Ana tattauna wannan maudu'i a cikin sassa biyar: hukuncin sujjada; adadin sujjadun da suka wajaba, wato wuraren da mutum zai yi sujjada; lokutan da zai iya yin sujjada; mutumin da ya wajaba a kansa ya yi sujjada; da kuma bayanin yadda ake sujjadun.

The discussion of this topic is covered in five sections: the hukm of the prostrations; the number of prostrations that are obligatory, that is, those (occasions) for which the person is to prostrate; the times during which he may prostrate; the person who is under an obligation to prostrate; and the description of the prostrations.

Game na hukuncin sujjadar tilawa, Abu Hanifa da almajiransa sun ce suna da wajibi. Malik da al-Shafi'i kuwa sun ce an shar'anta su a matsayin sunna, ba wajibi ba. Dalilin sabanin ya samo asali ne daga sabanin da suka yi game da ma'anar umarni da ke nuna sujjada, da hadisai masu isar da ma'anar umarni. Misali, shin kalmomin Maɗaukaki: "Idan aka karanta musu ayoyin Mai rahama, sai su fāɗi sujada suna kuka," ana fassara su da wajibi ko kuwa da mustahabbi? Abu Hanifa ya fassara su bisa ma'anarsu ta zahiri wato wajibi, yayin da Malik da al-Shafi'i suka bi fassarar sahabbai, domin su ne suka fi sanin ma'anar umarnin shari'a. Haka kuma an tabbatar da cewa Umar ibn al-Khattab ya karanta suratul Sajda a ranar Juma'a. Ya sauka daga minbari ya yi sujada, mutane kuma suka yi sujada tare da shi. A Juma'a ta gaba ya sake karantawa, sai mutane suka shirya don sujjada, sai ya ce: "Ku jira! Ku jira! Allah bai wajabta mana ita ba, sai dai idan muna so mu yi." Sun ce wannan ya faru a gaban sahabbai, kuma babu wani sabani da aka ruwaito daga cikinsu. Su ne suka fi sanin ainihin shari'a. Wannan kuma wadanda suka dogara da maganar sahabi idan babu wata hujja da ta saba mata suke amfani da shi wajen tallafa wa wannan ra'ayi. Almajiran al-Shafi'i kuwa sun yi hujja da hadisin Zaid ibn Thabit, wanda ya ce: "Ina karanta Alqur'ani ga Manzon Allah ﷺ. Sai na karanta suratul Hajj, shi kuwa bai yi sujada ba, mu ma ba mu yi ba." Waɗannan malamai sun kuma yi hujja da rahoton "cewa Annabi (ﷺ) bai yi sujada ba a lokacin karatun surorin al-Mufassal", da kuma rahotannin cewa lallai ya yi sujada a lokacin karatunsu; sulhu tsakanin waɗannan yana nuna cewa sujadodin ba su zama wajibi ba. Kowannensu ya ruwaito abin da ya gani, wato, waɗanda suka ce ya yi sujada da waɗanda suka ce bai yi ba.

About the hukm of the prostrations of recitation, Abu HanTfa and his disciples said that they are obligatory. Malik and al-ShafFT said that they are prescribed as a sunna and are not obligatory. The reason for disagreement arises from their dispute about the implication of the commands requiring prostrations and the traditions that convey the meaning of commands. For example, whether the (following) words of the Exalted, “When the revelations of the Beneficent were recited unto them, they fell down, adoring and weeping”,166 are to be interpreted as an obligation or a recommendation. Abu HanTfa interpreted them in their apparent meaning of obligation, while Malik and al-Shafi T followed the c (interpretation of) the Companions, for they were the ones best grounded in the meaning of the commands of law. Thus, it has been established that TJmar ibn al-Khattab recited surat al-Sajda on a Friday. He descended (from the pulpit) and made a prostration, and the people prostrated with him. On the next Friday, he recited it again and the people prepared for the,prostrations, so he said, “Wait! Wait! Allah has not prescribed it for us, unless we want to do it”. They said that this occurred in the presence of the Companions, and no disagreement was transmitted from any of them. They were the ones who best knew the essence of the law. This is used in support of that view by those who rely on the opinion of a Companion when there is no other conflicting evidence. The disciples of al-ShafiT argued on the basis of the tradition of Zayd ibn al-Thabit, who said, “I used to read out the Qur’an for the Messenger of Allah (God’s peace and blessings be upon him). Once I recited sural al-Hajj and he did not prostrate, and^ neither did we”. These jurists also argued on the basis of the report “that the Prophet (God’s peace and blessings be upon him) did not prostrate during (the recitation of) al-Mufassal surahs”, and also on1 the reports that he did prostrate during their recitation; a reconciliation between these implies that the prostrations are not obligatory. Each one of them reported what he saw, that is, those who said that he prostrated and those who said that he did not.

