Bukhari

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah, with very precise wording, has indicated that reciting Surah al-Fatihah is obligatory for the imam, the follower, whether in residence or on a journey, whether the prayer is audible (jahri) or silent (sirri), in all cases. As evidence, he has mentioned the lengthy hadith of Sayyiduna Sa'd radi Allahu anhu, in which Sayyiduna Sa'd radi Allahu anhu said:
➊ I have prayed with the Messenger of Allah sallallahu alayhi wa sallam and I do not fall short in my prayer. I lead them in prayer just as the Prophet sallallahu alayhi wa sallam used to pray.
➋ In the ‘Isha prayer, I would lengthen the first two rak‘ahs and lighten the last two.
Here, the relevance between the chapter and the hadith is as follows: When the Prophet sallallahu alayhi wa sallam led the prayer, he would recite Surah al-Fatihah in the ‘Isha and other prayers, and the Companion Sayyiduna Sa'd radi Allahu anhu also states that he did as the Messenger of Allah sallallahu alayhi wa sallam did, meaning he too recited Surah al-Fatihah. It should also be remembered that the ‘Isha prayer is an audible (jahri) prayer; when reciting Surah al-Fatihah in it is established, then reciting Surah al-Fatihah in silent (sirri) prayers is even more established. Furthermore, Sayyiduna Sa'd radi Allahu anhu takes the command to recite Surah al-Fatihah in an absolute sense, whether one is the follower or the imam, in every prayer. Thus, from here, the relevance between the chapter heading and the hadith is established.

Benefit:
➊ From the aforementioned hadith, there is evidence that the imam recites in all four rak‘ahs.
➋ Especially, reciting Surah al-Fatihah, whether the prayer is audible (jahri) or silent (sirri).
➌ The mischief and dishonesty of the people of Kufa are not hidden. They leveled accusations against the Companion of the Messenger, Sayyiduna Sa'd radi Allahu anhu, who is among the ten given glad tidings of Paradise (asharah mubashsharah).
➍ Sa'd radi Allahu anhu was one whose supplications were answered, because the Messenger of Allah sallallahu alayhi wa sallam made supplication for him:
«اللهم استجب لسعد» [رواه الطبراني بطريق الشعبي]
“O Allah! Whenever Sa'd supplicates to You, accept his supplication.”
➎ Recitation (qira’ah) is legislated both in residence and on a journey.
➏ If a complaint about a leader reaches the caliph, it is permissible to remove him.
➐ This hadith also establishes the principle of investigation, because when Sayyiduna Sa'd radi Allahu anhu was the governor of a place, Sayyiduna ‘Umar radi Allahu anhu sent people there to investigate.
➑ It is also permissible to supplicate against an oppressor, especially when there is harm to the religion.
In this same chapter, Imam Bukhari rahimahullah has mentioned another hadith. See: Sahih Bukhari hadith [757]

Hadith Commentary: Hazrat Sa’d (radi Allahu anhu) described the details of the prayer and attributed them to the Prophet (sallallahu alayhi wa sallam); from this, all the objectives of the chapter are established.

Hazrat Sa’d bin Abi Waqqas (radi Allahu anhu) is among the ‘Asharah Mubasharah (the ten companions given glad tidings of Paradise). He was one whose supplications were answered; the Prophet (sallallahu alayhi wa sallam) had prayed for him.

During the era of Umar (radi Allahu anhu), he was the governor of Kufa.

However, the disloyalty of the people of Kufa is well known.

They made false complaints against Hazrat Sa’d (radi Allahu anhu).

Eventually, Hazrat Umar (radi Allahu anhu), after assessing the situation there, appointed Hazrat Ammar (radi Allahu anhu) to lead the prayer and Hazrat Abdullah bin Mas’ud (radi Allahu anhu) to oversee the treasury (Bayt al-Mal).

