سنن نسائي
Nasai
كتاب التطبيقThe Book of The At-Tatbiq (Clasping One\'s Hands Together)
بَابُ : تَبْرِيدِ الْحَصَى لِلسُّجُودِ عَلَيْهِChapter: Cooling the pebbles in order to prostrate on them
Hadith 1082
اُردوEn
أَخْبَرَنَا قُتَيْبَةُ ، قال : حَدَّثَنَا عَبَّادٌ ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو ، عَنْ سَعِيدِ بْنِ الْحَارِثِ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ، قال : " كُنَّا نُصَلِّي مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الظُّهْرَ فَآخُذُ قَبْضَةً مِنْ حَصًى فِي كَفِّي أُبَرِّدُهُ ثُمَّ أُحَوِّلُهُ فِي كَفِّي الْآخَرِ فَإِذَا سَجَدْتُ وَضَعْتُهُ لِجَبْهَتِي " .
´It was narrated that Jabir bin 'Abdullah said:` "We used to pray Zuhr with the Messenger of Allah (ﷺ) and I would take a handful of pebbles in my hand to cool them down, then I would pass them from one hand to the other, and when I prostrated I would put them down to lay my forehead on them."
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
1082. Commentary:
➊ The ground would become hot. It was extremely difficult to place the forehead directly on the intensely hot ground, so relatively cooler pebbles would be spread and the forehead placed upon them. The prostration (sujud) of the Messenger of Allah (sallallahu alayhi wa sallam) would also be lengthy. It is understood from this that if, for the benefit of the prayer or the worshipper, an action other than prayer itself needs to be performed, there is no harm in it. The extent of such actions cannot be strictly defined; however, one should not become so occupied that an observer would consider him to have exited the prayer.
➋ It is also established that the Zuhr prayer should be performed early and should not be delayed to the extent that one waits for the ground to cool. In such a case, its time would elapse. The command in the hadith regarding delaying Zuhr (ibrad) means that after the sun has passed its zenith, a slight wait may be observed so that the intensity and heat of the sun at the exact time of zenith diminishes somewhat and the shadows begin to lengthen, making it easier for people to come to the mosque. Otherwise, the heat and burning of the ground do not subside even at the time of Asr.
➌ During prayer, any discomfort or harm may be remedied; such an action does not invalidate the prayer.
➍ It is necessary to be diligent in performing the prayer, even if one must endure hardship for it.
➎ All such facilities and concessions may be utilized that contribute to an increase in humility (khushu‘).
➏ When a Companion says, "We used to do such and such," it carries the ruling of being marfu‘ (attributed to the Prophet). But here, there is an even stronger indication: that Jabir ibn ‘Abdullah (radi Allahu anhu) was praying behind the Prophet (sallallahu alayhi wa sallam), and the Prophet (sallallahu alayhi wa sallam) would see the worshippers behind him, and he (sallallahu alayhi wa sallam) did not prohibit them. In this regard, its being marfu‘ is even stronger. And Allah knows best.
➊ The ground would become hot. It was extremely difficult to place the forehead directly on the intensely hot ground, so relatively cooler pebbles would be spread and the forehead placed upon them. The prostration (sujud) of the Messenger of Allah (sallallahu alayhi wa sallam) would also be lengthy. It is understood from this that if, for the benefit of the prayer or the worshipper, an action other than prayer itself needs to be performed, there is no harm in it. The extent of such actions cannot be strictly defined; however, one should not become so occupied that an observer would consider him to have exited the prayer.
➋ It is also established that the Zuhr prayer should be performed early and should not be delayed to the extent that one waits for the ground to cool. In such a case, its time would elapse. The command in the hadith regarding delaying Zuhr (ibrad) means that after the sun has passed its zenith, a slight wait may be observed so that the intensity and heat of the sun at the exact time of zenith diminishes somewhat and the shadows begin to lengthen, making it easier for people to come to the mosque. Otherwise, the heat and burning of the ground do not subside even at the time of Asr.
➌ During prayer, any discomfort or harm may be remedied; such an action does not invalidate the prayer.
➍ It is necessary to be diligent in performing the prayer, even if one must endure hardship for it.
➎ All such facilities and concessions may be utilized that contribute to an increase in humility (khushu‘).
➏ When a Companion says, "We used to do such and such," it carries the ruling of being marfu‘ (attributed to the Prophet). But here, there is an even stronger indication: that Jabir ibn ‘Abdullah (radi Allahu anhu) was praying behind the Prophet (sallallahu alayhi wa sallam), and the Prophet (sallallahu alayhi wa sallam) would see the worshippers behind him, and he (sallallahu alayhi wa sallam) did not prohibit them. In this regard, its being marfu‘ is even stronger. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1082
Shaykh Umar Farooq Saeedi
399. Commentary:
➊ It is understood that the Messenger of Allah (sallallahu alayhi wa sallam) used to perform the Zuhr prayer at its earliest time during the heat, and after him, this remained the practice of the Rightly Guided Caliphs as well.
➋ An action of this kind, as done by Jabir (radi Allahu anhu), is permissible under a legitimate Shar‘i necessity.
➊ It is understood that the Messenger of Allah (sallallahu alayhi wa sallam) used to perform the Zuhr prayer at its earliest time during the heat, and after him, this remained the practice of the Rightly Guided Caliphs as well.
➋ An action of this kind, as done by Jabir (radi Allahu anhu), is permissible under a legitimate Shar‘i necessity.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 399
