Bukhari

Hadith Commentary:
It is understood that the noble example (uswah hasanah) of the Messenger of Allah (sallallahu alayhi wa sallam) is, in every circumstance, worthy of emulation and a source of countless blessings.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah did not make a decisive and certain ruling regarding whether Witr is obligatory (wajib) or not; however, he presented Witr separately from the Book of Tahajjud and the Book of Voluntary Prayers (Kitab al-Tahajjud and Kitab al-Tatawwu’).
This method indicates that its status is distinct from Tahajjud and voluntary prayers (tatawwu’).
If he had not presented the hadith about performing Witr on a mount, it could have been said that his inclination was towards the obligation (wujub) of Witr, but by presenting the aforementioned chapter heading and the related hadith, he eliminated this possibility.
(Fath al-Bari: 2/616)
(2)
In the previous ahadith, it was mentioned that the Messenger of Allah sallallahu alayhi wa sallam would awaken his family for the Witr prayer, and he also commanded performing Witr at the end of the night prayer.
From these ahadith, some individuals have deduced the obligation (wujub) of Witr.
Imam Bukhari rahimahullah, through the aforementioned hadith from Ibn Umar radi Allahu anhuma, established the non-obligation (adam al-wujub) of Witr, and by establishing two separate chapter headings, clarified that Witr is not obligatory, although it holds a status higher than general voluntary prayers (nawafil) because care was taken to perform it even during travel.
However, since it was performed on a mount, it is not obligatory, because it is not established that obligatory prayers (fara’id) are performed on a mount.
It is also necessary to clarify that performing Witr on a mount was not due to any necessity, as is sometimes implied by those who hold the view of its obligation.
(Fath al-Bari: 2/626)

Hadith Commentary:
(1)
The position of Imam Dahhak rahimahullah and others is that performing the Witr prayer during travel is not legislated. Ibn Hajar rahimahullah writes that Imam Nawawi rahimahullah established this chapter to refute this position and proved the legislation of performing the Witr prayer during travel. The statement of Ibn Umar radi Allahu anhu regarding not performing Witr during travel is often cited: "If I were to perform supererogatory (nafl) prayers during travel, I would have performed the obligatory prayer in full."
(Sahih Muslim, Salat al-Musafirin, Hadith: 1594 (694))
However, by this, the Sunnah prayers before and after the obligatory prayers are meant, not Witr, as is clarified by a narration: "I accompanied the Messenger of Allah sallallahu alayhi wa sallam, Abu Bakr, Umar, and Uthman radi Allahu anhum during travel; they would perform only two rak‘ahs for Zuhr and Asr, and would not perform anything before or after them. If I were to perform them, I would have performed the obligatory prayer in full."
(Jami‘ at-Tirmidhi, As-Safar, Hadith: 544, Fath al-Bari: 2/630)
(2)
In reality, from this hadith, Imam Bukhari rahimahullah wants to establish that the Witr prayer is not obligatory (fard). If it were obligatory, it would not have been performed on a mount (during travel) just like the other obligatory prayers, because there is explicit mention in the hadith that obligatory prayers are not to be performed on a mount. This clearly means that the Witr prayer is not obligatory. And Allah knows best.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from these narrations that the Messenger of Allah sallallahu alayhi wa sallam would perform voluntary (nafl) prayers on his mount, and for this, facing the qiblah is not necessary.
In one narration, it is mentioned that he would gesture for bowing (ruku) and prostration (sujud), and he would not do so for obligatory (fard) prayers.
(Sahih al-Bukhari, al-Taqsir, Hadith: 1087)
In another narration, it is mentioned that he would perform the night voluntary prayers (tahajjud) on his mount.
(Sahih al-Bukhari, al-Taqsir, Hadith: 1104)
(2)
Regarding the hadith narrated from Jabir ibn Abdullah radi Allahu anhu, Imam Bukhari rahimahullah has clarified that this incident pertains to the expedition of Anmar.
When traveling from Madinah in that direction, the qiblah would be on the left side, because the location of Anmar is to the east of Madinah.
Regarding Ibn Umar radi Allahu anhu, in some narrations it is mentioned that he would dismount from his mount for the witr prayer and perform it on the ground.
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 351; Musnad Ahmad: 4/2)
This means that he performed the witr prayer in both ways.
It is also possible that when he was in haste, he would perform witr on his mount, and when he was not in a hurry, he would perform it on the ground.
(Fath al-Bari: 2/741)
And Allah knows best.

