takaddama game da ingancin hadisin Abu Bakr, wanda ke cewa: "Ya shiga masallaci a lokacin da Manzon Allah (ﷺ) yana jagorantar mutane wajen salla, suna cikin ruku'i. Shi ma ya yi ruku'i, sannan ya ci gaba da tafiya zuwa layin. Da Manzon Allah ya gama salla, sai ya ce: 'Wane ne ya motsa?' Abu Bakr ya ce: 'Ni ne.' Sai ya ce: 'Allah ya ƙara maka himma, amma kada ka sake yin hakan.'"

Malik and the majority of the jurists maintain that a person who arrives when the imam is in the ruku< position, and fears that he will lose a rakca}26 if he hesitates or tries to reach the first row, he may bow behind the first row and then move forward while bowing. ALShafiT considered this abominable, while Abu Hamfa made a distinction between a group and an individual, considering it abominable for an individual, but permissible for a group. The position taken by Malik is related from Zayd ibn Thabit and Ibn Mascud. The reason for their disagreement stems from their dispute over the authenticity of the tradition of Au Bakr, which says that “he entered the mosque when the Messenger of Allah (God’s peace and blessings be upon him) was leading the people in prayer and they were bowing. He bowed too and then moved towards the row. When the Messenger of Allah had finished praying, he said, “Who moved?” Abu Bakr said, “It was I”. He said, “May Allah advance your eagerness, but do not repeat it”.

Malamai sun yi ittifaqi cewa wajibi ne ga mai bin imam ya bi shi a dukkan maganganunsa da ayyukansa, sai dai wajen karanta kalmomin "sami'a Allahu liman hamidah", da kuma lokacin da imam ya zauna saboda rashin lafiya, a cewar wadanda suka halatta shugabanci a zaune.

The jurists agreed that it is obligatory on the follower to follow the imam in all his utterances and acts, except in reciting the words “samfa Allahu liman hamidah^ and when the imam is seated because of illness, according to those who permit imdma while sitting.

Game ta khilafinsu game da banbancin lafazin "samfia Allahu liman hamidah", wata jama'a daga malamai sun ce: imam yana furta waɗannan kalmomi kawai idan ya ɗaga kansa daga ruku'u, sai mai bin imam ya furta kalmomin "rabband wa lafcal-hamd" kawai. Daga cikin waɗanda suka riƙi wannan ra'ayi akwai Malik, Abu Hanifa, da sauransu. Wata jama'a kuma daga malamai sun tabbatar da cewa dukan imam da mai bi suna cewa "samta Allahu liman hamidah rabband wa lak>al-hamcT", kuma mai bin imam yana biye da shi yana maimaitawa tare da shi, kamar yadda yake a game da takbir. An karɓo daga Abu Hanifa cewa idan mutum ɗaya yana sallah tare da imam, to su biyun su furta shi tare. Babu wani saɓani game da cewa mutum ɗaya da imam idan sun karanta dukan (sassan biyu na jimlar) tare.

About their disagreement over the exception in reciting the words “samfia Allahu liman hamidah”, a group of jurists said that the imam pronounces only these words when he raises his head after bowing, and the follower, then, pronounces only the words “rabband wa lafcal-hamd”. Among in those who held this opinion are Malik, Abu HanTfa, and others. Another group of jurists maintained that the imam and the follower both say “samta Allahu liman hamidah rabband wa lak>al-hamcT\ and that the follower follows the imam repeating with him as in the case of takbir. It is related from Abu Hanifa that when one person is praying with an imam, both should pronounce it together. There is no dispute about one single person and the imam reciting the whole (both parts of the statement) together.

