Bukhari

Hadith Commentary:

Benefits and Issues:
➊ When the enemy is facing the direction of the qiblah, then the method of the prayer of fear (salat al-khawf) is that the entire army will form two rows, and the whole army will be engaged in prayer. Until the bowing (ruku‘), all will participate together.
Then, only the first row will perform prostration (sujud) with the imam, and after they stand up, the second row will perform prostration.
In the second rak‘ah, the first row will move to the place of the second, and the second will take the place of the first, and they will pray as in the first rak‘ah. Then, in the tashahhud, the entire army will sit, while the enemy will be visible in front of them, and then all will complete the prayer with the salutation (salam).
➋ The information about the enemy’s conversation was given by Jibril (alayhis salam) during the Battle of ‘Usfan. Therefore, it is said that the permission for the prayer of fear (salat al-khawf) was granted in this battle. From this, it is also understood that the Messenger of Allah (sallallahu alayhi wa sallam) was not ‘alim al-ghayb (knower of the unseen), otherwise there would have been no need for Jibril (alayhis salam) to inform him.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Izaa’, nahr, nuhoor: All mean “in front of,” that is, facing or opposite.
(2)
Huras: Plural of haris, meaning protector, bodyguard.

1549. Commentary:

➊ Although a child is innocent before reaching puberty, the funeral prayer (janazah) is a Sunnah for a deceased Muslim. Furthermore, forgiveness and supplication for mercy are intended for the child’s parents; therefore, the funeral prayer should also be performed for the child.

➋ This hadith shows that the definitive knowledge of who will enter Paradise or Hell is with Allah alone. No individual can be declared with certainty to be among the people of Paradise or Hell (unless there is revelation), even if it is a minor child. However, the general ruling is that the children of Muslims (who die before reaching puberty) will enter Paradise. Another reconciliation is that this refers to a time when no specific ruling had been revealed regarding children; later, it was clarified that the children of Muslims will enter Paradise. There is a difference of opinion regarding the children of disbelievers. Some scholars hold the view that if the children of disbelievers die before reaching the age of discernment and their parents are disbelievers, then in this world their ruling will be that of disbelievers: they will not be given a ritual bath (ghusl), nor shrouded, nor will the funeral prayer be performed for them, nor will they be buried with Muslims, because they are considered disbelievers along with their parents. As for their state in the Hereafter, Allah knows best what deeds they would have performed had they grown up. In an authentic hadith, when the Messenger of Allah (sallallahu alayhi wa sallam) was asked about the children of the polytheists, he replied: “Allah knows best what they would have done.” (Sahih al-Bukhari, al-Qadr, Hadith: 6597) Furthermore, some scholars say that Allah’s knowledge regarding them will be manifested on the Day of Resurrection, and they will be tested like the people of the interval (Ahl al-Fatrah). If they obey Allah’s command, they will enter Paradise, and if they disobey, they will enter Hell. Authentic ahadith establish that the people of the interval will be tested on the Day of Resurrection. The people of the interval are those to whom the message of the Prophets did not reach. Similarly, those who are in their ruling, such as the children of disbelievers and polytheists, will also be tested, because Allah the Exalted says: (And We never punish until We have sent a Messenger) (: Bani Isra’il 17:15). This is the most correct opinion regarding the people of the interval. Shaykh al-Islam Ibn Taymiyyah, Imam Ibn Qayyim, Fadilat al-Shaykh Ibn Baz, and Fadilat al-Shaykh Muhammad ibn Salih al-Uthaymin rahimahumullah have chosen this view, while some scholars say that they will enter Paradise because they are innocent. For further details, see: (Fatawa Ibn Taymiyyah: 24/372, 273, and Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 19/193-196).

➌ Paradise and Hell exist.

Takhrij:
«أخرجه مسلم، صلاة المسافرين، باب صلاة الخوف، حديث:840، وحديث أبي عياش الزرقي أخرجه أبوداود، صلاة السفر، حديث:1236 وسنده صحيح،وحديث جابر أخرجه النسائي، صلاة الخوف، حديث:1553 وهو حديث صحيح، وحديث أبي بكرة أخرجه أبوداود، صلاة السفر، حديث:1248 وهو حديث صحيح.»©Explanation:
In this hadith, there is another form of the prayer of fear (salat al-khawf).
We have already mentioned earlier that the prayer of fear was performed in various ways.
According to the narration reported by Jabir radi Allahu anhu in Sunan al-Nasa'i, the Messenger of Allah sallallahu alayhi wa sallam led both groups separately in two units (rak‘ahs) each.
In this way, the total number of rak‘ahs performed by the Prophet sallallahu alayhi wa sallam was four.
Thus, it is as if he performed two as obligatory (fard) and two as supererogatory (nafl), because the obligatory prayer cannot be performed twice in two sets of two.
From this, it is understood that those following the imam (muqtadis) may perform their obligatory prayer behind an imam who is performing a supererogatory prayer.
The Hanafis did not act justly in this matter.
What should have been done was to abandon analogy (qiyas) and follow the authentic hadith, but what happened was that even a scholar and person of virtue like Imam Tahawi rahimahullah went so far as to claim that this hadith is abrogated, even though there is no reason for it to be considered abrogated.
© Narrator of the Hadith:
«حضرت ابوعیاش زُرَقی رضی اللہ عنہ » His name is Zayd ibn Thabit.
He is well-known as Ansari Zurqi.
In "Zurqi," the "za" has a dammah (u-sound) and the "ra" has a fathah (a-sound).
A group narrated from him.
He passed away after 40 AH.