Wannan sashe yana magana ne kan ayyukan sallah waɗanda ba a ɗauka cewa an yi su a kan lokaci ba, su ne: maimaitawa (i'āda), yin sallah bayan lokaci ya wuce (qaḍā), da gyaran ƙari ko ƙarancin sallah ta hanyar sujjada (saboda mantuwa). A cikin wannan sashe akwai babi uku. Babi na farko yana magana ne kan fidda (maimaitawa ko sake yin sallah). Babi na biyu yana magana ne kan qaḍā (yin sallah bayan lokaci ya wuce). Babi na uku ya ƙunshi gyaran da ake yi da sujjada.

This part covers the acts of prayer that are not considered performed on time and these are repetition (iSdda), delayed performance (qadd?), and rectification (jabr) of excesses or shortfalls by means of prostrations (for forgetfulness). In this part there are thus three chapters. The first chapter is about fidda (repetition or re-performance). The second chapter is about qadd> (delayed performance). The third chapter covers rectification that is accomplished with prostrations.

Tattaunawar da ke cikin wannan babin tana kan abubuwan da ke wajabta sake yin sallah, kuma waɗannan su ne abubuwan da ke ɓata sallah. Sun yarda cewa mutumin da ya yi sallah ba tare da tsarki ba, ko da da gangan ne ko kuma saboda mantuwa, yana da wajibi ya sake sallar (bayan ya yi tsarki). Haka kuma wanda ya yi sallah yana fuskantar wata alkibla banda alkiblar Ka'aba, ko da da gangan ne ko kuma da kuskure. Gabaɗaya, to, duk wanda ya karya ɗaya daga cikin sharuddan sallah, yana da wajibi ya sake yin sallar (ta hanyar da ta dace). (Duk wannan yana bisa yarjejeniyar malamai masu fikihu.) Malaman fikihu sun saɓa ne saboda saɓanin da suke yi game da sharuddan ingancin sallah.

The discussion in this chapter relates to the causes that require repetition of a prayer, and these are factors vitiating prayer. They agreed that a person who prays without purification, whether intentional or due to forgetfulness, is obliged to repeat his prayer (after purification). Similarly, one who prays in a direction other than the qibla, whether by intention or by mistake. On the whole, then, a person who violates one of the conditions of prayer is under an obligation of a repeat performance (in the correct way). (All this is by agreement of the jurists.) The jurists disagreed because of their dispute over the validating conditions.

Akwai wasu batutuwa masu jayayya da suka wuce ainihin abubuwan sallah. Ɗaya daga cikinsu shi ne yarjejeniyar da suka yi cewa faruwar wani abu da ke haifar da hadath (rasa tsarkin al'ada) yana ɓata (ɓata ingancin) sallah. Sun sami saɓani, a wannan yanayin, ko wajibi ne a maimaita sallah tun daga farko, har da raka'a ɗaya ko biyu da aka kammala kafin faruwar hadath, ko kuma a ci gaba da sallar bisa abin da aka riga aka yi. Mafi rinjaye sun ce bai kamata ya gina bisa ci gaba ba, ba a cikin yanayin hadath ba, ba kuma saboda wani abu mai ɓata sallah ba (kamar yin motsi marar izini), sai dai a yanayin zubar jini daga hanci kawai. Wasu daga cikinsu sun ce bai kamata ya gina bisa ci gaba kwata-kwata ba, ko don hadath ko don zubar jinin hanci. Wannan ita ce ra'ayin al-Shafi'i. Su kuwa mazhabar Kufawa sun ce ya kamata ya gina sallarsa bisa ci gaba a dukkan nau'o'in hadath.

There are disputed issues related to this topic that are beyond the basic elements of prayer. One of these is their agreement that the occurrence of a cause of hadath (losing the state of purification) terminates (invalidates) prayer. They disagreed, in this case, on wherher it requires the repetition of prayer from the beginning, including a rakfa or two completed prior to the occurrence of hadath, or to continue the prayer based on that already performed. The majority maintained that he is not to base it on continuation neither in the case of hadath nor for another terminating cause (like making unauthorized movements), except in the case of a nosebleed alone. Some of them were of the view that he does not base it on continuation at all, either for hadath or for a nosebleed. This is al-ShafiTs opinion. The Kufts maintained that he is to base the prayer on continuation in all kinds of hadath.

Dalilin rashin jituwarsu shi ne babu wata ruwaya da aka tabbatar daga Annabi ﷺ da ta halatta yin hakan a irin wannan yanayi (watau ci gaba da sallar), amma an tabbatar cewa Ibn Umar ya yi zub da jini daga hanci, sai ya dogara da ci gaba da sallar (bayan ya wanke jinin) ba tare da yin alwala ba. Waɗanda suka ce wannan aikin da wani Sahabi ya yi hujja ne, domin ba zai yiwu ya yi irin wannan aiki bisa kiyasi ba, sun halatta irin wannan aiki. Waɗanda ba sa ganin zub da jinin hanci a matsayin hadath, sun halatta ci gaba da sallar a yanayin zub da jini daga hanci kawai, kuma wannan ita ce ra'ayin Malik. Waɗanda suke ganin zub da jinin hanci sanadin hadath ne, sun halatta ci gaba da sallar a dukkan lokuta na hadath bisa kiyasi. Waɗanda suka ce aikin Sahabi ba abin dogaro ba ne sai dai idan hujja ce daga Annabi ﷺ, ba su halatta ci gaba da sallar ba, ko a yanayin hadath ko zub da jinin hanci, domin akwai ijma'i a kan cewa mai sallah idan ya yi sallar yana fuskantar wata alkibla banda alkiblar Ka'aba, to ya karya sallarsa, haka kuma idan ya yi motsi mai yawa.

The reason for their disagreement is that there is no recorded, tradition of permissibility from the Prophet (God’s peace and blessings be upon him) in such a case (i.e. continuation), but it is established that Ibn TJmar had a nosebleed and based the (repetition of the) prayer on continuation (after washing away his blood and) without performing ablution. Those who maintained that this act on the part of a Companion amounts to a precedent, for he could not have based such an act upon analogy, permitted such an act. Those for whom a nosebleed does not amount to hadath permitted continuation in the case of a nosebleed only, and this is Malik’s opinion. Those for whom a nosebleed is a cause of hadath permitted continuation in all cases of hadath on the basis of analogy. And those who maintained that an act of a Companion is not to be relied upon unless it is a precedent from the Prophet (God’s peace and blessings be upon him), did not permit continuation either in the case of hadath or a nosebleed, for there is consensus on the point that a worshipper praying in a direction other than the qibla has breached his prayer and also when he is making excessive movements.

Malamai sun yi sabani kan ko wucewar wani abu a gaban mai sallah yana cutar da sallarsa idan yana sallah ba tare da shinge ba (sutra), ko kuma idan abin ya wuce tsakaninsa da shingen. Mafi yawan malamai sun tabbatar da cewa babu ɗaya daga cikin waɗannan da ke karya sallar, kuma babu wajibi ga mai sallah ya maimaita sallar. Wata ƙungiya ta malamai sun tabbatar da cewa sallah tana yankewa saboda wucewar mace, ko jaki, ko baƙar kare.

The jurists disagreed on whether the passing of something in front of the worshipper terminates his prayer when he is praying without a curtain (sutra), or when the thing passes between him and the curtain. The majority maintain that none of these terminates the prayer, and there is no obligation for repetition on the worshipper. A group of jurists maintained that prayer is cut off by (the passing of) a woman, a donkey, or a black dog.

Sababin wannan sabani shi ne karo tsakanin magana da aiki, kamar yadda Muslim ya rawaito daga Abu Dharr cewa Annabi (ﷺ) ya ce: "Mace, da jaki, da bakar kare [idan suka wuce a gaban mai salla] suna yanke salla." Muslim da al-Bukhari sun rawaito daga A'isha cewa ta ce: "Na sami kaina ina kwance a gaban Manzon Allah (ﷺ) yayin da yake salla, kamar yadda ake sanya gawa a cikin jana'iza." An rawaito ra'ayoyin da suka yi kama da na mafi yawan malamai daga Ali da kuma daga Ubayy. Babu sabani tsakanin malaman fiqhu game da kyamar wani abu ya wuce a gaban mai salla shi kaɗai (yana sallah shi kaɗai) ko a gaban limami lokacin da yake salla ba tare da sutura ba, ko kuma ya wuce tsakaninsa da sutura. Sai dai sun ga babu laifi a wuce wani abu a bayan labule. Haka kuma sun ga babu laifi a wuce a gaban waɗanda ke bin limami a salla, saboda ingantaccen hadisin Ibn Abbas da na wasu. Ibn Abbas ya ce: "Na zo ne a bayan jaki, lokacin da nake kusantar balaga, kuma Manzon Allah (ﷺ) yana jagorantar mutane a salla. Na wuce a gaban wasu layuka. Na sauka, na bar jakin yana kiwo, sannan na shiga cikin ɗaya daga cikin layukan. Babu wanda ya ce komai game da abin da na yi." A ra'ayinsu, wannan yana kama da hadisin musnad (wato hadisin da aka danganta ga Annabi (ﷺ)), amma ana buƙatar a bincika shi sosai.

