Azami 3011

Muslim narrated it in the Book of Faith (81) through several routes from Abu Muawiya, from Amash, from Abu Salih, from Abu Hurairah, and he related the hadith. In one narration it reads, "Ya waili" (Woe to me). The wording "ya wailah" originally is "ya waili," and a vocative noun attached to the pronoun ya of the speaker has five possible forms, as Ibn Malik, may Allah have mercy on him, stated, like abdi, abda, abdiya. So one may say for "ya waili," ya wail, ya waila, ya waila, ya wailiya. The form that occurs in the hadith is "ya wail," to which the ha of pausing (ha as-sakt) has been attached, making it "ya wailah," just as in the phrase "ya ummah" that occurs in the sahih hadith narrated by Muslim in the Book of Asceticism (3005) on the tongue of the monk's boy. As for what Nawawi, may Allah have mercy on him, said in his commentary on Muslim, it gives the impression that the ha in "ya wailah" is the pronoun of the third person absent, but that is not the case. This is what Dr. F. Abdul-Rahim informed us.The jurisprudence of the hadith. The scholars differed regarding the sujud of recitation. Abu Hanifa and his companions said it is obligatory, while Malik, Shafii, Uzai, and Layth said it is a recommended practice and not obligatory. It has been established through reports that Umar bin Khattab recited Surah Nahl on the pulpit on a Friday, and when he came to the verse of sajdah, he came down and prostrated, and the people prostrated with him. The following Friday he recited it again, and when he came to the verse of sajdah, he said, "O people, we pass by verses of sujud. Whoever prostrates has done right, and whoever does not prostrate incurs no sin." And Umar did not prostrate .Bukhari narrated it in the Book of Sujud al-Quran (1077) through the route of Ibn Jurayj, who said, Abu Bakr bin Abu Mulayka informed me, from Uthman bin Abdul-Rahman Taymi, from Rabia bin Abdullah bin Hudayr, that he was present with Umar bin Khattab on a Friday, and he related it. Nafi added, from Ibn Umar, that Allah has not made sujud obligatory except when we wish it. Abdul-Razzaq also narrated it from Ibn Jurayj in the same manner, in Musannaf Abdul-Razzaq (3/341).Ibn Abdul-Barr said, "This is the practice of Umar and Ibn Umar, and no companion opposed them. So there is no basis for the view of those who hold that the sujud of recitation is a strict religious obligation, for Allah did not impose it as such, nor did His Messenger, nor did the scholars agree on its obligatory nature, and obligations are not established except by the means we have mentioned, or something of similar force." Al-Istidhkar (8/109).As for the number of sajdahs in the Noble Quran, there is no disagreement that there are ten, in Araf, Rad, Nahl, Bani Israil, Maryam, the first sajdah in Hajj, Furqan, Naml, Sajdah, and Fussilat. They differed regarding Surah Sad, some saying it is the repentance of a prophet, so the Prophet ﷺ prostrated in gratitude to Allah. They also differed about the second sajdah in Hajj and the sajdahs in the shorter final surahs, Najm, Inshiqaq, and Alaq. The majority of scholars held that these do contain a sajdah, relying on the hadiths that will follow.As for those who said there is no sujud in the shorter final surahs, they relied on the hadith of Ibn Abbas that the Messenger of Allah ﷺ did not prostrate in any of the shorter final surahs since he moved to Madinah. Abu Dawud narrated it (1403) from Muhammad bin Rafi, who said, Azhar bin Qasim narrated to us, Muhammad said, I saw him in Makkah, Abu Qudama narrated to us, from Matar Warraq, from Ikrima, from Ibn Abbas, and he related it. Its chain is daif. Abu Qudama's name is Harith bin Ubayd, an Ayadi from Basra whose hadith is not relied upon.Bayhaqi said (2/312-313), "This hadith revolves around Harith bin Ubayd, Abu Qudama Ayadi Basri, whom Yahya bin Main declared daif." I say, Imam Ahmad said his hadith is confused, Abu Hatim said he is not strong, his hadith is recorded but not relied upon, Nasai said he is not that strong, and Ibn Hibban said he was among those whose errors were many. The chain also contains Matar Warraq, that is Ibn Tahman, whom Nasai and Ibn Saad criticized, and Ibn Hibban said he sometimes erred, while Ibn Main and Ajli considered him acceptable.It appears that either he or the one who narrated from him erred in this narration, because Abu Hurairah was among those who embraced Islam in the year of Khaybar, and he reports that he prostrated with the Prophet ﷺ in "When the sky" and "Recite."Ibn Khuzayma said, "Some who have not gone deeply into knowledge have imagined that the report of Harith bin Ubayd, from Matar, from Ikrima, from Ibn Abbas, that the Messenger of Allah ﷺ did not prostrate in any of the shorter final surahs since he moved to Madinah, is a proof for whoever claims there is no sujud in the shorter final surahs. This is of the same kind as what I have made known, that the witness is the one who testifies to having seen or heard something, not the one who denies and rejects it. Abu Hurairah has made known that he saw the Prophet ﷺ prostrate in "When the sky" and "Recite in the name of your Lord who created" [Alaq 96:1], after his move to Madinah, since his companionship with him only began after the Prophet's ﷺ move to Madinah and not before."Ibn Abdul-Barr said in Al-Istidhkar (8/100), "This is a munkar hadith, because Abu Hurairah only accompanied him in Madinah, and he saw him prostrate in "When the sky" and "Recite in the name of your Lord who created" [Alaq 96:1]. The hadith of Matar was narrated only by Abu Qudama, and it is worthless."As for the second sajdah alongside the first in Surah Hajj, many of the early scholars held this view, among them Umar bin Khattab. Malik narrated, in the chapter on Sujud al-Quran (13), from Nafi, the freedman of Ibn Umar, that a man from the people of Egypt informed him that Umar bin Khattab recited Surah Hajj and prostrated in it twice, then said, "This surah has been favored with two sajdahs."Hakim said (2/390), "The narration is established as sahih regarding this from the statement of Umar bin Khattab, Abdullah bin Abbas, Abdullah bin Umar, Abdullah bin Masud, Abu Musa, Abu Darda, and Ammar ." End of quote. This is also the view of Shafii and his companions, Ahmad, Ishaq, Abu Thawr, and Dawud. Abu Ishaq Sabi said, "I have found people, for seventy years, prostrating twice in Hajj."Accordingly, the number of sajdahs according to the majority is fourteen, ten as mentioned earlier, three in the shorter final surahs, and the second sajdah in Hajj. Malik, Abu Hanifa, and their companions said there is only one sajdah in Hajj, the first one. This is also the view of some of the successors, such as Saeed bin Jubayr and Hasan Basri, making the total for them thirteen sajdahs, except that Malik also does not hold that there is sujud in the shorter final surahs, which makes the total for him ten sajdahs.