Mada hii inajadiliwa katika sehemu tano: hukmu ya sujudu; idadi ya sujudu za lazima, yaani zile (sababu) ambazo mtu anapaswa kusujudu kwazo; nyakati ambazo anaweza kusujudu; mtu ambaye yuko chini ya wajibu wa kusujudu; na maelezo ya sujudu.

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.

Kuhusu hukmu ya sujuud za tilawa, Abu Hanifa na wanafunzi wake walisema kuwa ni wajibu. Malik na al-Shafi'i walisema kuwa zimewekwa kama sunna na si wajibu. Sababu ya kutofautiana huku inatokana na mzozo wao kuhusu maana ya amri zinazohitaji sujuud, pamoja na hadithi zinazobeba maana ya amri. Kwa mfano, je, maneno haya ya Mwenye Enzi: "Yanaposomwa kwao aya za Mwingi wa Rehema, huanguka kusujudu, wakilia," ^166 yatafsiriwe kuwa wajibu au mapendekezo? Abu Hanifa aliyafasiri kwa maana yake ya dhahiri ya wajibu, ilhali Malik na al-Shafi'i walifuata tafsiri ya Maswahaba, kwa kuwa wao ndio waliokuwa na ujuzi zaidi wa maana ya amri za sheria. Imethibitika kuwa Umar ibn al-Khattab alisoma Suratu As-Sajda siku ya Ijumaa. Akashuka (kutoka mimbarini) na kusujudu, na watu wakasujudu pamoja naye. Ijumaa iliyofuata, aliisoma tena na watu wakajiandaa kwa sujuud, akasema: "Subirini! Subirini! Allah hajatuwekea hilo, isipokuwa tukitaka kulifanya." Walisema kuwa jambo hili lilitokea mbele ya Maswahaba, wala hakuna upinzani uliopokewa kutoka kwa yeyote kati yao. Wao ndio waliokuwa wanajua zaidi kiini cha sheria. Hili hutumiwa kuunga mkono msimamo huo na wale wanaotegemea kauli ya Sahaba pale ambapo hakuna ushahidi mwingine unaopingana nayo. Wafuasi wa al-Shafi'i walitoa hoja kwa msingi wa hadithi ya Zayd ibn Thabit, aliyesema: "Nilikuwa nikimsomea Qur'an Mtume wa Allah ﷺ. Siku moja nilisoma Suratul Hajj, naye hakusujudu, na sisi pia hatukusujudu." Wanachuoni hawa pia walitoa hoja kwa msingi wa riwaya “kwamba Mtume (amani na baraka za Mwenyezi Mungu ziwe juu yake) hakusujudu wakati wa kisomo cha sura za al-Mufassal”, na pia kwa msingi wa riwaya zinazosema kwamba alisujudu wakati wa kisomo chake; upatanisho kati ya hizi unaonyesha kwamba sujudu hizo si za lazima. Kila mmoja wao aliripoti kile alichokiona, yaani wale waliosema kwamba alisujudu na wale waliosema kwamba hakusujudu.