The reason for this disagreement is the conflict of a pronouncement with an act, as Muslim has recorded from Abu Dharr that the Prophet (God’s peace and blessings be upon him) said, “A woman, a donkey, and a black dog [passing before a worshipper in prayer] cut off prayer”. Muslim and al- BukharT, (on the other hand), have recorded from cAJisha that she said, “I found myself lying in front of the Messenger of Allah (God’s peace and blessings be upon him), when he was praying, in the same way as the body in a funeral is placed”. Opinions similar to that of the majority have been related from AII and from Ubayy. There is no dispute among the jurists about the abomination of something passing in front of a single worshipper (praying alone) or in front of the imam when praying without a sutra, or of passing between him and the sutra. They saW no harm, however, in passing anything behind the curtain. Likewise, they saw no harm in passing in front of the followers, because of the authenticated tradition of Ibn cAbbas, and of others. Ibn cAbbas said, “I came on the back o f a donkey, when I was approaching puberty, and the Messenger of Allah (God’s peace and blessings be upon him) was leading the people in prayer. I passed in front of some of the rows. I dismounted, leaving the ass to graze, and joined one of the rows. No one objected to my act”. This, in their view’, resembles a musnad (i.e. a tradition attributed to the Prophet), but this is subject to scrutiny.

Sun yi sabani game da hamma yayin sallah; akwai ra'ayoyi guda uku. Wata ƙungiya ta malaman fiqhu ta ɗauke shi a matsayin abin ƙyama, amma ba ta wajabta wa wanda ya yi hamma ya maimaita sallah ba. Wata ƙungiya kuma ta wajabta wa wanda ya yi hamma ya maimaita sallar. Ƙungiya ta uku ta bambanta tsakanin abin da aka ji da wanda ba a ji ba. Dalilin sabanin nasu ya samo asali ne daga rashin tabbas na ma'anar hamma, tsakanin kasancewarsa magana da kasancewarsa ba magana ba.

They disagreed about belching during prayer; there are three opinions. One group of jurists regarded it as an abomination, but did not impose repetition of prayer on the person who belched. Another group made repetition obligatory on a person belching. A third group made a distinction between that which was heard and that which was not. The reason for their disagreement stems from the vacillation of (the definition of) belching between being Speech and non-speech.

Sun amince cewa dariya tana karya salla. Sun saba wa juna game da murmushi. Sabanin da ke tsakaninsu game da murmushi ya ginu ne a kan tambayar ko zai iya ɗaukar hukuncin dariya.

They agreed that laughter cuts off prayer. They disagreed about smiling. Their disagreement about smiling is based on the question of whether it can take the ruling of laughter.

Sun sami sabani game da sallar mutumin da yake danne kiran bukata (hdqin). Yawancin malamai na fiqhu suna ganin makaruhi ne mutum ya yi sallah alhali yana danne kiran bukata, saboda hadisin Zaid ibn Arqam, wanda ya ce, "Na ji Manzon Allah ﷺ yana cewa: 'Idan dayanku ya so zuwa bayan gida, to ya je kafin ya fara sallah'", da kuma abin da aka rawaito daga A'isha daga Annabi ﷺ cewa ya ce: "Kada wani ya yi sallah a gaban abinci, ko kuma alhali yana danne datti biyu", wato fitsari da bahaya, haka kuma saboda rahoton hana hakan daga Umar.

They disagreed about the prayer of the person suppressing the call of nature (hdqin). The majority of the jurists consider abominable that a person should pray while he is suppressing the call of nature, because of the tradition of Zayd ibn Arqam, who said, “I heard the Messenger of Allah (God’s peace and blessings be upon him) saying, ‘If one of you desires to go to the privy, he should do so before commencing prayer’ ”, and because of what is related from <A>isha from the Prophet (God’s peace and blessings be upon him) that he said, “No one should pray in the presence of food, nor when he is suppressing the two dirts”, that is, urination and defecation, and also because of the report of the proscription from TJmar.

Wasu malamai sun tafi a kan cewa sallar irin wannan mutum ba ta inganta ba, kuma dole ne ya maimaita ta. Rahoton Ibn al-Qasim daga Malik yana nuna cewa sallar mutumin da ya danne kiran dabi'a ba ta inganta ba. Dalilin haka shi ne, ya ruwaito daga gare shi cewa irin wannan mutum dole ne ya maimaita sallar kafin lokacinta ya kare, in ba haka ba sai ya yi ta a matsayin qadaa.

A group of jurists maintained that prayer of such a person is not valid, and he has to repeat it. Ibn al-Qasim’s report from Malik indicates that the prayer of a person suppressing the call of nature is invalid. The reason^is that he reported from him that such a person must repeat the prayer before the expiry of the time, otherwise he has to do so as qadd>.

Dalilin sabanin su ya samo asali ne daga takaddamar da suka yi game da hani: shin yana nuna cewa abin da aka hana ba shi da inganci ne, ko kuma yana nuna cewa aikin a wannan yanayi zunubi ne kawai, idan aikin da aka hana asalinsa wajibi ne ko halal ne. Waɗanda suka tabbatar da cewa irin wannan sallah ba ta inganta sun dogara ne da hadisin da malaman Sham suka ruwaito, wasu daga cikinsu sun ruwaito shi daga Thawban, wasu kuma daga Abu Hurairah, daga Annabi ﷺ, wanda ya ce: "Bai halatta ga mumini ya yi sallah alhali yana riƙe da buƙatar fitsari ko bahaya ba." Abu Umar ya ce hadisin yana da rauni a isnadinsa, don haka ba shi da hujja a shari'a.

The reason for their disagreement arises from their dispute over the proscription whether it indicates the invalidity of the (performance of the) thing prohibited, or it merely indicates the sinfulness of the act in that condition, when the act so proscribed is originally obligatory or permissible. Those who upheld the invalidity of such a prayer relied on the tradition reported by the Syrians, with some reporting it from Thawban, while others from Abu Hurayra from the Prophet (God’s peace and blessings be upon him), who said, “It is not permitted for a believer to pray when he is forcibly suppressing the call of nature”. Abu TJmar said that it is a tradition with a weak transmission, and it therefore has no legal force.

Sun sabawa wajen amsa gaisuwar mai sallah. Wasu malamai, daga cikinsu akwai Sa'id ibn al-Musayyab, al-Hasan ibn al-Hasan al-Basri, da Qatada, sun halatta hakan. Wata ƙungiya kuma ta hana amsawa da magana, amma ta halatta amsawa da alama, wannan ita ce ra'ayin Malik da al-Shafi'i. Wasu kuma sun hana amsawa da magana ko da alama, wannan ita ce ra'ayin Nu'uman. Wata ƙungiya ta halatta amsawa a cikin zuciya (cikin shiru), wasu kuma suka ce ya kamata ya amsa idan ya gama sallah.

They disagreed about responding to the salutation by the praying worshipper. A group of jurists, among whom are Sa Td ibn al-Musayyab, al-Hasan ibn al- c Hasan al-BasrT, and Qatada, permitted it. Another group disallowed responding in words, but permitted it with a gesture, and this is the opinion of Malik and aI-Shafi T. Others c prohibited responding by words or by gesture, and this is the opinion of Nu(mam. One group permitted an inward (silent) response, while others said that he should respond when he has finished praying.

Dalilin sabani tsakanin su ya samo asali ne daga tambayar ko amsa gaisuwa wani nau'in magana ce a cikin sallah, wadda aka haramta. Wadanda suka tabbatar da cewa magana ce da aka haramta a cikin sallah, suka takaita ayar, "Idan an gaishe ku da gaisuwa, ku gaishe da wadda ta fi ta, ko ku mayar da ita" da hadisai da suka hana magana a cikin sallah, sun ce ba a halatta a amsa gaisuwa a cikin sallah ba. Wadanda suka tabbatar da cewa ba ta cikin maganar da aka haramta ba, da wadanda suka takaita hadisan da suka hana da umarnin amsa gaisuwa, sun halatta

The reason for their disagreement stems from whether the response to a salutation is a kind of speech during prayer, which is proscribed. Those who maintained that it is a kind of speech prohibited in prayers, and restricted the verse, “When ye are greeted with a greeting, greet ye with a better than it or return it”148 with traditions proscribing speech during .prayer, said that it is not permitted to respond during prayer. Those who maintained that it is not included in the prohibited speech, and those who restricted the proscribing traditions with the command for responding to a greeting, permitted a

Sun sabawa wajen amsa gaisuwar mai sallah. Wasu malamai, daga cikinsu akwai Sa'id ibn al-Musayyab, al-Hasan ibn al-Hasan al-Basri, da Qatada, sun halatta hakan. Wata ƙungiya kuma ta hana amsawa da magana, amma ta halatta amsawa da alama, wannan ita ce ra'ayin Malik da al-Shafi'i. Wasu kuma sun hana amsawa da magana ko da alama, wannan ita ce ra'ayin Nu'uman. Wata ƙungiya ta halatta amsawa a cikin zuciya (cikin shiru), wasu kuma suka ce ya kamata ya amsa idan ya gama sallah.

They disagreed about responding to the salutation by the praying worshipper. A group of jurists, among whom are Sa Td ibn al-Musayyab, al-Hasan ibn al- c Hasan al-BasrT, and Qatada, permitted it. Another group disallowed responding in words, but permitted it with a gesture, and this is the opinion of Malik and aI-Shafi T. Others c prohibited responding by words or by gesture, and this is the opinion of Nu(mam. One group permitted an inward (silent) response, while others said that he should respond when he has finished praying.

