Bu mavzu beshta bo'limda yoritiladi: sajdalarning hukmi; vojib bo'lgan sajdalar soni, ya'ni insonning sajda qilishi lozim bo'lgan holatlar; sajda qilish mumkin bo'lgan vaqtlar; sajda qilishga majbur bo'lgan shaxs; hamda sajdalarning ta'rifi.

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.

Tilovat sajdalarining hukmi haqida: Abu Hanifa va uning shogirdlari ularning vojib ekanligini aytdilar. Molik va ash-Shofi‘iy esa ularning sunnat sifatida belgilanganini va vojib emasligini aytdilar. Ixtilofning sababi buyruq ifodalovchi sajda oyatlari va buyruq ma’nosini bildiruvchi rivoyatlarning ma’nosi haqidagi tortishuvdan kelib chiqadi. Masalan, Oliy Zotning: «Rahmon oyatlari ularga o‘qilganda, yiqilib, sajda qilib, yig‘lagancha yerga kapalak bo‘ldilar» degan so‘zlari (Qur’on, 19:58) vojiblik yoki mustahablik ma’nosida tushuniladimi, degan masala. Abu Hanifa bu oyatni zohiriy ma’nosi, ya’ni vojiblik ma’nosida tushundi, Molik va ash-Shofi‘iy esa sahobalarning tafsiriga ergashdilar, chunki ular shariat buyruqlarining ma’nosini eng yaxshi biluvchilar edi. Shunday qilib, sobit bo‘lganki, Umar ibn al-Xattob jumʼa kuni Sajda surasini o‘qidi. U minbardan tushib sajda qildi, odamlar ham u bilan birga sajda qildilar. Keyingi jumʼa kuni u yana o‘qidi, odamlar sajdaga tayyorlandilar. Shunda u: «Kutinglar! Kutinglar! Alloh bizga buni farz qilmagan, faqat biz xohlasak, qilamiz», dedi. Ular bu voqea sahobalar huzurida bo‘lganini va ulardan hech kimdan qarama-qarshi fikr naql qilinmaganini aytdilar. Ular shariatning mohiyatini eng yaxshi biluvchilar edi. Bu, boshqa ziddiyatli dalil bo‘lmaganda sahobaning fikriga tayanuvchilar tomonidan bu qarashni qo‘llab-quvvatlash uchun ishlatiladi. Ash-Shofi‘iyning shogirdlari esa Zayd ibn Sobit rivoyatiga tayandilar. U aytadi: «Men Alloh Rasulining (ﷺ) huzurida Qur’on o‘qir edim. Bir safar Hojj surasini o‘qidim, u zot sajda qilmadi, biz ham sajda qilmadik». Bu faqihlar yana shu xabarga tayanib ham dalil keltirdilar: "Payg'ambar (Allohning rahmati va salomi unga bo'lsin) al-Mufassal surralarini o'qiganda sajda qilmagan", shuningdek, u ularni o'qiganda sajda qilgan degan xabarlarga ham. Ikkisini muvofiqlashtirish sajdalarning vojib emasligini bildiradi. Ularning har biri o'zi ko'rganini naql qilgan, ya'ni u sajda qilgan deganlar ham, qilmagan deganlar ham.

