صحيح البخاري
Bukhari
كتاب الصلاةThe Book of As-Salat (The Prayer)
بَابُ إِذَا لَمْ يُتِمَّ السُّجُودَ:Chapter. If some one does not prostrate properly.
Hadith 389
اُردوEn
أَخْبَرَنَا الصَّلْتُ بْنُ مُحَمَّدٍ ، أَخْبَرَنَا مَهْدِيٌّ ، عَنْ وَاصِلٍ ، عَنْ أَبِي وَائِلٍ ، عَنْ حُذَيْفَةَ ، " رَأَى رَجُلًا لَا يُتِمُّ رُكُوعَهُ وَلَا سُجُودَهُ ، فَلَمَّا قَضَى صَلَاتَهُ ، قَالَ لَهُ حُذَيْفَةُ : مَا صَلَّيْتَ ، قَالَ : وَأَحْسِبُهُ ، قَالَ : لَوْ مُتَّ مُتَّ عَلَى غَيْرِ سُنَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " .
Narrated Hudhaifa that he saw a person bowing and prostrating imperfectly. When he finished his Salat, Hudhaifa told him that he had not offered Salat. The subnarrator added, "I think that Hudhaifa also said: Were you to die you would die on a "Sunna" (legal way) other than that of Muhammad (saws)."
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah is that completeness in the pillars of prayer must necessarily be observed.
If, for the protection and completeness of the prayer, there is a need to use a cloth under the forehead or shoes or socks for the feet, then these may be used.
The validity of prostration (sujud) depends on the limbs, that is, if the forehead and feet are firmly placed on the ground, the prostration is valid; conversely, if the forehead is not touching the ground or the feet are lifted from the ground, the prostration will not be valid.
In other words, Imam Bukhari rahimahullah has, in this chapter, explained the reason for the previous chapters.
➋
Hafiz Ibn Hajar rahimahullah has considered the mention of this chapter here to be out of place and has written that this chapter, apparently, has been included due to the mistake of the copyists and transmitters, because in the manuscript of Mustamli, this chapter is not present at this place, and Mustamli is the most precise and reliable among all the transmitters.
Its actual place is in the section on the Description of Prayer (Sifat al-Salat).
And the reason for bringing such chapters in the section on covering the awrah (satr al-awrah) could be that if a worshipper abandons any condition, his prayer will not be valid, just as abandoning any pillar renders the prayer invalid.
(Fath al-Bari: 1/642)
Shah Waliullah Muhaddith Dehlawi rahimahullah writes in Sharh Tarajim Bukhari that, according to the narration of Farabri, some pages of Sahih Bukhari were separate from the book.
Some copyists made a mistake and attached those pages to places where the author had not intended to attach them.
Then he states that this chapter and the chapter attached to it have also been placed in another location due to the mistake of the copyists, because these issues actually belong to the chapters on the Description of Prayer (Abwab Sifat al-Salat).
In our view, the pages were not rearranged due to the mistake of the copyists, rather Imam Bukhari rahimahullah did so intentionally, as we have explained in our justification.
➌
Ninety thousand scholars heard Sahih Bukhari from Imam Bukhari, but only four scholars compiled it:
© Shaykh Ibrahim ibn Ma‘qil Nasafi
© Shaykh Hammad ibn Shakir Nasawi
© Muhammad ibn Yusuf Farabri
© Shaykh Abu Talhah Mansur ibn Talhah Bazdawi
The copy before us is the Farabri version.
Those who narrated this version directly from him are Mustamli and Kashmihani, and those who narrated it indirectly are Asili and Marwazi.
Among all of them, the version of Mustamli is preferred due to his greater memorization, as Hafiz Ibn Hajar rahimahullah has written.
(Fath al-Bari: 1/642)
➊
The purpose of Imam Bukhari rahimahullah is that completeness in the pillars of prayer must necessarily be observed.
If, for the protection and completeness of the prayer, there is a need to use a cloth under the forehead or shoes or socks for the feet, then these may be used.
The validity of prostration (sujud) depends on the limbs, that is, if the forehead and feet are firmly placed on the ground, the prostration is valid; conversely, if the forehead is not touching the ground or the feet are lifted from the ground, the prostration will not be valid.
In other words, Imam Bukhari rahimahullah has, in this chapter, explained the reason for the previous chapters.
➋
Hafiz Ibn Hajar rahimahullah has considered the mention of this chapter here to be out of place and has written that this chapter, apparently, has been included due to the mistake of the copyists and transmitters, because in the manuscript of Mustamli, this chapter is not present at this place, and Mustamli is the most precise and reliable among all the transmitters.
Its actual place is in the section on the Description of Prayer (Sifat al-Salat).
And the reason for bringing such chapters in the section on covering the awrah (satr al-awrah) could be that if a worshipper abandons any condition, his prayer will not be valid, just as abandoning any pillar renders the prayer invalid.
(Fath al-Bari: 1/642)
Shah Waliullah Muhaddith Dehlawi rahimahullah writes in Sharh Tarajim Bukhari that, according to the narration of Farabri, some pages of Sahih Bukhari were separate from the book.
Some copyists made a mistake and attached those pages to places where the author had not intended to attach them.
Then he states that this chapter and the chapter attached to it have also been placed in another location due to the mistake of the copyists, because these issues actually belong to the chapters on the Description of Prayer (Abwab Sifat al-Salat).
In our view, the pages were not rearranged due to the mistake of the copyists, rather Imam Bukhari rahimahullah did so intentionally, as we have explained in our justification.
➌
Ninety thousand scholars heard Sahih Bukhari from Imam Bukhari, but only four scholars compiled it:
© Shaykh Ibrahim ibn Ma‘qil Nasafi
© Shaykh Hammad ibn Shakir Nasawi
© Muhammad ibn Yusuf Farabri
© Shaykh Abu Talhah Mansur ibn Talhah Bazdawi
The copy before us is the Farabri version.
Those who narrated this version directly from him are Mustamli and Kashmihani, and those who narrated it indirectly are Asili and Marwazi.
Among all of them, the version of Mustamli is preferred due to his greater memorization, as Hafiz Ibn Hajar rahimahullah has written.
(Fath al-Bari: 1/642)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 389