Dalilin sabanin da ke tsakaninsu shi ne ko amsa gaisuwa wani nau'i ne na magana a cikin salla, wanda aka hana. Wadanda suka tabbatar da cewa wani nau'i ne na magana da aka haramta a cikin salla, suka kuma takaita ayar nan, "Idan an gaishe ku da gaisuwa, ku gaishe da mafi kyau daga cikinta ko ku mayar da ita," da hadisan da ke hana magana a cikin salla, sun ce ba a halatta a amsa gaisuwa a cikin salla ba. Wadanda suka tabbatar da cewa ba ya cikin maganar da aka haramta, da kuma wadanda suka takaita hadisan da ke hana magana da umarnin amsa gaisuwa, sun halatta amsa gaisuwa a cikin salla. Abu Bakr ibn al-Mundhir ya ce: wadanda suka ce ba a amsa gaisuwa ko kadan sun saba wa sunna, domin Habib ya ruwaito cewa Annabi ﷺ ya amsa gaisuwar wadanda suka gaishe shi yayin da yake salla, da alama.

The reason for their disagreement stems from whether the response to a salutation is a kind of speech during prayer, which is proscribed. Those who maintained that it is a kind of speech prohibited in prayers, and restricted the verse, “When ye are greeted with a greeting, greet ye with a better than it or return it”148 with traditions proscribing speech during .prayer, said that it is not permitted to respond during prayer. Those who maintained that it is not included in the prohibited speech, and those who restricted the proscribing traditions with the command for responding to a greeting, permitted a response during prayer. Abu Bakr ibn al-Mundhir has said that those who say that the greeting is not to be responded to at all have opposed the sunna, for Habib has reported that the Prophet (God’s peace and blessings be upon him) returned the greeting, with a gesture, of those who greeted him while he was praying.

Tattaunawar da ke cikin wannan babi ta ƙunshi gano mutumin da ya wajaba a yi wa qaddW, da bayanin nau'ikan qadd, da sharuddansa.

The discussion in this chapter covers the identification of the person for whom qaddW is obligatory, the description of the types of qadd, and its conditions.

Malaman shari'a sun yarda cewa wanda sallah ta wajaba ya rama ita (qadā) shi ne wanda ya manta (da yin sallah) ko kuma ya yi barci har lokacin ya wuce. Sun sami sabani game da batun wanda ya jinkirta sallah da gangan, da kuma wanda ya suma. Malaman shari'a sun yarda kan wajabcin qadā ga wanda ya rasa sallah saboda manta wa ko barci, saboda ingantattun rahotanni game da maganganu da ayyukan Annabi (ﷺ). Ina nufin maganarsa, "An ɗaga alƙalami a kan abubuwa uku," kuma a nan ya ambaci mai barci. Haka kuma maganarsa, "Idan wani daga cikinku ya yi barci [har lokacin] sallah ko ya manta da ita, to ya rama ta idan ya tuna." An kuma ruwaito cewa shi kansa Annabi (ﷺ) ya taɓa yin barci har rana ta fito, sannan ya yi sallar a matsayin qadā. Game da wanda ya yi watsi da sallah da gangan har lokacinta ya ƙare, mafi yawan malamai sun ce shi mai zunubi ne kuma qadā ta wajaba a kansa. Wasu daga cikin malaman Zāhiriyya sun ce shi mai zunubi ne, amma ba ya bukatar yin qadā. Ɗaya daga cikin malaman Zāhiriyya da suka ce haka shi ne Abū Muhammad ibn Ḥazm.

The Muslim jurists agreed that the person for whom qadd is obligatory is one who forgets (to pray) or is asleep (till the expiry of the time). They disagreed about the case of one who delays praying intentionally and about one who faints. The Muslim jurists agreed about the obligation of qadd for a person who misses prayer due to forgetfulness or sleep, because of the authentic reports about the words and acts of the Prophet (God’s peace and blessings be upon him). By his words I mean the saying, “The Pen has been lifted on three counts”, and here he mentioned one sleeping, and also his saying, “If one of you slept through [the time of] prayer or forgot it, then let him make up for it when he remembers”. It is also reported that he himself overslept once till sunrise and then offered it as qadd' About the person who intentionally neglects prayer till its time is over, the majority hold that he is a sinner and qadd is obligatory on him. Some of the Zahirites have held that he is a sinner, but he is not to observe qadd. One of the Zahirites who held this was Abu Muhammad ibn Hazm.

Sababin rashin jituwarsu shi ne saboda sun sabawa kan abubuwa biyu. Na farko shi ne halaccin amfani da qiyas (kwatanci/ilimin ma'ana) a cikin shari'a. Na biyu shi ne yadda za a yi kwatancin mutumin da ya yi watsi da sallah da gangan da wanda ya manta, bayan an amince da ingancin qiyas. Wadanda suka wajabta qada'i a kansa sun ce: idan an wajabta qada'i ga mutumin da ya manta, wanda shari'a ta yafe masa a lokuta da dama, to ya dace ya zama wajibi ga wanda ya yi watsi da ita da gangan ba tare da wani uzuri ba. Wadanda ba su halatta kwatanta mai mantuwa da mai watsi da gangan ba sun ce: mai mantuwa da mai watsi da gangan sabani ne da juna, kuma ba a yin qiyas tsakanin abubuwa masu sabawa, domin hukuncinsu ya bambanta, kuma ana yin qiyas ne ga abubuwa masu kama da juna. Gaskiyar al'amari a nan ita ce: idan an dauki wajabcin qada'i a matsayin karin hukunci (ukuba), to qiyas din yana da inganci a siffarsa. Amma idan an dauke shi a matsayin tausayi ga mai mantuwa, domin yana da uzuri, kuma ba za a hana masa wannan alheri ba, to mai watsi da gangan yana sabawa mai mantuwa, kuma ba a yin qiyas, domin mai mantuwa yana da uzuri, alhali mai watsi da gangan ba shi da uzuri. Ka'ida ita ce: qada'i ba ya wajaba saboda umurnin lokaci (ada'i), a'a, yana wajaba ne ta wani sabon umurni, kamar yadda Mutakallimun suka tabbatar. Domin mai mantuwa ya rasa wani sharadi daga cikin sharuddan da ke ba shi damar aikata ibada yadda ya kamata, kuma wannan sharadin shi ne lokaci, wanda yana daga cikin sharuddan inganci, kuma jinkirin lokaci, ta hanyar qiyas, yana zama sauki a gare shi. Akwai kuma wata hadisi da ke warware al'amarin mai mantuwa da mai barci; amma al'amarin mai watsi da gangan yana tsakanin kasancewa kamar su da rashin kasancewa kamar su. Allah ne yake shiryar da zuwa ga gaskiya.

Sun bambanta game da tsari na sallah (wato tsarin yin sallolin), sun sabawa juna game da wajibcin kiyaye tsari tsakanin sallolin da aka manta da kuma tsakanin su da sallar da ake yi yanzu. Malik ya tabbatar da cewa kiyaye tsari a jere wajibi ne ga sallah biyar ko abin da ya gaza haka, kuma mutum ya fara da sallar da aka manta koda lokacin sallar yanzu zai wuce. Ya kai har ga cewa idan yana cikin sallar yanzu sai ya tuna da sallar da aka manta, sallar yanzu ta lalace a gare shi. Abu Hanifa da al-Thawri sun bayyana irin wannan ra'ayi, sai dai su sun tabbatar da wajibcin tsari a jere ne kawai idan lokacin sallar yanzu yana da tsawo isa (ga sallar qada da sallar asar). Wadannan malamai sun yarda cewa wajibcin tsari yana faduwa idan mutum ya manta. Al-Shafi'i kuwa ya ce babu wajibcin kiyaye tsari, amma idan ya yi haka kuma lokaci ya isa ga sallar yanzu, abin yabo ne.

They differed over the order (of offering prayers), that is, they disagreed about the obligation of observing an order among the forgotten prayers, and between them and the add prayer. Malik maintained that observing a sequential order is obligatory for five prayers or whatever is less, and that the person is to begin with a forgotten prayer even if the time of the current prayer is to be missed. He went as far as saying that if he is occupied with the current prayer and remembers a forgotten prayer, the current prayer is invalidated for him. Similar views were expressed by Abu HanTfa and al-ThawrT, except that they upheld the obligation of a sequential order only when the period for the current prayer is long enough (for the qadd and the add prayers). These jurists agreed about the dropping of the obligation of order in the case of forgetfulness. Al-Shafi T said c that there is no obligation of maintaining an order, but if he does this and the time is long enough to accommodate the current prayer, it is commendable.

Dalilin rashin jituwarsu ya samo asali ne daga sabanin hadisai a kan wannan batu, da kuma banbancinsu game da kasancewar kamanceceniya tsakanin qadd da add. Akwai hadisai biyu masu karo da juna a kan wannan batu. Na farko shi ne abin da aka ruwaito daga Annabi (tsira da amincin Allah su tabbata a gare shi) cewa ya ce: "Duk wanda ya manta da sallah [sannan ya tuna] alhali yana yin wata sallar tare da limami, to ya ci gaba da limamin. Bayan ya gama wannan sallar, sai ya maimaita [ya yi] sallar da ya manta, sannan ya maimaita sallar da ya yi tare da limamin." Almajiran al-Shafi'i suna ganin wannan hadisi raunanne ne, yayin da suke tabbatar da hadisin Ibn 'Abbas cewa Annabi (tsira da amincin Allah su tabbata a gare shi) ya ce: "Idan wani daga cikinku ya manta da sallah ya tuna da ita alhali yana yin wata sallar da aka tsara, to ya kammala abin da yake yi, idan ya gama sai ya yi sallar da ya manta a matsayin qadd." Duk da haka, ingantaccen hadisi a kan wannan maudu'i shi ne wanda ya gabata, inda kalmomin Annabi ﷺ suke: "Idan wani daga cikinku ya yi barci har lokacin sallah ya wuce, ko ya manta da ita, to ya yi sallar idan ya tuna."

