6. Travel

٦۔ أَبْوَابُ السَّفَرِ

Tirmidhī > Chapter 6 > Section 14
الترمذي > كتاب ٦ > باب ١٤

6.14 What Has Been Related About The One Who Did Not Prostrate For It

٦۔١٤ باب مَا جَاءَ مَنْ لَمْ يَسْجُدْ فِيهِ

tirmidhi:576 – Yaḥyá b. Mūsá > Wakīʿ > Ibn Abū Dhiʾb > Yazīd b. ʿAbdullāh b. Qusayṭ > ʿAṭāʾ b. Yasār > Zayd b. Thābit

"I recited Surat An-Najm to the Messenger of Allah, and he did not prostrate for it."

[AI] Abu ‘Isa said: The hadith of Zayd ibn Thabit is a hasan sahih hadith. Some of the people of knowledge interpreted this hadith and said: The Prophet ﷺ only refrained from prostrating because, when Zayd ibn Thabit recited and did not prostrate, the Prophet ﷺ did not prostrate. They said: The prostration is obligatory upon whoever hears it, and they did not allow leaving it. They said: If a man hears it while he is not in a state of ablution, then when he performs ablution he should prostrate. This is the view of Sufyan al-Thawri and the people of Kufa, and it is also the view held by Ishaq.

Some of the people of knowledge said: The prostration is only upon one who wants to prostrate during it and seeks its virtue, and they allowed leaving it if one wishes. They used as evidence the marfu‘ hadith of Zayd ibn Thabit, in which he said: “I recited Surat al-Najm to the Prophet ﷺ, and he did not prostrate in it.” They said: If the prostration were obligatory, the Prophet ﷺ would not have left Zayd until he prostrated and the Prophet ﷺ prostrated as well.

They also used as evidence the hadith of ‘Umar: that he recited a verse of prostration on the pulpit, then descended and prostrated. Then he recited it on the following Friday, and the people prepared to prostrate, so he said: “It has not been prescribed upon us unless we wish.” So he did not prostrate, and they did not prostrate. Some of the people of knowledge adopted this view, and it is the view of al-Shafi‘i and Ahmad.

الترمذي:٥٧٦ – حَدَّثَنَا يَحْيَى بْنُ مُوسَى حَدَّثَنَا وَكِيعٌ عَنِ ابْنِ أَبِي ذِئْبٍ عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ

قَرَأْتُ عَلَى رَسُولِ اللَّهِ ﷺ النَّجْمَ فَلَمْ يَسْجُدْ فِيهَا

قَالَ أَبُو عِيسَى حَدِيثُ زَيْدِ بْنِ ثَابِتٍ حَدِيثٌ حَسَنٌ صَحِيحٌ وَتَأَوَّلَ بَعْضُ أَهْلِ الْعِلْمِ هَذَا الْحَدِيثَ فَقَالَ إِنَّمَا تَرَكَ النَّبِيُّ ﷺ السُّجُودَ لأَنَّ زَيْدَ بْنَ ثَابِتٍ حِينَ قَرَأَ فَلَمْ يَسْجُدْ لَمْ يَسْجُدِ النَّبِيُّ ﷺ وَقَالُوا السَّجْدَةُ وَاجِبَةٌ عَلَى مَنْ سَمِعَهَا فَلَمْ يُرَخِّصُوا فِي تَرْكِهَا وَقَالُوا إِنْ سَمِعَ الرَّجُلُ وَهُوَ عَلَى غَيْرِ وُضُوءٍ فَإِذَا تَوَضَّأَ سَجَدَ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ وَبِهِ يَقُولُ إِسْحَاقُ وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ إِنَّمَا السَّجْدَةُ عَلَى مَنْ أَرَادَ أَنْ يَسْجُدَ فِيهَا وَالْتَمَسَ فَضْلَهَا وَرَخَّصُوا فِي تَرْكِهَا إِنْ أَرَادَ ذَلِكَ وَاحْتَجُّوا بِالْحَدِيثِ الْمَرْفُوعِ حَدِيثِ زَيْدِ بْنِ ثَابِتٍ حَيْثُ قَالَ قَرَأْتُ عَلَى النَّبِيِّ ﷺ النَّجْمَ فَلَمْ يَسْجُدْ فِيهَا فَقَالُوا لَوْ كَانَتِ السَّجْدَةُ وَاجِبَةً لَمْ يَتْرُكِ النَّبِيُّ ﷺ زَيْدًا حَتَّى كَانَ يَسْجُدُ وَيَسْجُدُ النَّبِيُّ ﷺ وَاحْتَجُّوا بِحَدِيثِ عُمَرَ أَنَّهُ قَرَأَ سَجْدَةً عَلَى الْمِنْبَرِ فَنَزَلَ فَسَجَدَ ثُمَّ قَرَأَهَا فِي الْجُمُعَةِ الثَّانِيَةِ فَتَهَيَّأَ النَّاسُ لِلسُّجُودِ فَقَالَ إِنَّهَا لَمْ تُكْتَبْ عَلَيْنَا إِلاَّ أَنْ نَشَاءَ فَلَمْ يَسْجُدْ وَلَمْ يَسْجُدُوا فَذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