Dalilin sabani a kan wannan (al'amari na farko) ya samo asali ne daga hadisai guda biyu masu sabawa juna. Na farko shi ne hadisin Anas cewa Annabi (salla Allahu alaihi wa sallam) ya ce: "An nada imam ne domin a bi shi. Idan ya yi ruku'u sai ku yi ruku'u, idan ya tashi sai ku tashi. Idan ya ce 'sami'a Allahu liman hamidah', sai ku ce 'rabbana wa lakal-hamd'." Na biyu kuma shi ne hadisin Ibn Umar "cewa Annabi (salla Allahu alaihi wa sallam), idan ya fara sallah, yana daga hannayensa har zuwa matakin kafadu, kuma idan ya tashi daga ruku'u yana cewa 'sami'a Allahu liman hamidah, rabbana wa lakal-hamd'." Wadanda suka fifita ma'anar hadisin Anas sun ce mabiyi ba ya cewa "sami'a Allahu liman hamidah", imam kuma ba ya cewa "rabbana wa lakal-hamd". Wannan yana cikin nau'in dalalar magana (dalil al-khitab), domin yana ba da hukuncin da ya sabawa na abin da aka fada a bayyane ga abin da ba a fada ba. Wadanda suka fifita hadisin Ibn Umar kuwa sun ce imam yana cewa "rabbana wa lakal-hamd", kuma wajibi ne mabiyi ya bi imam wajen cewa "sami'a Allahu liman hamidah", saboda faffadan ma'anar maganar Annabi: "An nada imam ne domin a bi shi." Wadanda suka sasanta hadisan biyu sun bambanta tsakanin imam da mabiyi. Gaskiya a cikin haka ita ce: hadisin Anas yana nuna, ta hanyar dalalar maganarsa, cewa imam ba ya cewa "rabbana wa lakal-hamd", kuma mabiyi ba ya cewa "sami'a Allahu liman hamidah"; hadisin Ibn Umar kuma yana nuna a bayyane cewa imam yana cewa "rabbana wa lakal-hamd". Bai dace a bar nassi bayyananne saboda dalalar nassi ba, domin nassi bayyananne ya fi karfin dalalarsa. Hadîthin Anas yana buƙata, ta hanyar ma'anarsa ta gaba ɗaya, cewa mai bin imam ya ce "sami'a Allahu liman hamidah", bisa ga ma'anar gaba ɗaya ta kalmomin, "An naɗa imam ne domin a bi shi", alhali kuma ma'anar ta kai ga cewa bai kamata ya faɗi waɗannan kalmomi ba. Don haka sai ya zama wajibi a zaɓi tsakanin ma'anar gaba ɗaya da abin da ake fahimta daga nassi, kuma babu wata takaddama cewa ma'anar gaba ɗaya ta fi ƙarfin abin da ake fahimta daga nassi, ko da yake ma'anar gaba ɗaya ma tana iya bambanta cikin ƙarfi da rauni, kuma ba abin mamaki ba ne cewa wasu abubuwan da ake fahimta daga nassi su fi ƙarfin ma'anoni na gaba ɗaya. Don haka al'amarin, na rantse da raina, yana cikin waɗanda ake iya fassara su, wato dangane da mai bin imam.

Wannan ya shafi salla ta wanda yake tsaye a bayan wanda yake zaune. Ma'anar ra'ayoyin ita ce: mutumin da yake cikin koshin lafiya ba zai yi sallar farilla a zaune ba idan yana sallah shi kaɗai ko a matsayin imam, saboda maganar Maɗaukakin Sarki: {Ku tsaya da ibada ga Allah}. An samu ra'ayoyi uku game da batun mabiyin da yake cikin koshin lafiya kuma ya yi sallah a bayan imam wanda ba shi da lafiya kuma yana sallah a zaune. Ra'ayi na farko shi ne mabiyin ya yi sallah a bayansa a zaune. Daga cikin waɗanda suka riƙe wannan ra'ayi akwai Ahmad da Ishaƙ. Ra'ayi na biyu shi ne ya yi sallah a tsaye a bayansa. Abu 'Umar ibn 'Abdul-Barr ya ce wannan shi ne ra'ayin mafi yawan wata jama'a na malamai na yankuna: al-Shafi'i da almajiran sa, Abu Hanifa da almajiransa, Zahiriyyawa, Abu Thawr, da wasu. Waɗannan malamai sun ƙara da cewa mabiya za su yi sallah a bayansa a tsaye ko da ba zai iya yin ruku'u da sujjada ba, yana yin alama kawai (da kansa). Ibn al-Qasim ya ruwaito cewa jagorancin mutum mai zaune ba ya halatta, kuma idan suka yi sallah a bayansa a zaune ko a tsaye, sallarsu ba ta inganta ba. An ruwaito daga Malik cewa su maimaita sallolinsu kafin lokaci ya ƙare, amma wannan an dogara da ra'ayin karhanta ba haramtawa ba, kodayake ra'ayi na farko shi ne sananne daga gare shi.