Tambayar yaushe ake ɗaukar raka'a a matsayin wadda ta ɓace ta ƙunshi batutuwa biyu. Na farko, lokacin da mai ibada ya shiga sallah a lokacin da limami ya riga ya durƙusa don ruku'i. Na biyu, lokacin da yake sallah tare da limami sai ya manta ya bi shi a ruku'i, ko kuma wani abu irin cunkoso ya faru wanda ya hana shi yin hakan.

The question as to when a rak^a is deemed to be lost entails two issues. First, when the worshipper joins in when the imam has bent for the ruku\ and second, when he is praying with the imam and forgets to follow him in the ruk# or something in the nature of jostling occurs that prevents him from- doing so.

Akwai ra'ayoyi guda uku kan wannan mas'ala. Na farko, wanda manyan malamai suke riƙe da shi, shi ne cewa idan mutum zai iya kama liman kafin ya ɗaga kansa daga ruku'u, kuma ya iya yin ruku'u tare da shi, to ya riga ya kama raka'ar, kuma babu qada'i a kansa. Waɗannan malamai sun sha banban kan ko yana daga cikin sharuɗɗan shigarsa da mutum ya furta takbira biyu: takbirar farawa da kuma takbirar ruku'u, ko kuwa takbirar ruku'u kaɗai ta isar masa, kuma idan an ɗauka cewa ta isar, shin wajibi ne ya niyyace ta da takbirar farawa ma? Wasu daga cikinsu sun ce takbira ɗaya za ta isar idan ya haɗa a cikinta niyyar takbirar farawa. Wannan ra'ayin Malik da al-Shafi'i ne, sai dai abin da aka fi so a wajensu shi ne takbira biyu. Wata jama'a daga malamai sun ce wajibi ne a yi takbira biyu. Wata jama'a kuma sun ce takbira ɗaya ta isar, ko da ba ya niyyar takbirar farawa ta cikinta.

There are three opinions on this issue. The first, which is held by the majority, is that if he can catch up with the imam before he raises his head from the ruk# and is able to bow with him, then, he has caught the rakfa and there is no qadd* for him. These jurists differed on whether it is a condition for This person joining in that he pronounce two takbirs., the initial takbir and one for the or is the takbir of the ruk& to be sufficient for him, and if it is deemed compensated, is it a condition for it that he intends through it the initial takbir also? Some of them said that a single takbir would be sufficient if he includes in it the intention of the initial takbir. This is the opinion of Malik and al-ShafiT but, the preference in their view is for two takbirs. A. group of jurists said that (pronouncing) two takbirs is necessary. Another group said that one is sufficient even if he does not intend the initial takbir through it.

Ra'yi na biyu shi ne cewa idan liman ya riga ya shiga ruku'i, to mutum ya rasa rak'ar, kuma ba zai iya samunta ba sai dai idan ya yi hakan bayan ya tsaya tare da liman. Ana danganta wannan ga Abu Hurayra. Ra'yi na uku shi ne cewa idan ya kusanci layin karshe lokacin da liman ya riga ya daga kansa daga ruku'i, amma wasu daga cikin mutanen layin ba su daga ba, sai ya haɗa da su a ruku'i, to ya samu rak'ar, domin wasu suna jagorantar wasu. Al-Shafi'i ne ya tabbatar da wannan ra'ayi. Dalilin wannan sabani ya samo asali ne daga rashin tabbas na ma'anar kalmar rak'a, tsakanin aikin ruku'i kadai, da kuma ma'anar haɗuwar ruku'i da tsayuwa tare. Annabi (tsira da aminci na Allah su tabbata a gare shi) ya ce: "Wanda ya samu rak'a daga sallah, to ya samu sallar." Ibn al-Mundhir ya ce wannan hadisi an tabbatar da ingancinsa daga Manzon Allah (tsira da aminci na Allah su tabbata a gare shi). Waɗanda suka yi amfani da kalmar rak'a da ma'anar ruku'i da tsayuwa tare, sun ce idan mutum ya rasa tsayuwar da liman, to ya rasa rak'ar. Waɗanda kuwa suka yi amfani da kalmar rak'a da ma'anar ruku'i kansa, sun ɗauki kama ruku'i a matsayin samun rak'a. Rashin tabbas da ake samu a wannan kalma shi ne tsakanin ma'anarta ta harshe da ma'anarta ta fasaha. Ma'anarta ta harshe tana nufin ruku'i kawai, amma ma'anarta ta fasaha tana nufin tsayuwa, da ruku'i, da sujada. Waɗanda suka tabbatar da cewa kalmar rak'a a cikin maganar Annabi (tsira da aminci na Allah su tabbata a gare shi), "Wanda ya samu rak'a", tana nufin ma'anar fasaha, kuma ba su karɓi ra'ayin waɗanda suke karɓar wani ɓangare na abin da sunaye ke nunawa ba, sun ce wajibi ne mutum ya yi dukkan ayyuka uku tare da liman, wato tsayuwa, da ruku'i, da sujada. Yana yiwuwa cewa waɗanda suka karkata ga ɗaukar ruku'u sun dogara ne kawai ga babban ɓangaren da kalmar ke nunawa, domin mutumin da ya samu damar shiga cikin ruku'u ya kama sassa biyu, yayin da mutumin da ya rasa ruku'u ya samu sashe ɗaya kawai. Bisa wannan, saɓanin da ke tsakaninsu ya shafi jayayyar karɓar wani ɓangare na abin da kalma ke nunawa ko kuma gaba ɗayan ma'anar da kalmar ke nunawa. Ana iya samun saɓani game da dukkan ra'ayoyin biyu.

Game da mutumin da ya manta bai bi imam a cikin ruku'u ba har imam ya yi sujjada, wasu malaman fiqhu sun ce: idan bai sami ruku'u tare da shi ba, to ya rasa raka'ar, kuma wajibi ne ya yi ta a matsayin qada' (kafin ya gama sallamarsa). Wasu malaman fiqhu sun ce: zai iya lissafta raka'ar a matsayin an yi ta idan yana iya kammala sujjadodin kafin imam ya fara raka'a ta gaba. Wasu malaman fiqhu kuma sun ce: zai bi shi, kuma ya lissafta raka'ar a matsayin an yi ta muddin imam bai ɗaga kansa daga ruku'u a raka'a ta biyu ba. Wannan sabani yana cikin mabiya Malik, kuma akwai babban sabani game da cikakkun bayanai, tare da sabani a tsakaninsu game da ko abin da aka rasa ya faru ne saboda mantuwa ko saboda turereniya, da ko ya faru a sallar Juma'a ko wata sallar, da ko wannan yanayi ya faru ga wanda ke bin imam a raka'a ta farko ko a wata raka'a.

About the person forgetting to follow the imam in rukuc till the imam prostrates, a group of jurists said that if he has failed to observe the rukuz with him, he has lost the rak'a and it is obligatory for him to offer it as qada? (before his own salam). Another group of jurists said that he can count the rakfa (as performed) if it is possible for him to complete the fukuS before the imam has commenced the next rak'a. A third group of jurists said that he is to follow him and count the rakfa as performed as long as the imam has not raised his head after bowing in the second rak^a. This disagreement exists among the disciples of Malik, and there is considerable dispute over details, along with disagreements among them relating to whether what was missed occurred due to forgetfulness or due to jostling, and whether it happened in a jumu^a prayer or another, and whether this situation was faced by the follower in the first rakfa or in another rak'a.

