Kitab Sujood il-Qur'an wa Sunnah (كتابُ سجود القراَن وسنتها) notes

Assalamu alaikum, notes for Kitab Sujood il-Qur'an wa Sunnah are below. Jazakumullahu khairan my beloved brother, Abu Talha for providing taking the notes and typing them up. May Allah keep him steadfast. Please remember Shaykh Abu Yusuf Riyadh ul Haq in your du'as too. May Allah preserve the Shaykh and increase him in knowledge. These notes are from Lessons 138 onwards available from Al Kawthar Academy (www.akacademy.eu)

Kitab Sujood il-Qur'an wa Sunnah (كتابُ سجود القراَن وسنتها)

Book 17: The Book of the Prostration of the Qur’an and its Method

569. عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَرَأَ النّبِيّ صلى الله عليه وسلم النّجْمَ بِمَكّةَ, فَسَجَدَ فِيهَا وَسَجَدَ مَنْ مَعَهُ غَيْرَ شَيْخٍ, أَخَذَ كَفّا مِنْ حَصًى, أَوْ تُرابٍ, فَرَفَعَهُ إِلَى جَبْهَتِهِ, وَقَالَ: يَكْفِينِي هذَا, فَرَأَيْتُهُ بَعْدَ ذلِكَ قُتِلَ كافِرًا. رواه البخاري: 1067

[Hadeeth 569, al Tajrid al Sarih]

Narrated 'Abdullah bin Mas'ud رضى الله عنه : The Prophet صلى الله عليه وسلم recited Surah An Najm (No. 53) at Makkah and prostrated while reciting it and those who were with him did the same except an old man who took a handful of small stones or earth and lifted it to his forehead and said, This is sufficient for me. Later on, I saw him killed as a disbeliever.

باب: مَا جَاءَ فِي سُجُودِ القُراَن وسُنَتهَا

CHAPTER 1. Prostration during the recitation of the Qur'ân and its method.

The incident mentioned in this Hadeeth occurred five years after Prophethood and it was the stage at which the Prophet صلى الله عليه وسلم was proclaiming the message of Islam openly. The Prophet صلى الله عليه وسلم publicly recited the Qur’an in Makkah and the people gathered to hear his recitation of this particular Surah which had just been revealed and in its final prostration where the command of prostration is mentioned all the people, believers and disbelievers (mushrikeen), prostrated. It s reported that even the jinn prostrated!

The question arising is that - why did the mushrikeen prostrate? The reality is that despite their disbelief, because of the beauty of the Qur’an, they were compelled to prostrate. They were questioned by other mushrikeen who were not present during this incident but head heard about it. Their answer was that the Prophet (صلى الله عليه وس) praised our Gods too so we felt compelled to prostrate. This was in fact incorrect.

The old man that is mentioned in the Hadeeth is Umayad ibn Khalaf and the Hadeeth refers to his arrogance in not prostrating. Imam Bukhari mentions old in the context of seniority and rank rather than age. Ibn Mas’ud (رضى الله عنه) points thus out by stating he died as a disbeliever in the Battle of Badr, ten years later. Imam Nasai narrates a Hadeeth from another from another individual who was present during the incident but did not prostrate. However, this individual became a Muslim.

Interestingly, Imam Bukhari (رحمة الله عليه) mentions this incident at the beginning of his book even though there are verses of the Qur’an before Surah Najm that have Sajdah of Tilaawat in them. The reason why this Hadeeth is mentioned at the beginning of the book is because Imam Bukhari is telling the reader when the first Sajdah of tilawat occurred. Chronologically, Surah An Najm was the first Sajdah of Tilaawat.

باب: سَجْدَةُ (ص)

Chapter 2 - To prostrate while reciting Sârat Sâd (No. 38).

570. عَنِ ابْنِ عَبّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: ص . لَيْست مِنْ عَزَائِمِ السّجُودِ, وَقَدْ رَأَيْتُ النّبِيّ صلى الله عليه وسلم يَسْجُدُ فِيهَا. رواه البخاري: 1069

[Hadeeth 570, al Tajrid al Sarih]

The Ulema differ regarding the number of Sajda in the Qur’an. See the table below.

