Akwai sassa biyu a cikin wannan babin. Sashe na farko yana magana ne a kan kalmomin sallah, yayin da na biyu kuma yana magana a kan ayyukanta.

There are two sections in this chapter. The first section is about the words of prayer, while the second is about its acts.

Muhimman batutuwan da ke cikin wannan babin su ne tara.

The fundamental issues in this chapter are nine.

Malaman fiqhu sun sami sabani game da takbīr (furta kalmomin: "Allahu Akbar" — Allah ne Mafi Girma) zuwa ra'ayoyi uku. Wasu malaman fiqhu sun ce dukkan furucin takbīr a cikin salla wajibi ne, yayin da wasu suka ce dukkan furucin ba wajibi ba ne, kuma wannan ra'ayi ne na karkata. Mafi yawan malamai sun riƙe cewa takbīr na farko kaɗai ne wajibi.

The jurists disagreed about takbir (pronouncing the words: “Alldhu Akbar”—Allah is Supreme) into three opinions. A group of jurists said that all pronouncements of takbir in prayer are obligatory, while another group said hat all pronouncements are not obligatory, which is a deviant opinion. The majority hold that the initial takbir alone is obligatory.

Dalilin rashin jituwa tsakanin waɗanda suka wajabta dukkan takbirorinsa da waɗanda suka wajabta takbirin ihram kawai ya samo asali ne daga karo tsakanin ruwayoyin maganganun Annabi (ﷺ) da ruwayoyin ayyukansa. Ruwayar maganar Annabi (ﷺ) ita ce hadisin Abu Hurairah wanda aka sani sosai, cewa Annabi (ﷺ) ya ce wa wani mutum, wanda yake koya masa yadda ake sallah: "Idan ka yi niyyar yin salla, ka cika alwala, sannan ka nufi alkibla, sannan ka yi takbira, sannan ka karanta abin da ya sauwaƙa maka daga Alƙur'ani." Ma'anar nan ita ce takbirin farko kawai ne wajibi, kuma da ya kasance wani takbirin wajibi ne, da ya ambace shi masa, kamar yadda ya ambaci sauran wajibban sallah. Daga cikin ruwayoyin ayyukan Annabi (ﷺ) akwai hadisin Abu Hurairah cewa: "Ya yi sallah yana yin takbira a duk lokacin da zai yi ruku'u ko ya tashi daga gare shi, sannan ya ce: 'Ina yi muku bayani a sallata irin sallar Manzon Allah (ﷺ).'" Haka kuma akwai hadisin Mutarrif ibn Abdullah ibn al-Shikhkhir, wanda ya ce: "Imran ibn al-Husain da ni mun bi Ali ibn Abi Talib, Allah ya yarda da shi, a sallah, sai ya yi takbira idan ya yi sujjada, da kuma idan ya ɗaga kansa daga ruku'u. Da ya gama sallah, muka tafi, sai Imran ya kama hannuna ya ce: 'Wannan ya tuna mani sallar Muhammad (ﷺ).'"

The reason for disagreement among those who made all its instances obligatory and those who made only the takbir of ihram obligatory stems from the conflict of the transmitted words of the Prophet (God’s peace and blessings be upon him) with his transmitted acts. The transmitted saying of the Prophet (God’s peace and blessings be upon him) is in the widely known tradition of Abu Hurayra that the Prophet (God’s peace and blessings be upon him) said to a man, whom he was teaching how to pray, “When you resolve to pray, complete the ablution and face the qibla, then, pronounce the takbir followed by recitation”. The meaning here is that it is only the first takbir that is obligatory, and had another takbir been obligatory, he would have mentioned it to him, just as he mentioned the other obligations of prayer. The transmitted acts of the Prophet (God’s peace and blessings be upon him) include Abu Hurayra’s tradition “that he prayed pronouncing the takbir each time he bowed or straightened up, and then said, T give you in my prayer a semblance of the prayer of the Messenger of Allah (God’s peace and blessings be upon him)’”. Included (in the transmitted acts) is also the tradition of Mutarrif ibn Abd Allah ibn al-Shikhkhir, who said, Hmran ibn al-Husayn and c I followed CA!T ibn AbT Talib, may Allah be pleased with him, in prayer, and he pronounced takbir when he prostrated, and when he raised his head after bowing. When he had completed the prayer, we went away and Imran took hold of my hand and said, ‘This reminds me of Muhammad’s prayer’ ”.

Malik ya ce ba a halatta a yi takbir sai da kalmomin Allahu Akbar, yayin da al-Shafi'i ya ce duka sigogin Allahu Akbar da Allahu al-Akbar an halatta su. Abu Hanifa kuwa ya ce ana halatta takbir da duk kalmomin da ke bayar da ma'ana iri ɗaya, kamar "Allah ne Mafi Girma" (al-A'zam) da "Allah ne Mafi Girma" (al-Ajall).

Malik said that it is not allowed to pronounce takbir, except with the words Alldhu Akbar, while al-Shafi T said that c the forms Alldhu Akbar and Alldhu al- Akbar are both permitted. Abu HanTfa said that takbir is permitted with all those words that convey the same meaning, like Allah is the Greatest (al- A zam) and Allah is Greater {al-A jail).

c Dalilin rashin jituwarsu shi ne ko kalmomin ne ko ma'anarsu ne aka wajabta don buɗe sallah. Malikawa da Shafi'awa sun yi hujja da maganar Annabi (tsira da amincin Allah su tabbata a gare shi), "Mabuɗin sallah shi ne tsarkakewa, tsarkinta yana farawa da takbira, kuma ana kammala ta da sallama." Sun ce harafin ma'ana "al" a cikin "at" yana nuna cikakken iyaka, kuma yana nuna cewa hukuncin an takaita shi ga abin da aka faɗa, kuma ba a halatta wani abu ba tare da shi ba. Abu Hanifa bai yarda da su a kan wannan ka'ida ba, domin irin wannan ma'ana, a ra'ayinsa, tana fitowa ne daga nau'in zahirin magana da ake kira mafhum al-khitab (fahimtar ma'anar magana a kaikaice), wanda ke buƙatar a danganta wa abubuwan da ba a faɗa ba ma'anar da ta sha bamban da ta abin da aka faɗa. Dalilin al-khitab hanya ce da Abu Hanifa bai yi amfani da ita ba.

c The reason for their disagreement is whether it is the words or their meaning that are prescribed for the opening. The Malikites and the Shafifites argued on the basis of the words of the Prophet (God’s peace and blessings be upon him), “The key to prayer is purification, its sanctity starts with al-takbir, and it. is discharged with the salutation”. They said that the definite article “at” is exhaustive and indicates that the hukm is confined to the thing expressed, and that it is not permissible without anything else. Abu HanTfa does not agree with them about this principle, for such a meaning, in his view, arises from the literal category of zto/iZ al-khitdb (the indirect implication of the text), which requires the assigning of a meaning opposite that of the expressed subject to the unexpressed categories. The dalil al-khitdb is a method not used by Abu HanTfa.

Wasu malamai sun ce tawjih wajibi ne a cikin salla. Shi ne ko dai addu'ar da ake faɗa bayan takbira, "Na karkata fuskata zuwa ga Wanda Ya halicci sammai da ƙasa", wanda ita ce ra'ayin al-Shafi'i, ko kuma tsarkake Allah, wanda ita ce ra'ayin Abu Hanifa, ko kuma haɗin duka biyun, wanda ita ce ra'ayin Abu Yusuf, almajirin Abu Hanifa. Malik kuwa ya ce tawjih ba wajibi ba ne a cikin salla, kuma ba sunna ba ce.

A group of jurists said that tawjih is obligatory in prayer. It is either the statement after takbir, “I (have) tum(ed) (my face) to One Who created the heavens and the earth”, which is al-ShafiTs opinion, or it is the glorification of Allah, which is Abu HanTfa’s opinion, or it is a combination of both, which is Abu Yusufs opinion, who was the disciple of Abu HanTfa. Malik said that tawjih is not obligatory in prayer, nor is it a sunn a.