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, boshqa tomondan, bu masalada buyruqlarni vojiblikni ifodalaydigan deb tushunish kerak, degan asosga tayangan, shuningdek buyruq ma'nosidagi rivoyatlarga ham tayangan. Abu al-Ma'liy aytganki, Abu Hanifaning buyrilgan amrlarga asoslangan dalili haqiqiy emas, chunki sajdalarning mutlaq vojibligi tilovat paytida, ya'ni sajda oyatlarini tilovat qilganda, ularning muqayyad ma'noda vojibligini anglatmaydi. U aytdiki, agar masala Abu Hanifa ishongandek bo'lganida, namoz amrini o'z ichiga olgan oyatlarni tilovat qilganda namoz vojib bo'lib qolardi; lekin bu vojib emas, shuning uchun sajda amri kelgan oyatlarni tilovat qilganda ham sajdalar vojib emas. Abu Hanifa esa shunday javob bergan: musulmonlar (fuqaholar) Qur'on tilovati paytidagi sajdalar haqidagi rivoyatlar amr shaklida ekaniga, bu esa ko'pchilik hollarda shunday ekaniga ittifoq qilganlar. Agar shunday bo'lsa, sajdalarni buyuruvchi amr tilovat vaqtiga taalluqli bo'ladi va amr mutlaq ma'noda ham kelganligi sababli, mutlaqni muqayyad ma'noda tushunish zarur. Sajdalar masalasi namozdan farq qiladi, chunki namozning vojibligi boshqa cheklovlar orqali muqayyad qilingan. Bundan tashqari, Payg'ambar ﷺ bunday hollarda sajda qilganlar, shuning uchun bunday holatlarda kelgan amrlarning ma'nosi bizga ayon bo'ladi, ya'ni ular tilovat vaqtiga taalluqlidir. Demak, amrning vojiblik ma'nosini anglatishi zarur. Sajdalar talablarining soni haqida Molik "al-Muvatta"da shunday deydi: "Bizning nazarimizda, Qur'ondagi sajdalar haqidagi hukm o'n bir sajdadir, ularga Mufassal suralardan hech narsa kirmaydi". Uning shogirdlari aytishicha, ulardan birinchisi al-A'rof surasining oxirida, ikkinchisi al-Ra'd surasida — "Osmonlarda va yerda bor bo'lgan barcha narsa, xohlab yoki xohlamay, Allohga sajda qiladi, soyalari ham tong va kechqurun vaqtlarida (sajda qiladi)"ning ortidan keladi;167 168 uchinchisi an-Nahl surasida — "Osmonlarda va yerda bor bo'lgan barcha jonzotlar, shuningdek, farishtalar ham Allohga sajda qiladi va ular kibrlanmaydilar. Ular o'zlaridan yuqorida bo'lgan Rabblaridan qo'rqadilar va ularga buyurilganini bajaradilar"ning ortidan keladi;169 to'rtinchisi Bani Isroil surasida — "Ular yuzlari bilan yiqilib, yig'lab sajda qiladilar va bu ularning xushuʼlarini oshiradi"ning ortidan keladi;170 beshinchisi Maryam surasida — "Rahmon oyatlari ularga o'qilganda, ular yiqilib, sajda qilib va yig'lab yig'ladilar"ning ortidan keladi;171 oltinchisi al-Hajj surasida, birinchi sajda sifatida — "Ko'rmadingmi, osmonlarda va yerda bor bo'lgan barcha narsa, quyosh, oy, yulduzlar, tog'lar, daraxtlar, jonivorlar va odamlarning ko'pchiligi Allohga sajda qiladi? Ko'plari uchun azob haqli bo'lgan. Kimni Alloh xor qilsa, uni izzatlaydigan hech kim yo'q. Albatta, Alloh xohlaganini qiladi"ning ortidan keladi;172 yettinchisi al-Furqon surasida — "Ularga: «Rahmonga sajda qilinglar», deyilganda, ular: «Rahmon nima? Sen (ey Muhammad) bizga buyurgan narsaga sajda qilamizmi?» deydilar"ning ortidan keladi. Va u ularning nafratini oshiradi”;173 sakkizinchisi an-Naml surasida, bu so'zlardan keyin: “Yerda va osmonlarda yashirinni chiqarib beradigan, sizlar yashirgan va oshkor qilganingizni biladigan Allohga sajda qilmasliklari uchun. Allohdan boshqa iloh yo'q, U buyuk arshning Rabbidir”;174 to'qqizinchisi as-Sajda surasida, bu so'zlardan keyin: “Bizning oyatlarimizga faqat o'shalar iymon keltiradiki, ular ularni eslatilganda sajdaga yiqiladilar va Rabblarini hamd bilan tasbeh aytadilar hamda takabbur qilmaydilar”;175 o'ninchisi Sod surasida, bu so'zlardan keyin: “Davud esa Biz uni sinovdan o'tkazganimizni bildi, Rabbidan mag'firat so'radi, ruku qildi, sajdaga yiqildi va tavba qildi”;176 o'n birinchisi <Fussilat surasida, bu so'zlardan keyin: “Uning oyatlaridan kecha, kunduz, quyosh va oy bordir. Quyoshga ham, oyga ham sajda qilmanglar, balki sizlar ibodat qiladigan haqiqatan U bo'lsa, ularni yaratgan Allohga sajda qilinglar”, va aytilishicha, bu so'zlardan keyin: “Agar ular kibrga berilsalar, (ular bilan birga) Rabbingning huzuridagilar kecha-kunduz Uni poklaydilar va charchamaydilar”.177 178