	Imam Abu Hanifah	Imam Malik	Imam Shafi	Imam Ahmad
Reciter	Wajib	Sunnah	Sunnah Muakkadah	Sunnah Muakkadah
Listener (intentional)	Wajib	Sunnah (conditional)	Sunnah Muakkadah	Sunnah Muakkadah (conditional)
Hearer (non intentional)	Wajib	Not Sunnah	Sunnah	Not Sunnah
Recording	Not Sunnah	Not Sunnah	Not Sunnah	Not Sunnah
Surah Ar Raf	Yes	Yes	Yes	Yes
Surah Ar Rad	Yes	Yes	Yes	Yes
Sura Nahl	Yes	Yes	Yes	Yes
Surah Bani Israel	Yes	Yes	Yes	Yes
Surah Maryam	Yes	Yes	Yes	Yes
Surah Hajj 1st	Yes	Yes	Yes	Yes
Surah Hajj 2nd	X	X	Yes	Yes
Surah Furqan	Yes	Yes	Yes	Yes
Surah Naml	Yes	Yes	Yes	Yes
Surah Sajda	Yes	Yes	Yes	Yes
Surah Sad	Yes	Yes	X	X
Surah Fussilat	Yes	Yes	Yes	Yes
Surah Najm	Yes	X	Yes	Yes
Surah Inshiqaaq	Yes	X	Yes	Yes
Surah Alaq	Yes	X	Yes	Yes

According to the table, we can see that Imam Abu Hanifah’s (رحمة الله عليه) opinion is that there are 14 Sajdahs of Tilaawat in the Qur’an. This is also the opinion of Imam Shafi and Imam Ahmed ibn Hanbal (رحمة الله عليه). Imam Malik (رحمة الله عليه) believes there are 11 Sajdahs. Imam Malik (رحمة الله عليه) believes there is no sajdah in the last three Surahs however he does not believe they are impermissible. He simply does not regard them as being Sunnah the reason being that his verdict is based on the practice and verdicts of the people of Madinah.

Imam Bukhari (رحمة الله عليه) inserts Hadeeth no. 570 in his book indicating that he agrees with the opinion of Imam Abu Hanifah (رحمة الله عليه) and Imam Malik (رحمة الله عليه) in that there is a sajdah in Surah Sad. However, those who are say there is not a sajdah in Surah sad use the first part of the Hadeeth as their argument. And those who argue there is a sajdah use the latter part.

باب: سُجُودُ المُسْلِمِينَ مَعَ المُشرِكِينَ وَالمُشْرِكُ نَجَسٌ لَيسَ لَهُ وُضُوء

Chapter 3. The prostration of Muslims along with Al Mushrikân and a Mushrik is Najasun (impure) and does not perform ablution

571. وحديثه رَضِيَ اللهُ عَنْهُمَا: أنّ النّبِيّ صلى الله عليه وسلم سَجَدَ بِالنّجْمِ, تقدّم قريبًا من رواية ابن مسعودٍ وزاد في هذه الرواية: وَسَجَدَ مَعَهُ المُسْلِمُونَ وَالمُشْرِكُونَ, وَالْجِنّ وَالإِنْسُ. رواه البخاري: 1071

571. Narrated Ibn 'Abbâs (رضى الله عنه): The Prophet صلى الله عليه وسلم prostrated while reciting Surah (No. 53) AnNajm. (See Hadeeth No. 569 narrated by Ibn Mas'ud) with an addition in this quotation: And with him prostrated the Muslims, the Mushrikun, the jinns, and the mankind. (2:177O.B.)

[Hadeeth 571, al Tajrid al Sarih]

In the original version of the Saheeh of Imam Bukhari, there is a Hadeeth of Ibn Umar (رضى الله عنه) which indicates that he would prostrate without wudhu when doing a sajdah of tilaawat. It is important to note that this Hadeeth is mu’allaq (the suspended, a weak narration) a Hadeeth without a chain of narration. Many people believe Imam Bukhari (رحمة الله عليه) tries to prove that you can do a sajdah without wudhu. This is not true. He is trying to indicate the urgency of a Sajdah Tilaawat by mentioning the Hadeeth and the Mu’allaq narration. He expressed this urgency by stating the kuffar in this Hadeeth prostrated with spontaneity.

Ibn Umar (رضى الله عنه) would be reciting Qur’an by heart and would not be in a state of wudhu. Due to the urgency, even if not in a state of wudhu he would do Sajdah. Imam Bayhaqi (رحمة الله عليه) narrates in his Sunan that Ibn Umar (رضى الله عنه) said one should do Sajda tilaawat in a state of wudhu. All four Imams agree that having wudhu is a prerequisite for Sajdah of tilaawat. Also, the impurty mentioned about the disbelievers is a ritual impurity and highlights this principle that an individual can be clean but not pure. And vice versa that an individual could be pure but not clean. It also relates to spiritual as well as physical purity.