Dalilin sabani shi ne rikicin hadisai game da aikin tawjih na mutanen Madina, a ra'ayin Malik, ko kuma ya samo asali ne daga sabani kan ingancin hadisan da suka shafi haka. Alkali Ibn Rushd ya ce an tabbatar a cikin Sahihayn daga Abu Hurairah cewa: "Manzon Allah ﷺ yana yin shiru tsakanin takbir da karatu. Sai na ce: 'Ya Manzon Allah, ina fansar ka da mahaifina da mahaifiyata. Wannan shirun da kake yi tsakanin takbir da karatu, me kake cewa a cikinsa?' Sai ya ce, na faɗi ma'anarsa: 'Ya Allah, ka nisantar da ni daga kurakurai na kamar yadda ka nisantar da gabas daga yamma. Ya Allah, ka tsarkake ni daga kurakurai na kamar yadda ake tsarkake farar riga daga datti. Ya Allah, ka wanke kurakurai na da ruwa, da dusar ƙanƙara, da raɓar safiya.'"

The reason for disagreement is the conflict of traditions about tawjih practice (of the people of Medina), in Malik’s view, or is based upon the dispute over the authenticity of the relevant traditions. The QadT (Ibn Rushd) said that it is established in the Sahihayn from Abu Hurayra “that the Messenger of Allah (God’s peace and blessings be upon him) used to remain silent between takbir and (later) recitation. So I said, 4O Messenger of Allah for you I would offer as ransom my father and mother. In this silence of yours between takbir and recitation, what do you say?’ He said, and I quote, ‘0 Allah, distance me from my errors, as You have distanced the east from the west, O Allah, cleanse me of errors like a white dress cleansed of filth, O Allah, wash away my errors with water, snow, and the morning dew’”.

Wasu malamai na fiqhu sun fifita a sami lokuta na shiru a cikin salla, ciki har da lokacin da ke biye da takbirin farko, bayan karatun Ummul Kur'ani, da kuma bayan kammala karatu kafin ruku'i. Daga cikin wadanda suka tabbatar da haka akwai Al-Shafi'i, Abu Thawr, da Al-Awza'i. Malik da almajiransa, da Abu Hanifa da almajiransa, sun musanta hakan.

A group of jurists preferred some occasions for silence during prayer including the moment following the initial takbir, after the recitation of the umm a I-Qur^an, and after the completion of recitation just before bowing. Some of those who upheld this are al-ShaficT, Abu Thawr, and al-AwzaT. These were denied by Malik, his disciples, and by Abu HanTfa, and his disciples.

Fuqahawa sun sabawa game da karanta basmala, wato kalmomin ma'ana "Da sunan Allah, Mai rahama, Mai jin kai", kafin fara karatu a sallah. Malik ya hana hakan a sallar farilla, ko a bayyane ko a boye, a farkon Umm al-Qur'an ko kowace sura, amma ya halatta ta a cikin sallolin nafila. Abu Hanifa, al-Thawri da Ahmad sun ce a karanta ta a boye a kowace raka'a tare da Umm al-Qur'an. Al-Shafi'i ya ce a karanta ta a bayyane idan ana karatu a bayyane, kuma a boye idan ana karatu a boye. A ra'ayinsa ita aya ce daga Fatihat al-Kitab, wannan ma ita ce ra'ayin Ahmad, Abu Thawr da Abu Ubayd. Sai dai al-Shafi'i ya sabawa kansa game da ko aya ce a cikin kowace sura, ko kuwa aya ce ta Surat al-Naml da Fatihat al-Kitab kawai. An ruwaito ra'ayoyin biyu daga gare shi.

The jurists disagreed about reciting the basmala, the words meaning, “In the name of Allah, the Beneficent, the* Merciful”, before beginning recitation in prayer. Malik prohibited this in the prescribed prayer, whether loudly or inaudibly, at the beginning of the umm al-Qur>dn or any other sura, but he permitted it with supererogatory prayers. Abu HanTfa, al-ThawrT, and Ahmad said that it is to be pronounced inaudibly in each rakfa with the umm al- Qu^dn. Al-Shafi T said that c it is to be pronounced aloud in case of audible recitation and in a whisper in case of the inaudible. In his view it is a verse of the fatihat al-Kitab, which was also the opinion of Ahmad, Abu Thawr, and Abu TTbayd. Al-Shafi T, however, c differed about whether it was a verse of every sura or a verse of surat al-Naml and fatihat al-Kt tab alone? Both opinions are related from him.

Dalilin sabani a wannan batu yana komawa ga abubuwa biyu. Na farko shi ne karo-karo tsakanin hadisai a kan wannan maudu'i, yayin da na biyu ya shafi jayayya kan ko basmala ayah ce daga Fatihat al-Kitab. Hadisan da wadanda suka bar ta suka dogara da su sun hada da na Ibn Mughaffal, wanda ya ce: "Mahaifina ya ji ni ina karanta basmala, sai ya ce: 'Ya dana, ka guji bidi'a. Manzon Allah ﷺ ya yi sallah bayan Abu Bakr, da Umar, da Usman, ba su taba karanta ta ba.'" Ibn Mughaffal ya kasance yana karanta ta. Abu Umar ibn al-Barr ya ce Ibn Mughaffal ne mai ruwaito wannan hadisi kamar yadda Malik ya ruwaito daga hadisin Anas, wanda ya ce: "Na yi sallah bayan Abu Bakr, da Umar, da Usman (Allah ya yarda da su), babu wanda ya karanta tasmiya a farkon sallah." Abu Umar ya ce ra'ayin malamai shi ne cewa riwayoyin wannan hadisi sun rikice, don haka ba za a iya karbar su a matsayin hujja mai karfi ba. Akwai wata riwaya da aka ruwaito ta sarkar da ke nuna cewa ya karanta ta (marifa), a wani lokacin kuma sarkar ba ta kai gare shi ba. Wasu sigogin suna ambaton Usman wasu kuma ba sa ambatonsa. Wasu daga cikin sigogin suna cewa ba a furta basmala da karfi ba.

The reason for disagreement in this refers to two factors. First is the conflict of traditions on the topic, while the second relates to the dispute whether basmala is a verse of fatihat al-Kitdb. The traditions relied upon by those who drop it include that of Ibn Mughaffal, who said, “My father heard me when I was reciting the basmala, and said, ‘O my son, beware of innovation, The Messenger of Allah (God’s peace and blessings be upon him) prayed behind Abu Bakr, and Umar, and Tjmar, and I said that Ibn Mughaffal is one who recited it. Abu Umar ibn al-Barr said that Ibn Mughaffal is the narrator of this tradition as related by Malik about the tradition of Anas, who said, 'I prayed behind Abu Bakr, Umar, and Uthman (God be pleased with them), and none of them recited the tasmiya at the beginning of the prayer.' Abu Umar said that the traditions are of the view that the narrations of this tradition are confused, and it cannot be accepted as a persuasive evidence. There is one instance it has been related through a chain that he did recite it (marifa), and on another occasion the chain did not extend to him, while some versions mention Uthman and others do not. Some of its versions say that they did not pronounce the basmala loudly.

Malaman fiqhu sun yarda cewa sallar da ba a karanta Alkur'ani a cikinta ba ba ta inganta ba, ko an bar karatun da gangan ko saboda mantuwa, sai abin da aka rawaito daga Umar (Allah ya yarda da shi) cewa ya yi sallah ya manta da karatu. An sanar da shi game da haka, sai ya tambaya: "Ina rukuu'i da sujjada?" Sai aka gaya masa cewa suna nan kamar yadda ya kamata, sai ya ce: "To, babu laifi." Amma wannan hadisi, a ra'ayinsu, hadisi ne gharib (shi kadai ne ya rawaito shi), ko da yake Malik ya rubuta shi a cikin al-Muwatta', a wasu nau'ikan littafin. Haka kuma akwai rahoton daga Ibn Abbas cewa ba ya karatu a cikin sallar da ba ta bukatar karatu a bayyane, ya kuma ce: "Manzon Allah (Allah ya yi masa salati da sallama) ya karanta a wasu sallolin, ya yi shiru a wasu, don haka mu muna karatu inda ya karanta, mu kuma muna yin shiru inda ya yi shiru." An tambaye shi ko akwai karatu a sallar zuhur da la'asar, sai ya amsa: "A'a!" Mafi yawan malamai sun bi hadisin Khabbab, cewa "Manzon Allah ﷺ yana karatu a sallar zuhur da la'asar." An tambaye shi: "Ta yaya ka san haka?" Sai ya ce: "Ta hanyar motsin gemunsa." Malaman Kufa kuwa sun dogara da hadisin Ibn Abbas wajen sauke wajabcin karatu a raka'o'i biyu na karshe na sallah, saboda daidaiton sallar da ake karantawa a bayyane da wadda ba a karantawa a bayyane, dangane da shirun Manzon Allah ﷺ a wadannan raka'o'i biyu.

