Section: If one [recites a prostration verse] (36) while on a riding beast during a journey, one may gesture (37) with the prostration in whichever direction one is facing, [like the supererogatory prayer] (38). 'Ali, Sa'id ibn Zayd, Ibn 'Umar, Ibn al-Zubayr, al-Nakha'i, and 'Ata' did this, and it is the opinion of Malik, al-Shafi'i, and the scholars of opinion, [and we do not know of any disagreement regarding this] (39). Abu Dawud narrated from Ibn 'Umar that the Messenger of Allah - peace and blessings of Allah be upon him - recited a prostration verse during the Year of the Conquest, and all the people prostrated, including those who were riding and those who were prostrating on the ground, such that the one riding would prostrate on his hand. [And because it is a voluntary act, it resembles other voluntary acts] (40). If one is walking, one should prostrate on the ground, and this is the opinion of Abu al-'Aliyah, Abu Zur'ah, Ibn 'Umar, Ibn Jarir, and the scholars of opinion, based on what we have mentioned of the hadith and analogy. Al-Aswad ibn Yazid, 'Ata', and Mujahid said: One may gesture. 'Alqama and Abu 'Abd al-Rahman did so, [and according to what] (41) Abu al-Hasan al-Amidi recounted regarding the prayer of the one walking in supererogatory prayer, that one may gesture in it with the prostration (42), [and the prostration on the ground is not incumbent upon him, and it would be] (43) like that here.
Section: It is disliked to curtail the prostration, which is to extract the verses containing prostration and recite them in order to prostrate during them. [Al-Sha'bi disliked it] (44), as did al-Nakha'i, al-Hasan (45), and Ishaq. Al-Nu'man and his companion Muhammad and Abu Thawr (46) granted a concession for it. It is said: Curtailing the prostration means to recite
(36) In (M): "was". (37) In (M): "it is permissible to gesture". (38) Omitted from: The original. (39) Omitted from: (M). (40) In (M): "And because it does not exceed the supererogatory prayer, which is performed on the riding beast". (41) In the original: "He said". (42) Omitted from: (M). (43) Omitted from: (M). (44) In the original: "And it is the opinion of". (45) Omitted from: (M). (46) Everything after this until his statement: "And both are disliked" is omitted from: (M).
فصل: وإذا [قرأ السَّجْدةَ] (٣٦) على الرَّاحِلَةِ في السَّفرِ، أوْمَأَ (٣٧) بالسُّجودِ حيثُ كان وَجْهُه، [كصلاةِ النَّافِلَةِ] (٣٨). فعلَ ذلكَ عَلىٌّ، وسعيدُ بنُ زيدٍ، وابْنُ عمرَ، وَابْنُ الزُّبَيْرِ، والنَّخَعِىُّ، وعطاءٌ، وبه قال مالكٌ، والشَّافعىُّ، وأصْحابُ الرَّأْىِ، [ولا نعلمُ فيه خلافًا] (٣٩). وقد رَوَى أبو داوُد، عن ابْنِ عمرَ، أنَّ رسولَ اللهِ -صلى اللَّه عليه وسلم- قَرَأَ عامَ الفَتْحِ سَجْدةً، فسجَدَ الناسُ كُلُّهُمْ، مِنْهُم الرَّاكِبُ والسَّاجِدُ في الأرْضِ، حتى إنَّ الراكِبَ ليسجُدُ على يدِه. [ولأنَّه تطوُّعٌ، فأشْبَهَ سائِرَ التَّطَوُّعِ (٤٠). وإنْ كانَ ماشِيًا سَجَدَ على الأرْضِ، وبهِ قالَ أبو العَالِيَةِ، وأبو زُرْعَة، وابْنُ عمرَ، وابْنُ جَرِيرٍ، وأصحابُ الرَّأْىِ، لما ذَكَرْنَا مِن الحديثِ والقِيَاسِ. وقال الأسْوَدُ بْنُ يزِيدَ، وعطاءٌ، ومُجَاهِدٌ: يُومِىءُ. وفَعَلَهُ عَلْقَمَة، وأبو عبدِ الرَّحمنِ، [وعلى ما حكَاهُ] (٤١) أبو الحسنِ الآمِدِىُّ في صلاةِ الماشِى في التَّطوُّعِ، أنَّه يُومِىءُ فيها بالسُّجودِ (٤٢)، [ولا يَلْزَمُهُ السجودُ بالأرضِ، ويكُونُ] (٤٣) ههُنَا مثْلُه.
فصل: يُكْرَهُ اختصَارُ السُّجودِ، وهو أنْ يَنْتَزِعَ الآياتِ التي فيها السُّجودُ فيقْرأَها ويَسْجُدَ فيها. [وكَرِهَهُ الشَّعْبِىُّ] (٤٤)، والنَّخَعِىُّ، والحسنُ (٤٥)، وإسحاقُ، وَرَخَّصَ فيهِ النُّعْمَانُ وصاحِبُهُ محمدٌ، وأبو ثَوْرٍ (٤٦) وقيل: اخْتصارُ السُّجودِ أنْ يقرأَ
(٣٦) في م: "كان".(٣٧) في م: "جاز أن يومىء".(٣٨) سقط من: الأصل.(٣٩) سقط من: م.(٤٠) في م: "ولأنها لا تزيد على صلاة التطوع، وهى تفعل على الراحلة".(٤١) في الأصل: "وقال".(٤٢) سقط من: م.(٤٣) سقط من: م.(٤٤) في الأصل: "وبه قال".(٤٥) سقط من: م.(٤٦) ما بعد هذا إلى قوله: "وكلاهما مكروه" سقط من: م.