باب: مَنْ قَرَأَ السّجْدَةَ وَلَم يَسْجُد

Chapter 4. Whoever recited the Verses of prostration and did not prostrate.

572. عَنْ زَيْدِ بْنِ ثَابِتٍ رَضِيَ اللهُ عَنْهُ: أَنّهُ قَرَأَ عَلَى النّبِيّ صلى الله عليه وسلم: (وَالنّجْمِ). فَلَمْ يَسْجُدْ فِيهَا. رواه البخاري: 1073

572. Narrated Zaid bin Thâbit (رضى الله عنه) : I recited Surah (No. 53) An Najm before the Prophet (صلى الله عليه وس) , yet he did not perform a prostration. (2:179O.B.)

[Hadeeth 572, al Tajrid al Sarih]

This Hadeeth mentions the fact that the Prophet (صلى الله عليه وس) heard Surah an Najm but did not prostrate. Imam Malik (رحمة الله عليه) states there is no sajdah in Surah Najm but according to the other Imams there is a sajdah. Some scholars give the opinion that there may have been extenuating circumstances why the Prophet (صلى الله عليه وس) did not perform sajdah e.g. state of impurity and it may have been performed at a later stage.

باب: سَجْدَةُ (إذَا السّمَاءُ انْشَقّت)

CHAPTER 5. Prostration while reciting IdhasSama'unShaqqat. (Sârah No. 84).

573. عن أَبي هريرة رضي الله عنه أَنّه قَرَأ: (إِذَا السّمَاءُ انْشَقّتْ). فَسَجَدَ بِهَا. فقيل له في ذلك: قَالَ: لَوْ لَمْ أَرَ النّبِيّ صلى الله عليه وسلم يَسْجُدُ لَمْ أَسْجُدْ. رواه البخاري: 1074

573. (Narrated Abu Salma): I saw Abu Huraira (رضى الله عنه)ه reciting IdhasSama' unShaqqat and he prostrated during its recitation. Abu Huraira (رضى الله عنه), was asked about it (prostrating), (Abu Huraira) said, Had I not seen the Prophet صلى الله عليه وسلم prostrating, I would not have prostrated. (2:180O.B.)

[Hadeeth 573, al Tajrid al Sarih]

Imam Bukhari (رحمة الله عليه) states this Hadeeth to prove there is a sajdah in this Surah.

باب: مَنْ لَمْ يَجِد مَوْضِعاً لِلسُجُودِ مِنَ الزّحَام

Chapter 6. Whoever does not find a place for prostration (with the Imâm) because of overcrowding.

574. عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا قَالَ: كانَ النّبِيّ صلى الله عليه وسلم يَقْرَأُ عَلَيْنَا السّورَةَ فِيهَا السّجْدَةُ, فَيَسْجُدُ وَنَسْجُدُ, حَتّى مَا يَجِدُ أَحَدُنَا مكانًا لمَوْضِعِ جَبْهَتِهِ. رواه البخاري: 1079

574. Narrated Ibn 'Umar رضى الله عنهما : Whenever the Prophet صلى الله عليه وسلم recited the Surah in which there was a prostration he would prostrate and then, we, too, would prostrate and some of us used not to find a place for prostration. (2:185O.B.)

[Hadeeth 574, al Tajrid al Sarih]

This Hadeeth indicates, firstly that how closely the sahabah would sit with another during the dars of the Prophet (صلى الله عليه وس). When the Prophet (صلى الله عليه وس) would recite a verse of the Qur’an with sajdah tilaawat the sahabah (رضى الله عنهم) would still prostrate but due to their closeness with another – in a different manner. They would do sajdah on the back of the person in front of them. The same ruling applies if one cannot find space to do sajdah in Salah due to overcrowding.

Methodology of reciting verses with sajdah tilaawat

All the Imams agree that it is not desirable to read a surah with sajdah tilaawat in salah except in the Fajr Salah of Friday where Surah-tul-Sajdah is recommend. However, Imam Malik (رحمة الله عليه) departs from the view of the other three Imams and states it is Makruh – even on Friday. The reason for this undesirability is the potential for confusion amongst the congregation. For this same reason, if an Imam makes a mistake in Eid or Jumaah Salah there is no Sajdah Sahw.