The jurists agreed that prayer without recitation is not valid, whether the omission is intentional or out of forgetfulness, except what is related from TJmar (God be pleased with him) that he prayed and forgot to recite. He was told about this, and he asked how the bowing and prostrations go? When he was told that they were normal, he said, “Then there is no harm”. But this is a solitary (gharib) tradition in their view, although it is included by Malik in his al-Muwatta*, in some versions of it. Further, there is the report from Ibn ‘Abbas that he did not recite in prayer not requiring audible recitation, and said, “The Messenger of Allah (God’s peace and blessings be upon him) recited in some prayers, but kept silent in others, so we recite where he recited and maintain silence where he kept silent”. He was asked whether there was recitation in zuhr and 'asr prayers, and he replied, “No!” The majority followed the tradition of Khabbab “that the Prophet (God’s peace and blessings be upon him) used to recite in the zuhr and 'asr prayers. He was asked: ‘How did you come to know this?’ He replied, ‘By the movement of his beard’”. The KufTs relied on Ibn ‘Abbas’s tradition for relinquishing the obligation of recitation in the last two rak^as of prayer, because of the equivalence of audible and inaudible prayer with respect to the silence of the Prophet (God’s peace and blessings be upon him) in these two rakfas.

Waɗanda suka riƙe cewa karatu yana wajaba a cikin sallah, sun saɓa game da abin da za a karanta. Wasu daga cikinsu sun tabbatar da cewa wajibi ne a karanta Ummul-Ƙur'ani ga wanda ya haddace ta, kuma babu iyaka game da ƙarin karatu. Wasu sun sanya shi wajibi a kowace sallah ga mafi yawan sallar, wasu ga rabin sallar, wasu kuma ga raka'a ɗaya a kowace sallah. Ra'ayin farko al-Shafi'i ya riƙe shi, kuma shi ne sanannen ra'ayin Malik, amma an kuma ruwaito daga gare shi cewa idan mutum ya karanta shi a raka'a biyu na sallar raka'a huɗu, sallar tana inganta. Al-Hasan al-Basri da yawancin malaman fiƙihu na Basra sun riƙe cewa karatu a raka'a ɗaya ya isa. Wajibi a cewar Abu Hanifa shi ne karanta duk wani ayar da mutum ya zaɓa, yayin da almajiran sa suka riƙe cewa mafi ƙarancin abin da ake buƙata shi ne ayoyi uku gajeru ko ayar doguwa, kamar ayar dayn (bashi). Wannan shi ne hukuncin raka'o'i biyu na farko, sannan ga sauran raka'o'i biyu kuwa ya ɗauki karanta tasbihi, wato "kalmomin ɗaukaka sunan Allah", a matsayin abin so (mustahabbi) maimakon karatu. Wannan ra'ayi ya samu goyon bayan malaman Kufa. Mafi yawan malamai sun ɗauki karatu a matsayin abin so (mustahabbi) a cikin dukkan raka'o'i.

Mafi yawan malamai sun yarda da haramcin karanta Alkur'ani a lokacin ruku'i da sujjada, saboda hadisin Ali game da haka. Bisa ga wannan hadisi, ya ce: "Jibril ya hana ni karanta Alkur'ani a lokacin ruku'i da sujjada." ﷺ Al-Tabari ya ce hadisin ingantacce ne, kuma malaman fiqihu na yankuna daban-daban sun bi shi. Wasu daga cikin Tabi'un sun yanke shawarar halatta hakan, haka kuma ra'ayin Al-Bukhari ne, domin hadisin bai tabbata a wurinsa ba. Allah ne Mafi sani.

The majority agreed about the prohibition of the recitation of the Qurian while bowing and prostrating, because of the tradition of cAli about it. According to this tradition, he (the Prophet) said, “Jibril prohibited me from reciting the Qurian while bowing and prostrating”. Al-Tabari said that it is an authentic tradition, and it was followed by the jurists of the various regions. Some of the Tabi un decided to allow c this, and it is also the opinion of al- Bukhari, because the tradition did not prove to be authentic for him, Allah knows best.

Sun yi sabani kan ko ruku'u da sujada suna bukatar kalmomi ƙayyadaddu daga mai bauta. Malik ya ce babu wani abu ƙayyadaddu a kansu. Al-Shafi'i, Abu Hanifa, Ahmad, da wasu gungun malaman fiqhu sun ce mai bauta yana maimaita kalmomin, "Tsarki ya tabbata ga Ubangijina Mai girma", sau uku yayin ruku'u, da kalmomin, "Tsarki ya tabbata ga Ubangijina Maɗaukaki", sau uku yayin sujada, bisa ga hadisin 'Uqba ibn 'Amir. Al-Thawri ya tabbatar da cewa ya fi kyau idan limami ya maimaita wadannan kalmomi sau biyar, don mabiyi ya sami lokacin maimaita su sau uku.

They disagreed on whether bowing and prostrating require determined words from the worshipper. Malik said that there is nothing determined for them. Al-ShafiT, Abu HanTfa, Ahmad, and a group of jurists said that the worshipper repeats the words, “Praise the name of thy Lord, the Tremendous”,113 three times while bowing, and the words “Praise the name of thy Lord, the Most High”,114 three times while prostrating, in accordance with the tradition of TJqba ibn cAmir. Al-Thawri maintained that it was preferable if the imam were to repeat these words five times, so that the follower would have time to repeat them thrice.

Dalilin rashin jituwa a nan ya samo asali ne daga karo tsakanin hadisin Ibn Abbas da hadisin Uqba ibn Amir. A cikin hadisin Ibn Abbas, an ruwaito cewa Annabi ﷺ ya ce: "An hana ni karanta Alqur'ani yayin ruku'u da sujada. Ku girmama Ubangiji yayin ruku'u, kuma ku himmatu wajen yin addu'o'i yayin sujada, domin wannan wuri ne da ya dace a amsa addu'o'i." A cikin hadisin Uqba ibn Amir kuwa, an ce lokacin da aka saukar da ayar "Ka tsarkake sunan Ubangijinka Mai girma," {Ubangijinka Mai girma} Annabi ﷺ ya ce: "Ku karanta wannan yayin ruku'u." Sai kuma lokacin da aka saukar da ayar "Ka tsarkake sunan Ubangijinka Maɗaukaki," {Ubangijinka Maɗaukaki} ya ce: "Ku karanta wannan yayin sujada."

Sun yi sabani game da tashahhud da kuma lafazin da aka fi so a cikinsa. Malik, Abu Hanifa, da wata jama'a daga malamai sun ce tashahhud ba wajibi ba ne, yayin da wata ƙungiya ta tabbatar da wajibcinsa, wanda al-Shafi'i, Ahmad, da Dawud suka karɓa. Dalilin wannan sabani yana tasowa ne daga karon qiyas da zahirin hadisai. Qiyas yana buƙatar a haɗa shi da sauran rukunan da ba wajibi ba ne a cikin salla, saboda sun yarda kan wajibcin karatun Alqur'ani (kaɗai) a cikin salla, kuma tashahhud ba wani sashe ne na Alqur'ani ba, don haka ba zai zama wajibi ba. A wani hadisi daga Ibn cAbbas, ya ce: "Manzon Allah ﷺ yana koya mana tashahhud kamar yadda yake koya mana surar Alqur'ani." Wannan yana nuna wajibci, tare da ƙa'idar cewa maganganu da ayyukan Annabi ﷺ ana fassara su da ma'anar wajibci sai an sami dalili na akasi. Ƙa'idar da wasu suka bi ta sabawa wannan, wacce ta ce ba ya dacewa a haɗa abubuwan da wajibcinsu ya tabbata ta hanyar yarjejeniya, ko kuma inda wajibcinsu ba a ambata shi a fili ba. Sai dai in an bayyana wajibcinsu a fili kuma an ƙayyade shi, to ana ba da fifiko ga lafazin tashahhud kamar yadda Annabi ﷺ ya ambata a fili.