Tun da manufarmu ba ita ce tattara cikakkun bayanan ra'ayoyi ko fitar da hukunce-hukunce daga cikinsu ba, illa dai nuna manyan batutuwa da ka'idojinsu na asali, sai mu ce kamar haka:

Since our purpose is not to record the details of the opinions or to derive them, but only to indicate the fundamental issues and their (underlying) principles, we say the following:

Sababin saɓanin a wannan mas'ala shi ne jayayya kan ko yana daga cikin sharuɗɗan motsin mabiyi cewa ya kasance tare da motsin limami (ko ya biye masa nan take), kuma ko wannan sharaɗi ya shafi dukkan ayyuka uku na raka'a, wato tsayuwa, ruku'u da sujjada, ko kuwa sharaɗi ne kawai ga wasu daga cikinsu? Haka kuma, yaushe aikin mabiyi zai zama saɓawa limami idan wannan aiki bai biyo bayan aikin limami nan take ba, wato idan shi yana yin aiki ɗaya, limami kuma yana yin aiki na gaba? Waɗanda suka ce sharaɗi ne ga kowane ɓangare na raka'a guda, wato aikin mabiyi ya zama daidai da irin wannan aiki na limami, domin in ba haka ba hakan zai zama rabuwa da limami, kuma Annabi (tsira da amincin Allah su tabbata a gare shi) ya ce: "An naɗa limami ne domin a bi shi, saboda haka kada ku saɓa masa", sun ce idan ya kasa yin ruku'u tare da limami, koda kuwa wani ɗan ƙaramin sashi ne, to zai rasa raka'ar. Waɗanda suka duba wani sashi kawai sun ce yana tara raka'ar idan ya tara wani sashi na raka'ar kafin limami ya tashi zuwa raka'a ta gaba, kuma wannan ba ya zama saɓawa limami. Idan limami ya tashi zuwa raka'a ta biyu, mabiyin kuwa yana bin sa (a ayyukan raka'a ta farko), to wannan yana zama saɓawa limami a raka'a ta farko. Waɗanda suka ce yana iya ci gaba da ayyukansa muddin limami bai yi ruku'u a raka'a ta gaba ba, suna ganin cewa ba sharaɗi ba ne kowane ɓangare na aikin mabiyi ya dace da kowane ɓangare na aikin limami, ko gaba ɗaya, sharaɗin kawai shi ne aikin ya faru bayan nasa. Sun yarda cewa idan imam ya ɗaga daga ruku'u a raka'a ta biyu, to mai bin sa ba zai ƙidaya wannan raka'a a matsayin wadda aka yi ba, idan yana ci gaba da ayyukansa a cikinta, domin waɗannan ayyuka za su sami hukuncin raka'a ta farko alhali imam yana ƙarƙashin hukuncin raka'a ta biyu, kuma wannan a fili yake cewa shi ne yin sabani da shi.

Matsala ta biyu daga cikin manyan batutuwa uku da ke aiki a matsayin ƙa'idodi na wannan maudu'i ita ce: shin aikin da mai bin imam ke yi na ɓangaren sallah da ya rasa daga sallar imam, yana zama ƙari ne (add) ko kuwa yana zama ƙaddara (qadd)? Akwai ra'ayoyi guda uku game da wannan batu.

The second of the three fundamental issues that act as principles of the topic is whether the performance by the follower of the part of the prayer he has missed, from the imam's prayer, amounts to add or qadd. There are three opinions on this issue.

Wasu malamai sun ce abin da mutum yake yi bayan sallamar limami shi ne qadd, kuma abin da ya riski limami tare da shi ba shi ne rak'a ta farko ta sallarsa ba. Wasu kuma sun ce abin da yake yi bayan sallamar limami shi ne add, kuma abin da ya riski limami tare da shi shi ne rak'a ta farko ta sallarsa. Rukuni na uku kuwa ya yi bambanci tsakanin maganganu da ayyuka, ya ce yana yin maganganu a matsayin qadd, wato karatu, sannan ya ci gaba da ayyuka, wato a matsayin add. Don haka, bisa ga ra'ayi na farko, wanda ke ɗaukar abin da mai bi yake yi na sashen da ya rasa a matsayin qadd, duk wanda zai iya riskar raka'a ɗaya ta sallar magariba zai tashi idan limami ya gama sallarsa da sallama, sannan ya yi raka'o'i biyu yana karanta Suratul Fatiha da wata sura a cikin kowacce, ba tare da zama a tsakanin raka'o'in biyu ba. Bisa ga ra'ayi na biyu, wanda ya dogara da ci gaba, zai tashi don raka'a ɗaya yana karanta Suratul Fatiha da wata sura a cikinta, sannan ya zauna, bayan haka ya tashi don wata raka'a yana karanta Suratul Fatiha kawai a cikinta. Bisa ga ra'ayi na uku, zai tashi don raka'a ɗaya yana karanta Suratul Fatiha da wata sura a cikinta, sannan ya zauna, bayan haka ya tashi don raka'a ta biyu shi ma yana karanta Suratul Fatiha da wata sura a cikinta.

A group of jurists said that the part he observes after the imam's salutation is qadd and what he has observed with the imam is not the first part of his prayer. Another group said that what he observes after the salutation of the imam is add and what he observed with the imam is the first part of his prayer. A third group made a distinction between words and acts and said that he performs the words as qaddy that is, the recitation, and continues on with the acts, meaning add thereby. Thus, according to the first opinion, the opinion which regards the missed part that the follower performs as qadd, the person who is able to catch one rak^a of the maghrib prayer will stand up when the imam ends his prayer with the salutation and offer two rak'as reciting the umm al-Qur'an and another sura in each one of them, without adopting the sitting posture in between the two. In accordance with the second opinion, that is based on continuation, he will stand up for one rak^a reciting in it the umm al-Qir'dn and another sura and then adopt the sitting posture, after which he will rise for another rak^a and recite in it only the umm al- QuPan. In accordance with the third opinion, he will stand up for a rak'a reciting in it the umm al-Qur'dn and another sura and then take the sitting posture, after which he will rise for the second rak*u also reciting in it the umm al-Qur>dn and another sura.

A group of jurists said that if he is able to catch a rak'a of Jumu'a then he has observed the Jumu'a prayer, and he is to perform the second rak'a after the salutation of the imam; but if he catches less than a rak'a he is to pray the four rak'as as Zuhr. This is the opinion of Malik and al-Shafi'i. Another group of jurists said that he is to complete two rak'as irrespective of what he has been able to catch of the prayer with the imam. This is Abu Hanifa's opinion. The reason for disagreement in this matter stems from what is supposed to be a conflict between the general implication of the words of the Prophet ﷺ, "Pray what you are able to catch (behind the imam), and complete what you have missed", and the meaning of his words, "He who has caught a rak'a of a prayer (behind the imam) has caught the prayer". Those who decided on the basis of the words, "complete what you have missed", made it obligatory that the follower pray two rak'as even if he has been able to catch (a little) less than two rak'as. Those for whom there is an implied word in the words of the Prophet ﷺ, "he has caught the prayer", that is, he has caught the hukm of the prayer, said that the (indirect) indication of the text (dalil al-khitab) implies that one who has caught less than one rak'a has not caught the hukm of the prayer. The implied word, however, in this text has multiple possibilities, for it is possible that it means the merit of the prayer, it is possible that it means the time of the prayer, and it is also possible that it means the hukm of the prayer. Perhaps the possible meaning in one of these is not more obvious than the other. If this is the case, then it belongs to the category of mujmal (unelaborated implication), which does not imply a hukm, and the other (text with a) general meaning becomes preferable. Idan kuwa mun yarda cewa a bayyane yake cikin ɗaya daga cikin waɗannan ma'anoni da aka fahimta a ɓoye, misali hukuncin sallah bisa ga ra'ayin1 waɗanda suke riƙe da wannan, to, wannan ma'ana bayyananniya ba ta sabawa ma'ana gabaɗaya (a cikin sauran nassi), sai dai idan an ɗauke ta a matsayin wani nau'i na alamar nassi (rfa/f/ al-khitab), amma ma'ana gabaɗaya ta fi ƙarfi, bisa ijma'i, fiye da alamar nassi, musamman alamar da ta dogara da yawan yiwuwa ko da ma'ana bayyananniya. A gefe guda kuma, ra'ayin waɗanda suke ganin cewa kalmomin Annabi (tsira da aminci su tabbata a gare shi), "ya riske sallah", sun haɗa dukkan ma'anoni da aka fahimta a ɓoye, rauni ne kuma ba a san shi ba a amfanin harshen Larabci, sai dai idan an ce akwai irin wannan ma'ana ta al'ada ko ta fasaha.

A group of jurists said that if he is able to catch a rak'a of jumu^a then he has observed the jumu^a prayer, and he is to perform the second rak'a after the salutation of the imam, but. if he catches less than a rak^a he is to pray the four rak'as as zuhr. This is the opinion of Malik and al-ShafiT. Another group of jurists said that he is to complete two rakfas irrespective of what he has been able to catch of the prayer with the imam. This is Abu HanTfa’s opinion. The reason for disagreement in this matter stems from what is supposed to be a conflict between the general implication of the words of the Prophet (God’s peace and blessings be upon him), “Pray what you are able to catch (behind the imam), and complete what you have missed”, and the meaning of his words, “He who has caught a raV-a of a prayer (behind the imam) has caught the prayer”. Those who decided on the basis of the words, “complete what you have missed”, made it obligatory that the follower pray two vak'as even if he has been able to catch (a little) less than two rak^as. Those for whom there is an implied word in the words of the Prophet (God’s peace and blessings be upon him), “he has caught the prayer”, that is, he has caught the hukm of the prayer, said that the (indirect) indication of the text (dalil al- khiidb) implies that one who has caught less than one rak^a has not caught the hukm of the prayer. The implied word, however, in this text has multiple possibilities, for it is possible that it means the merit of the prayer, it is possible that it means the time of the prayer, and it is also possible that it means the hukm of the prayer. Perhaps the possible meaning in one of these is not more obvious than the other. If this is the case, then it belongs to the category of mujmal (unelaborated implication), which does not imply a hukm, and the other (text with a) general meaning becomes preferable. If, however, we concede that it is obvious in one of these implied meanings, for example, the hukm of the prayer in accordance with the opinion1 of those who hold this, then, this obvious meaning is not in conflict with the general meaning (in the other text), unless it is treated as a category of the indication of the text (rfa/f/ al-khitab), but the general meaning is stronger, unanimously, than the indication of the text, especially an indication based on several probabilities or on the obvious meaning. On the other hand, the opinion of those who maintain that the words of the Prophet (God’s peace and blessings be upon him), “he has caught the prayer”, include all the implied meanings, is weak and unknown in Arab usage, unless it is maintained that there is such a customary or technical meaning.