The table below sets out the method of prostrating according to the four different schools

	Imam Abu Hanifah	Imam Malik	Imam Shafi	Imam Ahmad
Wudhu	Yes	Yes	Yes	Yes
Standing	Yes	Yes	Yes	Yes
Sitting	Yes	Yes	X	Yes
Takbir Ihram	X	X	Yes	X
Dua of sajdah	Yes	Yes	Yes	Yes
Tahashud and Salaam	X	X	Yes	Yes

Sacrifice at the Musalla

With Eid soon approaching insha'Allah, I am re-posting more notes from Lesson 124 which are relevant to Dhul Hijjah. The following notes are related to the practice of the Prophet (صلى الله عليه وسلم) of slaughtering animals at the musalla (place of Eid salah).

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Chapter 9: Chapter of Slaughtering of camels and other animals


Narrated Ibn Umar (رضى الله عنه)): The Prophet (صلى الله عليه وسلم) used to Nahr or Dhabh at the Musalla (on 'Id-ul-Adha) [Hadeeth 536, al Tajrid al Sarih]


Traditionally camels and other animals were slaughtered in the musalla (musalla simply means a place of prayer. It is a large open area reserved for Eid salah and other similar functions) and not at home or other locations.

An-Nahr refers to the slaughter of all animals other than camels for which the term Adh-Dhabh is used.

A person may ask why animals were slaughtered at the musalla and not at home. The reason for this is because the slaughter of animals is one of the traditions of Islam. The day of Eid is the day of sacrifice. We as Muslims should not have any reservations about the slaughter and nor be embarrassed or ashamed of this practice. It is narrated that Abdullah ibn Umar (رضى الله عنه) would purchase animals to slaughter and would openly ask his attendant to tell people that it was the animal of Abdullah ibn Umar (رضى الله عنه) which would be slaughtered. Once Abdullah ibn Umar (رضى الله عنه) was ill and he could not go for Eid salah. However, he still asked someone to slaughter his animal in the musalla (not at home). This incident shows how much importance the sahabah attached to the slaughter being conducted in public.

The important lesson drawn from this hadeeth is that the ulema all agree that the alternative is still permissible despite the clear hadeeth and actions of the sahabah i.e. the sahabah would diligently slaughter in the musalla but this is not the current practice. This is similar to the hadeeth covered in Lesson 123 with regard to the use of a minbar for the Eid khutbah (despite the hadeeth clearly stating that the Prophet (صلى الله عليه وسلم) would not use a minbar). In both cases, the ulema have ruled unanimously that we should accept the alternatives as being acceptable.

When to Pray the Eclipse Salah

Firstly, there was a problem with my email address which has now been rectified. So if anyone tried to contact me about my request ot work with me to keep this blog up-to-date, I apologise as the emails will have bounced. Please try again: info@bukhari.eu. Jazakumullahu khairan.

Alhamdulillah, I made it to Lesson 138, the beginning of "The Book of the Prostration of the Qur’an and its Method" (كتابُ سجود القراَن وسنتها ). Prior to posting notes from Hadeeth 569, I'll post notes from a question that was answered related to the previous lesson (138) and the Book of the Eclipse (كتابُ الكُسوف).

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Prior to beginning commentary on “The Book of the Prostration of the Qur’an and its Method”, Shaykh Abu Yusuf Riyadh ul Haq answered a question related to the previous lesson about when to pray the Eclipse salah (for a solar eclipse).

According to Imam Malik (رحمة الله عليه) – the timings are the same as for Eid salah i.e. after sunrise till noon. According to Imam Shafi (رحمة الله عليه) – one can pray at any time of the day even during makrooh times. According to Imam Abu Hanifah (رحمة الله عليه) and Imam Ahmad bin Hanbal (رحمة الله عليه) – one can pray at any time of the day except makrooh times.

According to all ulema, the lunar eclipse can be prayed at anytime at night according to all ulema.

However, and this is the important point – the eclipse salah cannot be prayed after the eclipse is over. For example, if eclipse occurs at 11 am, then you can pray according to all ulema. If the eclipse occurs at a makrooh time, then you can pray the salah according to Imam Shafi (رحمة الله عليه) but not according to Imam Abu Hanifah (رحمة الله عليه) and Imam Ahmad bin Hanbal (رحمة الله عليه).

All the ulema agree that once the eclipse is over, the salah cannot be prayed.