They disagreed about tashahhud and its preferred text. Malik, Abu HanTfa, and a group of jurists held that tashahhud is not obligatory, while another group upheld its obligation, which was adopted by al-ShafiH, Ahmad, and Dawud. The reason for their disagreement arises from the conflict of analogy with the apparent meaning of traditions. Analogy requires its association with all other arkdn (elements) that are not obligatory in prayer, because of their agreement over the obligation of (reciting) the Qur’an (alone) in prayer, and that tashahhud is not a part of the Qur’an so that it may be obligatory. In a tradition from Ibn cAbbas, he -says, “The Messenger of Allah (God’s peace and blessings be upon him) used to teach us the tashahhud as he would teach us a sura of the Qur’an”. This implies an obligation, along with the principle that the words and the acts of the Prophet (God’s peace and blessings be upon him) must be construed to imply obligation till an evidence to the contrary is It is noted. The principle followed by others is contrary to this, which states that it is not applicable to associate with matters whose obligation has been established by agreement or where obligation has been expressly mentioned. Unless their obligation has been expressed and specified, the preference given to the words of tashahhud, as explicitly mentioned by the Prophet.

Malik ya fifita kalmomin tashahhud, wanda ya gaba gaban Allah, ayyukan alheri da addu'o'i na Allah ne. Mutanen al'umma suna shaida: "Dukkan gaisuwa na Allah ce, kuma albarka ta tabbata a gare ka." Kalmomin su ne: "Ina shaida cewa babu abin bautawa sai Allah, kuma Muhammadu bawansa ne kuma Manzonsa ﷺ." Malamai masana shari'a na Kufa, Abu Hanifa da wasu, sun fifita tashahhud saboda Abdurrahman ibn Mas'ud. Ibn Umar ya ce karatun wannan hadisi yana faruwa ne ta hanyar ingancin hadisin saboda isar da shi daga kalmomin Abdurrahman (Allah ya yarda da shi) da kuma addu'o'i da ayyukan alheri. Kalmomin su ne: "Ya Allah, alheri ga salama, kuma albarka ta tabbata ga Muhammadu ﷺ, da rahamar Allah da Manzonsa." Al-Shafi'i da wasu sun shaida cewa Muhammadu bawan Allah ne kuma Manzonsa ﷺ. Ya ruwaito daga gare su cewa ya ce: "Gaisuwa ta tabbata a gare ka, ya Annabi ﷺ, kuma albarka ta tabbata a gare ka." Ya ce: "Gaisuwa ta tabbata ga sauran bayin Allah. Ina shaida cewa babu abin bautawa sai Allah, kuma Muhammadu Manzon Allah ne ﷺ." Dalilin sabani ya samo asali ne daga yadda kowa ya tabbata a kan kalmomin da ya fi so. Wadanda suka tabbata cewa ɗaya daga cikin hadisai uku ya fi, sun bi shi. Malamai da yawa sun tabbatar da cewa dukkan wannan batu ne na zabi, kamar kalmomin adhani da takbir a cikin jana'iza, da sallolin idi biyu, da wasu al'amura da aka danganta ga Annabi ﷺ ta hanyar tawatur. Wannan shi ne gaskiya, kuma Allah ya fi sani.

Sun yi sabani game da sallama bayan sallah. Mafi yawan malamai sun tabbatar da cewa wajibi ne, yayin da Abu Hanifa da almajiransa suka ce ba wajibi ba ne. Wasu daga cikin wadanda suka tabbatar da cewa wajibi ne sun ce wajibi ne a kan mutum, da kuma limami, ya yi sallama guda daya, yayin da wasu suka ce suna yin sallama biyu (daya zuwa dama da daya zuwa hagu).

They disagreed about salutation after prayer. The majority upheld its obligation, while Abu Hanifa and his disciples said that it is not obligatory. Some of those who maintained that it is obligatory said that it is obligatory upon the individual, and the imam, to make a single salutation, when others said that they make two (one to the right and one to the left).

Yawancin malamai (waɗanda suka ce wajibi ne) sun bi zahirin hadisin ‘A’isha, inda Annabi (tsira da amincin Allah su tabbata a gare shi) ya ce: “Ƙarshensa shi ne sallama.” Waɗanda daga cikinsu suka ce wajibi ne a yi sallama biyu, sun bi ingantaccen hadisin nan cewa “Annabi ﷺ ya yi sallama biyu.” Wannan kuma shi ne ga waɗanda suke ɗaukar ayyukan Annabi ﷺ a matsayin abin wajibta. Malik ya fi son sallama biyu ga wanda yake bin imam, da sallama guda ɗaya ga imam, ko da yake an ruwaito daga gare shi cewa wanda yake bin imam yana yin sallama uku: ta farko domin kawo ƙarshen sallah, ta biyu domin gaishe da imam, ta uku domin gaishe da mutumin da ke hagunsa. Abu Hanifa ya bi abin da ‘Abdur-Rahman ibn Ziyad al-Ifriqi ya ruwaito, wanda ‘Abdur-Rahman ibn Rafi‘ da Bakr ibn Sawada suka ruwaito daga ‘Abdullahi ibn ‘Amr ibn al-‘As, wanda ya ce: “Idan mutum ya zauna a ƙarshen sallarsa, sannan ya yi ƙyaɗa kafin ya yi sallama, sallarsa ta cika.” Abu ‘Umar ibn ‘Abdul-Barr ya ce hadisin ‘Ali da ya gabata shi ne mafi ingancin hadisi a wurin masana hadisi, domin hadisin ‘Abdullahi ibn ‘Amr ibn al-‘As ba a ruwaito shi ba sai daga al-Ifriqi, kuma masana hadisi suna ɗaukar hakan a matsayin rauni.

The majority (who held that it is obligatory) followed the apparent meaning of ‘AIFs tradition, in which the Prophet (God’s peace and blessings be upon him) said, “Its termination is the salutation”. Those among them who said that the obligation is for making two salutations followed the established tradition that “the Prophet (God’s peace and blessings be upon him) offered two salutations”, and this is the case for those who construe his (God’s peace and blessings be upon him) acts to imply obligation. Malik preferred two salutations for the follower and a single salutation for the imam, though it is related from him that the follower offers three salutations, the first for termination, the second for (to greet) «the imam, and the third for (to greet) the person on his left. Abu Hanifa followed what was related by ‘Abd al-Rahman ibn Ziyad al-Ifnql that both ‘Abd al-Rahman ibn Rafi‘ and Bakr ibn Sawadah related from ‘Abd Allah ibn ‘Amr ibn al-‘As who said, “If a man has taken the sitting posture at the end of his prayer and he passes wind before offering the salutation his prayer is complete”. Abu ‘Umar ibn ‘Abd al-Barr said that the preceding tradition of ‘Al? is more authentic according to the traditionists, as the tradition of ‘Abd Allah ibn ‘Amr ibn al-‘As has been narrated only by al-IfriqT, a case that is considered weak by the traditionists.

Sun sabawa kan karatun Jim#.119 A lokacin iridal a cikin raka'a ta ƙarshe, Malik ya tabbatar da cewa qunut abu ne mustahabbi a cikin sallar asuba, yayin da al-Shafi'i ya ce sunna ne. Abu Hanifa kuwa ya riƙe cewa karanta qunut ba a halatta shi a cikin sallar asuba ba, kuma wurinsa shi ne a cikin sallar witr. Wasu malaman fiƙihu sun ce, a zahiri, ana karanta qunut a cikin kowace sallah. Wasu sun ce ana karanta shi ne kawai a watan Ramadan, wasu kuma sun ce ana karanta shi a rabin na biyu na watan, wasu kuma sun ce ana karanta shi a rabin na farko.