For the virtue of Hazrat Sa’d (radi Allahu anhu), it is sufficient that in the Battle of Uhud, he demonstrated unparalleled courage in protecting the Prophet (sallallahu alayhi wa sallam).

Pleased with this, the Prophet (sallallahu alayhi wa sallam) said, “O Sa’d! Shoot (arrows), may my parents be sacrificed for you.”

This virtue was not granted to any other companion.

In the Persian wars, he displayed such feats of bravery that Islamic history is replete with them.

He raised the Islamic flag over the entire land of Persia.

He killed Rustam Thani on the battlefield with great ease,

who alone was considered a match for a thousand men.

Hazrat Sa’d (radi Allahu anhu) invoked a curse against Usamah bin Qatadah al-Kufi, who had made accusations against him.

Allah Ta’ala accepted the supplication of Hazrat Sa’d (radi Allahu anhu), and the result occurred as mentioned here.

It is thus understood that to falsely accuse someone is a very grave sin.

In such a situation, fearing the supplication of the oppressed is a characteristic of faith.

Hadith Commentary:
(1)
Sa’d ibn Abi Waqqas radi Allahu anhu is among the ‘Asharah Mubasharah (the ten given glad tidings of Paradise). In the fourteenth year of Hijrah, Umar radi Allahu anhu appointed him to conquer Iran. At that time, Iraq was also under Persian rule. After the conquest of Iraq, in the seventeenth year of Hijrah, the plan to establish the new cities of Kufa and Basra was discussed, and thus, under his supervision, both cities were founded. Sa’d radi Allahu anhu remained governor there until the twenty-first year of Hijrah. In this context, some mischief-makers from Kufa prepared a bundle of false complaints against him to defame him. Among those who made complaints were Jarrah ibn Sinan, Qabisah, and Arbad from the tribe of Banu Asad, as well as another person, Ash’ath ibn Qays, who were at the forefront.

Umar radi Allahu anhu dismissed him and appointed Ammar ibn Yasir radi Allahu anhu to lead the prayers, Abdullah ibn Mas’ud radi Allahu anhu to supervise the treasury (Bayt al-Mal), and Uthman ibn Hunaif radi Allahu anhu to measure the conquered lands. The narrations clarify that when Umar radi Allahu anhu investigated, all the complaints proved baseless. He said, “I did not remove Sa’d radi Allahu anhu due to any incapacity, weakness, or dishonesty.”

In this hadith, the details Sa’d radi Allahu anhu mentioned regarding prayer, he attributed to the Messenger of Allah sallallahu alayhi wa sallam. This establishes all the objectives of the above heading. Accordingly, the commentator of Bukhari, Allamah Ibn Battal rahimahullah, states that Imam Bukhari rahimahullah narrated the hadith of Sa’d under the mentioned heading because it contains the statement about lengthening the first two rak’ahs of ‘Isha and shortening the last two rak’ahs.

From this clarification, it is evident that Sa’d radi Allahu anhu did not omit recitation (qira’ah) in any rak’ah of the prayer and used to say, “I lead the people in prayer as the Messenger of Allah sallallahu alayhi wa sallam used to pray.” When this clarification is combined with the noble statement of the Messenger of Allah sallallahu alayhi wa sallam, “Pray as you have seen me praying,” it proves that recitation in prayer is obligatory (wajib). Since Sa’d radi Allahu anhu was the imam, this corresponds with one aspect of the heading. The other aspects of the heading are established from other ahadith, which we will explain later.

It should be noted that Umar radi Allahu anhu also sent Muhammad ibn Maslamah and Abdullah ibn Arqam radi Allahu anhuma along with Sa’d to assess the actual situation. (Fath al-Bari: 2/308, 310)

(2)
Imam Bukhari rahimahullah’s selection of the hadith of Sa’d radi Allahu anhu as evidence for the obligation of reciting al-Fatihah is not a coincidental occurrence; rather, in our view, it is clear and manifest proof of his foresight and mature understanding. Just as the foolish ones of Iraq stirred up a storm of insolence against Sa’d’s prayer, similarly, the jurists of Iraq have made the recitation in prayer a subject of experimentation.