This relates to the prayer of one standing behind one who is seated. The gist of the opinions is that the healthy person is not to pray an obligatory prayer while seated when praying alone or as an imam, because of the words of the Exalted, “And stand up with devotion to Allah”. There were three opinions about the case of the follower who was in sound health and prayed behind an imam who was not well and prayed while seated. The first opinion is that the follower is to pray behind him in the sitting posture. Included among those who upheld this opinion are Ahmad and Ishaq. The second opinion is that he should pray standing behind (the imam). Abu ‘Umar ibn cAbd al-Barr has said that this is the opinion of most of a body of jurists of the provinces: al- Shafi T, his c disciples, Abu HanTfa, his disciples, the Zahirites, Abu Thawr, and others. These jurists made an addition saying that the followers are to pray behind him while standing even if he is unable to bow and prostrate and merely makes a gesture (with his head). Ibn al-Qasim has related that the imima of a person seated is not permitted, and that if they pray behind him seated or standing, their prayer is void. It is related from Malik that they are to repeat their prayers before the expiry of the time, but this has been based on the idea of disapproval not prohibition, though the first opinion is well-known from him.

Dalilin sabanin da ke tsakaninsu ya samo asali ne daga karo tsakanin hadisai game da wannan batu, da kuma karo tsakanin aiki (‘amal) da hadisai, watau aikin mutanen Madina bisa ga Malik. Akwai hadisai biyu masu karo da juna a wannan batu. Na farko shi ne hadisin Anas cewa Annabi ﷺ ya ce: "Idan ya yi salla yana zaune, to ku yi salla kuna zaune." Hadisin 'A'isha ya isar da ma'ana iri daya. Hadisinta ya ce Annabi ﷺ ya yi salla yana zaune saboda ciwo (rashin lafiya). Mutane suka so su yi salla a bayansa suna tsaye, sai ya yi musu alama da hannu cewa su zauna. Da ya gama, sai ya ce: "An nada imam ne domin a bi shi. Idan ya yi ruku'u, ku ma ku yi ruku'u, kuma idan ya tashi, ku ma ku tashi. Idan kuwa yana zaune, to ku ma ku yi salla kuna zaune." Hadisi na biyu kuma daga 'A'isha ne cewa Manzon Allah ﷺ ya fita wa mutane a lokacin da yake rashin lafiya, rashin lafiyar da daga baya ya rasu a cikinta. Ya isa masallaci ya tarar da Abu Bakr yana jagorantar mutane wajen salla. Abu Bakr ya fara ja da baya, amma Manzon Allah ﷺ ya yi masa alama da hannu cewa ya tsaya a inda yake. Manzon Allah ﷺ ya zauna a gefen Abu Bakr, sai Abu Bakr ya bi Manzon Allah ﷺ a salla, mutane kuma suka bi Abu Bakr a salla.

Wannan ya ƙunshi batutuwa biyu. Na farko shi ne lokacin takbirin farko, na biyu kuma shi ne hukuncin wanda ya ɗaga kansa kafin imam ya yi haka.