They disagreed about the recitation of Jim#.119 During the iridal in the last rak^a Malik maintained that qunut is recommended for the dawn prayer, while al-Shafi T said that c it is a sunna, Abu HanTfa held that reciting qunut is not permitted in the dawn prayer, and its place is in the witr prayer. A group of jurists said that, in fact, qunut is to be recited in every prayer. Some said that is recited only in the month of Ramadan, some said that it is recited in its second half, and others said that it is recited in the first half.

Dalilin wannan sabani shi ne karo tsakanin hadisai da aka ruwaito daga Manzon Allah (tsira da amincin Allah su tabbata a gare shi) da kuma qiyas da aka gina a kan wasu sallolin, wato qiyas bisa ga sallolin da ake karanta qunut a cikinsu da kuma wadanda ba a karanta ba. Abu Umar ibn Abd al-Barr ya ce karanta qunut ya kasance al'ada da ta yadu a tsakanin magabata a watan Ramadan, inda ake la'antar kafirai bisa sunnar Manzon Allah (tsira da amincin Allah su tabbata a gare shi), wanda ya yi addu'ar la'antar Ri'l da Dhakwan, da kungiyar da ta kashe mazauna Bi'r Ma'una. Al-Layth ibn Sa'd ya ce tsawon shekara arba'in da biyar bai taba yin qunut ba, sai a bayan limamin da yake yin irin wannan addu'a. Ya ce kuma saboda haka ya bi hadisin da aka ruwaito daga Manzon Allah (tsira da amincin Allah su tabbata a gare shi) cewa "ya yi addu'o'i na wata ko arba'in (kwana) yana rokon alheri ga wata kungiya yana la'antar wasu, har Allah, Mai girma da daukaka, ya tsawatar masa a cikin ayar: 'Ba ruwanka da su (Muhammad) ko Ya karbi tubansu ko Ya azabtar da su; domin su azzalumai ne'". Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ya daina addu'ar bai sake maimaita ta ba har ya hadu da Allah. Al-Layth ya ce tun lokacin da ya dauki wannan hadisi, bai sake yin addu'ar ba. Wannan kuma ita ce ra'ayin Yahya ibn Yahya. Alkali (Ibn Rushd) ya ce: "Malamai dattijai sun ambata mini cewa wannan al'ada ta yadu a tsakaninmu a masallacinsa a Kurdoba, kuma ta ci gaba har zamaninmu ko kusa da zamaninmu".

The reason for this disagreement is the conflict of traditions transmitted from the Prophet (God’s peace and blessings be upon him) with analogy constructed upon other prayers, that is, analogy based upon those prayers in which qunut is recited for those in which it is not. Abu TJmar ibn cAbd al- Barr said that recitation of qunut was a prevailing practice among the first generation during the month of Ramadan, in which the disbelievers were cursed following the sunna of the Messenger of Allah (God’s peace and blessings be upon him), who made a supplication for cursing WaH and Dhakwan, and the group who killed the residents of BPr Macuna. Al-Layth ibn Sa^ said that for a period of forty-five years he had not offered qunut, except behind an imam making such a supplication. He said that for this he had followed the tradition that was related from the Prophet (God’s peace and blessings be upon him) that “he made supplications for a month or forty (days) pleading on behalf of one group and cursing others till Allah, the Glorious and Exalted, censured him in the verse: ‘It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are transgressors’”.120 The Messenger of Allah (God’s peace and blessings be upon him) gave up the supplication and did not repeat it till he met Allah. Al-Layth said that since the time he bore this tradition with him, he did not make a supplication. This was also the opinion of Yahya5 ibn Yahya5. The Qadl (Ibn Rushd) said: “The elderly scholars mentioned -to me that this practice also prevailed among us at his mosque in Cordova, and it continued^ till our time or close to our time”.

A cikin wannan sashe akwai muhimman batutuwa guda takwas:

In this section there are eight fundamental issues:

Malamai sun sabanta game da ɗaga hannaye a cikin salla ta fuskoki uku: na farko, game da hukuncinsa; na biyu, game da lokutan da ake ɗaga hannaye; na uku, game da iyakar da za a ɗaga su zuwa gare ta.

The jurists disagreed about raising of the hands in prayer on three points: first, about its hukm; second, about the occasions when the hands are raised; and third, about the extent to which they are to be raised.

Game dangane da hukuncin, jumhūr (mafi yawan malamai) sun tabbatar da cewa ɗaga hannu a cikin salla sunna ce, yayin da Dāwūd da wata ƙungiya daga almajiransa suka tabbatar da cewa wajibi ne. Waɗannan malamai kuma sun rabu zuwa ƙananan ƙungiyoyi. Wasu daga cikinsu sun sanya shi wajibi ga takbīrat al-iḥrām kaɗai, wasu kuma sun sanya shi wajibi a farkon salla, lokacin da ake furta kalmomin farko na takbīr, da kuma lokacin ruku'i, wato lokacin da ake sunkuyar da jiki zuwa ruku'i da kuma lokacin da ake tashi daga gare shi. Wasu kuma sun sanya shi wajibi a waɗannan lokuta biyu da kuma lokacin sujjada, kuma wannan yana bisa ga sabanin da suka yi game da lokutan da ya kamata a ɗaga hannu.

Regarding the hukm, the majority maintained that raising of the hands is a sunnah of prayer, while Dawud and a group of his disciples maintained that it is an obligation. These jurists are further divided into sub-groups. Some of them made it obligatory in the takbir of ihrdm alone, some made it obligatory at the beginning of the prayer, while reciting the first words of takbir, and at the time o f bowing, that is, while lowering the body for ruk& and while raising it, some made it obligatory on these two occasions and at the time of prostration, an d this in accordance with their disagreement about the occasions on which they are to be raised.

Dalilin rashin jituwarsu shi ne karo tsakanin ma'anar zahirin hadisin Abu Hurayra, wanda ya ƙunshi umarni game da wajibban salla, da ayyukan Manzon Allah (salla da amincin Allah su tabbata a kansa) da aka ruwaito. Hadisin Abu Hurayra ya ƙunshi bayani cewa Manzon Allah ﷺ ya koya masa game da takbir, amma bai umarce shi da ɗaga hannaye ba, alhali kuma an tabbatar daga Manzon Allah ﷺ ta hanyar hadisai da Ibn Umar da wasu suka ruwaito cewa "yana ɗaga hannayensa a farkon salla".

The reason for their disagreement is the conflict of the apparent meaning of Abu Hurayra’s tradition, which contains instructions about the obligations of prayer, with the (reported) acts of the Prophet (God’s peace and blessings be U pon him). Abu Hurayra’s contains the statement that the Prophet (God’s peace and blessings be upon him) instructed him about takbir, but he did not order him to raise his hands, while it is established from the Prophet (God’s peace and blessings be upon him) through traditions reported by Ibn TJmar and others that “he used to raise his hands at the beginning of prayer”.

Abu Hanifa ya bayyana cewa ɗaga hannaye a lokacin tashi daga ruku'u da kuma yayin da ake yi ba wajibi ba ne. Al-Shafi'i kuwa ya ce wajibi ne. Almajiran Malik sun sha bamban game da ko mafi shahara a cikin mazhabar tana nuna cewa mustahabbi ne ko wajibi ne, domin ba a ruwaito wata magana bayyananniya daga gare shi a kan wannan ba.

Abu HanTfa maintained that ftiddl on rising from the rukuc and during it is not an obligation. Al-ShaficT said it is obligatory. Malik’s disciples differed about whether the foremost opinion in the school implies that it is a recommendation or an obligation, as no explicit opinion is narrated from him on this.

Sababin saɓanin a nan shi ne ko wajibi yana cika ne ta hanyar biyayya ga wani sashe na abin da kalmar ta shafa, ko kuwa ta hanyar biyayya ga dukkan abin da aka tanada. Waɗanda suke ganin wajibi yana cika ta hanyar biyayya ga wani abu da aka sanya wa kalmar, ba su sharadanta kiyaye tsayuwa yayin ruku'u ba. Waɗanda kuma wajibi yana cika a gare su ta hanyar dukkan abin da aka tanada, sun ɗauki ɗagawa a cikin sallah a matsayin wajibi, kamar yadda aka kafa shi daga Annabi ﷺ a cikin hadisin da ya gabata: 'Ka yi ruku'u, kana tsayawa a kan gaɓoɓinka, sannan ka ɗaga kanka kana tsayawa na ɗan lokaci'. Saboda haka, wajibi ne a fassara wannan a matsayin wajibi.