Imom Shofiy aytdi: sajdalar o‘ninchi to‘rttadir. Ulardan uchtasi Mufassal surralarida, ya’ni al-Inshiqoq, al-Najm va al-‘Alaqda bo‘lib, u Sod surasida sajda bor deb hisoblamagan, chunki u yerdagi sajda, uning fikricha, shukr sajdasidir. Imom Ahmad aytdi: sajdalar o‘n beshtadir, unga al-Hajj surasidagi ikkinchi sajdani qo‘shib, Sod surasidagi sajdani ham kiritadi. Abu Hanifa aytdi: sajdalar o‘n ikkitadir. At-Tahoviy aytdi: bu (Abu Hanifaning fikricha son) naql shaklida ifodalangan har bir sajdani o‘z ichiga oladi.

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.

Ularning ixtilofining sababi sajdalar soni haqidagi manbani tanlashlaridan kelib chiqadi. Ba'zilari Madina faqihlarining amaliyotiga tayandilar, ba'zilari qiyosga tayandilar, ba'zilari esa naqlga tayandilar. Amaliyotga (jamal) tayanganlar Molik va uning shogirdlaridir. Qiyosga tayanganlar Abu Hanifa va uning shogirdlaridir, chunki ular o'zlari ittifoq qilgan barcha sajdalar rivoyat shaklida ifodalangan deb hisobladilar — bular A'raf, an-Nahl, ar-Ra'd, al-Isro, Maryam, al-Hajdagi birinchi o'rin, al-Furqon, an-Naml va as-Sajda surasidagi sajdalardir — bu esa ularga rivoyat shaklida ifodalangan qolgan sajdalarni, ya'ni Sod va al-Inshiqoqdagi sajdalarni ularga bog'lashni zarur qildi. Buyruq shaklida kelgan uchta sajda tashlab yuborildi; ular an-Najm, al-Hajdagi ikkinchi o'rin va al-Alaqda uchraydi. Naqlga tayanganlar esa Payg'ambar ﷺdan al-Inshiqoq, al-Alaq va an-Najmdagi sajdalar haqida sobit bo'lgan narsaga asoslanib hukm qildilar. Bu Muslim tomonidan rivoyat qilingan. Al-Atram aytdiki, Ahmaddan al-Hajdagi sajdalar haqida so'ralganda, u ikkita sajda borligini javob berdi. U Uqba ibn Omir rivoyat qilgan, Payg'ambar ﷺdan kelgan hadisni sahih deb e'lon qildi, unda u shunday degan: "Al-Hajda ikki sajda bor". Bu fikr Umar va Ali fikridir ham. Qozi (Ibn Rushd) dedi: "Buni Abu Dovud rivoyat qilgan".

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”.

Imom Shofi'iy Sod surasidagi sajda oyatida sajda qilmaslikni Abu Dovud rivoyat qilgan Abu Sa'id al-Xudriy hadisiga asoslanib tanlagan: "Payg'ambar (ﷺ) minbarda turib Sod surasidagi sajda oyatini o'qidi va minbardan tushib sajda qildi. Boshqa kuni yana o'qiganida odamlar sajdaga tayyorlandilar. Shunda u (ﷺ) dedi: "Bu Payg'ambar uchun tavba (qilish)dir, lekin men sizlarning sajdaga tayyorlanayotganingizni ko'rganim uchun tushib sajda qildim"." Bu hadisda Abu Hanifa (rahmatullohi alayh)ning sajdalarning vojibligini tasdiqlashiga dalil bor. Chunki Payg'ambar (ﷺ) ushbu sajdani tark etishning illatini boshqa sajda holatlarida mavjud bo'lmagan sababga bog'ladi. Demak, illat mavjud bo'lmagan hukm illat mavjud bo'lgan hukmdan boshqacha bo'lishi zarur bo'ladi. Bu bir turdagi dalil bo'lib, unda ixtilof bor, chunki u matnning ishorat yo'li bilan ko'rsatilgan ma'noni (dalil al-xitob) majoziy ma'noda tushunish toifasiga kiradi.

