Bulugh al-Maram

Takhrij:
«أخرجه البخاري، سجود القرآن، باب من قرأ السجدة ولم يسجد، حديث:1072، ومسلم، المساجد، باب سجود التلاوة، حديث:577.»©Explanation:
➊ The fact that the Noble Prophet (sallallahu alayhi wa sallam) did not perform prostration (sajdah) in Surah An-Najm does not necessitate that the prostration of this surah is not legislated (mashru‘). The only purpose here is to clarify that sometimes he performed prostration in it, as has already been mentioned in the hadith of Ibn Abbas (radi Allahu anhuma), and sometimes he left it.
➋ This hadith is evidence for the sunnah (recommended) status of the prostration of recitation (sujud at-tilawah); if it were obligatory (wajib), then he would never have left it. Sometimes performing it and sometimes not performing it is clear evidence of its being sunnah. The position of the majority (jumhur) is correct.

© Narrator of the Hadith:
«حضرت زید بن ثابت رضی اللہ عنہ » Abu Sa‘id or Abu Kharijah is his kunyah. He belonged to the well-known Ansari tribe of Najjar. He used to write down the revelation the most, and among the noble Companions (radi Allahu anhum), he was a great expert in fara’id, that is, the knowledge of inheritance. The Battle of the Trench (Khandaq) was the first battle in which he participated. During the caliphate of Abu Bakr as-Siddiq (radi Allahu anhu), he performed the service of compiling the Qur’an, and during the caliphate of ‘Uthman (radi Allahu anhu), he also prepared its copies. In compliance with the noble instruction of the Prophet (sallallahu alayhi wa sallam), he learned the script of the Jews in just fifteen days, and he used to write letters for him and then read them out to him. He passed away in Madinah in 45 AH. There are also some other opinions.

Hadith Commentary:
The purpose of Imam Bukhari rahimahullah in this chapter is to show that the prostration of recitation (sajdah al-tilawah) is not obligatory (wajib). Some have said that his intent is to refute those who claim that there is no prostration in the Mufassal surahs, because performing the prostration is not immediately obligatory; therefore, from the omission of the prostration, it does not follow that there is no prostration in Surah an-Najm.
Those who consider the prostration of recitation to be obligatory also do not deem it necessary to perform the prostration immediately.
It is possible that the Prophet sallallahu alayhi wa sallam performed the prostration later.
Bazaar and Darqutni have narrated from Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam performed the prostration in Surah an-Najm, and we also performed the prostration with him.

Hadith Commentary:
(1)
Some scholars hold the view that there is no prostration (sajdah) in the Surahs of the Mufassal section, and Imam Thawri has said that there is no prostration in Surah An-Najm either. These scholars present the aforementioned narration of Zayd ibn Thabit (radi Allahu anhu) as evidence. Imam Bukhari (rahimahullah), through this chapter heading and the related hadiths, has refuted the position of these scholars and established that there is indeed a prostration in Surah An-Najm, as is evident from previous hadiths. However, there can be multiple possible reasons for the omission of prostration in the mentioned hadith, such as:
➊ You (the Prophet sallallahu alayhi wa sallam) may not have been in a state of ablution (wudu) at that time.
➋ It may have been a time of dislike (karahah) when it was recited.
➌ The most likely possibility is that this was done to demonstrate permissibility, i.e., that omission of it is also allowed.

(2)
In one hadith, it is stated that since the Messenger of Allah (sallallahu alayhi wa sallam) migrated to Madinah, he never performed prostration in the Surahs of the Mufassal section. The scholars of hadith have declared this narration to be weak.
(Fath al-Bari: 2/718)

Hadith Commentary:
There are several reasons for his not performing prostration (sajdah) at that time.
Allamah Ibn Hajar rahimahullah states: "Or he left it at that time to clarify its permissibility to omit it, and this is the strongest of the possibilities, and this is what al-Shafi'i decisively held." (Fath)
That is, he did not perform prostration so as to demonstrate that omitting it is also permissible. This interpretation is given preference, and it is the view of Imam al-Shafi'i.

Fiqh al-Hadith
That is, one should not recite aloud (jahr) in any prayer with the imam; rather, one should recite Surah al-Fatihah silently (sirran), in a low voice, in the heart.

Hadith Commentary: Benefits and Issues: ➊ Zayd ibn Thabit radi Allahu anhu is denying recitation beyond Surah al-Fatihah, because if his intent were to mean every kind of recitation—whether al-Fatihah or anything besides it—then this would contradict the statement of the Messenger of Allah sallallahu alayhi wa sallam that “there is no prayer without al-Fatihah.” Therefore, in comparison to authentic ahadith, his statement will be disregarded.

➋ The prostration of recitation (sajdah al-tilawah), according to Imam Malik rahimahullah, Imam Shafi’i rahimahullah, Imam Ahmad rahimahullah, and the majority of the Salaf, is Sunnah. That is why the Prophet sallallahu alayhi wa sallam sometimes did not perform the prostration of recitation. According to Imam Abu Hanifah rahimahullah, it is obligatory (wajib), not fard (compulsory), and the proofs presented by the Hanafis do not establish its obligation. The obligation that is sought to be established from “So prostrate to Allah and worship [Him]” [] is also not correct, because its addressees are not Muslims.

Then, it is strange that the Hanafis consider bowing (ruku‘) in prayer (if done after reciting three verses) to be sufficient in place of the prostration of recitation, and if the prostration of recitation is missed in prayer, they consider it to be dropped. (Sharh Sahih Muslim: 2/154) Is it so that something which is obligatory, if missed, is simply dropped?

According to the Hanafis, the rank of wajib is less than fard; they differentiate between fard and wajib, whereas the rest of the imams do not differentiate between fard and wajib.

1404. Commentary: The prostration of recitation (sajdah tilawah) is not obligatory (wajib). Therefore, it may also be omitted. However, to make neglecting it or being heedless about it a habitual practice is in no way correct.