This comprises two issues. First is the time of the initial takbir, while the second is the hukm of the person who raises his head before the imam does so.

Malik ya fi son cewa mai bin imam ya yi takbirin farko bayan imam ya gama yin nasa. Idan ya yi takbirin tare da imam, Malik har yanzu yana ganin cewa ya inganta, amma wasu sun ce ba haka yake ba. Amma idan ya yi takbir kafin imam, to bai karɓuwa ba. Abu Hanifa da wasu malamai sun ce yana iya yin takbir tare da imam, amma idan ya gama takbirin kafin imam, sai ya zama bai inganta ba. Akwai ra'ayoyi biyu daga al-Shafi'i a kan wannan. Na farko yana kama da ra'ayin Malik, kuma shi ne sanannen ra'ayin, na biyu kuwa shi ne cewa idan mai bin imam ya yi takbir kafin imam, to takbirin ya zama bai inganta ba.

In their dispute over the initial takbir, Malik preferred that the follower should pronounce it after the imam has finished pronouncing it; if he pronounces it with the imam he (Malik) still holds it to be valid, while some said that it is not so. But if he pronounces it before the imam it is not acceptable. Abu HanTfa and others have said that he may pronounce the takbir with the imam, but if he finishes the pronouncement before the imam it becomes invalid. There are two narrations from al-ShaficT on this. First is like the opinion of Malik and this is the better known opinion, and the second is that if the follower pronounces takbir before the imam it becomes invalid.

Dalilin rashin jituwa shi ne cewa akwai hadisai guda biyu masu sabani a kan wannan batu. Na farko ya hada da kalmomin Annabi (tsira da amincin Allah su tabbata a gare shi ﷺ): "Idan ya yi takbira, ku ma ku yi takbira." Na biyu shi ne riwayar "cewa Annabi (tsira da amincin Allah su tabbata a gare shi ﷺ) ya yi takbirar farko a daya daga cikin sallolinsa, sannan ya yi wa mutane alama da hannu cewa su jira. Ya tafi, sannan ya dawo, da sauran danshi a kansa." Ma'anar zahirin wannan riwayar ita ce an yi takbira (a sake) bayan takbirarsu, domin takbirarsa da ta gabata ba a lissafta ta ba saboda rashin tsarkake jiki. Wannan kuma yana bisa ka'idarsa (al-Shafi'i) cewa sallar mai bi ba ta dogara da sallar limami ba. Babu wata alama a cikin hadisin ko sun sake yin takbirarsu. Saboda haka, ba daidai ba ne a fassara shi ta kowace hanya ba tare da hujja ba. Ka'ida kuwa ita ce bin limami, wanda hakan ba zai yiwu ba sai bayan limami ya yi takbira.

The reason for disagreement is that there are two conflicting traditions on 1 this issue. The first includes the words of the Prophet (God’s peace and blessings be upon him), “If he pronounces takbir, you should pronounce it too”. The second is the narration “that the Prophet (God’s peace and blessings be upon him) pronounced the initial takbir in one of his prayers and then gestured to the people that they should wait. He went away and then returned’ w ith remnants of moisture on his head”. The apparent meaning of this is that takbir was pronounced (again) after theirs, for his takbir before this was not counted because of the absence of purification. This too is based upon his (al- ShafiTs) principle that the prayer of the follower is not dependent upon the prayer of the imam. There is no indication in the tradition whether they renewed their takbir. Thus, it is not proper to interpret it either way without evidence. The principle, however, is to follow (the imam), which can only be after the imam's pronouncement of takbir.

