Riyad-as-Saliheen
By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
Week=28, Hadith=1065 to 1102 [38 Hadith, 6/Day] [1065] وعن أبي هريرة قال : قال رَسُولُ اللهِ : « صَلاةُ الرَّجُلِ في جَمَاعةٍ تُضَعَّفُ عَلَى صَلاتِهِ فِي بَيْتهِ وفي سُوقِهِ خَمْساً وَعِشْرِينَ ضِعْفَاً ، وَذلِكَ أَنَّهُ إذَا تَوَضَّأ فَأحْسَنَ الوُضُوءَ ، ثُمَّ خَرَجَ إلى المَسْجِدِ ، لا يُخرِجُهُ إلا الصَّلاةُ ، لَمْ يَخْطُ خَطْوَةً إلا رُفِعَتْ لَهُ بِهَا دَرَجَةٌ ، وَحُطَّتْ عَنهُ بِهَا خَطِيئَةٌ ، فَإذَا صَلَّى لَمْ تَزَلِ المَلائِكَةُ تُصَلِّي عَلَيْهِ مَا دَامَ في مُصَلاهُ ، مَا لَمْ يُحْدِث ، تقولُ : اللَّهُمَّ صَلِّ عَلَيهِ ، اللَّهُمَّ ارْحَمْهُ ، وَلا يَزَالُ في صَلاةٍ مَا انْتَظَرَ الصَّلاَةَ » . متفقٌ عَلَيهِ ، وهذا لفظ البخاري . قوله : « صلاة الجماعة أفضل من صلاة الفَذِّ بسبع وعشرين درجة » . قال الترمذي : عامة من رواه قالوا : خمسًا وعشرين درجةً ، إلا ابن عمر فإنه قال : سبعًا وعشرين . انتهى . وقد جُمِعَ بينهما بأن ذكر القليل لا ينفي الكثير ، وفضل الله واسع . وقيل السبع مختصة بالجهرية ، والخمس بالسرية ، لأن في الجهرية الإنصات عند قراءة الإمام ، والتأمين عند تأمينه . وفي حديث أبي هريرة : إشارة إلى بعض الأسباب المقتضية للدرجات ، وهو قوله : « وذلك أنه إذا توضأ فأحسن الوضوء ، ثم خرج إلى المسجد لا يخرجه إلا الصلاة ، لم يخط خطوة إلا رفعت له بها درجة ، وحط عنه بها خطيئة » . ومنها : الاجتماع والتعاون على الطاعة ، والألفة بين الجيران ، والسلامة من صفة النفاق ، ومن إساءة الظن به . ومنها : صلاة الملائكة عليه واستغفارهم له ، وغير ذلك ، والله أعلم . 1065. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A man's Salat in congregation is twenty-five times more rewarding than his Salat at home or in his shop, and that is because when he performs his Wudu' properly and proceeds towards the mosque with the purpose of performing Salat in congregation, he does not take a step without being raised a degree (in rank) for it and having a sin remitted for it, till he enters the mosque. When he is performing Salat, the angels continue to invoke Blessings of Allah on him as long as he is in his place of worship in a state of Wudu'. They say: 'O Allah! Have mercy on him! O Allah! Forgive him.' He is deemed to be engaged in Salat as long as he waits for it." [Al-Bukhari and Muslim] .