Game da batun mai bin liman a cikin sujjadar sahu, watau sujjadar gyara saboda mantuwa, wasu malaman shari'a sun kafa dalili da cewa sai mutum ya samu aƙalla raka'a ɗaya tare da liman. Wasu malaman shari'a kuma ba su yi la'akari da wannan ba. Waɗanda ba su yi la'akari da shi ba sun yanke hukunci bisa ga ma'anar gaba ɗaya ta maganar Annabi ﷺ, "An naɗa liman domin a bi shi." Waɗanda suka yi la'akari da raka'a kuwa sun yanke hukunci bisa ma'anar maganar Annabi ﷺ, "Ya riga ya kama sallah." Saboda wannan dalili ne suka kuma saɓa a kan ƙaramin batu na uku.

On the issue of the follower following the imam in prostrations, that is, the prostrations of forgetfulness, a group of jurists fixed one rak'a as the basis, that is, that he should catch at least a rak'a with the imam', another group of jurists did not take this into account. Those who did not take this into account decided on the basis of the general implication of the words of the Prophet (God’s peace and blessings be upon him), “The imam has been appointed so that he be followed”. Those who took the rak'a into account decided according to the meaning of the words of the Prophet (God’s peace and blessings be upon him), “He has caught the prayer”. It is for this reason that they also differed on the third sub-issue.

Wasu malamai na fiqhu sun ce idan matafiyi ya riske kasa da raka'a guda na sallar limamin da yake a cikin gari, ba zai cika sauran sallar ba a matsayin mazaunin gari, amma idan ya riske raka'a guda, cika sallar ya zama wajibi a kansa.

A group of jurists said that if the traveller catches less than one rak'a of the prayer of the imam (who is) in a settlement he is not to complete the rest of the prayer as one having the status of the resident, but if he catches one rakfa completion is binding upon him.

Wannan shi ne hukuncin qadd* ga wani ɓangare na sallah idan limami ya fara sallah kafin wanda ke bin sa.

This, then, is the hukm of qadd* for part of the prayer when the imam had started prayer before the follower.

Sun amince malaman fiqhu game da hukuncin ƙadā' ga wani ɓangare na salla da ke faruwa saboda mantuwar limami ko na mutum (wanda ke sallah shi kaɗai), cewa ya kamata ya yi ƙadā' duk abin da yake rukuni na salla, watau wajibi, kuma salla ba ta inganta gare shi sai ya aikata shi. Sai dai akwai al'amura a cikinta da suka sabawa juna, inda wasu suka wajabta ƙadā' a cikinsu, wasu kuma suka wajabta maimaita salla, kamar misalin wanda ya manta ya yi sujjada huɗu a raka'o'i huɗu, yana barin sujjada ɗaya a kowace raka'a. Wata ƙungiyar malamai saboda haka suka ce yana gyara ta huɗu ta hanyar yin sujjada, sannan raka'o'in da suka gabata ana ɗaukar su a matsayin ɓatattu, sai ya maimaita su. Wannan ra'ayin Malik ne. Wata ƙungiya kuma ta ce salla gaba ɗaya ta lalace, kuma maimaita ta ya zama wajibi a kansa. Wannan yana ɗaya daga cikin riwayoyin daga Ahmad. Ƙungiya ta uku ta ce yana yin sujjada huɗu a jere, kuma sallarsa ta cika. Wannan ra'ayin Abu Hanifa ne, da al-Thawri, da al-Awza'i. Ƙungiya ta huɗu ta ce ana gyara raka'a ta huɗu da sujjada biyu. Wannan ra'ayin al-Shafi'i ne.

The jurists agreed with respect to the hukm of qadffi for part of the prayer that occurs because of the forgetfulness of the imam or of the individual (praying independently), that he is to observe as qadd> whatever is an essential element (rukn) of the prayer, that is, an obligation, and it is not valid for him unless he performs this (part). There are, however, issues in it over which they disagreed, with some making qada> (making up the missing parts) obligatory in them and the others imposing repetition, as in the case of the person who forgets to make four prostrations in four rakfasy missing one prostration in each rak'a. K group of jurists, thus, said that he rectifies the fourth by the prostrating and deems the earlier rak'as as nullified and then repeats them. This is Malik’s opinion. Another group of jurists said that the prayer is nullified as a whole and repetition becomes binding upon him. This is one of the narrations from Ahmad. A third group said that he performs four consecutive prostrations and his prayer stands completed. This was held by Abu HanTfa, al-Thawri, and al-Awza T. A fourth group said that c the fourth is rectified with two prostrations. This is al-ShafiTs opinion.

Sujūd da shari'a ta shimfiɗa yana aiki ne a cikin yanayi biyu: na farko, a cikin ƙari ko ƙaranci na ayyuka ko kalmomi ba da niyya ba; na biyu, a cikin shakka game da ayyukan sallah. Game da sujūdun da ke biyo bayan mantuwa, ba daga shakka ba, batun ya ƙunshi sassa shida. Kashi na farko yana kan gano hukuncin sujūdun. Na biyu yana kan wuraren da suke faruwa a cikin sallah. Na uku yana da alaƙa da gano nau'in ayyuka da kansu waɗanda saboda su ake yin sujūdun. Na huɗu yana kan bayanin sujūdun mantuwa. Na biyar yana kan gano mutumin da sujūdun suka wajaba a kansa. Na shida yana kan hanyoyin da mai bin imam yake faɗakar da imam game da mantuwarsa.

The prostrations transmitted in the law apply in one of two cases: first, in unintended excess or deficiency of acts or words; and second, in the case of doubt in the acts of the prayer. In the case of the prostrations resulting from forgetfulness, and not from doubt, the discussion is covered in six sections. The first section is about the identification of the hukm of the prostrations. The second is about their occasions in the prayer. The third relates to the identification of the species of the acts and the acts themselves because of which the prostrations are made. The fourth is about the description of the prostrations of forgetfulness. The fifth is about the identification of the person for whom the prostrations are obligatory. The sixth is about the means with which the follower alerts the imam about his forgetfulness.

Sun yi sabani game da sujjadar sahu, ko wajibi ne ko sunna ne. Al-Shafi'i ya ce sunna ce, yayin da Abu Hanifa ya ce wajibi ce, amma a matsayin ɗaya daga cikin sharuɗɗan ingancin salla. Malik kuwa ya raba tsakanin sujjadar sahu da ake yi saboda mantuwar kalmomi ko mantuwar wasu ayyuka, da kuma waɗanda ake yi saboda ƙari ko ƙaranci. Ya ce sujjadar sahu da ake yi saboda ayyukan da aka rage wajibi ce, kuma a cewarsa tana cikin sharuɗɗan ingancin salla. Wannan ita ce sanannen ruwayar. An kuma ruwaito daga gare shi cewa sujjadar saboda ƙaranci wajibi ce, sujjadar saboda ƙari kuma mustahabbi ce.

They disagreed about the prostrations of forgetfulness, whether they are an obligation or a sunna. Al-Shafi T held that c they are a sunna^ while Abu Harnfa held them to be an obligation, but as one of the conditions of the validity of prayer. Malik made a distinction between the prostrations of forgetfulness caused by forgetting words or forgetting some acts, and also those caused by an excess or a deficiency. He said that the prostrations of forgetfulness that are performed because of deficient acts are obligatory, and are, according to him, one of the conditions of the validity of prayer. This is the well-known report. It is also reported from him that prostrations on account of deficiency are obligatory and prostrations on account of excess are recommended.

Dalilin sabanin su ya samo asali ne daga takaddamarsu game da fassarar ayyukan Manzon Allah (tsira da aminci su tabbata a gare shi) masu alaka da wannan batu, ko suna isar da wajibci ko shawara. Abu Hanifa ya fassara ayyukan Manzon Allah (tsira da aminci su tabbata a gare shi) a matsayin wajibi, domin wannan shi ne ka'ida a wajensa, don suna zuwa a matsayin bayani na wani aiki wajibi. Manzon Allah ﷺ ya ce: "Ku yi sallah kamar yadda kuka ga ina sallah." Al-Shafi'i kuwa ya fassara ayyukansa a matsayin isar da shawara, ya kuma karkata daga ainihin ma'anar ka'idar bisa tushen kiyasi. Ya dauka cewa, kamar yadda sujjadun manta ba sa zama madadin wajibi a ra'ayin mafi yawan malamai, sai dai madadin aiki mai shawara, saboda haka madadin abin da ba wajibi ba ba zai iya zama wajibi ba. Ga Malik kuwa, an fi jaddada ayyuka fiye da kalmomi, domin su ne suka tsara sallah fiye da kalmomi; ma'ana, wajibai masu alaka da ayyuka sun fi wadanda ke da alaka da kalmomi yawa. Don haka kamar ya dauka cewa ayyuka suna da matsayi mafi girma fiye da kalmomi, ko da yake sujjadun manta suna zama madadin ayyukan da ba wajibi ba ne kawai. Bambancinsa tsakanin sujjadun manta saboda kasawa da wadanda saboda yawaitawa, bisa ga riwayar ta biyu, ya dogara ne a kan cewa sujjadun kasawa an shar'anta su ne a matsayin diyya ga abin da ya fadi daga ayyukan sallah, yayin da sujjadun yawaitawa suke kamar tuba, ba madadi ba.

