the forehead. He did not prostrate upon the nose. It was narrated from Abu Hanifah that if he prostrates upon his nose without his forehead, it is sufficient for him. Ibn al-Mundhir said: "I do not know anyone who preceded him in this opinion." Perhaps he leaned toward the idea that the forehead and the nose are one member, because when the Prophet (peace and blessings of Allah be upon him) mentioned the forehead, he pointed to his nose, and for a single member, prostration upon a part of it is sufficient. This is an opinion that contradicts the authentic hadith and the consensus mentioned before it, so it is not valid.
Section: It is not obligatory for the praying person to have direct contact [with the ground] using any of these members. Al-Qadi said: "If one prostrates upon the edge of a turban, or his sleeve, or his garment, the prayer is valid according to a single narration." This is the school of Malik and Abu Hanifah. Among those who granted a concession to prostrate upon a garment during heat and cold were Ata', Tawus, al-Nakha'i, al-Sha'bi, al-Awza'i, Malik, Ishaq, and the People of Opinion (Ashab al-Ra'y). Al-Hasan, Makhul, and Abd al-Rahman ibn Yazid granted a concession to prostrate upon the edge of a turban. Shurayh prostrated upon his burnus (hooded cloak). Abu al-Khattab said: "It is not obligatory to have direct contact with any of the limbs of prostration except the forehead, for regarding it there are two narrations." Al-Athram narrated that he asked Abu Abd al-Rahman about prostrating upon the edge of a turban, and he replied: "He should not prostrate upon its edge, but rather he should remove the turban." This permits the possibility of prohibition, and it is the school of al-Shafi'i, based on what was narrated from Khabbab, who said: "We complained to the Messenger of Allah (peace and blessings of Allah be upon him) about the heat of the scorching ground upon our foreheads and palms, but he did not respond to us." Recorded by Muslim. And because he prostrated upon what is carrying him, it is similar to if he had prostrated upon his hands. As for us, we have what Anas narrated: "We were praying with the Prophet (peace and blessings of Allah be upon him), and one of us would place the edge of his garment from
= 414 AH, and his "Fawa'id" is in manuscript form. See: Tarikh al-Turath al-'Arabi 1/1/467. The hadith was cited by al-Haythami in: al-Majma' 2/125, and he attributed it to Abu Ya'la and al-Tabarani in al-Awsat. (21) Al-burnus: a long hood. (22) "He did not respond to us": he did not remove our complaint. (23) In: Chapter on the recommendation of performing the Dhuhr prayer early in its time when it is not intensely hot, from the Book of Masjids. Sahih Muslim 1/433. It was also recorded by al-Nasa'i in: Chapter on the first time for Dhuhr, from the Book of Mawaqit (Times), al-Mujtaba 1/198; Ibn Majah in: Chapter on the time for Dhuhr prayer, from the Book of Prayer, Sunan Ibn Majah 1/222; and Imam Ahmad in: al-Musnad 5/108, 110.
الجَبْهَةِ لم يَسْجُدْ على الأنْفِ. ورُوِىَ عن أبي حنيفة، أنَّه إنْ سَجَدَ على أنفِه دُونَ جَبْهَتِهِ، أجْزَأهُ. قال ابنُ المُنْذِرِ: لا أعْلمُ أحَدًا سَبَقَهُ إلى هذا القولِ، ولعله ذهب إلى أَنَّ الجَبْهَةَ والأنفَ عُضْوٌ واحِدٌ، لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- لمَّا ذَكَرَ الجَبْهَةَ أشارَ إلى أَنْفِه، والعُضْوُ الوَاحِدُ يُجْزِئُهُ السُّجودُ على بَعْضِه. وهذا قولٌ يُخَالِفُ الحديثَ الصحيحَ والإِحماعَ الذي قَبْلَه، فلا يَصِحُّ.
فصل: ولا تَجِبُ مُبَاشَرَةُ المُصَلِّى بِشىءٍ مِن هذه الأعضاءِ. قال القاضي: إذا سجد على كُورِ العِمَامَةِ أو كُمِّه أو ذَيْلِه، فالصلاةُ صحيحةٌ رِوَايَةً وَاحِدَةً. وهذا مذهبُ مالكٍ، وأبى حنيفةَ. وممَّنْ رخَّصَ في السُّجودِ على الثَّوْبِ في الحَرِّ والبَرْدِ. عطاءٌ، وطَاوُس، والنَّخَعِىُّ، والشَّعْبِىُّ، والأوْزَاعِىُّ، ومالكٌ، وإسحاقُ، وأصْحابُ الرَّأْىِ. وَرَخَّصَ في السَّجودِ على كُورِ العِمَامَةِ الحسنُ، ومَكْحُولٌ، وعبدُ الرحمنِ بن يَزِيدَ. وسَجَدَ شُرَيْحٌ على بُرْنُسِهِ (٢١)، وقال أبو الخَطَّاب: لا يَجِبُ مُبَاشَرَةُ المُصَلِّى بِشىءٍ مِن أعْضَاءِ السُّجُودِ إلَّا الجَبْهَةَ، فإنَّها على روايتَيْنِ. وقد رَوَى الأثرَمُ، قالَ: سألتُ أبا عبد الرحمَنِ عن السجودِ على كُورِ العِمامَةِ؟ فقال: لا يسجدُ على كُورِها، ولكن يَحْسُرُ العِمامَةَ. وهذا يَحْتَمِلُ المَنْعَ، وهو مذهبُ الشافعىِّ؛ لِما رُوِىَ عن خَبَّابٍ، قال: شَكَوْنا إلى رسولِ اللهِ -صلى اللَّه عليه وسلم- حَرَّ الرَّمْضَاءِ في جِبَاهِنَا وأكُفِّنا. فلم يُشْكِنَا (٢٢). رَوَاهُ مُسْلِمٌ (٢٣). ولأنَّه سجد على ما هو حَامِلٌ له، أشْبَهَ ما إذا سجد على يدَيْه. ولنا، ما رَوَى أنَسٌ، قال: كُنَّا نُصَلِّى مع النَّبىِّ -صلى اللَّه عليه وسلم-، فَيَضَعُ أحَدُنَا طَرَفَ الثَّوْبِ مِن
= عشرة وأربعمائة، و"فوائده" مخطوط. انظر: تاريخ التراث العربى ١/ ١/ ٤٦٧. والحديث أورده الهيثمي في: المجمع ٢/ ١٢٥، ونسبه لأبي يعلى والطبراني في الأوسط.(٢١) البرنس: قلنسوة طويلة.(٢٢) لم يشكنا: لم يُزِلْ شكوانا.(٢٣) في: باب استحباب تقديم الظهر في أول الوقت في غير شدة الحر، من كتاب المساجد. صحيح مسلم ١/ ٤٣٣. كما أخرجه النسائي، في: باب أول وقت الظهر، من كتاب المواقيت. المجتبى ١/ ١٩٨. وابن ماجه، في: باب وقت صلاة الظهر، من كتاب الصلاة. سنن ابن ماجه ١/ ٢٢٢. والإِمام أحمد, في: المسند ٥/ ١٠٨، ١١٠.