Hadith Commentary: The intent of Imam Bukhari rahimahullah is that during travel, the Messenger of Allah sallallahu alayhi wa sallam did not perform the regular Sunnah prayers (sunan rawatib) before and after the obligatory prayers. However, other types of voluntary prayers (nawafil), such as the Duha (Ishraq) prayer, are reported to have been performed during travel, and performing the Sunnah prayers of Fajr during travel is also established.

Ibn al-Qayyim said in al-Hadi: “It was from the practice of the Prophet sallallahu alayhi wa sallam during his travels to suffice with the obligatory prayers, and it has not been preserved from him that he sallallahu alayhi wa sallam performed the Sunnah prayers before or after the obligatory prayers, except for the Sunnah of Witr and Fajr, for he never abandoned them whether at home or during travel.” (Nayl al-Awtar)

That is, Allamah Ibn al-Qayyim has written in his famous book Zad al-Ma'ad that among the blessed practices of the Messenger of Allah sallallahu alayhi wa sallam is that in the state of travel, he would suffice with the shortened obligatory units (qasr rak‘at) and it is not established from him that he performed any prayer during travel other than the Sunnah of Witr and Fajr. He would perform both of these equally in travel and at home.

Then Allamah Ibn al-Qayyim rahimahullah shed light on those narrations from which it is established that the Messenger of Allah sallallahu alayhi wa sallam performed voluntary prayers (nawafil) during travel.

And Imam Ahmad was asked about performing voluntary prayers during travel, and he said: “I hope there is no harm in performing voluntary prayers during travel.”

That is, Imam Ahmad ibn Hanbal rahimahullah was asked about voluntary prayers during travel, and he replied that he hoped there was no harm in performing voluntary prayers during travel, but acting upon the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam is better and preferable.

Thus, both matters are established: there is no harm in leaving them, and there is no objection in performing them.

And Allah the Exalted said: “He has not placed upon you in the religion any hardship.” And all praise is due to Allah for His complete blessings.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has clarified that, during travel, there is no harm in performing voluntary prayers (nawafil) other than the regular Sunnah prayers (sunan rawatib) after the obligatory prayer (fard).
(2)
The purpose of presenting these hadiths is to describe the various types of such voluntary prayers. Thus, in the first suspended narration, the Sunnah of Fajr before the obligatory prayer is mentioned.
In the second hadith, those voluntary prayers are described for which there is a specific time, such as Salat al-Duha.
In the third hadith, the prayer of Tahajjud is mentioned, and in the fourth, unrestricted voluntary prayers are discussed.
In the last hadith, after the practice of the Messenger of Allah sallallahu alayhi wa sallam, the regular practice of Abdullah ibn Umar radi Allahu anhu is mentioned.
This indicates that performing voluntary prayers during travel is legislated; there is no abrogation or contradiction established regarding this.
Even after the Messenger of Allah sallallahu alayhi wa sallam, the noble Companions radi Allahu anhum continued to act upon this.
(Fath al-Bari: 2/738) (3)
The practice of Abdullah ibn Umar radi Allahu anhu, with a connected chain, has already been mentioned by Imam Bukhari rahimahullah: he used to perform the night prayer (tahajjud) during travel on his mount.
He did not mind in whichever direction the mount turned.
(Sahih al-Bukhari, al-Taqsir, Hadith: 1098)

