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Hadith 961
اُردوEn
أَخْبَرَنَا عَلِيُّ بْنُ حُجْرٍ ، قال : أَنْبَأَنَا إِسْمَاعِيلُ وَهُوَ ابْنُ جَعْفَرٍ ، عَنْ يَزِيدَ بْنِ خُصَيْفَةَ ، عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، أَنَّهُ سَأَلَ زَيْدَ بْنَ ثَابِتٍ عَنِ الْقِرَاءَةِ مَعَ الْإِمَامِ . فَقَالَ : " لَا قِرَاءَةَ مَعَ الْإِمَامِ فِي شَيْءٍ وَزَعَمَ أَنَّهُ قَرَأَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالنَّجْمِ إِذَا هَوَى فَلَمْ يَسْجُدْ " .
´It was narrated from Ata' bin Yasar that:` He asked Zaid bin Thabit about reciting with the Imam. He said: "There is no recitation with the Imam in anything." And he claimed that he had recited: "By the star when it goes down (or vanishes)" to the Messenger of Allah (ﷺ) and he did not prostrate.
Brief Explanation
1؎: This is their own legal opinion (fatwa) according to their understanding, which is contrary to the marfu‘ hadith, or the meaning is that there is no recitation (qira’ah) with the imam except for Surah al-Fatihah.
2؎: Some people, reasoning from this narration, have said that there is no prostration (sajdah) in the Mufassal surahs, and the narrations that have been reported regarding the prostration of Surah al-Najm, they consider those to be abrogated, because this was an incident that took place in Makkah. However, the majority, who affirm the prostrations in the Mufassal surahs, respond to this by saying that the reciter (qari) holds the status of an imam for the listener (sami‘). Since Zayd was the reciter, and the Noble Prophet (sallallahu alayhi wa sallam) was the listener, and Zayd, due to his young age, did not perform the prostration, the Noble Prophet (sallallahu alayhi wa sallam) also did not perform the prostration in following him. The second answer given is that at that time you (the Prophet) were not in a state of ablution (wudu), so you did not perform the prostration at that moment, which Zayd understood as you not having performed the prostration at all. The third answer given is that this prostration is not obligatory (wajib), so you sometimes left it out to demonstrate its permissibility.
2؎: Some people, reasoning from this narration, have said that there is no prostration (sajdah) in the Mufassal surahs, and the narrations that have been reported regarding the prostration of Surah al-Najm, they consider those to be abrogated, because this was an incident that took place in Makkah. However, the majority, who affirm the prostrations in the Mufassal surahs, respond to this by saying that the reciter (qari) holds the status of an imam for the listener (sami‘). Since Zayd was the reciter, and the Noble Prophet (sallallahu alayhi wa sallam) was the listener, and Zayd, due to his young age, did not perform the prostration, the Noble Prophet (sallallahu alayhi wa sallam) also did not perform the prostration in following him. The second answer given is that at that time you (the Prophet) were not in a state of ablution (wudu), so you did not perform the prostration at that moment, which Zayd understood as you not having performed the prostration at all. The third answer given is that this prostration is not obligatory (wajib), so you sometimes left it out to demonstrate its permissibility.
Explanation & Benefits
Hafiz Muhammad Ameen
961. Commentary:
➊ In this statement, "recitation" refers to the recitation after Surah al-Fatihah, so that reconciliation among all the hadiths is possible.
➋ The reason the Messenger of Allah (sallallahu alayhi wa sallam) did not perform the prostration was that the reciter, i.e., Zayd ibn Thabit (radi Allahu anhu), did not perform the prostration. However, this only establishes that the prostration of recitation (sajdah al-tilawah) is not obligatory, but recommended (mustahabb); otherwise, the Prophet (sallallahu alayhi wa sallam) would have ordered Zayd ibn Thabit (radi Allahu anhu) to perform the prostration and would have done so himself. But Imam Malik's (rahimahullah) reasoning is not correct that the prostration in Surah al-Najm is abrogated, because it is possible to reconcile both narrations: it is not obligatory, but recommended. From Zayd ibn Thabit (radi Allahu anhu) as well as from the later Companion Abu Hurayrah (radi Allahu anhu), it is transmitted that the Prophet (sallallahu alayhi wa sallam) performed prostrations in the Mufassalat. See: [صحیح مسلم ، المساجد ، حدیث : 578]
Therefore, how can it be said that they are abrogated? "Mufassalat" refers to the surahs from Surah al-Hujurat to the end of the Qur'an. There are three prostrations in them.
➊ In this statement, "recitation" refers to the recitation after Surah al-Fatihah, so that reconciliation among all the hadiths is possible.
➋ The reason the Messenger of Allah (sallallahu alayhi wa sallam) did not perform the prostration was that the reciter, i.e., Zayd ibn Thabit (radi Allahu anhu), did not perform the prostration. However, this only establishes that the prostration of recitation (sajdah al-tilawah) is not obligatory, but recommended (mustahabb); otherwise, the Prophet (sallallahu alayhi wa sallam) would have ordered Zayd ibn Thabit (radi Allahu anhu) to perform the prostration and would have done so himself. But Imam Malik's (rahimahullah) reasoning is not correct that the prostration in Surah al-Najm is abrogated, because it is possible to reconcile both narrations: it is not obligatory, but recommended. From Zayd ibn Thabit (radi Allahu anhu) as well as from the later Companion Abu Hurayrah (radi Allahu anhu), it is transmitted that the Prophet (sallallahu alayhi wa sallam) performed prostrations in the Mufassalat. See: [صحیح مسلم ، المساجد ، حدیث : 578]
Therefore, how can it be said that they are abrogated? "Mufassalat" refers to the surahs from Surah al-Hujurat to the end of the Qur'an. There are three prostrations in them.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 961
