Nasai

Hadith Commentary: Benefits and Issues:

➊
These ahadith establish that the Prophet (sallallahu alayhi wa sallam) was a human being. According to Allamah Saeedi, what is definitively known from the Noble Qur’an is that the Prophet (sallallahu alayhi wa sallam) was sent from among mankind; he (sallallahu alayhi wa sallam) is the perfect human and the best of mankind.
(Sharh Sahih Muslim: Vol. 2, p. 145).

➋
In the Noble Qur’an, the term “Messenger of Allah” (sallallahu alayhi wa sallam) is itself applied, and according to Allamah Saeedi, there is no doubt that the Messenger of Allah (sallallahu alayhi wa sallam) was, in terms of knowledge and guidance, light (nur) in the most perfect sense. It is also an evident reality that removing the darkness of disbelief, polytheism, and ignorance is the task of the Prophets (alayhim as-salam), and that the best light is the light of knowledge and guidance.
(Vol. 2, p. 1145).
No Muslim can deny that the Prophet (sallallahu alayhi wa sallam) was light in terms of knowledge and guidance.

➌
This hadith establishes that the Prophet (sallallahu alayhi wa sallam) would sometimes forget, but this forgetfulness, by consensus, did not pertain to those matters which he (sallallahu alayhi wa sallam) was commanded to convey to the Ummah. After the propagation of guidance and instruction, forgetfulness was possible, but the Prophet (sallallahu alayhi wa sallam) could not remain in a state of forgetfulness, because Allah Ta’ala would inform him—if he (sallallahu alayhi wa sallam) did not remember himself or was not reminded by someone else.
The similarity with humans in forgetfulness is only in the aspect of forgetfulness itself, as it is mentioned regarding Adam (alayhis-salam):
“Nasiya Adam wa nasiyat dhurriyyatuhu” (Adam forgot, and his progeny forgot).
Forgetfulness was in the nature of Adam (alayhis-salam), so his offspring also forget, but it is not necessary that the cause and reason for forgetfulness be the same. Nor does it follow that the nature of our forgetfulness and that of the Prophet (sallallahu alayhi wa sallam) is identical.
But these are mere exaggerations: we are in need of the qiblah, while he (sallallahu alayhi wa sallam) is not; if we speak in prayer, our prayer is invalidated, but if the Prophet (sallallahu alayhi wa sallam) speaks in prayer, the prayer remains valid.
Because if this were the case, then when the Prophet (sallallahu alayhi wa sallam) prayed facing Bayt al-Maqdis, he would not have been eager to turn towards the Ka‘bah; in prayer, he (sallallahu alayhi wa sallam) would have responded aloud to greetings, and would have answered questions within the prayer itself.
If the Prophet’s (sallallahu alayhi wa sallam) excreta were pure, he would not have deprived people of it; when he (sallallahu alayhi wa sallam) underwent cupping, he would have distributed this blood among the people so they could drink it; he would have defecated and urinated in a vessel and then distributed it, or at the very least, the noble Companions (radi Allahu anhum ajma‘in) would have rushed for it as they did for his saliva and ablution (wudu) water, and their rulings would have been different from those of ordinary people, and his (sallallahu alayhi wa sallam) purity would not have been affected by them.

➍
This hadith is evidence that if a person, due to forgetfulness, prays an extra rak‘ah, his prayer is not invalidated, and if, after the salam, the followers inform him and there is conversation regarding this, even then the prayer is not invalidated.
‘Alqamah, the special student of Abdullah ibn Mas‘ud (radi Allahu anhu), understood this meaning from the hadith, so after conversation, before the salam, he performed only the two prostrations of forgetfulness (sujud as-sahw), and did not repeat the prayer from the beginning.
This is also the view of Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the majority of the Salaf.
However, according to the Hanafis, if one stands up after sitting for the duration of the tashahhud, then he should perform sujud as-sahw and then give salam, provided that no conversation has occurred during this time.
If, after four rak‘ahs, he has not sat and has prayed a fifth rak‘ah, then he should pray one more rak‘ah and then give salam, and these six rak‘ahs, according to Imam Abu Hanifah rahimahullah and Imam Abu Yusuf rahimahullah, will be considered a voluntary (nafl) prayer, and according to Imam Muhammad rahimahullah, this will not be considered a prayer.