Hadith Commentary:
Only voluntary (nafl) prayers may be performed on a riding animal.
The bowing (ruku) and prostration (sujud) will be performed by gestures.
Ibn Daqiq al-‘Id rahimahullah has stated that in the hadith, the mention of gesturing for ruku and sujud is absolute, but the jurists (fuqaha) have written that while performing sujud, one should gesture with a greater inclination so that the substitute resembles the original as much as possible. However, there is no such clarification in the hadith.
(Fath al-Bari: 2/742)
The statement of Ibn Daqiq al-‘Id rahimahullah is open to question, because Imam Tirmidhi has explicitly narrated from Jabir radi Allahu anhu that when the Messenger of Allah sallallahu alayhi wa sallam would pray on a riding animal, he would incline more during sujud.
(Jami‘ al-Tirmidhi, al-Salah, Hadith: 351)

Hadith Commentary: Benefits and Issues: Supererogatory (nafl) prayers can be performed on any type of mount, and there is no difference of opinion among the four Imams regarding this. Evidence for this is also found in the Qur’anic verse. However, at the beginning, if it is possible for the mount to face the qiblah, it is better; afterwards, its direction may be towards any side. And the blessed verse:
﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾
is related to supererogatory prayer during travel, that a person may perform nafl prayer on a mount while traveling. There is no need to dismount from the ride.

Hadith Commentary:
Benefits and Issues:
The ruling of Witr is like that of voluntary (nafl) prayers; therefore, during travel, Witr can also be performed on a riding animal, and there is no need to dismount from the animal for them.

Hadith Commentary:
Benefits and Issues:
In the narration of Ibn Umar radi Allahu anhuma, where there is mention of prayer in general terms, what is meant is voluntary (nafl) prayer. This is because in the narration of his son Salim, it is explicitly stated that the Prophet sallallahu alayhi wa sallam did not perform obligatory (fard) prayers on his mount.

Hadith Commentary: Benefits and Issues: In your (sallallahu alayhi wa sallam) era, the mounts were such that a person could dismount from them wherever and whenever he wished.

Now, generally, such situations are common where a person cannot stop the vehicle at will. For example, a bus, a train, or an airplane.

If the vehicle is personal or it is possible to stop it, then the obligatory prayer (salah) should be performed after dismounting from the vehicle.

But if the vehicle is not one’s own or it is not possible to disembark at the time of prayer, then if combining two prayers by advancing (jam‘ taqdim) or delaying (jam‘ ta’khir) is possible, one should act upon that.

But if one is traveling by train or airplane and combining is not possible, then since, by unanimous agreement of the four Imams, prayer on a boat is permissible, therefore, obligatory prayer can also be performed on a train or airplane.

However, facing the qiblah is necessary. Yes, if it is not possible to pray standing, then praying while sitting will be permissible. If it is possible to stand, then sitting is not permissible.

And for this, the scholars have also deduced from the narration of Sunan al-Tirmidhi that the Prophet (sallallahu alayhi wa sallam) was on a journey, the time for prayer came, rain was falling from the sky, and the ground was muddy. So the adhan and iqamah were given on the mount, and the Prophet (sallallahu alayhi wa sallam) led the prayer while on the mount.

For this reason, according to one opinion of Imam Abu Hanifah rahimahullah, Imam Ahmad rahimahullah, and Imam Malik rahimahullah, it is permissible to perform obligatory prayer on a mount due to necessity and compulsion.

Similarly, in case of military necessity, performing obligatory prayer on a mount is permissible.

Therefore, if it is not possible to disembark from a train or airplane to perform prayer, then, just as on a ship, prayer may be performed on them as well.

1:
It is established from multiple ahadith that the Prophet sallallahu alayhi wa sallam used to perform Witr even while riding (on his mount).
Therefore, no one has the right to dislike this, and it is only permissible, not obligatory or compulsory.
At times, he sallallahu alayhi wa sallam would also dismount and perform it.
Both situations are permissible.

Explanation:
1:
It is understood that a traveler may perform voluntary (nafl) prayers on his mount,
regardless of which direction the mount is facing,
with the condition that at the time of the opening takbir (takbir tahrimah), he must face the qiblah; after that, there is no harm if he turns away from the direction of the qiblah.