The reason for disagreement here is whether the obligation is met by conforming with a part of that to which the term applies or by complying with the whole of it. Those for whom the obligation is met by complying with a term to which the term is applied, did not stipulate the maintenance of riddle while bowing. Those for whom the obligation is met by the whole stipulated raising in prayer, as this is established from the Prophet (God’s peace and blessings be upon him) in a preceding tradition: 'Bow, resting on a limb, and raise yourself resting a while'; therefore, it is necessary to construe this as an obligation.

Abin da ya kamata a kiyaye shi ne ka'idar cewa ba a fassara ayyukan Annabi (ﷺ) da suka shafi sallarsa a matsayin wajibi ba, sai dai idan wata hujja ta nuna haka. Saboda wannan dalili ne suka koma ga wannan hadisi. Saboda wannan ma ba su ɗauki ɗaga hannaye a matsayin wajibi ba, haka ma sauran ayyuka da kalmomi banda takbirin farko da karatu. Ka yi tunani a kan wannan, domin ka'ida ce da take adawa da ka'ida ta farko (ta fassara ayyuka a matsayin wajibi), kuma ita ce sanadin sabani a mafi yawan waɗannan batutuwa.

What must be maintained, the principle is not to construe the acts of the Prophet (God’s peace and blessings be upon him) relating to his acts in prayer as obligatory unless evidence indicates this, had recourse to this tradition; for this reason also they did not consider raising of the hands as obligatory nor even the other acts and pronouncements besides the first takbir and recitation. Think over it for it is a principle that opposes the first principle (of interpreting the acts as obligatory), and is the cause of disagreement in most of these issues.

Malaman shari'a sun sabanta game da yanayin zama (a cikin sallah). Malik da almajiransa sun ce mutum zai runtse kansa zuwa kasa a kan gindinsa, yana ɗaga ƙafar damansa tana tsaye a kan gefen yatsun ƙafarta na ciki, sannan ya naɗe ƙafar hagunsa a ƙarƙashinsa kuma ya ninka ƙafar hagun. A ra'ayinsa, yanayin zama ga mace yana daidai da na namiji. Abu Hanifa da almajiransa sun ce namiji zai dasa ƙafar damansa a ƙasa ya zauna a kan ƙafar hagunsa. Al-Shafi'i ya bambanta tsakanin yanayin zama a tsakiyar sallah da yanayin zama a ƙarshe; ga yanayin zama a tsakiya ya bi ra'ayin Abu Hanifa, kuma ga yanayin zama na ƙarshe ya bi ra'ayin Malik.

The jurists disagreed about the sitting posture (in prayer). Malik and his disciples said that the person is to lower himself on his buttocks toward the ground, with his right foot raised resting on the inside of its toes and his left leg bent under him and bend the left foot. In his view, the sitting posture for a woman is the same as that of a man. Abu HanTfa and his disciples said that a man is to plant his right foot on the ground and seat himself on his left foot. Al-Shafi T distinguished between the posture c in the middle of the prayer and the posture at the end; for the posture during the middle he followed the same opinion as that of Abu HanTfa, and for the last posture the same opinion as Malik’s.

Dalilin sabanin su shi ne rikicin hadisai. Akwai hadisai uku a kan wannan batu. Na farko, wanda duk suka yarda da shi, shi ne hadisin Abu Humaid al-Sa'idi wanda ya bayyana salon sallar Manzon Allah ﷺ. Yana dauke da kalmomin, "Idan ya zauna bayan raka'a biyu, sai ya zauna a kan kafarsa ta hagu ya daga kafarsa ta dama, amma idan ya zauna a karshe sai ya lankwasa kafarsa ta hagu ya daga kafarsa ta dama yana zaune a kan gindinsa [a gefen hagu]." Na biyu shi ne hadisin Wa'il ibn Hujr, wanda ke cewa, "Idan ya zauna a sallah, sai ya daga kafarsa ta dama ya zauna a kan ta hagu." Na uku an ruwaito shi ta hanyar Malik daga Abdullahi ibn Umar, wanda ya ce, "Sunnar sallah shi ne ka daga kafarka ta dama ka lankwasa kafarka ta hagu." Hadisi ne mai karfin hujja, saboda maganarsa, "Sunnar sallah." A wani rahoto daga al-Qasim ibn Muhammad, ya nuna musu yanayin zaman tashahhud, sai ya daga kafarsa ta dama ya juya ta hagu, amma ya zauna a kan gefen hagunsa ba a kan kafarsa ba, yana cewa, "Wannan shi ne abin da Abdullahi ibn Abdullahi ibn Umar ya nuna mini, kuma ya ce mahaifinsa yana yin wannan yanayin."

The reason for their disagreement is the conflict of traditions. There are three traditions on the issue. The first, which is established by the agreement of all, is the tradition of Abu Humayd al-SacidT describing the prayer of the Prophet (God’s peace and blessings be upon him). It contains the words, “When he sat down after two rak*as> he did so on his left leg and raised his right foot, but when he sat down at the end he bent his left leg and raised the right one sitting on his hips [on the left side]”. The second is the tradition of Wa’il ibn Hujr, which says, “When he sat down in prayer, he raised his right foot and sat on the left”. The “third tradition is related by Malik from cAbd’ Allah ibn TJmar, who said, “The sunna in prayer is that you raise your right foot and bend your left leg”. It is a primary authority, because of his saying, “The sunna in prayer”. In a report from al-Qasim ibn Muhammad he showed- them the sitting posture during tashahhud, and raised his right foot and turned in the left, but he sat on his left hip not on his foot, saying “This is what c Abd Allah ibn <Abd Allah ibn ‘Umar showed me, and said that his father used to adopt this posture”.

Ulamau sun sabani game da tsayuwar zama a tsakiyar salla (wato lokacin tashi daga sujjada ta biyu ta raka'a ta biyu kafin tashi zuwa raka'a ta uku) da kuma zaman karshe. Yawancin malaman fiqhu sun ce zaman tsakiyar salla sunna ne ba wajibi ba. Wata kungiya ta saba wannan ra'ayi, ta ce wajibi ne (fard). Haka kuma, yawancinsu sun ce zaman karshe wajibi ne, amma wasu sun saba, suka ce sunna ne. Dalilin sabanin su shi ne rikicewar ma'anar nassi da kiyasin da aka gina bisa zama daya a kan wani. Misali, a hadisin Abu Huraira da ya gabata, kalmomin sune: "Sa'an nan ka zauna ka huta kadan, kana zaune." Bisa ga ma'anar zahirin wannan hadisi, zaman yana wajibi a cikin dukkan salla. Wadanda suka dauki wannan ra'ayi sun ce dukkan zaman wajibi ne. Amma an tabbatar a cikin ingantaccen hadisin Ibn Buhaina cewa "Manzon Allah (ﷺ) ya bar zaman tsakiya, bai maimaita shi ba, sa'an nan ya yi sujjada saboda shi." An kuma tabbatar daga gare shi cewa ya bar raka'o'i biyu amma ya sake yi musu, kamar yadda ya yi ga raka'a daya. Daga wannan malaman fiqhu suka fahimci bambanci tsakanin hukuncin zaman tsakiya da hukuncin raka'a. Tun da raka'a wajibi ce a wurinsu bisa ijma'i, sai ya biyo baya cewa zaman tsakiya ba wajibi ba ne. Bisa wannan ne malaman fiqhu suka banbance tsakanin zamuka biyu, suka ce sujjadar sahu ana yinta saboda sunnoni ba saboda wajibai ba. Wadanda suka dauki zaman tsakiya a matsayin wajibi kuwa sun ce sujjadar sahu ta kebanta da zaman tsakiya (idan an bar shi), sabanin sauran wajibai, kuma hakan ba zai zama hujja da za a iya cewa zaman tsakiyar ba wajibi ba ne ba.