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).

Ba'zi faqihlar, Mufassal suralarda sajda bo'lishini tan olmaganlar, Abu Dovud rivoyat qilgan Ikrima orqali Ibn Abbosdan kelgan hadisga tayanib, "Allohning Elchisi ﷺ Madinaga hijrat qilganlaridan keyin Mufassal suralarning hech birida sajda qilmaganlar", deb dalil keltirganlar. Abu Umar esa bu hadisni munkar (ishonchsiz) deb aytgan, chunki Mufassal suralardagi sajdalarni Payg'ambar ﷺ dan rivoyat qilgan Abu Hurayra Payg'ambar ﷺ ning sahobasi bo'lgan, faqat Madinada bo'lgan. Ishonchli roviylar uning orqali "Payg'ambar ﷺ al-Najm surasida sajda qilganlar", deb rivoyat qilganlar.

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”.

Ular sajda qilish vaqti haqida ixtilof qilishgan. Bir guruh faqihlar namoz uchun makruh bo‘lgan vaqt oralig‘ida sajdalarni man etganlar. Bu Abu Hanifaning, ushbu vaqtlarda farz namozlarni man etish qoidasiga muvofiq bergan fikridir. Molik ham "Muvatta"da bularni man etgan, chunki uning nazarida bular nafl ibodatlardir va uning nazarida ushbu vaqtlarda nafl ibodat man etiladi. Ibn al-Qosim undan rivoyat qilib, quyosh sarg‘aymaguncha yoki rangi o‘zgarmaguncha asr namozidan keyin sajdalarni qilish mumkin, deydi. Xuddi shunday, bomdod namozidan keyin ham. Bu fikrni Shofiy ham qo‘llab-quvvatlagan. Bu sajdalarning sunnat ekanligi haqidagi qarashga asoslangan, sunnatlarni esa quyosh botishi yoki chiqishi yaqinlashmagan ekan, ushbu vaqtlarda ado etish mumkin.

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.

Hukm qaratilgan shaxs haqida ular bir ovozdan kelishdilar: u namozda yoki boshqa holatda bo‘lsin, qiroat qilayotgan kishiga qaratilgan. Tinglovchi sajda qilishi shart yoki yo‘qligida esa ular ixtilof qildilar. Abu Hanifa tinglovchi sajda qilishga majbur, deb aytdi va bunda erkak bilan ayolni farqlamadi. Molik esa tinglovchi ikki holatda sajda qiladi, dedi: birinchisi, Qur’on tinglash uchun o‘tirganida, ikkinchisi, qiroat qiluvchining o‘zi sajda qilganida; va oxirgi holatda qiroat qiluvchi tinglovchiga imom bo‘lishi to‘g‘ri bo‘ladi. Ibn al-Qosim Molikdan rivoyat qilishicha, tinglovchi qiroat qiluvchini tinglash uchun o‘tirgach, u imom bo‘lishga yaroqli bo‘lmasa ham, bir marta sajda qiladi.

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.

Ko'pchilik fuqahoning sajda tavsifi haqidagi fikri shundan iboratki, tilovat qilayotgan kishi sajdaga egilganda va boshini ko'targanda takbir aytishi kerak. Molik ushbu masalada, agar kishi namoz o'qimayotgan bo'lsa, boshqacha fikr bildirgan; lekin namoz o'qayotgan bo'lsa, u ixtilofsiz takbir aytishi kerak.

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.