2:
To Allah belong the East and the West (al-Baqarah: 115)

3:
It often happens that multiple incidents are narrated regarding the reason for the revelation (sabab al-nuzul) of a single verse,
in reality, that verse applies to all of them,
or the verse was revealed again for multiple incidents,
and so on.

4:
Turn your face towards al-Masjid al-Haram (al-Baqarah: 144)

1226. Commentary:
The donkey—its meat is forbidden (haram) to eat, but its body, if no impurity (najasah) is present on it, is pure (tahir), and performing prayer (salah) upon it is also valid.

744. Commentary: However, it is necessary that at the time of commencing the prayer, the direction of the mount should be towards the qiblah. Afterwards, even if its direction turns to any other side, it does not matter. In another narration, this matter is explicitly stated.

1689. Commentary: It is established that recitation of Surah Al-Fatihah is necessary in the funeral prayer (Salat al-Janazah) as well. The term "Sunnah" here refers to the method prescribed by the Prophet sallallahu alayhi wa sallam. Here, "Sunnah" is not in opposition to obligation (wujub), as is clearly indicated by the word "haqq" (right). The generality of «لا صلاۃ لمن لم یقرأ بفاتحۃ الکتاب» (Sahih al-Bukhari, al-Adhan, Hadith: 756, and Sahih Muslim, al-Salat, Hadith: 394) also makes the recitation of Al-Fatihah obligatory. The majority of scholars hold this view. The Hanafis, without valid reason, oppose the recitation. In response to this hadith, they say that Ibn Abbas radi Allahu anhuma did not recite Surah Al-Fatihah and another surah with the intention of recitation (qira’ah), but rather with the intention of supplication (du‘a). However, there should be some evidence for this "would have" (i.e., their claim). After all, what prevents the recitation of Al-Fatihah? Is the fact that the funeral prayer is a supplication contrary to recitation? In the regular prayers as well, there is recitation of Al-Fatihah and also supplications—what kind of combination of two opposites is this?

745. Commentary: See Sunan an-Nasa'i, Hadith: 491.

491. Commentary:

➊ Since voluntary (nafl) prayers can be performed at any time, whether during travel or at home, if the traveler were required to face the qiblah or to dismount in order to pray, it would result in the traveler being deprived of voluntary prayers or being unable to travel. Therefore, a concession has been granted in voluntary prayers that the traveler may pray on his mount during the journey, even if he is not facing the qiblah and even if he is unable to perform bowing (ruku‘) and prostration (sujud). However, it is necessary that at the beginning of the prayer, the mount is facing the qiblah; afterwards, it may turn in any direction.

➋ The fact that the witr prayer is performed on a mount indicates that witr is not obligatory (fard) or necessary (wajib), but rather voluntary (nafl). The Hanafis consider witr to be wajib. For further details, see: [حديث : 462]

➌ The condition of facing the qiblah remains as long as it is possible. When facing the qiblah is beyond a person’s ability, or it is impossible to remain facing the qiblah afterwards, and the time for prayer is running out, and it is impossible or unfeasible to dismount, and making up the prayer later would cause hardship, then it is permissible to perform the obligatory (fard) prayer on the mount, just as the Prophet (sallallahu alayhi wa sallam) commanded prayer to be performed standing in a boat, and if one is unable to do so, permission has also been granted to pray while sitting.

492. Commentary:
➊ This also pertains to voluntary (nafl) prayer.
➋ While coming from Makkah to Madinah, it is evident that the qiblah would be behind one’s back.
➌ The context of revelation (shaan-e-nuzool) of this verse is specific, but the ruling is general; that is, in every issue similar to this, this ruling will apply. For example: if the direction of the qiblah is not known, or if, by mistake, one prayed facing a direction other than the qiblah, etc.

1687. Commentary: Standing, bowing (ruku‘), and prostration (sujud) on a mount are not performed in the original manner; therefore, it is not permissible to perform obligatory prayers (fard salah) on a mount except in case of a legitimate Shar‘i excuse. However, there is flexibility in supererogatory (nafl) prayers—they may be performed on a mount. Witr is also a supererogatory prayer (nafl), therefore it may be performed on a mount.