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, kwa upande mwingine, alitegemea hoja hii: kwamba kanuni ni kuzichukulia amri kuwa zinadokeza wajibu, pamoja na zile riwaya zinazofikia kiwango cha amri. Abu al-Ma'li amesema kwamba hoja ya Abu Hanifa inayotokana na amri zilizowekwa haina nguvu, kwa sababu wajibu wa jumla wa sujuda hauleti wajibu wake wa kiwango maalum wakati wa kusoma, yaani wakati wa kusoma aya za sujuda. Alisema kwamba kama hali ingekuwa kama anavyoamini Abu Hanifa, basi swala ingekuwa wajibu kwa kusomwa kwa aya zenye amri za swala, na kwa kuwa hilo si wajibu, basi sujuda nazo si wajibu zinaposomwa aya zilizoweka amri za sujuda. Hata hivyo, Abu Hanifa angesema kwamba Waislamu (wanazuoni wa fiqh) wamekubaliana kwamba riwaya kuhusu sujuda wakati wa kusoma Qur'ani zimo katika umbo la amri, na hii ni kwa hali nyingi. Ikiwa ndivyo, basi amri inayoweka sujuda inahusu wakati wa kusoma, na kwa kuwa amri hiyo pia inakuja kwa maana ya jumla, ni lazima kuifasiri hiyo ya jumla kwa maana ya kiwango maalum. Kesi ya sujuda si sawa na swala, kwa kuwa wajibu wa swala umewekewa vikwazo vingine. Zaidi ya hayo, Nabii (rehema na amani za Mwenyezi Mungu ziwe juu yake) alisujudu katika hali kama hizo, kwa hiyo maana ya amri zilizokuja katika hali hizi inakuwa dhahiri kwetu, yaani zinahusu wakati wa kusoma. Hivyo, ni lazima kuifasiri maana ya amri kuwa ni wajibu. Kuhusu idadi ya sujuda zinazohitajika, Malik anasema katika al-Muwatta': "Msimamo, kwa mtazamo wetu, ni kwamba amri kuhusu sujuda za Qur'ani ni sujuda kumi na moja, ambazo hazijumuishi chochote kutoka katika suratu za Mufassal." Wanafunzi wake walisema kwamba ya kwanza kati ya hizi iko mwishoni mwa al-A'raf; ya pili iko katika al-Ra'd, baada ya maneno, "Na kwa Allah hujisujudu kila kilichomo mbinguni na ardhini, kwa hiari au kwa lazima, pia vivuli vyao asubuhi na jioni";167 168 ya tatu iko katika al-Nahl, baada ya maneno, "Na kwa Allah hujisujudu kila kilichomo mbinguni na kila kilichomo ardhini miongoni mwa viumbe hai, pamoja na malaika, nao hawajivuni. Wanamcha Mola wao aliye juu yao, na hufanya wanayoamrishwa";169 ya nne iko katika Bani Israil, baada ya maneno, "Huanguka kifudifudi wakilia, nayo huongeza unyenyekevu ndani yao";170 ya tano iko katika Maryam, baada ya maneno, "Ishara za Mwingi wa Rehema zinaposomwa kwao, huanguka kifudifudi wakisujudu na kulia";171 ya sita iko katika al-Hajj, ikiwa ya kwanza, baada ya maneno, "Je, hujaona kwamba kwa Allah humsujudia kila aliyemo mbinguni na aliyemo ardhini, na jua, na mwezi, na nyota, na milima, na miti, na wanyama, na wengi wa binadamu, ilhali wengi wanastahiki adhabu? Yule ambaye Allah amemdhalilisha, hana wa kumtukuza. Hakika Allah hufanya atakavyo";172 ya saba iko katika al-Furqan, baada ya maneno, "Na inapoambiwa: Sujudieni Mwingi wa Rehema! Husema: Na Mwingi wa Rehema ni nani? Je, tusujudie kile unachotuamrisha wewe (ee Muhammad)?" Na inawaongezea chuki.” Aya ya nane ni katika Al-Naml baada ya maneno: “Ili wasimsujudie Allah, Ambaye hutoa vilivyofichika mbinguni na ardhini, na anajua mnachokificha na mnachokidhihirisha. Allah: hakuna mungu ila Yeye, Mola wa Kiti kikubwa.”174 Aya ya tisa ni katika Al-Sajda baada ya maneno: “Wanaoziamini ishara zetu ni wale tu ambao, wanapokumbushwa juu yake, huanguka kusujudu na kumtukuza Mola wao kwa sifa, wala hawajivuni.”175 Aya ya kumi ni katika Sad baada ya maneno: “Na Daudi alidhani kwamba Sisi tulikuwa tumemjaribu, akamwomba Mola wake msamaha, akainama na kuanguka kusujudu, akatubia.”176 Na aya ya kumi na moja ni <katika Fussilat baada ya maneno: “Na miongoni mwa ishara Zake ni usiku na mchana, jua na mwezi. Msisujudie jua wala mwezi; bali msujudieni Allah Aliyeziumba, ikiwa ni Yeye mnayemwabudu kweli.” Inasemwa pia kwamba iko baada ya maneno: “Lakini wakijivuna, basi wale walio kwa Mola wako wanamtakasa usiku na mchana, wala hawachoki.”177 178

