Bukhari

Hadith Commentary:
Shah Waliullah (rahimahullah) has written that when the Messenger of Allah (sallallahu alayhi wa sallam) recited Surah An-Najm, the polytheists were so overpowered and subdued that when he performed prostration (sajdah) at the verse of prostration, they too went into prostration along with the Muslims.
Among the interpretations regarding this chapter, this explanation is the most appropriate and clear. A similar incident occurred with Prophet Musa (alayhis salam) as well.
It is mentioned in the Noble Qur’an that when, in the contest with the magicians summoned by Pharaoh, his staff turned into a serpent and the reality of their tricks was exposed, all the magicians fell into prostration.
They too were overwhelmed and subdued by the miracle of Musa (alayhis salam).
At that moment, they had no control over themselves.
And all of them, in unison, proclaimed: “We believe in the Lord of Musa and Harun (alayhimus salam).” The same state befell the polytheists of Makkah.
In a narration from Abu Hurairah (radi Allahu anhu), it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) reached the verse of prostration, he performed prostration and we performed prostration.
In the narration of Dar Qutni, it is stated that even the jinn and mankind performed prostration.
The old man who did not perform prostration was Umayyah bin Khalaf.
Allamah Ibn Hajar (rahimahullah) states:
“As for the author, in the narration of Isra’il, it is mentioned that An-Najm is the first surah in which a verse of prostration was revealed, and this is the secret behind the author beginning these chapters with this hadith.
That is, the author has mentioned in the narration of Isra’il that Surah An-Najm is the first surah in which a verse of prostration was revealed. Here too, the reason for starting these chapters with this hadith is the same. Although the verse of prostration had already been revealed earlier in Surah Iqra, the one which the Messenger of Allah (sallallahu alayhi wa sallam) openly proclaimed was this Surah An-Najm, and it is in this surah that this prostration is found:
‘What is meant is: the first surah in which a verse of prostration was recited aloud before the polytheists.’
(Fath al-Bari)”

Hadith Commentary:
(1)
In one narration, it is stated that Surah An-Najm is the first surah in which the prostration of recitation (sajdat at-tilawah) was revealed.
(Sahih al-Bukhari, Tafsir, Hadith: 4863)
This is why Imam al-Bukhari rahimahullah has brought this hadith first in the section regarding the prostrations of recitation.
However, an objection may be raised that Surah Al-‘Alaq was revealed before this, and it contains a prostration of recitation.
The answer to this is that only the first five verses of Surah Al-‘Alaq were revealed initially, in which there is no prostration of recitation, and the verses containing the prostration were revealed after Surah An-Najm. That is, Surah An-Najm is the first surah in which there is a prostration of recitation, and the Messenger of Allah sallallahu alayhi wa sallam recited it openly before the polytheists of Makkah.
(Fath al-Bari: 2/712)
(2)
In this, there is also an indication regarding its manner: the prostration should be performed on the ground; taking soil or pebbles in the hand and placing them on the forehead is the way of the polytheists.
It is contrary to the dignity of a Muslim.
(3)
In one narration, it is explicitly mentioned about the elderly person who did not perform the prostration of recitation.
He was Umayyah ibn Khalaf, who took soil in his hand and placed his forehead upon it.
(Sahih al-Bukhari, Tafsir, Hadith: 4863)
In a hadith narrated from Ibn Abbas radi Allahu anhu, it is mentioned that at the occasion of the recitation of Surah An-Najm, along with the Muslims, the polytheists also performed prostration with the Messenger of Allah sallallahu alayhi wa sallam.
The actual incident is that when the Messenger of Allah sallallahu alayhi wa sallam invited the people of Makkah to Islam, all the people accepted this invitation.
At that time, there were so many people with him that due to the crowd, some people did not even find space to perform the prostration of recitation. However, when the chiefs of Quraysh, such as Walid ibn al-Mughirah and Abu Jahl, came from Ta’if to Makkah, due to their misleading, the polytheists returned to their ancestral religion.
These people became apostates to please their leaders.
No one became an apostate out of aversion to Islam, as Abu Sufyan radi Allahu anhu admitted in the hadith of Heraclius.
(Sahih al-Bukhari, Beginning of Revelation, Hadith: 7)
Hafiz Ibn Hajar rahimahullah has stated this as the reason for the prostration of the polytheists.
(Fath al-Bari: 2/712)
However, at the time of narrating the incident, they were called polytheists due to their present state, because consideration is given to the outcome.
And Allah knows best.
Since in this narration, the false deities Lat, Manat, and Uzza are mentioned, some scholars have written that when the Messenger of Allah sallallahu alayhi wa sallam recited Surah An-Najm, the polytheists became so overwhelmed with joy that they fell into prostration along with the Muslims.
It should be clear that the story of the “Gharaniq” that is mentioned in this context is absolutely baseless and false.
Shah Waliullah Muhaddith Dehlawi rahimahullah writes in Sharh Tarajim Bukhari:
The truth is that the polytheists, upon witnessing the majesty and awe of the Messenger of Allah sallallahu alayhi wa sallam and being affected by the rational admonitions of the Noble Qur’an, performed prostration; they had no control left over themselves, and this is not something far-fetched or irrational.