Abu Hanifa, a bambancin haka, ya dogara a nan ga hujjar cewa ka'ida ita ce a fassara umarni a matsayin wanda ke nuna wajibci, haka kuma da riwayoyin da suke a matsayin umarni. Abu al-Ma'ali ya ce hujjar Abu Hanifa bisa ga umarnin da aka tsara ba ta da inganci, domin wajibcin sujjadu gabaki ɗaya ba ya nufin wajibcinsu a takaice a lokacin karatu, wato lokacin karanta ayoyin sujjada. Ya ce da al'amarin ya kasance kamar yadda Abu Hanifa ya yi imani, to da sallah ta zama wajibi idan an karanta ayoyin da ke ɗauke da umarnin sallah, kuma tunda sallah ba ta wajaba a wannan yanayi ba, to sujjadu ma ba su wajaba ba idan an karanta ayoyin da aka kafa umarnin sujjada a cikinsu. Abu Hanifa kuwa zai ce Musulmi (malamai) sun yarda cewa riwayoyin game da sujjadu a lokacin karatun Alƙur'ani suna zuwa ne a sigar umarni, kuma wannan ga mafi yawan lokuta. Idan haka ne, to umarnin da ya tsara sujjadu yana aiki ne a lokacin karatu, kuma tunda umarnin ya zo a fili gabaki ɗaya, wajibi ne a fassara wannan gabaki ɗaya a matsayin takamaiman ma'ana. Al'amarin sujjadu ba iri ɗaya yake da sallah ba, domin an takaita wajibcin sallah ta wasu sharuɗɗa. Haka kuma Annabi (ﷺ) ya yi sujjada a irin waɗannan lokuta, don haka ma'anar umarnin da ke zuwa a waɗannan wurare ta bayyana a gare mu, wato suna aiki ne a lokacin karatu. Don haka wajibi ne a fassara ma'anar umarnin a matsayin wajibci. Dangane da adadin sujjadun da suka wajaba, Malik ya ce a cikin al-Muwatta': "Matsayin da muke ɗauka shi ne cewa umarnin game da sujjadun Alƙur'ani sujjada goma sha ɗaya ne, waɗanda ba su haɗa da kowane abu daga surorin Mufassal ba." Abokan aikinsa sun ce na farko daga cikin wadannan yana a karshen al-A'raf; na biyu yana cikin al-Ra'd, bayan kalmomin, "Kuma ga Allah ne ke yin sujada duk wanda ke cikin sammai da kasa, da yardar rai ko da tilas, haka ma inuwarsu da safe da maraice";167 168 na uku yana cikin al-Nahl, bayan kalmomin, "Kuma ga Allah ne ke yin sujada duk abin da ke cikin sammai da abin da ke cikin kasa na halittu masu rai, da mala'iku ma, kuma ba sa girman kai. Suna tsoron Ubangijinsu daga samansu, kuma suna aikata abin da aka umarce su";169 na hudu yana cikin Bani Isra'ila, bayan kalmomin, "Suna fadowa a fuskokinsu suna kuka, kuma yana kara musu tawali'u";170 na biyar yana cikin Maryam, bayan kalmomin, "Idan aka karanta musu ayoyin Mai rahama, sai su fadi suna sujada suna kuka";171 na shida yana cikin al-Hajj, shi ne na farko, bayan kalmomin, "Shin ba ka gani ba cewa ga Allah ne ke yin sujada duk wanda ke cikin sammai da duk wanda ke cikin kasa, da rana, da wata, da taurari, da duwatsu, da itatuwa, da dabbobi, da mutane da yawa, alhali kuma akwai da yawa wadanda azaba ta wajaba a kansu. Wanda Allah ya wulakanta, babu wanda zai ba shi girma. Lallai Allah yana yin abin da yake so";172 na bakwai yana cikin al-Furqan, bayan kalmomin, "Idan aka ce musu: Ku yi sujada ga Mai rahama! sai su ce: Mene ne Mai rahama? Shin za mu yi sujada ga abin da kai (ya Muhammadu) ka umarce mu?" Kuma yana ƙara ƙyama a cikinsu”; 173 na takwas yana cikin Al-Naml, bayan kalmomin, “Don kada su yi sujjada ga Allah, Wanda yake fitar da abin da yake ɓoye a cikin sammai da ƙasa, kuma yana sane da abin da kuke ɓoyewa da abin da kuke bayyanawa. Allah: babu abin bautawa da gaskiya sai Shi, Ubangijin Al-Arshi mai girma”; 174 na tara yana cikin Al-Sajda, bayan kalmomin, “Waɗanda kawai suke yin imani da ayoyinmu su ne waɗanda, idan an tunatar da su game da su, suke faɗuwa sujjada, suna kuma yabon Ubangijinsu, kuma ba sa girman kai”; 175 na goma yana cikin Sad, bayan kalmomin, “Dawud kuwa ya fahimci cewa mun jarrabe shi, sai ya nemi gafarar Ubangijinsa, ya rusuna, ya faɗi sujjada, ya tuba”; 176 na goma sha ɗaya kuwa <yana cikin Fussilat, bayan kalmomin, “Kuma daga cikin alamunsa akwai dare da rana da rana da wata. Kada ku yi sujjada ga rana ko wata; amma ku yi sujjada ga Allah Wanda ya halicce su, idan dai Shi kuke bauta wa da gaskiya”, kuma an ce yana bayan kalmomin, “Amma idan sun yi girman kai, to, waɗanda suke wurin Ubangijinka suna tsarkake Shi dare da rana kuma ba sa gajiyawa”.> 177 178