Sun amince cewa babu wani keɓewa ga wanda yake bin imam daga wajibcin salla, sai dai karatu. Sun saɓa game da wannan (karatun mabiyi) inda suka kasance da ra'ayoyi uku. Na farko, wasu sun ce mabiyi ya yi karatu a bayan imam a sallolin da ba a bayyana karatu ba, amma kada ya yi karatu a bayansa idan karatun yana bayyane gare shi. Na biyu, cewa kada ya yi karatu a bayan imam kwata-kwata. Na uku, cewa ya karanta Ummul Kitab da sauran surori a cikin sallolin da ba a bayyana karatu ba, kuma ya karanta Ummul Kitab kawai a cikin sallolin da ake bayyana karatu. Wasu sun bambanta tsakanin yanayin sallolin da ake bayyana karatu, lokacin da mabiyi yake jin karatun imam, da lokacin da ba ya jinsa. Don haka, sun wajabta masa karatu idan ba ya jin imam, amma sun hana shi yin hakan idan yana jinsa. Ra'ayin farko Malik ne ya riƙe shi, sai dai ya fifita karatu a yanayin karatun da ba a bayyana ba. Ra'ayi na biyu Abu Hanifa ne ya riƙe shi, na uku kuma al-Shafi'i. Ahmad ibn Hanbal ya bambanta tsakanin yanayin da mabiyi zai iya jin karatun imam da yanayin da ba zai iya ji ba.

They agreed that that no exemption is granted to the follower from the obligations of prayer, except for the recitation. They disagreed about this (the recitation by the follower) holding three opinions. First, some held that the follower should undertake his recitation behind the imam in prayers with inaudible recitation, but he should not recite behind him when the recitation is audible to him. Second, that he should not recite behind the imam at all. Third, that he should recite the umm al-Kitab and the rest in the case of prayers with inaudible recitation, and only the umm al-Kitdb in the case of prayers with audible recitation. Some made a distinction between the case of prayers with audible recitation when the follower can hear the imam's recitation and when he cannot hear him. Thus, they made recitation obligatory for him when he cannot hear the imam, but they prohibited him from doing so when he can hear him. The first view was held by Malik, except that he preferred recitation in the case of inaudible recitation. The second opinion was held by Abu Hanifa and the third by al-ShaficT. Ahmad ibn Hanbal made the distinction between the situation where the follower is able to hear the imam's recitation and the situation where he is not.

Dalilin sabanin su ya samo asali ne daga karon hadisai game da wannan batu da kuma fassarar wasu daga cikinsu bisa wasu. Akwai hadisai guda hudu a kan wannan batu. Na farko shi ne maganar Annabi ﷺ, "Babu sallah sai da Fatihatul-Kitab." Wannan yana tare da hadisan da ke isar da ma'ana iri daya, wadanda aka tattauna su a karkashin batun wajabcin karatu. Na biyu shi ne hadisin da Malik ya ruwaito daga Abu Hurairah cewa Manzon Allah ﷺ ya gama sallarsa yana karatu da babbar murya, sannan ya ce, "Shin wani daga cikinku ya karanta tare da ni a yanzu?" Wani mutum ya ce, "Eh, ni ne, ya Manzon Allah." Sai ya ce, "Na ce: Me yasa ake kalubalantar ni a cikin karatun Alkur'ani?" Mutane sun daina karatu a bayan Manzon Allah ﷺ a lokacin sallah idan aka yi karatu da babbar murya. Na uku shi ne hadisin Ubada ibn al-Samit, wanda ya ce: "Manzon Allah ﷺ ya jagorance mu a sallar asuba, karatun ya zama mai wahala a gare shi. Bayan ya gama sai ya ce, 'Na ga kuna karatu a bayan limami.' Muka ce, 'Eh.' Ya ce, 'Kada ku yi haka, sai dai Ummul-Kur'an.'" Abu Umar ya ce hadisin Ubada a nan wani ruwaya ne daga Makhul, kuma wasu ruwayoyin suna da sarkoki masu ci gaba kuma ingantattu. Na hudu shi ne hadisin Jabir daga Annabi ﷺ, wanda ya ce: "Karatun wanda yake da limami da zai jagorance shi, karatun limami ne ke wakiltarsa." Akwai kuma hadisi na biyar wanda Ahmad ibn Hanbal ya tabbatar da ingancinsa. Shi ne ruwayar da ke nuna cewa Annabi ﷺ ya ce, "Idan limami ya karanta, to ku saurara cikin nutsuwa."

