Bukhari

Hadith Commentary:
There are numerous hadiths regarding the prohibition of praying in the places of camels, which, although not according to the conditions of Imam Bukhari rahimahullah, nevertheless have strong chains of transmission.

The hadith from Jabir radi Allahu anhu is found in Sahih Muslim, the hadith from Bara’ bin Azib radi Allahu anhu is in Abu Dawud, the hadith from Abu Hurairah radi Allahu anhu is in Tirmidhi, the narration from Abdullah bin Mughaffal radi Allahu anhu is in Sunan Nasa’i, and the hadith from Sabrah bin Ma’bad radi Allahu anhu is in Ibn Majah.

In most narrations, the word (مَعَاطِن) appears, which means the place where camels are made to sit after being given water.

In some narrations, the words (مَبَارِك الاِبِل) and in others (مناخ الإبل) are used, but Imam Bukhari rahimahullah, departing from all these reported words, has used the term “places” (مواضع), because it is all-encompassing. Moreover, his utmost etiquette, respect, and caution is such that there should not be any comparison with the words of the hadith.

In some narrations, the reason for the prohibition is stated as being due to camels being from the devils.

Some scholars are of the opinion that it is not permissible to pray in (مَعَاطِن إبل), while Imam Bukhari rahimahullah wants to clarify that if the reason for the prohibition at these places is accepted as camels being from the devils, then what is so specific about معاطن? Wherever the camel may be, in whatever state, prayer near it should not be valid.

Whereas, in the narrations, there is mention of tying its knee and making it a sutrah (barrier).

It is established that prayer can be performed while riding a camel.

According to Imam Bukhari rahimahullah, the aforementioned reason is not correct.

In his view, the real issue is that at the watering places where many camels gather and become refreshed after drinking water, peace of mind is not attainable while praying there, hence the prohibition.

If the place is pure and the camel is bridled and its knee is tied, thus reducing its dangers, then there is no objection to praying at such places.

This is also evident from the hadith that Abdullah bin Umar radi Allahu anhu prayed with a camel sitting in front of him and said that he saw the Prophet sallallahu alayhi wa sallam do so.

This clearly means that if there is protection from the mischief of the camel, there is no harm in praying near it.

(Fath al-Bari: 1/683)

According to us, the preferred opinion is that it is not permissible to pray in the places of camels, because there are multiple hadiths prohibiting it.

And the meaning of the hadith presented by Imam Bukhari rahimahullah is that when the camel is sitting in front and there is no danger from it, then in such circumstances, prayer can be performed.

And in those hadiths where prohibition is mentioned, the intent is that the camels are standing.

And if there is a risk of them becoming unruly and kicking, then the humility and tranquility of prayer will be lost, so in such circumstances, prayer should not be performed there.

Some of the noble scholars have reconciled the apparently conflicting hadiths by stating that, in view of the generality of the statement: “The earth has been made a mosque and a means of purification for me” [], the related prohibition should be understood as a discouragement (tanzihi).

Hafiz Ibn Hajar rahimahullah has considered this preferable.

(Fath al-Bari: 1/683)

2.

What is the ruling regarding praying in buffalo and cow farms? Should they be treated like goats, where there is no objection to praying, or should they be included in the ruling of camels and prayer there be considered disliked?

Abu Bakr Ibn al-Mundhir rahimahullah, by analogy with goats, has declared it permissible to pray in their farms.

Whereas, in one hadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam would pray in the sheepfold, but would not pray in the enclosures of camels and cows.

(Musnad Ahmad: 2/178)

But in its chain of transmission is a well-known narrator, Ibn Lahi’ah, about whom the hadith scholars have spoken critically.

On this basis, this narration does not meet the standard of authentic hadith.

(‘Umdat al-Qari: 1/439)

692. Commentary:
It is prohibited to pray in camel enclosures, but in the mentioned situation, when there is only one or two animals, it is permissible to use one as a sutrah (prayer barrier) and pray near it.