The jurists disagreed about the sitting postures in the middle of the prayer (that is, on rising from the second prostration of the second rak^a and before standing up for the third) and at the end. Most of the jurists held that the posture in the middle of the prayer is sunna and is not an obligation. One group deviated from this and said that it is an obligation (fard). Likewise, the majority held that the sitting posture at the end of the prayer is obligatory, but some deviated and held that it is a sunna. The reason for their disagreement is the conflict of the implication of the text with analogy constructed upon one sitting posture over the other. This is so as in the preceding tradition of Abu Hurayra; the words are: “Then sit up and rest a little, while seated”. According to the apparent meaning of this tradition the sitting posture is obligatory in the entire prayer. Those who adopted it said that all sitting postures are obligatory. It is howevSa laid down in the confirmed tradition of Ibn Buhayna that “the messenger of Allah (God’s peace and blessings be upon him) dropped the middle sitting posture and did not repeat it, and then prostrated on account of it”. It is also established from him that he dropped two rak'as but performed them again, as he did for one rakfa. From this the jurists understood the difference between the hukm of the middle sitting posture and the hukm of a rak'a. As a rakfa was obligatory for them by consensus, it followed that the middle sitting posture was not obligatory. It is on this basis that the jurists differentiated between the two sitting postures and maintained the prostrations of forgetfulness are performed for sunan and not for obligations (furud). Those who considered it to be an obligation maintained ‘that the prostrations of forgetfulness are specific to the middle posture, (if left out) as distinguished from the other obligations, and that cannot be counted as evidence that it (the middle posture) is not obligatory.

Malikawa sun sha bamban game da sanya hannu ɗaya a kan ɗayan a cikin salla. Malik ya hana wannan a cikin sallolin farilla, amma ya halatta shi a cikin sallolin nafila. Wata ƙungiyar malamai, kuma su ne mafi yawa, sun riƙe cewa wannan aiki yana cikin sunnonin salla. Dalilin rashin jituwarsu shi ne cewa an ruwaito ingantattun hadisai waɗanda ke bayyana yadda salla ta Annabi ﷺ take, amma ba a ruwaito cewa ya kasance yana sanya hannun dama a kan hagu a cikin salla ba, duk da cewa an ruwaito cewa an umurci mutane da yin haka. Wannan an ruwaito shi a cikin bayanin salla ta Annabi ﷺ a cikin hadisin Abu Humaid. Saboda haka, wata ƙungiyar malamai ta riƙe cewa hadisan da aka tabbatar da wannan suna nuna ƙari a kan waɗanda ba a ruwaito wannan ƙarin a cikinsu ba, kuma dole ne a karɓi ƙari. Wata ƙungiyar kuma ta ce wajibi ne a riƙi hadisan da ba a ruwaito wannan ƙarin a cikinsu ba, domin su ne suka fi yawa, kuma domin wannan aiki bai dace da ayyukan salla ba, saboda yana cikin rukunin neman tallafi. Saboda haka Malik ya halatta shi a cikin nafila, ba a cikin farilla ba. Ga alama yana nuna yanayin tawali'u, wanda ya dace da salla.

The jurists differed about placing one hand over the other in prayer. Malik disapproved this in obligatory prayers, but permitted it in supererogatory prayers. A group of jurists, and these are the majority, maintained that this act is among the sunan of prayer. The reason for their disagreement is that confirmed traditions have been reported in which the description of the Prophet’s prayer have been transmitted, but it has not been transmitted that he used to place his right hand over his left during prayer, while it has also been related that the people were commanded to do this. This has been related in the description of the prayer of the Prophet (God’s peace and blessings be upon him) in the tradition of Abu Humayd. A group of jurists, therefore, held that the traditions in which this is established imply an addition over those in which this addition has not been transmitted, and an addition has to be accepted. Another group said that it is necessary to adopt the traditions in which this addition has not been transmitted as these are more in number, and also because it (this practice) is not compatible with the acts of prayer for it belongs to the category of seeking support; therefore, Malik permitted it in supererogatory and not in obligatory prayers. It appears that it depicts a posture of humility, which is appropriate for it.

Wasu malamai sun fi son cewa idan mutum yana cikin raka'ar da ba ta biyu ba a sallarsa, kada ya tashi tsaye (bayan sujjada ta biyu) sai ya fara zama hutawa a zaune, yayin da wasu kuma suka fi so ya tashi tsaye kai tsaye daga sujjadun. Wannan ra'ayin al-Shafi'i da wasu malamai ne, kuma wancan ra'ayin Malik da wasu malamai ne.

A group of jurists preferred that when a person is in the odd rakfa of his prayer he should not stand up (after the second prostration) till he has straightened up in the sitting posture (for resting), while another group preferred that he rise up straight from the prostrations. The first was the opinion of al-Shafi(T and a group of jurists and the second was the opinion of Malik and a group of jurists.

Dalilin sabani shi ne akwai hadisai guda biyu masu karo da juna a cikin wannan batu. Na farko shi ne hadisin da aka tabbatar daga Malik ibn al-Huwayrith "cewa ya ga Manzon Allah ﷺ yana sallah, kuma idan yana cikin raka'a ta biyu (ko ta kidaya) ta sallarsa bai tashi tsaye ba bayan sujjada sai da ya daidaita zaune." A cikin hadisin Abu Humayd game da bayanin sallar Annabi ﷺ kuma an ce: "cewa idan ya daga kansa bayan sujjada ta biyu a raka'a ta farko, sai ya tashi tsaye bai zauna ba." Al-Shafi'i ya karbi hadisin farko, yayin da Malik ya karbi hadisi na biyu.

The reason for the disagreement is that there are two conflicting traditions in this. The first is the confirmed tradition of Malik ibn al-Huwayrith “that he saw the Messenger of Allah (God’s peace and blessings be upon him) pray, and when he was in the odd rakfa of his prayer he did not stand up after the prostration till he had straightened up in the sitting posture”. In the tradition of Abu Humayd about the description of the prayer of the Prophet (God’s peace and blessings be upon him) it is said “that when he raised up his head after the second prostration in the first rak% he stood up and did not seat himself”. Al-Shafici adopted the first tradition, while Malik adopted the second.

Sun kuma sun yi sabani a kan ko mutum mai sujada ya kamata ya ajiye hannayensa a ƙasa kafin ya durƙusa, ko kuma ya durƙusa kafin ya ajiye hannayensa. Ra'ayin Malik yana goyon bayan durƙusawa kafin ajiye hannaye. Dalilin sabanin su shi ne hadisin Ibn Hujr, inda ya ce: "Na ga Manzon Allah ﷺ yana durƙusawa yayin sujada kafin ya kai hannayensa ƙasa, kuma yana janye hannayensa kafin gwiwoyinsa yayin tashi." An karɓo daga Abu Hurairah cewa "Annabi ﷺ ya ce: 'Idan ɗayanku zai yi sujada, kada ya durƙusa kamar raƙumi, amma ya ajiye hannayensa kafin ya durƙusa'." Abdullahi ɗan Umar yana ajiye hannayensa kafin gwiwoyinsa. Wasu daga cikin malaman hadisi sun ce hadisin Wa'il ibn Hujr ya fi ingancin na Abu Hurairah.

They also differed about whether a person prostrating should place his hands on the ground before kneeling, or whether he should kneel before placing his hands. Malik’s view favours kneeling before the placing of hands. The reason for their disagreement is that in the tradition of Ibn Hujr, he said: “I saw that the Messenger of Allah (God’s peace and blessings be upon him) would kneel while prostrating before reaching for the floor with his hands, and would withdraw his hands before his knees while rising up”. It is related from Abu Hurayra “that the Prophet (God’s peace and blessings be upon him) said, ‘When one of you is about to prostrate he should not kneel down like a camel, but should place his hands before kneeling’”. cAbd Allah ibn <Umar used to place his hands before his knees. Some of the traditionists have said that the tradition of Wa’il ibn Hujr is more authentic than that of Abu Hurayra.

Malamai sun yarda cewa sujada tana kan gaɓoɓi bakwai: goshi, hannaye biyu, gwiwoyi biyu, da cikin yatsun ƙafafu, saboda maganar Annabi (ﷺ), "An umarce ni da yin sujada a kan gaɓoɓi bakwai". Sun sabawa juna game da mutumin da ya yi sujada amma bai sa ɗaya daga cikin waɗannan gaɓoɓi ba: shin sallarsa ta ɓaci? Wasu malamai sun ce sallarsa ba ta ɓaci ba, domin kalmar "sujada" tana nufin fuska kawai. Wasu kuma sun ce tana ɓacewa idan bai yi sujada a kan gaɓoɓi bakwai da aka ambata a cikin hadisin ba.