Hadith Footnote:
That is, Umayyah bin Khalaf, whom Bilal (radi Allahu anhu) himself killed with his own hands in the Battle of Badr.

Hadith Commentary:
➊
In one narration, it is clarified that the old man who, instead of prostrating on the ground, took soil or pebbles in his hand and placed them on his forehead was Umayyah bin Khalaf, the rejected one.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4863)
➋
This is the same Umayyah bin Khalaf whom, on the battlefield of Badr, Hazrat Bilal (radi Allahu anhu) killed with his own hands.
For this reason, Imam Bukhari (rahimahullah) has mentioned this hadith.
And Allah knows best.

Hadith Commentary:
In one narration, it is mentioned that Umayyah Khalaf, instead of performing prostration (sajdah), took pebbles or soil in his fist and touched them to his forehead, then said:
“This is sufficient for me.”
(Sahih al-Bukhari, Book of Prostration of the Qur’an and its Sunnah, Hadith: 1067)
Thus, he was killed in the state of disbelief at the Battle of Badr.
If that wretched person had performed prostration, it was possible that Allah, the Exalted, would have granted him the ability to accept faith.

Relevance Between the Chapter and the Hadith
Sahih Bukhari Hadith Number: 3853, Chapter: «بَابُ مَا لَقِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ مِنَ الْمُشْرِكِينَ بِمَكَّةَ:»
The connection between the chapter heading and the hadith appears, at first glance, to be difficult, because the chapter refers to the difficulties faced by the Prophet Muhammad (sallallahu alayhi wa sallam) and his Companions (radi Allahu anhum) at the hands of the polytheists, while in the hadith of Sayyiduna Ibn Mas'ud (radi Allahu anhu) there is apparently no mention of any such difficulties. Thus, Hafiz Ibn Hajar (rahimahullah) states:
«كان حق هذا الحديث أن يذكر فى ”باب الهجرة الي الحبشة“ المذكور هو قليل فسيأتى فيها أن سجود المشركين المذكور فيه سبب رجوع من هاجر الهجرة الأولي إلى الحبشة لظنهم أن المشركين كلهم أسلموا .» [فتح الباري لابن حجر : 143/7]
“The right of this hadith was that it should have been mentioned in the chapter on migration (hijrah). Its explanation will soon come, that the prostration (sajdah) of the polytheists in it led the Muslims to think that these polytheists had become Muslim, and those Muslims who had left for Abyssinia (Habashah) to escape their harm returned. Later, it became clear that the polytheists had not become Muslim, so those Muslims again set out for migration to Abyssinia. Thus, the hardship that befell the Muslims here is where the relevance to the chapter heading is found.”

‘Allamah ‘Ayni (rahimahullah), reconciling the chapter heading and the hadith, writes:
«مطابقة للترجمة من حيث ان امتناع الرجال المذكور فيه عن السجدة مع المسلمين ومخالفة اياهم نوع أذي لهم فلا يخفي ذالك» [عمدة القاري للعيني : 458/16]
“The relevance to the chapter is as follows: this person (Umayyah bin Khalaf) refused to prostrate, and this refusal was a cause of distress for the Muslims, and this was not hidden from anyone.”

Hadith Commentary:
This person was Umayyah bin Khalaf.
The correspondence of this hadith with the chapter heading is difficult. Some have said that when Umayyah bin Khalaf did not prostrate, the Muslims felt grief, as if they had been caused distress; this is the connection to the chapter heading. Others have said that the Muslims were distressed because, by the polytheists also joining in prostration, it was assumed that these polytheists had become Muslim, and those Muslims who had left with the intention of migrating to Abyssinia due to the harm caused by them, returned.
Later, when it became known that they had not become Muslim, those Muslims once again set out for migration to Abyssinia.