Commentary: This Hadith tells us that Salat in congregation is far more in reward than Salat offered alone. In the preceding Hadith it has been held 27 times and in the present, 25 times more rewarding. The reason for this variation offered by some 'Ulama' is that at first it was told to the Prophet (PBUH) 25 times and then it was increased to 27 and he communicated to his Companions what was revealed to him. Some other scholars have linked it with the form, spirit and concentration of the Salat. The more meticulous one is about its details, the greater will be the reward for it. Another difference of opinion in this respect is regarding the nature of Salat in congregation. How does one become eligible for higher reward? Does he become eligible for it by performing Salat in congregation anywhere, i.e., at home, in business premises, at an open place, in the desert etc., or in that congregation which gathers in a mosque? Some 'Ulama' go with the first opinion while others agree with the second. Hafiz Ibn Hajar preferred the second view on the grounds that the words occuring in the text of this Hadith support this view. [1066] وعنه قَالَ : أَتَى النبيَّ رَجُلٌ أعْمَى ، فقَالَ : يا رَسُولَ اللهِ ، لَيسَ لِي قَائِدٌ يَقُودُنِي إلى الْمَسْجِدِ ، فَسَأَلَ رَسُولَ اللهِ أنْ يُرَخِّصَ لَهُ فَيُصَلِّي فِي بَيْتِهِ ، فَرَخَّصَ لَهُ ، فَلَّمَا وَلَّى دَعَاهُ ، فَقَالَ لَهُ : « هَلْ تَسْمَعُ النِّدَاءَ بِالصَّلاَةِ ؟ » قَالَ : نَعَمْ . قَالَ : « فَأجِبْ » . رواه مسلم 1066. Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (PBUH) and said: "O Messenger of Allah! I have no one to guide me to the mosque." He, therefore, sought his permission to perform Salat (prayer) in his house. He (PBUH) granted him permission. When the man turned away, he called him back, and said, "Do you hear the Adhan (call to prayer)?" He replied in the affirmative. The Messenger of Allah (PBUH) then directed him to respond to it. [Muslim] . [1067] وعن عبدِ الله - وقيل : عَمْرو بن قَيسٍ - المعروف بابن أُمّ مكتوم المؤذن أنَّه قال : يا رَسُول اللهِ ، إنَّ المَدينَةَ كَثيرةُ الهَوَامِّ وَالسِّبَاعِ . فَقَالَ رَسُول اللهِ : « تَسْمَعُ حَيَّ عَلَى الصَّلاةِ حَيَّ عَلَى الفَلاحِ ، فَحَيَّهلاً » . رَوَاهُ أبُو دَاوُدَ بإسناد حسن .ومعنى « حَيَّهَلاً » : تعال . في هذا الحديث : دليلٌ على وجوب حضور الجماعة لمن سمع النداء بالصلاة ، وفيه تأكيد طلب الجماعة واحتمال خفيف التعب في حصولها ، وذلك أن الغالب على من قربت داره من المسجد أنه يقل لحاق الضرر به . وأما قصة عتبان التي في الصحيح ، فإنما سأل الترخيص عند وجود مانع من حيلولة السيل بينه وبين مسجد قومه مع ضعف بصره . 1067. 'Abdullah bin Umm Maktum, the Mu'adhdhin (May Allah be pleased with him) reported: I said to the Messenger of Allah (PBUH): "There are many poisonous insects and wild beasts in Al-Madinah, and I am blind. Please grant me permission to perform Salat at home." He (PBUH) enquired whether he could hear the call: Hayya 'alas-Salah; Hayya 'alal-Falah (Come to the prayer, come to the salvation). When he replied in affirmative, the Messenger of Allah (PBUH) directed him to come (to mosque) for prayer." [Abu Dawud] .
Commentary: These two Ahadith relate to Ibn Umm Maktum. In spite of the fact that he was blind, he was not allowed by the Prophet (PBUH) to perform Salat at home. The Hadith signifies the importance of performing Salat in congregation in the mosque abundantly clear. [1068] وعن أبي هريرة أنَّ رسول الله قَالَ : « وَالَّذِي نَفْسِي بِيَدِهِ ، لَقَدْ هَمَمْتُ أنْ آمُرَ بحَطَبٍ فَيُحْتَطَبَ ، ثُمَّ آمُرَ بِالصَّلاَةِ فَيُؤذَّنَ لهَا ، ثُمَّ آمُرَ رَجُلاً فَيَؤُمَّ النَّاسَ ، ثُمَّ أُخَالِفَ إلى رِجَالٍ فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهمْ » . متفقٌ عَلَيهِ . هذا الحديث : يدل على وجوب الصلاة في الجماعة . وفيه : تقديم التهديد على العقوبة ، وسر ذلك أن المفسدة إذا ارتفعت بالأهون من الزجر اكتفي به عن الأعلى من العقوبة . وفيه : جواز أخذ أهل الجرائم على غرة . وفيه : الرخصة للإمام في ترك الجماعة لمثل ذلك . وقال البخاري : باب وجوب صلاة الجماعة . وقال الحسن : إن منعته أمُّه عن العِشَاء في الجماعة شفقة عليه لم يطعها ، وذكر الحديث وزاد في آخره : « والذي نفسي بيده ، لو يعلم أحدهم أنَّهُ يجد عَرْقًا سمينًا أو مِرْمَاتَين حسنَتَيْنِ لشهد العشاء » . 1068. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "By Him in Whose Hand my life is, I sometimes thought of giving orders for firewood to be collected, then for proclaiming the Adhan for Salat. Then I would appoint an Imam to lead Salat, and then go to the houses of those who do not come to perform Salat in congregation, and set fire to their houses on them." [Al-Bukhari and Muslim] .