Sun yarda cewa idan imam ya kwatsam ya kamu da hadath (kamar fitar iska) a cikin sallah sai ya tsaya, sallar masu bi ba ta lalace ba (suna ci gaba da sallarsu su kaɗai ko kuma ɗaya daga cikinsu ya tsaya ya jagorance su). Sun sami sabani kan yanayin da imam ya jagorance su cikin sallah alhali yana cikin janaba ko hadathi, kuma suka gano hakan bayan sallar. Wasu malaman fiqihu sun ce sallarsu ta inganta, wasu kuma sun ce sallarsu ba ta inganta ba. Ƙungiya ta uku ta yi bambanci bisa ko imam ya san cewa yana cikin janaba ko kuwa bai sani ba. Sun ce idan ya sani sallarsu ta lalace, amma idan bai sani ba sallarsu ba ta lalace ba. Ra'ayin farko shi ne na Al-Shafi'i, na biyu shi ne na Abu Hanifa, na uku kuma shi ne na Malik.

They agreed that if he (the imam) is suddenly overcome by hadath (like releasing wind) during prayer and stops, the prayer of the followers is not invalidated (they continue individually or one of them steps forward and leads them). They disagreed over the case where the imam leads them in prayer in a state of ritual impurity, and they come to know of this after the prayer. A group of jurists said that their prayer is valid, while another group said that their prayer is invalid. A third group made a distinction on the basis of whether the imam was aware of his sexual defilement or was ignorant of it. They said that if he was aware of it their prayer is invalidated, but if he was unaware of it their prayer is not invalidated. The first opinion was held by al- Shafi T and the second by Abu HanTfa, while the third was held by Malik.

Dalilin sabanin su ya samo asali ne daga takaddamarsu kan ko ingancin sallar mai bi ya dogara ne ga ingancin sallar limami. Wadanda ba su ga cewa ya dogara ba sun ce sallar tana da inganci, yayin da wadanda suka ga cewa ya dogara sun ce sallarsu ta lalace.

c The reason for their disagreement derives from their dispute over whether the validity of the follower’s prayer is dependent upon the validity of the imam's prayer. Those who did not consider it to be dependent said that the prayer is valid, while those who considered it to be dependent said that their prayer is invalidated.

Waɗanda suka bambanta tsakanin mantuwa da shiru da gangan sun yi la'akari da ma'anar zahiri na hadisin da ya gabata, wanda ke cewa: "cewa Annabi ﷺ ya yi takbiri a ɗaya daga cikin sallolinsa, sannan (ya katse sallar) ya yi wa mutane alama su jira. Ya tafi, kuma a dawowarsa akwai sauran danshi a jikinsa." Ma'anar zahirin wannan ita ce, sun ci gaba da sallarsu (suna ginawa a kan ɓangaren da suka yi kafin Annabi ﷺ ya katse sallarsa). Al-Shafi'i (yana goyon bayan wannan hukunci) ya ce, da sallarsu ta dogara ga sallarsa, tabbas da sun sake fara sallar (da sabon takbiri).

Those who made a distinction between forgetfulness and intentional silence took into account the apparent meaning of the preceding tradition, which says “that the Prophet (God’s peace and blessings be upon him) pronounced the takbir in one of his prayers and then (interrupting his prayer) gestured to the people that they should wait. He went away and on his return there were remnants of moisture on his body”. The apparent meaning of this is that they continued their prayer (building upon the part they prayed before the Prophet interrupted his prayer). Al-ShaficT (supporting this ruling) argued that had their prayer been dependent upon his prayer they would certainly have recommenced the prayer (with a fresh takbir).