Hadith Commentary:
➊ The polytheists inflicted such severe hardships upon the Muslims that they migrated to Abyssinia (Habasha). When the Messenger of Allah (sallallahu alayhi wa sallam) recited Surah An-Najm and the polytheists prostrated along with him, the Muslims thought that the polytheists had accepted Islam. When this news reached the emigrants in Abyssinia, they returned, but then they faced even greater hardships than before, to the extent that they were compelled to migrate to Abyssinia once again. This is the relevance of this hadith to the chapter heading.

➋ It should be noted that Umayyah ibn Khalaf did not prostrate. He was killed in the Battle of Badr while still a disbeliever. And Allah knows best.

Hadith Commentary:
From this hadith, the prostration of recitation (sajdah tilawah) in Surah An-Najm is also established.
Hafiz Ibn Hajar rahimahullah states:
"Perhaps all those who were granted the ability to prostrate on that day, their end was sealed with goodness, so they accepted Islam due to the blessing of that prostration."
That is, all those who performed prostration with the Prophet sallallahu alayhi wa sallam on that day (regardless of the intention of the disbelievers among them), they were granted the ability to embrace Islam due to the blessing of that prostration, and their end was upon Islam.
Subsequent events prove that a large number of the disbelievers of Makkah became Muslim, among whom were certainly those who performed this prostration on that occasion.
However, Umayyah bin Khalaf did not prostrate even on that day; rather, out of mere formality, he took some soil in his hand and touched it to his forehead. Due to this arrogance, he was not granted Islam.
In the end, he was killed in a state of disbelief.
In summary, there is also a prostration in Surah An-Najm, and it has been counted among the "determined prostrations" (azā'im as-sujūd), meaning those prostrations whose performance is necessary:
"And regarding Ali radi Allahu anhu, it is narrated: Whatever verse contains the command to prostrate, that prostration is determined (azīmah)."
Ali radi Allahu anhu states that the prostrations in the verses where the command to prostrate has been issued are necessary.
(Fath)
However, the meaning of "necessary" here is not that it is obligatory (fard) or compulsory (wājib), since the prostration of recitation (sajdah tilawah) is at the level of Sunnah. It is a separate matter that acting upon every Sunnah of the Prophet sallallahu alayhi wa sallam is the sole means of success in both worlds for a Muslim.
And Allah knows best, and His knowledge is most complete.

Hadith Commentary:
There are various narrations regarding this person:
In Sirat Ibn Ishaq, it is mentioned that he was Walid bin Mughirah, but he was not killed at the Battle of Badr.
In some narrations, Sa'id bin 'As and Abu Lahab are mentioned.
In Musannaf Ibn Abi Shaybah, it is stated that those who did not prostrate at that time were the Quraysh who were seekers of fame.
In Sunan al-Nasa'i, it is mentioned that he was Mutlib bin Abi Wada'ah, but he had not embraced Islam at that time.
Imam Bukhari rahimahullah himself has explicitly stated in one narration that he was Umayyah bin Khalaf.
In any case, Abdullah bin Mas'ud radi Allahu anhu must have seen only one man who scooped up a handful of pebbles and raised them towards his face, and he narrated this incident.
(Fath al-Bari: 2/712)
And Allah knows best.

Hadith Commentary: Benefits and Issues:

➊ From this narration of Abdullah ibn Mas’ud radi Allahu anhu, it is understood that in the beginning, the polytheists of Makkah would sometimes listen to the recitation of the Noble Qur’an. When the Prophet sallallahu alayhi wa sallam recited Surah An-Najm, in which there is mention of Al-Lat, Manat, and Al-‘Uzza, they became very happy and delighted at this. And when the Prophet sallallahu alayhi wa sallam performed prostration (sajdah) at the end, all the present polytheists, except for Umayyah, also prostrated along with the Muslims. It became widespread among the people that the polytheists of Makkah had become Muslims.

➋ When the Prophet sallallahu alayhi wa sallam performed prostration during Surah An-Najm, all those present performed prostration with him. It is obvious that not all of them would have been in a state of ablution (wudu). Therefore, making ablution a necessary condition for the prostration of recitation (sajdah tilawah), when it is also required of the listener, is not correct. Unless it is stipulated that the recitation and listening of the Noble Qur’an cannot be done without ablution, whereas verbal recitation is, by consensus, permissible without ablution. The difference of opinion is only in the case of touching and reading from the physical copy of the Qur’an.