Kitab Sujood il-Qur'an wa Sunnah (كتابُ سجود القراَن وسنتها)

Alhamdulillah Shaykh Abu Yusuf Riyadh ul Haq completed commentary of Kitab al-Kusoof (Book of the Eclipses) on Friday 15th December 2006. Insha'Allah commentary of the next book, Kitab Sujood il-Qur'an wa Sunnah (كتابُ سجود القراَن وسنتها), will begin this Friday, 22nd December 2006. The first hadeeth is:

Narrated 'Abdullah bin Mas'ud رضى الله عنه : The Prophet صلى الله عليه وسلم recited Surat AnNajm (No. 53) at Makkah and prostrated while reciting it and those who were with him did the same except an old man who took a handful of small stones or earth and lifted it to his forehead and said, This is sufficient for me. Later on, I saw him killed as a disbeliever. (2:173O.B.)

عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَرَأَ النّبِيّ صلى الله عليه وسلم النّجْمَ بِمَكّةَ, فَسَجَدَ فِيهَا وَسَجَدَ مَنْ مَعَهُ غَيْرَ شَيْخٍ, أَخَذَ كَفّا مِنْ حَصًى, أَوْ تُرابٍ, فَرَفَعَهُ إِلَى جَبْهَتِهِ, وَقَالَ: يَكْفِينِي هذَا, فَرَأَيْتُهُ بَعْدَ ذلِكَ قُتِلَ

Dhul Hijjah approaching

Assalamu alaikum,

The blessed month of Dhul Hijjah is approaching insha'Allah. We covered hadeeth related to the virtues of the first 10 days in Lesson 124, back in April 2006. I recommend that we listen to that lesson again to refresh our memories (you can buy the mp3 download from Al Kawthar Productions). The link to my notes from this lesson is below:

http://bukhariblog.blogspot.com/2006/04/virtuous-days-of-dhul-hijjah.html

Jazakumullahu khairan.

Wasalaam.

The Book of Eclipses

Assalamu alaikum,

Apologies for the long absence and lack of notes. Unfortuantely, I haven't been able to keep up in recent months. Hope to get back on track in Jan 2007 insha'Allah. In the meantime, if anyone can assist please email me - info@bukhari.eu so we can work together this keep this site up to date.

Travel for the ahadeeth of Rasul (صلى الله عليه وسلم)

Narrated Abu Darda (ra):

Kathir ibn Qays said: I was sitting with Abu Darda (ra) in the mosque of Damascus.

A man came to him and said: Abu Darda (ra), I have come to you from the town of the Apostle of Allah (saw) for a tradition that I have heard you relate from the Apostle of Allah (saw). I have come for no other purpose.

He said: I heard the Apostle of Allah (saw) say: If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion. (Kitab-ul-Ilm, Sunan Abu Dawud)

Reciting Qunoot at Fajr during difficult times

Asslamu alaikum,

Apologies for the long absence - I'm two lessons behind but with your du'as will catch up insha'Allah. had no internet for a while and subdued with dunya tasks. hope to get back on track. Final part of lesson 127....
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Chapter 5 – Chapter about the Qunoot before and after the rukuh

545. وَعَنْهُ رَضِيَ اللهُ عَنْهُ: أَنّهُ سُئِلَ عَنِ الْقُنُوتِ, فَقَالَ: قَدْ كَانَ الْقُنُوتُ, فَقِيلَ لَهُ: قَبْلَ الرّكوُعِ أَوْ بَعْدَهُ قَالَ: قَبْلَهُ. قيل: فَإِنّ فُلاَنًا أَخْبَرَ عَنْكَ أَنَكَ قُلْتَ بَعْدَ الرّكُوعِ فَقَالَ: كَذَبَ, إِنّمَا قَنَتَ رَسُولُ اللهِ صلى الله عليه وسلم بَعْدَ الرّكُوعِ شَهْرًا, أُرَاهُ كانَ بَعَثَ قَوْمًا يُقَالُ لَهُمُ الْقُرّاءُ, زُهَاءَ سَبْعِينَ رَجُلًا, إِلَى قَوْمٍ مِنَ المُشْرِكِينَ دُونَ أُولئِكَ, وَكانَ بَيْنَهُمْ وَبَيْنَ رَسُولِ اللهِ صلى الله عليه وسلم عَهْدٌ, فَقَنَتَ رَسُولُ اللهِ صلى الله عليه وسلم شَهْرًا يَدْعُو عَلَيْهِمْ.وَفي رواية عَنْهُ رَضِيَ اللهُ عَنْهُ قَالَ: قَنَتَ النّبِيّ صلى الله عليه وسلم شَهْرًا, يَدْعُو عَلَى رِعْلٍ وَذَكْوَانَ. رواه البخاري: 1002 (Hadeeth 545, Book of Witr, al Tajrid al Sarih)

