Bukhari

Hadith Commentary:
(1)
Ibn Abbas (radi Allahu anhu) used to negate recitation (qira’ah) in the silent prayers. Thus, it is mentioned in a hadith that some students of Ibn Abbas came to him. They asked him: Did the Messenger of Allah (sallallahu alayhi wa sallam) use to recite anything in the Dhuhr and Asr prayers? He replied: No. They asked again: Perhaps you recite quietly to yourself? He replied: This is even more inferior than the previous position. You were a servant under command and bound to convey Allah’s commands to the people. (Sunan Abi Dawud, Kitab al-Salat, Hadith: 808)

Sometimes he would express doubts and uncertainties regarding recitation, as in one narration he said: I do not know whether the Messenger of Allah (sallallahu alayhi wa sallam) used to recite anything in the Dhuhr and Asr prayers or not. (Sunan Abi Dawud, Kitab al-Salat, Hadith: 809)

From this narration, it is understood that Ibn Abbas (radi Allahu anhu) was in doubt regarding recitation, even though Khabbab ibn al-Aratt and Abu Qatadah (radi Allahu anhuma) have transmitted that recitation was done in the Dhuhr and Asr prayers. Therefore, affirmation of recitation takes precedence over its negation.

Perhaps Imam Bukhari (rahimahullah) has presented the aforementioned narration in response to the position adopted by Ibn Abbas (radi Allahu anhu), that since the Messenger of Allah (sallallahu alayhi wa sallam) is a model for us, and recitation from him is established, we too should recite in the Dhuhr and Asr prayers following his example.

From some narrations, it is also understood that Ibn Abbas (radi Allahu anhu) himself was of the opinion of recitation in these prayers. As Abu’l-‘Aliyah (rahimahullah) says: I asked him whether I should recite in the Dhuhr and Asr prayers? He replied: The Qur’an is your leader; you must recite at least a little from it. (Fath al-Bari: 2/330)

(2)
Allamah Khattabi (rahimahullah) says that if Allah had willed, He would have mentioned all the conditions and states of prayer in the Qur’an, and Allah Most High did not overlook this out of forgetfulness or neglect, but rather left it to the explanation of the Messenger of Allah (sallallahu alayhi wa sallam), because the explanation of the Qur’an was among your (sallallahu alayhi wa sallam) official duties, and you clarified it through your actions. Therefore, to clarify the generalities of the Qur’an, it is necessary to follow the actions of the Messenger of Allah (sallallahu alayhi wa sallam). (Fath al-Bari: 2/330)

From this clarification, it is understood that revelation would come to the Messenger of Allah (sallallahu alayhi wa sallam) besides the Qur’an as well, which the Noble Qur’an has referred to as “explanation” (bayan) in Surah Qiyamah. Therefore, those people should reflect who rely only on the Qur’an for religious rulings and consider the explanation of the Messenger of Allah (sallallahu alayhi wa sallam), i.e., the blessed hadiths, as unreliable, and even go so far as to call these hadiths a foreign conspiracy.

A’adhana Allah min al-zaygh wa’l-dalal (May Allah protect us from deviation and misguidance).