The only objection of some rude and mischievous people from the tribe of Banu Asad regarding the prayer of the blessed, accepted supplicant and noble Companion Sa’d radi Allahu anhu was: why does he not recite equally in all rak’ahs of his prayer? On the contrary, what is the meaning of lengthening the first two rak’ahs? Accordingly, Hafiz Ibn Hajar rahimahullah has clarified the objection of these ignorant people. (Fath al-Bari: 2/309)

In fact, in view of this ignorant objection, Sa’d radi Allahu anhu commented about them in these words: “The Bedouins have stood up to teach me prayer.” (Sahih Muslim, Kitab al-Salat, Hadith: 1019 (453))

The jurists of Iraq are also afflicted with contradictions regarding this recitation. According to them, recitation in general is obligatory, recitation of al-Fatihah is wajib (necessary), and regarding recitation of al-Fatihah behind the imam, there is no leniency; rather, they say that recitation of al-Fatihah is wajib for the imam and the individual (munfarid) in the first two rak’ahs. If it is omitted by mistake, then prostration of forgetfulness (sujud al-sahw) suffices; there is no need to repeat those rak’ahs, because the omission of a wajib can be compensated by sujud al-sahw.

On the other hand, their principle is that if two verses are mutually contradictory, they fall from being used as evidence. Then, the explanation of this principle is as follows:
﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ﴾ “Recite whatever is easy for you from the Qur’an (in prayer).” (al-Muzzammil: 20: 73)
This verse is in contradiction with another verse in which Allah the Exalted says:
﴿وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ ﴿٢٠٤﴾ “When the Qur’an is recited, listen to it attentively and be silent, so that you may receive mercy.” (al-A’raf 7:204)

Both these verses pertain to prayer, and there is contradiction between them; therefore, both are dropped and neither can be presented as evidence. (Nur al-Anwar, published by Maktabah Rahmaniyyah, Lahore, pp. 193, 194. (Discussion on the occurrence of contradiction between evidences) (738/277 page number))

It should be noted that the jurists of Iraq presented the above verse from Surah al-Muzzammil as evidence for the obligation of general recitation, and used the above verse from Surah al-A’raf as a shield to avoid recitation of al-Fatihah behind the imam. On the other hand, they dropped both these verses from being used as evidence.

It should be clear that, according to the explicit statement of the Noble Qur’an, there is no contradiction or mutual conflict between its verses. The statement of Allah the Exalted is:
﴿وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا ﴿٨٢﴾ “If it had been from other than Allah, they would have found within it much contradiction.” (al-Nisa’ 4:82)

The apparent contradictions that seem to appear at first glance are due to lack of deep understanding or not being fully acquainted with all the subjects of the Noble Qur’an.

Hadith Commentary:
Lengthening the recitation (qira’ah) in the first two rak‘ahs and shortening it in the latter two rak‘ahs, that is, sufficing with only Surah al-Fatihah, is the Sunnah method.
When Umar (radi Allahu anhu) heard the statement of Sa‘d (radi Allahu anhu), he expressed satisfaction, but due to the circumstances in Kufa, Sa‘d (radi Allahu anhu) was summoned from there.
This is evidence of Umar’s (radi Allahu anhu) exceptional foresight.
On certain occasions, it becomes necessary for those in authority to take such measures.