Imam Bukhari (رحمة الله عليه) mentions the Qunoot in this chapter. According to most scholars, Qunoot is only recited in Witr, but the ulema differ as follows:
1. Is it to be recited in Witr?
2. Is it to be recited in any other salah?
3. What are the words?
4. Should Qunoot be recited before or after salah?

Imam Bukhari (رحمة الله عليه) answers one of these questions here as will be eluded to insha’Allah.

Qunoot means humility, obedience, servitude, silence, prayer etc. Hence, the word means different things but in this context it means du’a (supplication).

In this hadeeth, Anas ibn Malik (رضى الله عنه) was asked about Fajr salah – whether the Prophet (صلى الله عليه وسلم) recited the Qunoot. It wasn’t a continuous practice (only for a short time). Some sahabah wouldn’t pray qunoot.

The commonly available English translation of this hadeeth is as follows:

Narrated Anas bin Mâlik رضى الله عنه about the Qunut. He replied, Definitely it was (recited). It was asked, Before bowing or after it? Anas replied, Before bowing. I added, So and so has told me that you had informed him that it had been after bowing. Anas said, He has told a lie. Allâh's Messenger صلى الله عليه وسلم recited Qunut after bowing for a period of one month. (Anas added), The Prophet صلى الله عليه وسلم sent about seventy men (who knew the Qur'ân by heart) towards the pagans (of Najd) who were less than they in number and there was a peace treaty between them and Allâh's Messenger صلى الله عليه وسلم (but the pagans broke the treaty and killed the seventy men). So Allâh's Messenger صلى الله عليه وسلم recited Qunut for a period of one month invoking Allâh to punish them. (i.e. Ri'l and Dhakwân (tribes)).


This translation is incorrect – it says “he has told a lie”. The Shaykh explained that in this context the correct translation should be “he erred” or “he made a mistake”. Anas ibn Malik (رضى الله عنه) says that he did not say it like that to the person but it was related to a specific circumstance.

The qunoot was performed by the Prophet (صلى الله عليه وسلم) in this manner only for a short time.

The hadeeth relates to an incident in the 4th year og Hijrah. A Pagan Arab leader called Amir visited the Prophet (صلى الله عليه وسلم) in Madinah. The Prophet (صلى الله عليه وسلم) invited him to Islam. He refused to accept but was courteous. He talked positively, and said that why don’t you send some of your companions with me and I will send them out further, and they can invite people to Islam.
The Prophet (صلى الله عليه وسلم) selected a group from Ashab al-Suffa (companions of the verandah). They were very poor and the Prophet (صلى الله عليه وسلم) loved them dearly. For example, the hadeeth about the poor entering Jannah 500 years before the rich was narrated to them by the Prophet (صلى الله عليه وسلم). They were the huffaz mentioned in this hadeeth. They had memorized whatever had been revealed of the Qur’an. Some narrations say the group consisted of 66 ansaar and 4 muhajir.
Amir proved to be treacherous. He allowed his people to attack them and kill them. The Prophet (صلى الله عليه وسلم) sent a letter. Haraar (رضى الله عنه), the uncle of Anas ibn Malik (رضى الله عنه) went to deliver the letter. Someone speared Haraar (رضى الله عنه) was soon as he arrived. His words when he was speared were “I have succeeded by the Lord of the Ka’ba”, and he wiped blood on his face.
Amir and his people didn’t have a treaty with the Prophet (صلى الله عليه وسلم). Other tribes did but they joined Amir and his people and began massacring the companions. Only one sahabi survived. He was mistakenly thought to be dead by the pagans. He died a year later at the battle of the trench.
Allah revealed verses of the Qur’an about these sahabah but they were later abrogated – “Inform our people that we have met our Lord, our Lord is pleased with us and we with Him”.

After this treachery the Prophet (صلى الله عليه وسلم) prayed a special Qunoot after Fajr salah.

Praying Salah on a Plane/Train/Coach

Here are the first part of my notes from Lesson 127, commentary of Hadeeth 543 (Book of Witr). Remainder of notes to follow insha'Allah.

