Bukhari

Sufyan al-Thawri rahimahullah is narrating this hadith of Sahih al-Bukhari «عن».

Some people object to the ‘an’ (عن) narration and say: “Establish explicit mention of hearing (sama‘) or corroboration (mutaba‘ah).”

In this narration, corroboration (mutaba‘ah) or explicit mention of hearing (tasrih al-sama‘) is established. Alhamdulillah.

(10) Sahih al-Bukhari, Chapter: Prostration on the Most Expansive Part, vol. 1, p. 113 (hadith 809). In this, Shu‘bah and others have corroborated Sufyan. See the aforementioned reference (hadith 810).

Reference: Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), vol. 2, p. 315

Hadith Commentary:
The commentators write:
"The relevance of this chapter heading to the rulings of prostration is from the aspect that the hair also prostrates along with the head if it is not gathered or tied up."
That is, the correspondence between the chapter and the hadith is that when the hair is not wrapped or tied, it too performs prostration along with the head.
As in another narration, it is mentioned in Sunan Abu Dawud in a marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) narration that the devil sits upon a hair bun. The seven body parts which are obligatory to touch the ground during prostration—
Their detailed explanation has already passed in the third juz'.

Hadith Commentary:
(1)
In this hadith, what is meant are the hair of the head.
It is prohibited to gather them during prayer because they also prostrate before Allah along with the worshipper.
If they are gathered and tied into a bun during prayer, then during the prayer that becomes a place for Satan.
As is mentioned in the hadith, once Abu Rafi’ saw Hasan ibn Ali with his hair gathered and tied at the back of his head, so he untied them and narrated from the Messenger of Allah (sallallahu alayhi wa sallam) that doing so provides a place for Satan to sit.
(Sunan Abi Dawud, Salah, Hadith: 646) (2)
Is the prohibition of gathering hair and clothes during prayer specific to the prayer itself, or is it general? Regarding this, some jurists are of the opinion that it is prohibited to do so during prayer.
If, before the prayer, one gathers his hair and clothes and then prays in that state, there is no prohibition. However, the majority of hadith scholars have taken this prohibition as general: that praying in this state is prohibited, whether the hair and clothes are gathered during the prayer or before it; in any case, praying in this state is not correct.
(3)
Shah Waliullah Muhaddith Dehlawi (rahimahullah) writes in the commentary of the chapters of Bukhari that prayer should be performed in a dignified manner.
Gathering the hair and tying it into a bun on the head was considered an undignified habit among the Arabs, therefore this state was deemed unsuitable for prayer.
But in our view, the recommendation to leave the hair loose during prayer is because the hair also prostrate, and thus gathering them is prohibited.
If the statement of Shah Waliullah Muhaddith Dehlawi is accepted, then the prohibition would be only due to the circumstances of the time, because if at any time people consider tying or gathering the hair as good, would praying in such a state then be considered commendable? Certainly not! Therefore, matters of prayer should not be linked to external customs.
And Allah knows best.

Hadith Commentary:
Imam Bukhari rahimahullah did not state any ruling in this chapter heading with full certainty; therefore, there is a difference among the commentators regarding the intended purpose of this heading. Perhaps the Imam rahimahullah wished to draw attention to the fact that the command to place the nose on the ground is like that of the forehead. However, some commentators have derived from this heading the issue that it is permissible to suffice with only the nose while prostrating. This position is not correct because the Shariah has considered the nose and the forehead as one organ. Moreover, the upper bone of the nose begins from the bone of the forehead, so how can the nose be separated from the forehead? The Messenger of Allah sallallahu alayhi wa sallam indicated towards the nose to show that the prostration on the forehead is only complete when the nose is also placed on the ground along with it.

It should be noted that the jurists (fuqaha) have mentioned a strange detail in this regard: that if, during prostration, both hands and both knees are not placed on the ground, there is consensus (ijma‘) that the prayer is still valid. (Fatawa Alamgiri (Arabic): 1/70) This position is contrary to the aforementioned hadith, and reason also does not accept it. How can it be possible to prostrate without placing both hands and both knees on the ground?

Hadith Commentary:
The summary of these ahadith is that all seven limbs of prostration are themselves performing the prayer; it is not the case that only the person praying performs the prostration while the mentioned limbs are merely aids or means for his prostration.

It is also understood from this that even the hair of the one praying performs prostration.

This is the reason why, during prayer, it has been prohibited to gather up one’s clothes and hair. However, the prohibition of gathering clothes should not be understood as general and absolute, because if there is a fear of the private parts being exposed, then it is permissible to gather up the clothes.

In reality, placing the forehead on the ground is itself the prostration (sujud), and the nose is included with the forehead; therefore, it is necessary to place both the nose and the forehead on the ground. Accordingly, in some narrations, along with the explicit mention of the forehead, the Messenger of Allah (sallallahu alayhi wa sallam) also indicated towards the nose.
(Sahih al-Bukhari, al-Adhan, Hadith: 812)

From this, it is understood that the forehead and the nose are considered as one limb for ablution (wudu).

If they are counted separately, then the number of limbs of prostration would not remain seven, but would become eight.