Hadith Commentary:
(1)
In the first two units (rak‘ahs), during the standing (qiyam), another surah is recited along with Surah al-Fatihah; therefore, the first two rak‘ahs will be longer compared to the latter two rak‘ahs. In other narrations, the words “the night prayer (Salat al-‘Isha)” or “the two prayers of the latter part of the day (Dhuhr and ‘Asr)” are mentioned. Thus, Imam al-Bukhari rahimahullah has indicated these narrations to establish his claim, or he has strengthened his position by associating ‘Isha with Dhuhr and ‘Asr, since all three of these prayers consist of four rak‘ahs each. (: Fath al-Bari: 2/325)
(2)
It is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam used to prolong the first rak‘ah of Fajr and the first rak‘ah of Dhuhr and ‘Asr. Abu Qatadah radi Allahu anhu says: “According to our assumption, the Messenger of Allah sallallahu alayhi wa sallam wished that people would be able to catch the first rak‘ah.” (Sunan Abi Dawud, Kitab al-Salat, Hadith: 799, 800) Even now, this facilitation should remain for the people; that is, if there is an expectation that people will catch the first rak‘ah, then it is better to prolong the first rak‘ah.

Hadith Commentary:
Imam Bukhari rahimahullah’s objective here is to establish the essential and obligatory nature of recitation (qira’ah) in prayer for the imam, the individual praying alone, and the follower (muqtadi). Thus, Sa’d ibn Abi Waqqas radi Allahu anhu has described his prayer as being in accordance with the prayer of the Messenger of Allah sallallahu alayhi wa sallam, and the Messenger of Allah sallallahu alayhi wa sallam would always recite in every rak‘ah.
From this, its obligatory nature is established.
And then he (the Prophet) also said: “Pray as you have seen me praying.”
This command of yours is for obligation.
In one narration, the night prayer (salat al-‘isha) is mentioned, and here, the two afternoon and evening prayers are discussed.
Imam Bukhari rahimahullah’s objective is not established from the narration mentioning salat al-‘isha, so the narrator of the narration mentioning salat al-‘isha is mistaken.
It should be noted that in Abu Dawud al-Tayalisi, Musannaf ‘Abd al-Razzaq, and Sahih Abi ‘Awanah, the two prayers of the latter part of the day are also mentioned.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
ذَكَرُوا مِنْ صَلَاتِهِ:
They complained about his prayer,
objected to it, or found fault in it.
(2)
مَا أَخْرِمُ:
(n)
"Kharam" means to make a gap or a hole;
the intended meaning is: I do not omit anything.
(3)
أَرْكُدُ:
(n)
"Rukud"
means to pause or to stop;
the intended meaning is: I lengthen the first two units (rak‘ahs).
(4)
أَحْذِفُ:
(ḍ)
I make them lighter and recite less in them.
Abu Ishaq:
This is the kunyah (agnomen) of Sa‘d radi Allahu anhu.

Hadith Footnote:
Vocabulary of the Hadith:
مَاآلُو:
I do not fall short or show negligence.
الا (ن)
The verb "alā" (الواء) means to fall short or to show negligence.

803. Commentary:
Imam Bukhari rahimahullah’s argument from this hadith is that recitation (qira’ah) is obligatory in every rak‘ah of the prayer. See: «باب وجوب القرأت الامام والماموم فى الصلواة كلها . . . الخ» [سنن ابی داود حديث 755]

This also establishes that in the last two rak‘ahs, there is a reduction (takhfif) compared to the first two rak‘ahs.

Benefit:
In this hadith, a tremendous tribute is paid by Sayyiduna Umar radi Allahu anhu to Sayyiduna Sa’d bin Abi Waqqas radi Allahu anhu. An amir (leader) and ruler should be just like this: if he receives a complaint regarding any official or employee, he should investigate it. If the complaint proves to be false, he should refute it and praise the one against whom the complaint was made. Also, see (Hadith: 73). Regrettably, in our times, the inclination for investigation has vanished. Whatever the flatterers go and tell the amir or manager, he believes it without investigation and thus causes turmoil and a storm of misconduct. The one against whom the complaint is made is made an example, even if he is one hundred percent innocent of the accusation. May Allah grant guidance to all, ameen.

This hadith also proves that in the Zuhr and Asr prayers, it is Sunnah to lengthen the first two rak‘ahs and to shorten the last two rak‘ahs, and the details of this are present in the hadith.