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Chapter 4 – Chapter of Witr upon the animal

Narrated Ibn 'Umar (رضى الله عنه) : Allâh's Messenger Sallallaahu 'alaihi wasallam) used to pray Witr on the back of the camel (while on a journey) [Hadeeth 543, al Tajrid al Sarih]

Imam Bukhari (رحمة الله عليه) wishes to show the permissibly of praying Witr salah on an animal or mount in this chapter.

Nafil salah can be performed upon an animal or mount according to all ulema without any attenuating circumstances. The equivalent today would be praying on a plane, train or in a car. But all ulema agree that fardh salah cannot be prayed on a means of transport. Hence, the question is what about Witr salah?

Imam Abu Hanifah (رحمة الله عليه) says Witr salah is wajib and therefore cannot be performed on transport without any reason or any attenuating circumstances. Imam Abu Yusuf (رحمة الله عليه) and Imam Muhammad (رحمة الله عليه) of the Hanafi fiqh call Witr sunnah but still say it must be performed on the ground and not on a mount. This is also the view of several other ulema.

Imam Malik (رحمة الله عليه), Imam Shafi (رحمة الله عليه) and Imam Ahmad ibn Hanbal (رحمة الله عليه) say that Witr can be performed on a mount. They rely on this hadeeth and other similar hadeeth for their evidence. The Hanafi ulema do not act literally on this hadeeth because of conflicting reports from the Prophet (صلى الله عليه وسلم) and Abdullah ibn Umar (رضى الله عنه).

This hadeeth is abridged. The longer version states that Abdullah ibn Umar (رضى الله عنه would pray Witr on a camel and then tell people that the Prophet (صلى الله عليه وسلم) would pray like this i.e. on a mount. In other hadeeth, it is said that he would pray nafil on a camel and then he would dismount and pray Witr salah.

All ulema agree that Witr salah was actually fardh (wajib) for the Prophet (صلى الله عليه وسلم), even though the same scholars say that Witr is sunnah for the ummah. So why did the Prophet (صلى الله عليه وسلم) pray on a mount if Witr was an obligatory prayer for the Prophet (صلى الله عليه وسلم)? Imam Malik (رحمة الله عليه) answers that the Prophet (صلى الله عليه وسلم) would only pray Witr on a camel when he was travelling on a shar’ee journey i.e. at a distance where there is a concession for all the fardh salah which are prayed qasar so all four rakaat prayers become two, hence this was a concession for Witr salah for the Prophet (صلى الله عليه وسلم) i.e. on a journey he could pray Witr salah on a mount.

Also, Hanafi ulema believe that this hadeeth may be related to a time before Witr salah took on a special nature i.e. in the earlier days of Islam, and also just as many other laws of Islam evolved e.g. at one point, people could respond to salaam whilst praying salah etc and similarly this law of praying Witr on a mount may have evolved.

Next, Shaykh Abu Yusuf Riyadh ul Haq related this hadeeth to modern day circumstances. He said that all ulema agree that nafil salah can be prayed on a train, plane, car etc without having to face the Qiblah but there are 3 cases which have to be considered (this was covered in a previous lesson, commentary of hadeeth 261) as follows:
1. Person is within his own city
2. Person is travelling but not on a shar’ee journey e.g. 25 miles
3. Person is travelling on a shar’ee journey e.g. 100 miles where even if person is one mile out of town, he or she can pray shortened prayers.

Most ulema say nafil salah can be prayed seated on on a mount for case 2. Some ulema e.g. Imam Abu Yusuf (رحمة الله عليه) say you can for case 1 e.g. even if you are on a 5 or 10 minutes journey. Imam Malik (رحمة الله عليه) says nafil salah cannot be prayed on a mount etc except for case 3 i.e. on a shar’ee journey.

What about fardh salah on modern day travel on coaches, planes and train? A scheduled stop is beyond the control of the passenger e.g. on a plane, train or even a long coach journey. Shaykh Abu Yusuf Riyadh ul Haq is of the opinion that one should not delay the salah – the ulema do agree that this is not allowed except for pressing circumstances, usually extreme weather (heavy rain where there is ‘water above and below’) or due to the fear of an enemy or animals etc. However, on a plane or train/coach you cannot do anything so either you miss your salah or you pray – as a stop is beyond one’s control and therefore the Shaykh says you should pray.