Al-Shafi'i ya ce akwai sujjada goma sha huɗu. Uku daga cikinsu suna cikin surorin Mufassal, watau, a cikin al-Inshiqaq, al-Najm, da al-'Alaq, amma bai yi imani da cewa akwai sujjada a Sad ba, dalilin da ya sa ya ke ganin a wurin shi ne na godiya. Ahmad ya ce akwai sujjada goma sha biyar, yana ƙara sujjada ta biyu a al-Hajj, kuma yana haɗa sujjadar Sad. Abu Hanifa ya ce akwai sujjada goma sha biyu. Al-Tahawi ya ce wannan (adadin a ra'ayin Abu Hanifa) ya haɗa da kowace sujjada da aka bayyana a cikin hanyar rahoto.

Al-Shafi T said that c there are fourteen prostrations. Three of these are in the Mufassal surahs, that is, in al-Inshiqaq, al-Najm, and al~*Alaq, but he did not believe that there was a prostration in Sad, the occasion there, in his view, being that of thankfulness. Ahmad said that there are fifteen prostrations adding a second one in al-Hajj and including the prostration in Sad. Abu HanTfa said that there are twelve prostrations. Al-TahawT said that this (the number in Abu HanTfa’s opinion) includes every prostration that is expressed in the form of a report.

Sababin sabanin su ya samo asali ne daga zaɓin tushen da suka dogara da shi game da adadin sujjadu. Wasu daga cikinsu sun dogara ga aikin malaman Madina, wasu sun dogara ga qiyasi, wasu kuma sun dogara ga riwaya. Waɗanda suka dogara ga aiki (jamal) su ne Malik da almajiransa. Waɗanda suka dogara ga qiyasi su ne Abu Hanifa da almajiransa, domin sun ce dukkan sujjadun da aka amince da su an same su da aka bayyana su a siffar riwaya — kuma waɗannan sujjadu ne a cikin Al-A'raf, An-Nahl, Ar-Ra'd, Al-Isra', Maryam, sujjadar farko a cikin Al-Hajj, Al-Furqan, An-Naml, da As-Sajda — hakan kuma ya sa wajibi a haɗa su da sauran sujjadun da aka bayyana a siffar riwaya, waɗanda suke a Sad da Al-Inshiqaq. An bar uku da suka zo a siffar umarni, kuma waɗannan suna cikin An-Najm, sujjadar ta biyu a cikin Al-Hajj, da kuma Al-'Alaq. Waɗanda suka dogara ga riwaya kuwa sun yanke hukunci ne bisa abin da aka tabbatar daga Annabi (tsira da aminci su tabbata a gare shi) game da sujjadun da ke cikin Al-Inshiqaq, Al-'Alaq, da An-Najm. Muslim ne ya rubuta wannan. Al-Athram ya ce an tambayi Ahmad game da sujjadun a cikin Al-Hajj, sai ya amsa da cewa akwai sujjadu biyu. Ya ayyana hadisin Uqba ibn Amir daga Annabi (tsira da aminci su tabbata a gare shi) a matsayin ingantacce, wanda a cikinsa ya ce: "A cikin Al-Hajj akwai sujjadu biyu." Haka kuma ra'ayin Umar ne da na Ali. Al-Qadi (Ibn Rushd) ya ce: "Abu Dawud ne ya rubuta wannan."