Benefits and Issues:
➊ It is not necessary to dismount from one's ride to perform the Witr prayer, but obligatory (fard) prayers must be performed on the ground.

➋ Witr is performed during travel.

➌ One should be considerate of companions during travel.

➍ If a mistake of a companion becomes known, the correct ruling should be explained to him in a good manner.

Hadith Authentication: [وأخرجه مسلم 37/700، من حديث مالك، والبخاري 1096، من حديث عبدالله بن دينار به]
Jurisprudential Points:
➊ It is permissible to perform voluntary (nafl) prayers on a riding animal, as is established from this hadith. However, it is not permissible for obligatory (fard) prayers, as is established from the ahadith of Sahih al-Bukhari [1097۔ 1099] and Sahih Muslim [700] and others.
➋ For voluntary prayers, it is not necessary to face the qiblah while on a riding animal; however, it is better to begin the voluntary prayer while facing the qiblah. Sayyiduna Anas ibn Malik radi Allahu anhu, while traveling, would pray on his donkey without facing the qiblah, would perform bowing (ruku) and prostration (sujud) by gesturing, and would not place his face on anything. [الموطأ 1/151، وسنده صحيح]
➌ Sayyiduna Ibn Umar radi Allahu anhu was always ready and proactive in following the Sunnah.
➍ When the boat was moving, Sayyiduna Anas ibn Malik radi Allahu anhu would sit and pray with his companions, and when the boat stopped, they would stand and pray. [السنن الكبريٰ للبيهقي 3/155، وسنده صحيح]
➎ The Prophet sallallahu alayhi wa sallam was asked about prayer on a boat, and he replied: "Pray standing, except if you fear drowning." [المستدرك للحاكم 275/1 ح1019، وصححه على شرط مسلم و قال : وهوشاذ بمرة، ووافقه الذهبي وسنده حسن، محمد بن الحسين بن ابي الحنين ثقه]
By analogy with the boat, it is permissible to perform obligatory prayers in a state of necessity on an airplane or train.
➏ It is established from the Messenger of Allah sallallahu alayhi wa sallam that he performed witr on a riding animal; thus, it is established that witr is not obligatory (wajib) but rather a Sunnah.

Hadith Authentication:
[وأخرجه مسلم 700/35، دار السلام :1614، من حديث ما لك به .]

Jurisprudential Explanation:
➊ It is permissible to perform voluntary (nafl) prayers while riding (regardless of the animal).
➋ When performing voluntary prayers on a mount, facing the qiblah is not obligatory.
➌ Yahya ibn Sa‘id al-Ansari said: I saw Anas ibn Malik (radi Allahu anhu) during a journey, performing prayer while seated on a donkey. He was not facing the qiblah, and he was performing bowing (ruku‘) and prostration (sujud) by gesture, but he did not place his face on anything. [الموطأ 151/1ح 352 و سنده صحيح، م]
➍ Riding a donkey is absolutely not blameworthy.
➎ This hadith is evidence of the humility of the Prophet (sallallahu alayhi wa sallam).
➏ For further jurisprudential benefits, see [الموطأ حديث:28، صحيح بخاري: 3468]

Hadith Authentication:
[وأخرجه البخاري 999، ومسلم 36/ 700، من حديث مالك به]

Jurisprudential Points:
➊ Witr is not obligatory but rather Sunnah.
➋ One should always be ready to adopt the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam).
➌ Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) was an outstanding follower of the Sunnah and a venerable Companion.
➍ It is permissible to perform voluntary (nafl) prayers while riding an animal.
➎ It is permissible to ask a question to the addressee in order to convince him.
➐ Riding animals is permissible.
➑ The Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam), which has reached us in the form of hadith, is a proof and the criterion of truth.
➒ It is better to perform the Witr prayer in the last part of the night, but due to the fear of missing it, performing it after ‘Isha is also completely correct and permissible.
➓ It is not necessary for every scholar to know every issue; rather, even some matters can remain hidden from venerable and trustworthy scholars.