Commentary: This Hadith and the incident relating to Ibn Umm Maktum are quoted by such people who hold that those who are physically fit, resident and have no valid reason for not coming to the mosque for Salat, for them Salat in the mosque (Jama'ah) is a must. Those who do not accept that Salat in mosque is obligatory and regard it Fard Kifayah (collective duty, i.e., if one Muslim performs it, the rest of the Muslim community will not be obliged to perform it, and thus will not be deemed sinful for doing so), for them such Ahadith refer to the hypocrites who did not come to the mosque for Salat. Some people are of the view that it is Sunnah Mu'akkadah (an established Sunnah, hence compulsory) and they take such Ahadith for inducement because if performance of Salat in congregation was obligatory, those who missed it would have been punished by the Prophet (PBUH), but we do not find any instance of it in his life. It clearly shows that it is Sunnah. If we go by logic, this view seems to be more correct. But we cannot, at the same time, lose sight of the importance that has been attached to the Salat in congregation especially the fact that it is 25 times more rewarding than the Salat offered individually.
This Hadith also tells us that it is permissible to take criminals and sinful people from their homes by surprise. [1069] وعن ابن مسعود قال : مَنْ سَرَّهُ أنْ يَلْقَى اللهَ تَعَالَى غداً مُسْلِماً ، فَلْيُحَافِظْ عَلَى هؤُلاَءِ الصَّلَوَاتِ حَيْثُ يُنَادَى بِهِنَّ ، فَإنَّ اللهَ شَرَعَ لِنَبِيِّكم سُنَنَ الهُدَى ، وَإنَّهُنَّ مِنْ سُنَنِ الهُدَى ، وَلَوْ أنَّكُمْ صَلَّيْتُمْ في بُيُوتِكم كَمَا يُصَلِّي هذا المُتَخَلِّفُ فِي بَيْتِهِ لَتَرَكْتُمْ سُنَّةَ نَبِيِّكُمْ ، وَلَوْ تَرَكْتُمْ سُنَّة نَبِيِّكُم لَضَلَلْتُمْ ، وَلَقَدْ رَأيْتُنَا وَمَا يَتَخَلَّفُ عَنْهَا إلا مُنَافِقٌ مَعْلُومُ النِّفَاقِ ، وَلَقَدْ كَانَ الرَّجُلُ يُؤتَى بهِ ، يُهَادَى بَيْنَ الرَّجُلَيْنِ حَتَّى يُقَامَ في الصَّفِّ . رَوَاهُ مُسلِم . وفي رواية لَهُ قَالَ : إنّ رَسُول اللهِ عَلَّمَنَا سُنَنَ الهُدَى ؛ وإنَّ مِنْ سُنَنِ الهُدَى الصَّلاَةَ في المَسْجِدِ الَّذِي يُؤَذَّنُ فِيهِ . السنة : الطريقة ، وليس المراد بها هنا التي دون الواجب في الاصطلاح . وفي الحديث : وجوب صلاة الجماعة في المسجد ، وأنَّ من ترك ذلك فهو ضال . 1069.Ibn Mas'ud (May Allah be pleased with him) reported: He who likes to meet Allah tomorrow (i.e., on the Day of Requital) as a Muslim, should take care and observe the Salat when the Adhan is announced for them. Allah has expounded to your Prophet (PBUH) the ways of right guidance, and these (the prayers) are part of the right guidance. If you have to perform Salat in your houses, as this man who stays away (from the mosque) and performs Salat in his house, you will abandon the Sunnah (practice) of your Prophet (PBUH), and the departure from the Sunnah of your Prophet (PBUH) will lead you astray. I have seen the time when no one stayed behind except a well-known hypocrite. I also saw that a man was brought swaying (on account of weakness) between two men till he was set up in a row (in the mosque). [Muslim] .