The reason for their disagreement stems from their choice of source regarding the number of prostrations. Some of them relied upon the practice of the jurists of Medina, some relied on analogy, and some relied on transmission. Those who relied upon practice (jamal) are Malik and his disciples. Those who relied upon analogy are Abu HanTfa and his disciples, as they maintained that all the prostrations that they agreed upon were found to be expressed in the form of a report—and these were the prostrations in A*rdf, al-Nahl, al-RaM, al-Isra>, Maryam, the first occasion in al-Hajj, al- Furqdn, al-Naml, and al-Sajda—and this made it necessary to link with them the remaining prostrations expressed in the form of reports, which are in Sad and al-Inshiqaq. The three that occur in the form of a command were dropped, and these occur in al-Najm, the second occasion in al-Hajj, and in al-*Alaq. Those who relied upon transmission decided on the basis of what has been established from the Prophet (God’s peace and blessings be upon him) about the prostrations in al-Inshiqaq, al-^Alaq, and al-Najm. This has been recorded by Muslim. Al-Athram said that Ahmad was asked about the prostrations in al-Hajj, and he replied that there were two prostrations. He declared the tradition of TJqba ibn cAmir from the Prophet (God’s peace and blessings be upon him) as authentic, and in which he said, “In al-Hajj there are two prostrations”. This is also the opinion of TJmar and that of CA1T. The QadT (Ibn Rushd) said: “This has been recorded by Abu Dawud”.

Al-Shafi'i ya yanke shawarar barin sujjadar tilawa a cikin Sad a kan abin da Abu Dawud ya ruwaito daga hadisin Abu Sa'id al-Khudri, cewa: "Annabi (ﷺ) yana karanta ayar sujjada a cikin suratu Sad, yana kan mimbari, sai ya sauko ya yi sujjada. Lokacin da ya karanta ta a wata rana, mutane suka shirya don yin sujjada, sai ya ce: 'Wannan tuba ce ga wani Annabi, amma da yake na ga kun shirya don sujjada, sai na sauko na yi sujjada'." A cikin wannan akwai wata irin hujja ga Abu Hanifa wajen tabbatar da wajabcin sujjadu, domin shi (Annabi ﷺ) ya bayyana dalilin barin sujjada a cikin wannan sujjada da cewa dalili ne wanda ba ya nan a sauran lokutan sujjada. Saboda haka, ya zama wajibi cewa hukuncin da dalilinsa ba ya nan ya bambanta da wanda dalilinsa ya tabbata. Wannan wani nau'i ne na hujja mai nuna, kuma akwai sabani a kanta, domin tana cikin rukunin danganta ma'ana ta alama ga shaidar kalmomi kai tsaye (dalil al-khitab).

Al-Shafi T decided upon dropping the c prostration in Sdd on the basis of what has been related by Abu Dawud of the tradition of Abu Sa Td al-Khudri “that the Prophet (God’s peace and blessings be upon him) was reciting the verse of prostrations in surat Sad, while on the pulpit, when he descended and prostrated. When he recited it on another day the people prepared themselves for the prostrations, so he said, ‘This is repentance for a Prophet, but as I had seen you preparing for a prostration I came down and prostrated’ ”. In this there is a kind of evidence for Abu HanTfa in upholding the obligation of prostrations, for he (the Prophet) declared the underlying cause of relinquishment of prostrations in this prostration to be a cause that is absent in the other occasions of prostration. Thus, it becomes necessary that the hukm in which an underlying cause is absent be different from that in which the underlying cause is established. This is a kind of demonstrative proof, and there is disagreement over it, as it belongs to the category of assigning a metaphorical meaning to the indirect indication of the text (dalil al-khitdb).

Wasu malamai, waɗanda ba su tabbatar da cewa sujjada tana cikin surorin Mufassal ba, sun yi hujja da hadisin ʿIkrima daga Ibn ʿAbbas, wanda Abu Dawud ya ruwaito, cewa "Manzon Allah ﷺ bai yi sujjada a cikin ɗaya daga cikin surorin Mufassal ba tun daga lokacin da ya yi hijira zuwa Madina." Abu ʿUmar ya ce hadisin munkar ne (wanda ya saɓa wa wasu ingantattu), domin Abu Hurayra, wanda ya ruwaito sujjadar Manzon Allah ﷺ a cikin surorin Mufassal, bai zama sahabin Manzon Allah ﷺ ba sai a Madina. Amintattun masu ruwaya sun ruwaito daga gare shi cewa "Manzon Allah ﷺ ya yi sujjada a cikin Surat al-Najm."