The reason for their disagreement arises from their dispute about the interpretation of the acts of the Prophet (God’s peace and blessings be upon him) related to this topic, whether they convey an obligation or recommenda­tion. Abu Hanifa interpreted the acts of the Prophet (God’s peace and blessings be upon him) as obligatory, as that is the principle in his view, for they occur as an elaboration of an obligatory act. The Prophet (God’s peace and blessings be upon him) said, “Pray as you see me praying”. Al-ShafiT interpreted his acts as conveying recommendation, and he deviated from the original meaning of the principle on the basis of analogy. He held that as prostrations, in the view of the majority, do not become a substitute for an obligation, but are a substitute for a recommended act; therefore, a substitute for something that is not obligatory cannot be obligatory. For Malik there was greater emphasis on the acts as compared to the words, for they form the structure for the prayer more than the words, I mean, the obligations that are related to acts are more than those related to words. Thus, it was as if he held that there is greater emphasis for the acts as compared to words, even though the prostrations of forgetfulness become a substitute only for acts that are not obligatory. His distinction between prostrations made on account of deficiency and those made for excess, in accordance with the second narration, is based on the fact that the prostrations on account of deficiency are stipulated as compensation for what is dropped from the acts of the prayer, while prostrations on account of excess are like a repentance not a substitute.

Sun sabawa juna game da lokacin da ake yin sujjadar sahu; akwai ra'ayoyi guda biyar. Mazhabar Shafi'iyya sun ce lokacin sujjadun sahu koyaushe kafin sallama yake. Hanafiyya sun riƙe cewa lokacinsu koyaushe bayan sallama yake. Malikiyya sun yi bambanci, suna cewa idan sujjadun saboda rashi ne, lokacinsu kafin sallama yake, amma idan saboda ƙari ne, lokacinsu bayan sallama yake. Ahmad ibn Hanbal ya ce ana yin sujjadun kafin sallama a waɗancan lokuta da Manzon Allah ﷺ ya yi sujjada kafin sallama, kuma ana yin su bayan sallama a waɗancan lokuta da Manzon Allah ﷺ ya yi sujjada bayan sallama. Ga waɗanda ba su cikin waɗannan lokuta, sujjadun a koyaushe kafin sallama suke. Ahlu Zahir sun ce ba a yin sujjadun sai a lokuta biyar da Manzon Allah ﷺ ya yi su. Banda waɗannan lokuta, idan barin abin ya kasance saboda wani abu wajibi ne, dole ne ya yi su, amma idan abubuwan mustahabbi ne, mutum ba shi da wani wajibi.

They disagreed about (the time) when the prostration of forgetfulness is to be made; there were five opinions. The ShafFites held that the occasion for the prostrations of forgetfulness is always immediately before the salutation. The Hanafites maintained that the occasion for them is always after the salutation. The.Malikites made a distinction saying that if the prostrations are on account of a deficiency their occasion is before the salutation, but if they are on account of excess their occasion is after the salutation. Ahmad ibn Hanbal said that the prostrations are made before the salutation for the occasions on which the Messenger of Allah (God’s peace and blessings be upon him) prostrated before the salutation and they are made after the salutation for occasions on which the Messenger of Allah (God’s peace and blessings be upon him) prostrated after the salutation. Those that are besides these occasions for them the prostrations are always before the salutation. The Zahirites said that the prostrations are to be made only for the five occasions on which the Messenger of Allah (God’s peace and blessings be upon him) made them. Besides these cases, if the omission was for something obligatory he has to make them, but if they are recommended the person is under no obligation.

Dalilin sabanin su ya samo asali ne daga tabbataccen abu cewa Annabi (salla Allahu alaihi wa sallam) yana yin sujjada wani lokaci kafin sallama, wani lokaci kuma bayan sallama. Saboda haka, an tabbatar da hakan daga hadisin Buhaina, wanda ya ce: "Manzon Allah ﷺ ya jagorance mu a sallar raka'o'i biyu, sannan ya tashi tsaye, bai zauna ba, mutane kuma suka tashi tsaye tare da shi. Lokacin da ya gama sallar, sai ya yi sujjada biyu yana zaune." An kuma tabbatar da hakan daga hadisin Dhul-Yadain da ya gabata, inda ya yi sallama daga raka'o'i biyu. Wadanda suka halatta yin kiyasi a sujjadar sahu (sujjadar mantuwa) — ina nufin wadanda suka mika hukuncin abubuwan da ya yi sujjada a kansu zuwa irin wadannan lamura a cikin wadannan hadisai ingantattu — sun kasance da ra'ayoyi uku daban-daban. Na farko yana bisa hanyar fifita (tarjihi), na biyu kuwa bisa hanyar sasantawa (jam'i), na uku kuma yana bisa hanyar sasantawa tsakanin fifita da sasantawa ta asali.

Masu tabbatar da sujjadar sahu, ko saboda karin abu ko rashinsa da ka iya faruwa a cikin salla saboda mantuwa, sun yarda cewa sujjadar tana saboda barin sunnonin salla, ba wajibai ba, kuma ba saboda mustahabban aiki ba (raghā'ib) (wadanda ke kasa da sunnoni). A ra'ayinsu babu laifi saboda barin wannan rukuni, wato idan mutum ya manta da daya daga cikinsu a cikin salla, sai dai idan ya faru fiye da sau daya. Misali, Malik yana ra'ayin cewa babu wajibi a yi sujjada saboda mantuwar takbira guda daya, amma akwai sujjada saboda barin fiye da aiki daya na wannan rukuni. Ba zai yiwu a inganta salla da barin wajibai ba. Dole ne a aiwatar da su a yi su. Sakamakon mantuwarsu shi ne a maimaita salla gaba daya, kamar yadda aka riga aka bayyana a tattaunawar abin da ke kai ga maimaitawa da abin da ke kai ga qadd, ina nufin, kamar mutumin da zai iya barin wani daga cikin abubuwan da salla ta kunsa.

The upholders of the prostrations of forgetfulness, whether for excess or deficiency that may occur in the prayer by way of forgetfulness, agreed that the prostrations are on account of (omission of) the sunan of the prayer and not the obligations nor on account of the desirable acts (ragh&ib) (lesser than sunan). There is no liability in their view for omission of this category, that is, if the person forgets one of them in prayer, unless they happen more than once. For example, Malik is of the view that there is no obligation for prostrations on account of forgetting a single takbir, but there is a prostration for leaving out more than one act of this category. There can be no validity with the omission of obligations. They are to be performed and undertaken. The consequence of forgetting them is the repetition of the prayer as a whole, as has preceded in the discussion of what leads to repetition and what leads to qadd>, I mean, like a person who may relinquish one of the constituent elements of prayer.

Sujud na sahwu saboda ƙari kuwa yana faruwa ne saboda ƙari a cikin wajibai da kuma sunnoni. A cikin wannan magana babu saɓani a tsakaninsu; sun sabawa ne kawai bisa tushen saɓaninsu game da waɗanne ayyuka ne wajibai da waɗanne ba, waɗanne ne sunnoni da waɗanne ba, da kuma abin da yake sunna da abin da yake mustahabbi (raghiba). Misali a kan haka shi ne qunūt. A cewar Malik, mutum ba zai yi sujud saboda barin qunūt ba, domin a ganinsa mustahabbi ne kawai (miwtaW), wanda ya ƙasa da sunna, amma zai yi sujud a cewar al-Shafi'i, domin a ganinsa sunna ne.

The prostrations of forgetfulness on account of an excess, on the other hand, occur due to an excess in the obligations as well as the sunan. In this statement, there is no dispute among them; they disagree only on the basis of their dispute as to what acts are obligations and what are not, what are sunan and what are not, and what is a sunna and what is a desirable act ( raghiba). An example of which is qunut. According to Malik the person is not to make prostrations for relinquishing qunut for it is merely desirable (miwtaW) (lesser than a sunna) in his view, but he is to make prostrations according to al- Shafi T as it is a sunna in his view.

Sun sabawa juna game da bayanin sujjadar sahu. Malik ya ce hukuncin sujjadun sahu guda biyu idan suna bayan sallama shi ne mutum ya karanta tashahhud sannan ya yi sallama. Wannan ra'ayin Abu Hanifa ne shi ma, domin sujjadun a ra'ayinsa suna bayan sallama a kowane hali. Idan sujjadun suna kafin sallama, to sai ya karanta tashahhud kawai, kuma sallamar sallah ita ce sallamar sujjadun. Wannan ne ra'ayin al-Shafi'i, domin a ra'ayinsa irin wadannan sujjadu koyaushe suna kafin sallama. An kuma ruwaito daga Malik cewa ba a karanta tashahhud a cikin sujjadun da suke kafin sallama. Wannan ra'ayi ne kuma na wata kungiyar malaman fiqhu. Abu Umar ya ce sallama bayan sujjadun da suke biye da sallama (wato suna zuwa bayan sallamar sallah) ta tabbata daga Annabi ﷺ, amma game da tashahhud kuwa, ba zan iya samo shi a cikin ruwaya ingantacciya ba.