Commentary: This Hadith makes the following four points:
1.Emphasis on performing Salat in congregation.
2.The passion of the Companions of the Prophet (PBUH) for Salat.
3.Evasion from Salat with congregation is a practice of hypocrites.
4.Inducement for following the Sunnah of the Prophet (PBUH) because evasion from it is bound to lead one astray. [1070] وعن أبي الدرداء قال : سمعت رسول الله يقول : « مَا مِنْ ثَلاثَةٍ فِي قَرْيةٍ ، وَلا بَدْوٍ ، لا تُقَامُ فِيهِمُ الصَّلاَةُ إلا قَد اسْتَحْوَذَ عَلَيْهِم الشَّيْطَانُ . فَعَلَيْكُمْ بِالجَمَاعَةِ ، فَإنَّمَا يَأْكُلُ الذِّئْبُ مِنَ الغَنَمِ القَاصِيَة » . رَوَاهُ أبُو دَاوُدَ بإسناد حسن . شبه استيلاء الشيطان على المنفرد عن الجماعة وتمكنه منه ، باستيلاء الذئب على المنفردة عن الغنم . 1070. Abud-Darda' (May Allah be pleased with him)reported: I heard the Messenger of Allah (PBUH) saying, "If three men in a village or in the desert, make no arrangement for Salat in congregation, Satan must have certainly overcome them. So observe Salat in congregation, for the wolf eats up a solitary sheep that stays far from the flock." [Abu Dawud] .
Commentary: This Hadith also stresses the importance of offering Salat in congregation and mentions the disadvantages of offering it individually. One who remains aloof from the congregation, is like the sheep which is separated from its herd and becomes a victim of the wolf. One who lives alone is easily overpowered by satanic doubts. [1071] عن عثمان بن عفان قال : سَمِعْتُ رسول الله يقول : « مَنْ صَلَّى العِشَاءَ فِي جَمَاعَةٍ ، فَكَأنَّمَا قَامَ نِصْفَ اللَّيْلِ ، وَمَنْ صَلَّى الصُّبْحَ في جَمَاعَةٍ ، فَكَأنَّمَا صَلَّى اللَّيْلَ كُلَّهُ » . رواه مسلم .وفي رواية الترمذي عن عثمان بن عفان قال : قال رَسُول اللهِ : « مَنْ شَهِدَ العِشَاءَ فِي جَمَاعَةٍ كَانَ لَهُ قِيَامُ نِصْفَ لَيلَةٍ ، وَمَنْ صَلَّى العِشَاءَ وَالفَجْرَ فِي جَمَاعَةٍ ، كَانَ لَهُ كَقِيَامِ لَيْلَةٍ » . قَالَ الترمذي : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . المراد : أن مجموع صلاتي العشاء والصبح جماعة ، كقيام الليل كلِّه ، وصلاة كلٍّ منهما جماعة كقيام نصف الليل . وخصّهما بالذكر لثقلهما على النفوس لأن صلاة الفجر في وقت طيب النوم ولذته ، وصلاة العشاء في غلبة الظلمة والحديث مع الأهل والأصدقاء . 1071. 'Uthman bin 'Affan (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "One who performs 'Isha' prayer in congregation, is as if he has performed Salat for half of the night. And one who performs the Fajr prayer in congregation, is as if he has performed Salat the whole night." [Muslim]
The narration of At-Tirmidhi says: 'Uthman bin Affan (May Allah be pleased with him) narrated that he had heard the Messenger of Allah (PBUH) saying: "He who attends 'Isha' in congregation, is as if he has performed Salat for half of the night; and he who attends 'Isha' and Fajr prayers in congregation, is as if he has performed Salat for the whole night."