Experience also testifies to this: when the entire forehead is placed on the ground, the nose will also touch the ground along with it.

If the nose is not placed on the ground, then a part of the forehead will remain from touching the ground.

The Messenger of Allah (sallallahu alayhi wa sallam), by indicating towards the nose, has shown that the prostration on the forehead is only complete when the nose is also placed on the ground along with it.

Hadith Commentary:
The meaning is that prayer should be performed with complete concentration and absorption.
If the hair on the head is so long that it falls to the ground during prostration, or if the clothes become dusty while praying, then one should not gather up the clothes or hair to protect them from dust, because this is contrary to humility (khushu‘) and absorption in prayer.
And the true essence of prayer is indeed humility and submissiveness, as stated in the Noble Qur’an:
﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ﴾
“That is, the believers are those who perform their prayers with humility and devotion.”
The other verse,
﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى وَقُومُوا لِلَّهِ قَانِتِينَ﴾
“Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah as devoutly obedient,”
also demands the same—that is, safeguard the prayers, especially the middle prayer, and stand before Allah as obedient servants.
Here too, by ‘qunut’ is meant humility and submissiveness.

Hadith Commentary:
(1)
Allamah ‘Ayni rahimahullah has written regarding Dawudi that, according to him, gathering the hair and folding the clothes during prayer, and then performing the prayer in that state, is prohibited. If someone gathers the hair or folds the clothes before the prayer and then performs the prayer, there is no prohibition. However, the position of the majority of hadith scholars (jumhur muhaddithin) is that performing the prayer in this state is prohibited, whether this act is done before the prayer or during the prayer. (ʿUmdat al-Qari: 4/557)
Some commentators have written regarding Imam Bukhari rahimahullah that he kept the heading of “gathering the hair” (kaf al-shaʿr) unrestricted, and restricted the heading of “folding the clothes” (kaf al-thiyab) to prayer. From this, they have deduced the issue that Imam Bukhari rahimahullah adopted Dawudi’s position regarding the clothes. However, in view of Imam Bukhari’s rahimahullah meticulousness and depth of insight, this position is not correct; rather, this is his stylistic variation and method of expression. To infer Dawudi’s agreement from this is mere wordplay and lack of discernment.

(2)
It should be clear that Imam Bukhari rahimahullah has narrated the aforementioned hadith through five different chains, and for each chain he has established a new heading. It is far-fetched for such a jurist and mujtahid to support the literalist Dawudi and thereby demonstrate literalism.

Hadith Commentary:
Vocabulary of the Hadith:
an yakuffa:
Kaff means to restrain,
or to gather and collect something from falling to the ground.
And the meaning of kaft is also to gather and collect.

889. Commentary:
It is not permissible to gather one's hair or beard to protect them from the soil while in prostration, nor should one gather one's clothes in this manner.

1116. Commentary: If the garment has already been gathered beforehand, such as rolling up the sleeves before the prayer, then according to some scholars there is no harm in it. However, the wording of the hadith does not allow for this meaning, therefore, it should not be done even beforehand.

1097. Commentary: In this hadith, the forehead and the nose are counted as one limb. It is as if both together constitute a single limb, because both are parts of one limb, i.e., the face; therefore, both should touch the ground. According to Imam Abu Hanifah rahimahullah, it is sufficient if either one of the two touches the ground, because no limb can be placed on the ground in its entirety—only a part of it can touch. Since these two together are considered one limb, it is sufficient if a part of either one of them touches the ground. However, the ahadith do not support this position. The correct view is that both should touch the ground.

1098. Commentary: In this narration, the word "azm" is used, which means "bone," but what is meant here is actually "limb," even though a single limb may consist of several bones and joints, such as the hand, foot, etc.

1099. Commentary: Imam al-Nasa'i rahimahullah heard this narration from two teachers: one was Muhammad ibn Mansur and the other was Abdullah ibn Muhammad. The wording stated in the narration is that of Muhammad ibn Mansur. The wording of Abdullah ibn Muhammad may be somewhat different from this, although the meaning of both is the same.

1094. Commentary:

➊ The seven body parts, that is, the two hands, the two knees, the two feet, and the face, meaning the forehead (including the nose), all these parts should touch the ground. If, for a brief moment, any part is lifted for some reason, that is a different matter. Overall, the prostration (sujud) should be performed with these seven body parts.

➋ When going into prostration, one should not gather up the hair or clothing to protect them from the soil; rather, let them touch the ground. This will cultivate humility, negate arrogance, and furthermore, they too perform prostration—if gathered up, their prostration will not occur.

1114. Commentary: The Arabs generally used to keep their hair long and wore shirts with open sleeves. When they would go into prostration (sujud), some people would repeatedly gather and arrange their hair to protect it from the soil, or they would tie it up in a bunch on their heads. Similarly, they would roll up their sleeves. Since this is an unnecessary movement, which is prohibited in prayer (salah), it has been forbidden. However, if the hair has already been tied or the sleeves have already been rolled up before the prayer, and nothing is done during the prayer itself, then according to some scholars, it is permissible. But the next hadith refutes their position. It appears that deliberately trying to avoid soil during prayer falls under the category of arrogance (takabbur); rather, every limb that touches the ground should be allowed to do so. The contact with soil negates arrogance and instills humility (tawadu') in one's nature. Otherwise, how many things will the worshipper try to protect from the soil? The face? The hands? The knees? The feet? The lower garment (izar)? The turban? The soil will inevitably touch them.