The jurists agreed that prostration is on seven limbs, the forehead, the (two) hands, the (two) knees, and the inside of the toes, because of the words of the Prophet (God’s peace and blessings be upon him), “I have been commanded to prostrate on seven limbs”. They differed about the person who prostrates and fails to employ one of these limbs: is his prayer invalidated? A group of jurists said that his prayer is not invalidated as the term “prostration” applies only to the face. Another group said that it is invalidated if he does not prostrate on the seven limbs stated in the tradition.

Duk da haka, ba su sabawa ba a kan batun cewa wanda ya yi sujada da goshinsa da hancinsa ana ɗaukarsa ya yi sujada da fuskarsa, amma sun yi sabani kan ko yin sujada da ɗayan ko kuma da ɗayan yana halatta. Malik ya ce idan ya yi sujada da goshinsa ba da hancinsa ba, hakan halal ne, amma idan ya yi sujada da hancinsa ba da goshinsa ba, hakan ba halal ba ne. Abu Hanifa ya ce wannan abu ne halal. Al-Shafi'i ya ce sujada ba ta inganta ba sai ya yi sujada da su biyun.

They did not differ, however, on the point that one who prostrates on his forehead and nose is considered to have prostrated on his face, but they ^agreed on whether prostration oh one or the other was permissible. Malik said that if he prostrates on his forehead and not the nose it is permitted, but if Ixe prostrates on his nose and not on his forehead it is not permitted. Abu Hanifa said that this is allowed. Al-ShafiT said that the prostration is not valid unless he prostrates on both.

Dalilin rashin jituwarsu ya samo asali ne daga tambayar ko wajibi ne a cika wani sashe daga cikin abin da kalmar ta shafa, ko kuwa a cika dukkan sa. Wannan ya faru ne saboda kalmar "fuska" an yi amfani da ita a cikin hadisin Ibn cAbbas wanda ke cewa, "An umarce ni da yin sujada a kan gabobi bakwai." Wadanda suka tabbatar da cewa wajibi ne a cika wani sashe daga cikin abin da kalmar ta shafa sun ce ya isa idan mutum ya yi sujada a kan goshi ko kuma a kan hanci. Wadanda suka tabbatar da cewa kalmar sujada tana shafar wanda ya yi sujada a kan goshinsa kawai, amma ba ta shafar wanda ya yi sujada a kan hancinsa kawai ba, sun halatta sujada a kan goshi amma ba a kan hanci kadai ba. Wannan yana bayyana sashen da ke cika wajibi idan kalmar ta kunsa shi, kuma yana dogara ne a kan ra'ayin wadanda suke bambance tsakanin sassan abu. Suna ganin cika wani sashe nasa (wanda yake muhimmi) yana cika wajibi, alhali cika wani sashe (wanda ba muhimmi ba ne) ba ya cika shi. Ka yi tunani a kan wannan, domin yana daya daga cikin ka'idojin wannan maudu'i. (Idan da an halatta sujada a kan hanci kadai) da an iya cewa ko da hancin ya taba kasa kadan kawai, sujada ta inganta. Wadanda suke ganin cewa wajibi ne a cika dukkan abin da kalmar ta kunsa, sun sanya wajibi a kan mutum ya yi sujada a kan goshinsa da kuma hancinsa. Al-Shafi'i ya ce shubuhar da ke cikin kalmomin an kawar da ita ta hanyar ayyukan Manzon Allah ﷺ, kuma an bayyana ta, domin ya kasance yana yin sujada a kan goshinsa da hancinsa, kamar yadda aka ruwaito a hadisi cewa idan ya kammala daya daga cikin sallolinsa, akwai alamun turbaya, da ruwa a goshinsa da hancinsa. Don haka aikinsa ya bayyana hadisin da ba a bayyana ba.

Jurists sun yarda a kan karhancin yin hakan a cikin salla bisa ga haramcin da aka ambata a cikin hadisin (wanda ke magana akan) "mutum yana zaune a cikin salla kamar yadda kare yake zaune". Sai dai sun sabawa juna game da ma'anar wannan kalma. Wasu daga cikinsu sun tabbatar da cewa abin da aka haramta shi ne zaman mutum idan ya zauna a kan gindinsa, ya nade cinyoyinsa kamar yadda kare ko zaki yake zaune. Babu sabani a tsakaninsu cewa wannan ba ɗaya ba ne daga cikin hanyoyin zaman salla. Wani rukuni kuma sun tabbatar da cewa abin da aka yi karhancinsa shi ne a dora gindi a kan diddigi a tsakanin sujjada biyu, alhali kuma ƙafafu suna kan yatsun ƙafa. Wannan shi ne ra'ayin Malik, domin an ruwaito cewa Ibn Umar yana yin haka saboda ƙafafunsa suna ciwo. Ibn Abbas kuwa yana cewa: "zama a kan ƙafafu haka sunnar Annabinku ce." Muslim ne ya ruwaito shi.

The jurists agreed on the disapproval of during prayers on the basis of the prohibition (specified) in the tradition (which refers to) “a man sitting during prayer in the posture of a dog”. They differed, however, about the implications of the term. Some of them maintained that the prohibited is the sitting posture of a man when he seats himself on his buttocks and folds up his thighs like posture of a dog or a lion. There is no disagreement among them that this is not one of the postures of prayer. Another group maintained that the i/o5 that has been frowned upon is the resting of the buttocks on the ankles between the two prostrations while the feet are resting on the toes. This is Malik’s opinion as it is related that Ibn TJmar used to do this because his feet used to ache. Ibn <Abbas <ised to say that “sitting on the feet in this way is the sunna of your Prophet”. It is recorded by Muslim.

Dalilin sabanin su shi ne rashin tabbatuwar ma'anar kalmar r/# (abin da ake kyamata a cikin salla) tsakanin ma'anarta ta zahiri da ma'anarta ta shari'a, wato ma'anar da shari'a ta takaita kalmar zuwa gare ta. Waɗanda suka ce tana nufin ma'anar zahiri sun danganta ta da yanayin zaman kare. Waɗanda suka ce tana nufin ma'anar shari'a sun ce tana nuni ɗaya daga cikin yanayin zama da aka haramta a cikin salla. Kuma tun da an tabbatar daga Ibn Umar cewa yanayin mutum mai zaune a kan diddigensa, yana barin ƙafafunsa su kwanta a kan yatsun ƙafafunsa, ba sunna ba ce a salla, sai suka yi tunanin cewa wannan yanayin ne aka haramta. Amma wannan hujja ce mai rauni, domin kalmomin da ba a tabbatar musu da ma'anar shari'a ba, wajibi ne a fahimce su da ma'anarsu ta zahiri har sai an tabbatar musu da ma'anar shari'a. Ba haka yake ba ga kalmomin da aka tabbatar musu da ma'anar shari'a, domin waɗannan wajibi ne a fahimce su da ma'anarsu ta shari'a har sai wata hujja ta nuna fassarar su ta wani ma'ana daban. Bugu da ƙari, hadisin Ibn Umar ya saɓa wa hadisin Ibn Abbas.

The reason for their disagreement is the vacillation of the term r/#, (frowned upon in prayers) between the literal meaning and the legal meaning, that is, the meaning to which this term has been restricted by the law. Those who said that it conveys a literal meaning identified it with the posture of a dog. Those who said that it conveys the legaL meaning said that it indicates one of the postures prohibited during prayer, and as it is established from Ibn TJmar that the posture of a person sitting on his ankles letting his feet rest on their toes is not a sunna of prayer they were led to believe that it is this posture that has been prohibited. But this is a weak (argument) as terms for which no legal meaning has been established must be understood in their literal sense till such time that a legal meaning is established for them. This is unlike those terms for which legal meanings have been established, that is, these must be understood in their legal meaning till an evidence indicates their interpretation of the sin.Further, the tradition of Ibn TJmar has been contradicted byy the tradition of Ibn Abbas