Al-Shafi'i alisema kwamba kuna sujuda kumi na nne. Tatu kati ya hizi ziko katika surah za Mufassal, yaani, al-Inshiqaq, al-Najm, na al-'Alaq, lakini yeye hakuamini kwamba kuna sujuda katika Sad, sababu yake, kwa mtazamo wake, ikiwa ni shukrani. Ahmad alisema kwamba kuna sujuda kumi na tano, akiongeza sujuda ya pili katika al-Hajj na kujumuisha sujuda ya Sad. Abu Hanifa alisema kwamba kuna sujuda kumi na mbili. Al-Tahawi alisema kwamba hii (idadi kwa mujibu wa maoni ya Abu Hanifa) inajumuisha kila sujuda inayoonyeshwa kwa namna ya riwaya.

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.

Sababu ya kutofautiana kwao inatokana na uchaguzi wao wa chanzo kuhusu idadi ya sujuda. Baadhi yao walitegemea desturi ya wanazuoni wa Madina, wengine walitegemea kipimo cha kulinganisha (qiyas), na wengine walitegemea usimulizi (naql). Wale waliotegemea desturi (ʿamal) ni Malik na wanafunzi wake. Wale waliotegemea kipimo cha kulinganisha ni Abu Hanifa na wanafunzi wake, kwani walishikilia kwamba sujuda zote walizokubaliana juu yake zimekuja kwa njia ya khabari, nazo ni sujuda katika Al-Aʿraf, An-Nahl, Ar-Raʿd, Al-Isra, Maryam, sujuda ya kwanza katika Al-Hajj, Al-Furqan, An-Naml, na As-Sajda, na hili lilipelekea kuunganisha nazo sujuda nyingine zilizokuja kwa njia ya khabari, ambazo ziko katika Sad na Al-Inshiqaq. Zile tatu zilizokuja kwa njia ya amri ziliachwa, nazo ziko katika An-Najm, sujuda ya pili katika Al-Hajj, na katika Al-ʿAlaq. Wale waliotegemea usimulizi waliamua kwa msingi wa yale yaliyothibitishwa kutoka kwa Nabii ﷺ kuhusu sujuda zilizo katika Al-Inshiqaq, Al-ʿAlaq, na An-Najm. Hili limepokewa na Muslim. Al-Athram alisema kwamba Ahmad aliulizwa kuhusu sujuda katika Al-Hajj, naye akajibu kwamba ziko sujuda mbili. Alitangaza kuwa hadithi ya ʿUqba ibn ʿAmir kutoka kwa Nabii ﷺ ni sahihi, ambamo alisema: "Katika Al-Hajj kuna sujuda mbili." Hii pia ndiyo maoni ya ʿUmar na ya ʿAli. Al-Qadi (Ibn Rushd) alisema: "Hili limepokewa na Abu Dawud."