Benefits and Issues:

➊ The meaning of gathering the hair is to collect it together and tie it in such a way as to make a bun, just as women make a bun. One should avoid doing this in prayer. If a bun has already been made beforehand, then it should be untied before performing the prayer.

➋ The concept of gathering the clothes is that it is not appropriate to try to gather the clothes in order to protect them from dust while prostrating.

➌ From the apparent wording of the hadith, it is understood that these actions are prohibited during the state of prayer. However, the Salaf have said that even before starting the prayer, if the hair is gathered or the clothes are folded, then they should be untied or unfolded, and then the prayer should be commenced. (al-Mir‘at wa Injaz al-Hajah)

Commentary:
By "seven bones" is meant the seven parts of the body, the explanation of which is given in the next hadith.

Benefits and Issues:
➊
The meaning of prostrating on seven body parts is that during prostration, all seven of these parts should touch the ground.

➋
The nose and forehead are counted as one part because in the next hadith, the word "face" is used for them.

➌
If hair touches the ground during prostration, one should not be concerned about it.
In trying to protect hair, clothing, etc., from the slight dust present on the ground, attention is diverted from the prostration and its supplications,
which causes deficiency in the prayer.

➍
The meaning of gathering the hair is also to tie it in a bun,
which is prohibited in prayer. Women should also ensure that they do not wrap their braid like a bun during prayer,
rather, it should hang down.

➎
If the sleeves of a shirt, etc., have been rolled up for ablution (wudu), they should be unrolled before starting the prayer.

Lexical Explanation:
«أُمِرْتُ» is in the passive form. The one issuing the command is Allah, the Exalted.
«أَعْظُمٍ» has a dammah on the letter “za”, and «عَظْمٌ» is its plural. The indication towards the nose is evidence that the forehead is the principal part and the nose is subordinate to it. The mentioned hadith indicates that it is obligatory to prostrate upon the aforementioned seven body parts collectively, because a command (amr) is issued for obligation.

Benefits and Issues:
➊ This hadith shows that the forehead and the nose together constitute one limb. If they are counted as separate limbs, then they become eight in total; therefore, both should be considered as a single limb. Imam Malik, Imam Ahmad ibn Hanbal rahimahullah, and Imam Shafi’i rahimahullah—the three Imams—and the distinguished students of Imam Abu Hanifah rahimahullah: Imam Abu Yusuf and Imam Muhammad rahimahumallah, are all of the opinion that if a person prostrates by placing only the forehead or only the nose on the ground, then this prostration will be considered incomplete; rather, it will not be counted as a prostration at all. In contrast, Imam Abu Hanifah rahimahullah says that these are two separate limbs. If either one of them is placed on the ground, the prostration is valid and there is no deficiency whatsoever. However, this view is contrary to the majority, as three Imams and two more Hanafi Imams are on one side, and Imam Abu Hanifah rahimahullah stands alone on the other. Furthermore, it is also contrary to the aforementioned hadith; therefore, the opinion of Imam Abu Hanifah rahimahullah is weak.
➋ In Musannaf Ibn Abi Shaybah, it is narrated mursal from Sayyiduna Ikrimah rahimahullah that the Messenger of Allah sallallahu alayhi wa sallam passed by a person praying whose nose was not touching the ground. He sallallahu alayhi wa sallam said: “Whoever’s forehead and nose do not touch the ground, his prayer is not valid.” [المصنف لابن ابي شيبه : 2356، رقم : 2695] That is, it is necessary for both the nose and the forehead to touch the ground in the state of prostration. The summary of the discussion is that prostration should be performed on all seven body parts; otherwise, the prostration will not be valid.

Benefit:
In this hadith, seven body parts for prostration (sujud) are mentioned. The details of these are found in Hadith number (501). All seven of these body parts must touch the ground during prostration. Some people do not place their nose on the ground, whereas placing the nose on the ground is obligatory (wajib). In this hadith, it is prohibited to tie up the hair in a knot on top of the head during prayer, and it is also prohibited to gather up the clothes during prayer. Some people keep adjusting their clothes and hair during prayer, which is not correct.

Regarding the virtue of the body parts used in prostration, the Messenger of Allah sallallahu alayhi wa sallam said: Among the people of Hell, those whom Allah, the Exalted, wishes to show mercy to, He will command the angels to bring out those who worshipped Allah sincerely. Thus, the angels will bring them out, and they will recognize the monotheists (muwahhidun) by the marks of prostration. Allah, the Exalted, has made the fire of Hell forbidden to consume the marks of prostration. Therefore, when they are brought out from Hell, the fire will have consumed all parts of their bodies except the marks of prostration. Then, the water of life will be poured over them, by which they will grow forth just as a seed grows by the flow of water. [صحيح البخاري كتاب الآذان باب فضل السجود : 806]