➎
If a person, due to forgetfulness, begins a fifth rak‘ah, then before the second prostration, whenever he realizes, he should sit for the tashahhud and perform sujud as-sahw.

➏
Method of Sujud as-Sahw (Prostration of Forgetfulness):
In the hadith regarding forgetfulness in prayer, five scenarios are mentioned:
1. The Prophet (sallallahu alayhi wa sallam) stood up for the third rak‘ah without sitting after two rak‘ahs.
2. After two rak‘ahs, he (sallallahu alayhi wa sallam) gave salam.
3. After three rak‘ahs, he (sallallahu alayhi wa sallam) gave salam.
4. In the case of doubt, sujud as-sahw was performed.
5. In the case of praying five rak‘ahs, sujud was performed.
There is a difference of opinion regarding the method of sujud as-sahw:
1. According to Imam Dawud Zahiri rahimahullah, sujud as-sahw will only be performed in those cases where it is established from the Prophet (sallallahu alayhi wa sallam), and it will be done before or after (the salam) as he (sallallahu alayhi wa sallam) did. In any other case of forgetfulness, sujud will not be performed.
2. According to the Hanafis, sujud as-sahw will always be before the salam, i.e., after reciting the tashahhud, one will give salam, then perform sujud as-sahw, then recite tashahhud again, send blessings and supplications, and then give salam.
3. According to the Malikis, if there is a deficiency in the prayer, such as missing the first tashahhud, then sujud as-sahw will be before the salam; if there is an addition in the prayer, such as sitting after the third rak‘ah and then standing up, then sujud as-sahw will be after the salam.
4. According to the Hanbalis, wherever the Prophet (sallallahu alayhi wa sallam) performed sujud before the salam, it will be done before, and wherever he did it after, it will be done after; if a new situation arises, then sujud as-sahw will be before the salam.
5. The view of Imam Ishaq ibn Rahwayh is that in established cases from the Prophet (sallallahu alayhi wa sallam), the view of Imam Ahmad is followed, and in new cases, the view of Imam Malik rahimahullah is followed; this is the best method.
And the difference among the Imams is only in what is better and preferable, not in permissibility—whether it is done before or after the salam, both are permissible. For the common person, the method of Imam Shafi‘i rahimahullah is best, as in most cases the Prophet (sallallahu alayhi wa sallam) performed the prostrations first and then gave salam, as has been mentioned in the above ahadith. And if forgetfulness occurs more than once in the prayer, only two prostrations are to be performed.

➐
Ibrahim ibn Suwayd was a student of ‘Alqamah, and for this reason he addressed him as “Ya A‘war” (O one-eyed), because a student does not consider such a thing from his teacher to be offensive. If someone is hurt by such an address, then this method is not correct, unless it is not possible to identify him otherwise, as is the case with some narrators whose names include “A‘mash”, “A‘raj”, etc.

1816. Commentary: Along with the Talbiyah, reciting the Takbir (saying "Allahu Akbar"), Tasbih (saying "SubhanAllah"), and some appropriate supplications (duas) are also permissible.

English translation:

On the 9th of Dhul-Hijjah, after sunrise, the pilgrims depart from Mina towards Arafat, and this is an agreed-upon (muttafaq alayh) issue. While proceeding, it is permissible to recite the talbiyah (“Labbayk”) as well as to say the takbirs, but the primary practice is the talbiyah; that is, the talbiyah should be recited abundantly. Takbirs may also be recited intermittently. The recitation of the talbiyah continues until the stoning (rami) of Jamrah al-‘Aqabah on the Day of Sacrifice (Yawm al-Nahr).