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 alichagua kutosujudu sajda ya Sad kwa kutegemea yale aliyoyapokea Abu Dawud kutoka kwa Abu Sa'id al-Khudri, kwamba "Mtume (rehema na amani za Mungu ziwe juu yake ﷺ) alikuwa akisoma aya ya sujudu katika sura ya Sad, akiwa juu ya mimbari. Alishuka akasujudu. Alipoisoma tena siku nyingine, watu walijiandaa kwa ajili ya sujudu, naye akasema: 'Hii ni toba kwa Nabii, lakini kwa kuwa niliwaona mnajiandaa kusujudu, nilishuka nikasujudu.'" Katika hili kuna aina fulani ya ushahidi kwa Abu Hanifa katika kushikilia wajibu wa sujudu, kwa kuwa (Mtume ﷺ) alibainisha kuwa sababu ya msingi ya kuacha sujudu katika sujudu hii ni sababu ambayo haipo katika nyakati nyingine za sujudu. Hivyo, inakuwa ni lazima hukmu ambayo sababu yake ya msingi haipo kuwa tofauti na ile ambayo sababu hiyo ipo. Hii ni aina ya hoja ya kidhahiri, na kuna khilafu kuhusu hilo, kwa kuwa linahusu kundi la kuipa maana ya kimajazi dalili ya kiashirio ya matini (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).

Baadhi ya wanazuoni wa sheria (fuqahaa), ambao hawakuthibitisha kuwepo kwa sujuda katika sura za Mufassal, walitoa hoja kwa msingi wa hadithi ya ʿIkrima kutoka kwa Ibn ʿAbbas, ambayo imepokewa na Abu Dawud, isemayo: “kwamba Mjumbe wa Allah ﷺ hakusujudu katika sura yoyote kati ya sura za Mufassal tangu alipohamia Madina”. Abu ʿUmar alisema kuwa hiyo ni hadithi munkar (isiyokubalika), kwa kuwa Abu Hurayra, ambaye amesimulia sujuda za Mtume ﷺ katika sura za Mufassal, hakuwa Sahaba wa Mtume ﷺ isipokuwa akiwa Madina. Wasimuliaji waaminifu wamesimulia kutoka kwake kwamba “Mtume ﷺ alisujudu katika 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”.

Walikhitilafiana kuhusu wakati wa sujuda. Kundi la wanazuoni wa fiqhi lilikataza sujuda katika kipindi cha wakati ambacho Sala imekatazwa. Hii ndiyo kauli ya Abu Hanifa kulingana na msimamo wake wa kukataza Sala za faradhi katika nyakati hizi. Malik pia ameikataza katika al-Muwatta, kwa kuwa sujuda hizi ni sunna za hiari kwa mtazamo wake, na ibada ya hiari imekatazwa katika nyakati hizi kulingana naye. Ibn al-Qasim amepokea kutoka kwake kwamba sujuda inaweza kufanywa baada ya Alasiri, mradi jua halijageuka rangi ya manjano au kubadilika rangi. Vilevile baada ya Sala ya alfajiri. Hii iliungwa mkono na al-Shafi'i. Hii inatokana na mtazamo kwamba sujuda ni sunna, na sunna zinaweza kutekelezwa katika nyakati hizi mradi jua halikaribii kuzama wala kuchomoza.

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.

Kuhusu mtu ambaye hukmu inamwelekea, walikubaliana kwa pamoja kwamba inamwelekea msomaji, awe katika sala au nje ya sala. Walitofautiana kuhusu ikiwa msikilizaji analazimika kusujudu. Abu Hanifa alisema kwamba analazimika kusujudu, wala hakutofautisha kati ya mwanamume na mwanamke. Malik alisema kwamba msikilizaji asujudu mara mbili: mara ya kwanza, pale anapokaa kumsikiliza Qur'an, na mara ya pili, msomaji mwenyewe anaposujudu, na kwamba mwisho huo unaweza kuwa imamu halali kwa msikilizaji. Ibn al-Qasim amepokea kutoka kwa Malik kwamba msikilizaji asujudu mara tu anapokaa kumsikiliza msomaji, hata kama msomaji hafai kuwa imamu.

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.

Wengi wa wanachuoni wa fiqhi walisema kuhusu maelezo ya sujudu kwamba mtu anayesoma anapaswa kutamka takbira anaposhuka kwenye sujudu na anaponyanyuka. Maoni ya Malik yametofautiana kuhusu suala hili pale mtu anapokuwa hasali, lakini anapokuwa anasali anapaswa kutamka takbira bila mzozo.

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.