صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب بَيَانِ إِطْلاَقِ اسْمِ الْكُفْرِ عَلَى مَنْ تَرَكَ الصَّلاَةَ:Chapter: Clarifying the usage of the word Kafir for one who abandons Salat
Hadith 81
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَأَبُو كُرَيْبٍ ، قَالَا : حَدَّثَنَا أَبُو مُعَاوِيَةَ ، عَنِ الأَعْمَشِ ، عَنْ أَبِي صَالِحٍ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِذَا قَرَأَ ابْنُ آدَمَ السَّجْدَةَ فَسَجَدَ ، اعْتَزَلَ الشَّيْطَانُ يَبْكِي ، يَقُولُ : يَا وَيْلَهُ ، وَفِي رِوَايَةِ أَبِي كُرَيْبٍ : يَا وَيْلِي ، أُمِرَ ابْنُ آدَمَ بِالسُّجُودِ فَسَجَدَ ، فَلَهُ الْجَنَّةُ ، وَأُمِرْتُ بِالسُّجُودِ فَأَبَيْتُ فَلِي النَّارُ " .
It is narrated on the authority of Abu Hurairah (RA) that when, the son of Adam ؑrecites the Ayat of Sajdah (prostration) and then falls down in prostration, the Satan goes into seclusion and weeps and says: Alas, and in the narration of Abu Kuraib the words are: Woe unto me, the son of Adam ؑwas commanded to prostrate, and he prostrated and Paradise was entitled to him and I was commanded to prostrate, but I refused and am doomed to Hell.
• • •
حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا وَكِيعٌ ، حَدَّثَنَا الأَعْمَشُ ، بِهَذَا الإِسْنَادِ مِثْلَهُ ، غَيْرَ أَنَّهُ ، قَالَ : فَعَصَيْتُ فَلِي النَّارُ .
A'mash narrated this hadith with the same chain of transmitters, with this change of words that he (the Satan) said: I disobeyed and I am doomed to Hell.
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Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
:
وَيْلٌ:
To be afflicted with evil,
Destruction and ruin.
Benefits and Issues:
When a person recites a verse of prostration (ayah of sajdah) during prayer or outside of prayer and then performs prostration (sajdah), at that moment Satan says this, and this is the correspondence between the hadith and the chapter.
In this way, Satan became deserving of Hellfire due to his refusal of a single prostration, and only a disbeliever (kafir) is deserving of Hellfire.
Vocabulary of the Hadith:
:
وَيْلٌ:
To be afflicted with evil,
Destruction and ruin.
Benefits and Issues:
When a person recites a verse of prostration (ayah of sajdah) during prayer or outside of prayer and then performs prostration (sajdah), at that moment Satan says this, and this is the correspondence between the hadith and the chapter.
In this way, Satan became deserving of Hellfire due to his refusal of a single prostration, and only a disbeliever (kafir) is deserving of Hellfire.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 244
Maulana Ataullah Sajid
Benefits and Issues:
➊
Prostration (sujud) is a great act of worship to Allah, for which there is immense reward. Whether it is an obligatory prostration, such as the prostrations in obligatory and voluntary prayers, or a voluntary prostration, such as the prostration of gratitude (sujud ash-shukr) and the prostration of recitation (sujud at-tilawah), the Messenger of Allah (sallallahu alayhi wa sallam) said to Thawban (radi Allahu anhu): “Prostrate much before Allah, for whenever you prostrate to Allah, Allah will raise your rank by one degree and erase one of your sins.” (Sahih Muslim, Kitab as-Salat, Chapter: The Virtue of Prostration and Encouragement Towards It, Hadith: 488)
➋
In previous religious laws, it was permissible to prostrate to someone as a form of respect. In the Shari‘ah of Muhammad (sallallahu alayhi wa sallam), prostration of reverence (sujud ta‘dhimi) is forbidden. The prostration of the angels to Adam (alayhis salam) or the prostration of the parents and brothers of Yusuf (alayhis salam) to him cannot serve as proof of permissibility for us. Just as the drinking of wine by the noble Companions (radi Allahu anhum ajma‘in) before the prohibition of wine was revealed cannot now be used as evidence for the permissibility of wine.
➌
From this hadith, the legitimacy of the prostration of recitation (sujud at-tilawah) is established. However, from other evidences it is known that the prostration of recitation is not obligatory, but rather recommended and certainly a cause of reward. See: (Jami‘ at-Tirmidhi, Kitab al-Jumu‘ah, Chapter: What Has Been Related About One Who Does Not Prostrate [at the Place of Recitation], Hadith: 576). One should not let this opportunity for reward be lost merely out of laziness.
➊
Prostration (sujud) is a great act of worship to Allah, for which there is immense reward. Whether it is an obligatory prostration, such as the prostrations in obligatory and voluntary prayers, or a voluntary prostration, such as the prostration of gratitude (sujud ash-shukr) and the prostration of recitation (sujud at-tilawah), the Messenger of Allah (sallallahu alayhi wa sallam) said to Thawban (radi Allahu anhu): “Prostrate much before Allah, for whenever you prostrate to Allah, Allah will raise your rank by one degree and erase one of your sins.” (Sahih Muslim, Kitab as-Salat, Chapter: The Virtue of Prostration and Encouragement Towards It, Hadith: 488)
➋
In previous religious laws, it was permissible to prostrate to someone as a form of respect. In the Shari‘ah of Muhammad (sallallahu alayhi wa sallam), prostration of reverence (sujud ta‘dhimi) is forbidden. The prostration of the angels to Adam (alayhis salam) or the prostration of the parents and brothers of Yusuf (alayhis salam) to him cannot serve as proof of permissibility for us. Just as the drinking of wine by the noble Companions (radi Allahu anhum ajma‘in) before the prohibition of wine was revealed cannot now be used as evidence for the permissibility of wine.
➌
From this hadith, the legitimacy of the prostration of recitation (sujud at-tilawah) is established. However, from other evidences it is known that the prostration of recitation is not obligatory, but rather recommended and certainly a cause of reward. See: (Jami‘ at-Tirmidhi, Kitab al-Jumu‘ah, Chapter: What Has Been Related About One Who Does Not Prostrate [at the Place of Recitation], Hadith: 576). One should not let this opportunity for reward be lost merely out of laziness.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1052
