Sahih al-Bukhari 390

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أَخْبَرَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا بَكْرُ بْنُ مُضَرَ، عَنْ جَعْفَرٍ، عَنِ ابْنِ هُرْمُزَ، عَنْ عَبْدِ اللَّهِ بْنِ مَالِكٍ ابْنِ بُحَيْنَةَ

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا صَلَّى فَرَّجَ بَيْنَ يَدَيْهِ حَتَّى يَبْدُوَ بَيَاضُ إِبْطَيْهِ وَقَالَ اللَّيْثُ حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ نَحْوَهُ

Ibn Buhaina, “When the Prophet (sallallahu alayhi wa sallam) prayed, he used to separate his arms from his body so widely that the whiteness of his armpits was visible.”

‘আবদুল্লাহ ইবনু মালিক (রাযি.) হতে বর্ণিত যে, নবী সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম সালাতের সময় উভয় বাহু পৃথক রাখতেন। এমনকি তাঁর বগলের শুভ্রতা দেখা যেতো। লাইস (রহ.) বলেনঃ জা’ফর ইবনু রবী‘আহ্ (রহ.) আমার নিকট অনুরূপ বর্ণনা করেছেন। (৮০৭, ৩৫৬৪; মুসলিম ৪/৪৫, হাঃ ৪৯৫ দ্রষ্টব্য)

ہم سے یحییٰ بن بکیر نے بیان کیا، کہا مجھ سے حدیث بیان کی بکر بن مضر نے جعفر سے، وہ ابن ہرمز سے، انہوں نے عبداللہ بن مالک بن بحینہ سے کہ نبی کریم صلی اللہ علیہ وسلم جب نماز پڑھتے تو اپنے بازوؤں کے درمیان اس قدر کشادگی کر دیتے کہ دونوں بغلوں کی سفیدی ظاہر ہونے لگتی تھی اور لیث نے یوں کہا کہ مجھ سے جعفر بن ربیعہ نے اسی طرح حدیث بیان کی۔

Telah mengabarkan kepada kami [Yahya bin Bukair] telah menceritakan kepada kami [Bakar bin Mudlar] dari [Ja'far bin Rabi'ah] dari [Ibnu Hurmuz] dari ['Abdullah bin Malik bin Buhainah], bahwa jika Nabi shallallahu 'alaihi wasallam shalat, beliau membentangkan kedua lengannya hingga tampak putih ketiaknya." [Al Laits] berkata, telah menceritakan kepadaku [Ja'far bin Rabi'ah] seperti itu

İbn Hürmüz, Abdullah İbn Mâlik İbn Buhayne'den şöyle nakletmiştir: "Nebi Sallallahu Aleyhi ve Sellem namaz kıldığı zaman, koltuklarının beyazlığı görünecek şekilde kollarını ayırarak (secde ederdi). Tekrar:

Sahih al-Bukhari 390, Book 8, Prayers (Salat), Hadith 42. 1 min readCopy the reference

What it means

What it teaches

• This posture, in which one keeps his upper arms away from his sides, is recommended in Sujūd.
• It is not permissible for the one praying behind the Imam to adopt the Mujāfāh posture (keeping the arms quite distant from the sides) if this annoys the one praying next to him.
• Mujāfāh in Sujūd has many rationales and benefits, some of which are: displaying activeness and interest in prayer; and when resting on all of the body parts involved in Sujūd, each part will take its share of worship. It was also said: The rationale behind this is that it resembles humility more and enables one to place his forehead and nose on the ground in a more proper manner, and it also allows each body part to be involved apart from other parts.

From the Encyclopedia of Translated Prophetic Hadiths, hadeethenc.com.

The chain

Who passed it on, from Imam al-Bukhari back to the one who was there.

1. 1Imam al-BukhariCompiler, died 256 AH
2. 2Yahya ibn BukayrInformed us, Fourth generation, died 231 AH
3. 3Bakr ibn MudarTold us, Third generation, died 173 AH
4. 4Jafar ibn RabiahFrom, Successor, died 136 AH
5. 5Abd ar-Rahman ibn Hurmuz al-ArajFrom, Successor, died 110 AH
6. 6Abdullah ibn BuhaynaFrom, Companion, died 56 AH