Some jurists, who did not uphold the occurrence of prostrations in the Mufassal surahs, argued on the basis of the tradition of cIkrima from Ibn c Abbas, which has been recorded by Abu Dawud, “that the Messenger of Allah (God’s peace and blessings be upon him) did not prostrate in any of the Mufassal surahs from the time that he migrated to Medina”. Abu TJmar said that it179 is a munkar (inconsistent) tradition, as Abu Hurayra who has related the prostrations of the Prophet in the Mufassal surahs did not become a Companion of the Prophet (God’s peace and blessings be upon him) except in Medina. Trustworthy narrators have related from him “that the Prophet (God’s peace and blessings be upon him) prostrated in al-Najm”.

Sun sun sun, wato sun yi sabani game da lokacin sujjadu. Wasu malaman fiqhu sun hana yin sujjadu a lokacin da aka haramta sallah. Wannan ra'ayin Abu Hanifa ne bisa ƙa'idarsa ta hana sallolin farilla a waɗannan lokutan.181 Malik ma ya hana su a cikin Muwatta, domin a ganinsa sujjadun nafila ne, kuma ibada ta nafila an hana ta a waɗannan lokutan bisa ra'ayinsa. Ibn al-Qasim ya ruwaito daga gare shi cewa ana iya yin sujjadun muddin rana bata yi launin rawaya ko ta canja launi ba bayan la'asar. Haka nan bayan sallar asuba. Al-Shafi'i ya goyi bayan wannan ra'ayin. Wannan yana bisa ra'ayin cewa sujjadun sunna ne, kuma ana iya yin sunnoni a waɗannan lokutan muddin rana bata kusa faɗuwa ko kusa fitowa ba.

They disagreed about the time of the prostrations. A group of jurists prohibited the prostrations during a period of time that is proscribed for prayer. This is the opinion of Abu HanTfa in accordance with his principle of prohibiting the obligatory prayers in these timings.181 Malik has also disallowed these in the Muwattd*, as these are supererogatory in his view, and supererogatory worship is prohibited during these timings according to him. Ibn al-Qasim has related from him that the prostrations may be made after W as long as the sun has not turned yellow or changed in colour. Likewise after the morning prayer. This was upheld by al-ShafiT. This is based on the view that the prostrations are a sunna, and the sunan may be observed in these timings as long as the sun is not about to set or about to rise.

Dangane da mutumin da hukuncin ya shafa, sun amince baki ɗaya cewa hukuncin yana shafar mai karatu, ko a cikin salla ko a wajenta. Sun sabawa juna kan ko mai sauraro yana da wajibi ya yi sujjada. Abu Hanifa ya ce yana da wajibi ya yi sujjada, kuma bai bambanta tsakanin namiji da mace ba. Malik ya ce mai sauraro zai yi sujjada sau biyu: na farko, idan ya zauna domin sauraron Alkur'ani, na biyu kuma, idan mai karatu da kansa ya yi sujjada, kuma cewa wannan na ƙarshe zai iya zama imami ga mai sauraro bisa inganci. Ibn al-Qasim ya ruwaito daga Malik cewa mai sauraro zai yi sujjada da zarar ya zauna domin sauraron mai karatu, koda mai karatun bai cancanci zama imami ba.

About the person towards whom the hukm is directed they agreed unanimously that it is directed towards the person reciting, whether in prayer or otherwise. They disagreed about whether the listener is obliged to prostrate. Abu HanTfa said that he is under an obligation to prostrate, and he did not differentiate between a man or a woman. Malik said that the listener is to prostrate on two occasions: first, when he has sat down to listen to the Qur’an, and second, when the reciter himself prostrates, and that the latter can validly be an imam for the listener. Ibn al-Qasim has related from Malik that the listener is to prostrate himself once he has sat down to listen to the reciter even if the reciter is not qualified to be an imam.

Mafi yawan malamai masu ilimin fiqhu sun ce game da siffar sujjada cewa idan mai karatu ya yi sujjada, ya kamata ya yi takbīr a lokacin da yake sauka da kuma lokacin da yake tashi. Ra'ayin Malik kuwa ya bambanta a kan wannan mas'ala idan mutum ba ya cikin sallah, amma idan yana sallah to ya yi takbīr ba tare da wata jayayya ba.

The majority of the jurists said about the description.of the prostrations that when the person reciting prostrates he should pronounce the takbir on lowering himself and upon rising. Malik’s opinion has differed on the issue when the person is not observing prayer, but when he is praying he is to pronounce takbir without a dispute.