➌ Why did the polytheists of Makkah prostrate after hearing Surah An-Najm? According to Qadi ‘Iyad rahimahullah, the reason is that this is the first surah of the Qur’an in which a prostration occurs. But the question is: what effect did this have on the polytheists? The correct view is that they were pleased upon hearing the mention of their deities in this surah. Furthermore, at that time, Shaytan also uttered the words: (tilka al-gharaniqul ‘ula wa inna shafa’atahunna laturtaja) — “These are the exalted cranes (deities), whose intercession is to be hoped for.” As narrated by ‘Allamah Haythami rahimahullah from Tabarani, when the Messenger of Allah sallallahu alayhi wa sallam recited: “Have you seen Al-Lat and Al-‘Uzza (19) and Manat, the third, the other?” then (alqa ash-shaytanu ‘indaha kalimatin heena dhakara at-tawaghit) — Shaytan, at that moment, mentioned words about the idols.

It is an evident reality that there is no possibility of these words being uttered by the blessed tongue of the Messenger of Allah sallallahu alayhi wa sallam. According to neither transmitted nor rational evidence is this permissible. However, Shaytan uttering these words himself is not impossible. For support of this, see the commentary of Tabari on the verses of Surah Al-Hajj (52–54).

In the Battle of Badr, according to the explicit statement of the Qur’an, he (Shaytan) said to the polytheists of Makkah: “No one among the people can overcome you today” and “Indeed, I am your protector.” Similarly, in the Battle of Uhud, according to the narration of Sahih Bukhari, he caused confusion among them. And it is present in the Qur’an itself that when the Messenger of Allah sallallahu alayhi wa sallam would recite: “Shaytan casts something into his recitation, but Allah abolishes what Shaytan casts, then Allah makes His verses firm.” Further, it is said: “So that He may make what Shaytan casts a trial for those in whose hearts is a disease.” If Shaytan cannot cast anything, then what is it that Allah abolishes or removes, and what is it that He makes His verses firm against? For those whose hearts are diseased (with disbelief and hypocrisy), what is the test for them?

But from these blessed verses, it is also established that only disbelievers and hypocrites can be affected by the words of Shaytan. Therefore, to say that this would undermine all trust in the Shari’ah, because it could be that the rulings that have reached us through the narrations of the Companions radi Allahu anhum ajma’in are not actually the words of the Prophet sallallahu alayhi wa sallam but rather something Shaytan said, is baseless. This would only be possible if Allah had not informed us of this or if the believers had been affected by it and accepted it. If the verses of Surah Al-Hajj (52–54) are read carefully at this point, the matter becomes completely clear. For the commentary of these verses, see Fath al-Bayan, vol. 4, pp. 416–417.

‘Allamah Alusi has quoted the statement of Shaykh Abu Mansur Maturidi that the correct view is that Shaytan cast the whisper (waswasah) of “tilka al-gharaniqul ‘ula” into the hearts of his heretical and irreligious followers, so that they might cause weak Muslims to fall into doubt and suspicion about the religion. (Ruh al-Ma’ani, vol. 1, p. 230) See also the statement of Imam Abu Bakr al-Jassas al-Hanafi (Ahkam al-Qur’an, Imam Jassas, vol. 3, p. 321), and the statement of Imam Abu Bakr ibn al-‘Arabi al-Maliki (Ahkam al-Qur’an, Imam Ibn al-‘Arabi, vol. 3, p. 303), (Tafsir al-Tabari, vol. 9, p. 178) (Maktabah Dar al-Kitab al-‘Ilmiyyah, Beirut).

In summary, these words were not uttered by the tongue of the Prophet sallallahu alayhi wa sallam. (anna ash-shaytana awqa‘a fi masami‘ al-mushrikeen dhalika min dooni an yatakallama bihi Rasulullah sallallahu alayhi wa sallam) — the meaning I have given is accepted by ‘Allamah Jarir Tabari, Imam Abu Bakr al-Jassas al-Hanafi, Imam Abu Bakr ibn al-‘Arabi al-Maliki, Hafiz Ibn Taymiyyah rahimahullah, Ibn Hajar, and Ibn Hazm. However, most of the scholars have not accepted this incident and have raised some objections to it, but we cannot go into details here. Therefore, we have not written their answers; all those objections would only be relevant if it were accepted that these words were uttered by the Prophet sallallahu alayhi wa sallam, and we have already shown that this is impossible.

(No scholar or commentator of the modern era has accepted this incident.) Those who have refuted this incident being uttered by the Prophet sallallahu alayhi wa sallam — ‘Allamah Albani rahimahullah has, on this very basis, written a separate treatise refuting it.

1406. Commentary:
➊ There is a prostration of recitation (sajdah tilawah) in Surah An-Najm.
➋ All those who read and all those who listen should perform the prostration.
➌ The ability to do good is taken away due to arrogance. And the person who did not perform the prostration was Umayyah bin Khalaf, who was among the leaders of the disbelievers of Makkah.