They (the jurists) disagreed about the description of the prostrations of forgetfulness. Malik was of the view that the hukm of the two prostrations of forgetfulness when they are after the salutation is that the person should recite the tashahhud and offer the salutation. This was Abu HanTfa’s opinion also as the prostrations in his view are after the salutation in each case. If the prostrations are before the salutation then he should recite the tashahhud alone, and the salutation of the prayer is the salutation for the prostrations. This was al-ShafiTs opinion as such prostrations are always before the salutation in his view. It is also related from Malik that he is not to recite tashahhud in the. case of those that are before the salutation. This was also the opinion of a group of jurists. Abu TJmar has said that the salutation after those that follow (come after) the salutation (of the prayer) is established from the Prophet (God’s peace and blessings be upon him), as for the tashahhud, 1 cannot trace it in an authentic narration.

Dalilin wannan sabani shi ne takaddarsu kan ingancin abin da aka ruwaito a cikin hadisin Ibn Mascud, wato cewa Annabi (Allah ya yi masa salati da aminci) ya ce: "Ku karanta tashahhud sannan ku yi sallama," da kuma kamancewar sujjadun mantuwa da sujjadu biyu na karshen sallah. Waɗanda suka kwatanta su biyu ba su wajabta tashahhud ba, musamman idan dukansu suna cikin sallah guda. Abu Bakr ibn al-Mundhir ya ce malaman shari'a sun sabawa kan wannan batu, kuma suna da ra'ayoyi shida. Wani rukuni ya ce babu tashahhud a cikinsu, kuma babu sallama. Wannan ra'ayin Anas ibn Malik ne, al-Hasan, da cAt2P. Rukuni na biyu ya ce akasin haka: akwai tashahhud da kuma sallama. Rukuni na uku ya ce akwai tashahhud, amma ba sallama ba. Wannan shi ne ra'ayin al-Hakam, Hammad, da al-Nakha'i. Rukuni na huɗu ya ce akasin haka, cewa akwai sallama a cikinsu, amma ba tashahhud ba. Wannan shi ne ra'ayin Ibn Sirin. Ra'ayi na biyar shi ne cewa al'amarin yana hannun mai bauta; idan yana so zai karanta tashahhud ya yi sallama, amma ba a wajabta masa hakan ba. Wannan an ruwaito shi daga ApP. Ra'ayi na shida shi ne na Ahmad ibn Hanbal, cewa idan mutum yana yin sujjada bayan sallama, to ya karanta tashahhud, amma idan yana yin sujjada kafin sallama, bai karanta tashahhud ba. Wannan shi ne abin da muka ruwaito daga Malik. Abu Bakr ya ce an tabbatar daga Annabi (Allah ya yi masa salati da aminci) cewa ya yi takbīri sau huɗu sannan ya yi sallama, amma tabbatar da cewa ya karanta tashahhud yana bukatar bincike.

Sun amince cewa yin sujud na sahu sunna ne ga mai sallah shi kaɗai da kuma ga liman. Sun sami saɓani game da mabiyi wanda ya manta a lokacin sallah bayan liman, ko yana da wajibi ya yi sujud ɗin. Mafi yawan malamai sun tabbatar da cewa liman ne yake ɗaukar nauyin mantuwar mabiyi a madadinsa, amma Makhul ya faɗi magana ta ɓata, inda ya sanya sujud ɗin ya zama wajibi saboda mantuwarsa ta kansa.

They agreed that performing the prostrations of forgetfulness is a sunna for the single worshipper as well as the imam. They disagreed about the follower who forgets while praying behind the imam whether he is he under an obligation to make the prostrations. The majority maintained that the imam bears the responsibility for forgetfulness on behalf of the follower, but Makhul made a deviant statement making the prostrations binding for his own forgetfulness.

Dalilin sabanin su ya samo asali ne daga takaddamarsu kan abin da limami ke dauka a madadin mabiyi daga cikin sassan sallah. Sun amince cewa idan limami ya manta wani abu, mabiyi yana bin sa a sujjadar sahu, koda kuwa ya shiga sallar bayan mantuwar ta faru. Sun sabawa juna kan lokacin da mabiyi zai yi sujjada idan ya rasa wani sashe na sallar tare da limami, kuma wanene zai yi sujjadar. Wata kungiyar malamai sun ce yana yin sujjada tare da limami sannan ya tashi ya yi sashen da ya rasa, ko limami ya yi sujjadarsa kafin sallama ko bayanta. Wannan ra'ayi Ata, al-Hasan, al-Nakha'i, al-Sha'bi, Ahmad, Abu Thawr, da masu ra'ayin ra'y (hukunci ta hanyar ra'ayi) suka goyi bayansa. Wata kungiyar malamai kuwa sun ce ya kammala sallarsa sannan ya yi sujjada. Ibn Sirin da Ishaq ne suka tabbatar da wannan. Kungiya ta uku sun ce idan limami ya yi sujjada kafin sallama, ya yi sujjada tare da shi, amma idan limami ya yi sujjada bayan sallama, sai ya kammala sallarsa sannan ya yi sujjada. Malik, al-Layth, da al-Shafi'i ne suka goyi bayan wannan. Kungiya ta hudu sun ce ya fara yin sujjada tare da limami, sannan ya sake yin ta a karo na biyu bayan ya kammala sallarsa. Al-Shafi'i ne ya tabbatar da wannan ra'ayi.

The reason for their disagreement arises from their dispute over wha constituent elements of prayer the imam bears on behalf of the follower. The; agreed that if the imam forgets something the follower follows him in hi prostrations of forgetfulness, even if he joined him after his forgetfulnes’ They disagreed as to when the follower is to prostrate if he has missed part of the prayer with the imam, who has to make the prostrations. A group of jurists said that he makes the prostrations with the imam and then stands up to perform the part he had missed, whether the imam performed his prostrations before or after the salutation. This was upheld by cAt5\ al-Hasan, al-. Nakha T, c al-ShaHn, Ahmad, Abu Thawr, and the upholders of ra*y (opinion). Another group of jurists said that he is to complete his prayer and then prostrate. This was held by Ibn Sirin and Ishaq. A third group of jurists said that if the imam makes the prostrations before the salutation, he should prostrate with him, but if the imam makes the prostrations after salutation he is to complete his own prayer and then make the prostrations. This was upheld by Malik, al-Layth, and al-Shafi T. The c fourth group of jurists said that he is first to make the prostrations with the imam and then to make them a second time after completing his prayer. This was held by al-Shafi€i.

Sun yarda cewa hanyar faɗakar da mutumin da ya manta a cikin salla ita ce yin tasbihi (faɗin subhanallah). Wannan kuwa na maza ne, saboda abin da aka tabbatar daga Annabi ﷺ cewa ya ce: "Me yasa nake ganin ku kuna ta tafa hannu (tasfiq) akai-akai? Duk wanda wani abu ya same shi a cikin salla, to ya shagaltu da girmama Allah (tasbihi), domin idan ya faɗi tasbihi, za a kula da shi. Tafa hannu kuwa na mata ne."

They agreed that the way to alert a person who forgets in his prayer is to pronounce tasbih (saying subhdna Allah). This, however, is for men because of what is established from the Prophet (God’s peace and blessings be upon him) that he said, “Why is it that I see you clapping hands (tasjiq) frequently. One , who is afflicted by something in his prayer should engage in the glorification of Allah (tasbih), for when he utters the tasbih, he will attract attention. And lapping hands is for women”.

! Sun yi sabani game da mata. Malik da wasu gungun malaman fiqhu sun ce tasbih na maza da mata duka. Al-Shafi'i da wasu gungun malaman fiqhu kuwa sun ce tasbih na maza ne, yayin da tasfiq (bugun bayan hannun hagu da tafin hannun dama) na mata ne.

! They disagreed in the case of women. Malik and a group of jurists said that tasbih is both for meh and women. Al-Shafi T and a group of jurists c said that tasbih is for men, while tasfiq (striking the back of the left hand with the palm of the right) is for women.

Dalilin saɓanin su ya samo asali ne daga saɓanin da suka yi game da ma'anar kalmomin Annabi (tsira da aminci su tabbata a gare shi), "tasfiq na mata ne". Waɗanda suka riƙe cewa ma'anar waɗannan kalmomi ita ce tasfiq shi ne hukuncin mata idan an manta, wanda shi ne ma'ana ta zahiri, sun ce mata su yi tasfiq ba tasbih ba. Waɗanda suka fahimci cewa an rage wa tasfiq daraja daga wannan sun ce maza da mata daidai suke a batun tasbih, amma wannan ra'ayi yana da rauni, domin yana nufin barin ma'anar zahiri ba tare da dalili ba, sai dai idan an yi qiyasi tsakanin mace da namiji. Hukuncin mata sau da yawa yana bambanta da na maza a batun sallah, lamarin da ke raunana qiyasin.

The reason for their disagreement arises from their dispute over the implication of the words of the Prophet (God’s peace and blessings be upon him), “tasfiq is for women”. Those who held that the meaning of these words is that tasfiq is the hukm for women in case of forgetfulness, which is the apparent meaning, said that the women are to engage in tasfiq and not in tasbih. Those who comprehended a derogation of tasfiq from this said that men and women are equal in terms of tasbih, but there is some weakness in this view because it amounts to a departure from the apparent meaning without an evidence, unless an analogy with the case of men is drawn for women. The hukm for women is often different from that of men in the case of prayer, a fact which weakens the analogy.