Commentary: This Hadith tells us that the reward of performing 'Isha' and Fajr prayers in congregation is so great that it equals the worship of the whole night. [1072] وعن أبي هريرة أنَّ رسول الله قَالَ : « وَلَوْ يَعْلَمُونَ مَا في العَتَمَةِ وَالصُّبْحِ لأَتَوْهُمَا وَلَوْ حَبْوَاً » . متفقٌ عَلَيهِ . وقد سبق بِطولِهِ . أي : لو يعلم المتخلفون عن صلاة الجماعة ما في العتمة والصبح من الأجر ، لأتوا المسجد لصلاة الجماعة ولو حَبْوًا على الركب والأيدي . 1072.Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "If they knew the merits of Salat after nightfall ('Isha') and the morning (Fajr) Salat, they would come to them even if they had to crawl to do so." [Al-Bukhari and Muslim]
This is part of a long Hadith which has already been mentioned. See Hadith No. 1033. [1073] وعنه قَالَ : قال رَسُول اللهِ : « لَيْسَ صَلاَةٌ أثْقَلَ عَلَى المُنَافِقِينَ مِنْ صَلاَةِ الفَجْرِ وَالعِشَاءِ ، وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لأَتَوْهُمَا وَلَوْ حَبْواً » . متفقٌ عَلَيهِ . في هذا الحديث : دليل على أن عدم حضور الجماعة في صلاة الفجر والعشاء من علامات النفاق . وفيه : إيماءٌ على عظم ثواب الآتي إليهما . 1073. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "No Salat is more burdensome to the hypocrites than the Fajr (dawn) prayer and the 'Isha' (night) prayer; and if they knew their merits, they would come to them even if they had to crawl to do so." [Al-Bukhari and Muslim] .
Commentary: 'Isha' and Fajr prayers were, and still are, very hard for the hypocrites for the reason that they performed Salat only to make a show of it and not for the fear of Allah. Therefore, Muslims should not show any laziness in them at all, lest they develop a resemblance with the hypocrites. والنهي الأكيد والوعيد الشديد في تركهنّقال الله تَعَالَى : ﴿ حَافِظُوا عَلَى الصَّلَوَاتِ ﴾ [البقرة (238) ] . أي : داوموا عليهنَّ . قال تعالى : ﴿ قَدْ أَفْلَحَ الْمُؤْمِنُونَ * الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ ﴾ إلى قوله : ﴿ وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ ﴾ [ المؤمنون (1 ، 9) ] . وقال تعالى : ﴿ وَالَّذِينَ هُمْ عَلَى صَلاتِهِمْ يُحَافِظُونَ * أُوْلَئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ ﴾ [ المعارج (34 ، 35) ] . وقال تعالى : ﴿ فَإِنْ تَابُوا وَأَقَامُوا الصَّلاةَ وَآتَوا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ ﴾ [ التوبة (5) ] . استنبط العلماء من هذه الآية أنَّ من ترك الصلاة كسلاً قُتِل حدًا إن لم يتب ، وأما من جَحَد وجوبها فهو كافر بالكتاب والسنَّة ، وحَدّه القتل بإجماع العلماء . Allah, the Exalted, says:
"Guard strictly (the five obligatory) As-Salawat (the prayers) especially the middle Salat (i.e., the best prayer - 'Asr)." (2:238)
"But if they repent and perform As-Salat (Iqamat-as-Salat) and give Zakat, then leave their way free." (9:5) [1074] وعن ابن مسعود قال : سألت رَسُول اللهِ أيُّ الأعْمَالِ أفْضَلُ ؟ قَالَ : « الصَّلاَةُ عَلَى وَقْتِهَا » قلتُ : ثُمَّ أيٌّ ؟ قَالَ : « بِرُّ الوَالِدَيْنِ » قلتُ : ثُمَّ أيٌّ ؟ قَالَ : « الجِهَادُ في سَبِيلِ اللهِ » . متفقٌ عَلَيهِ . قوله : « الصلاة على وقتها » ، أي : أداؤها في وقتها ، فلا تصح الصلاة قبل دخول وقتها ، ولا تقبل بعد خروجه . 1074. Ibn Mas'ud (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Which act is the best?" He (PBUH) said, "As-Salat at their fixed times." I asked, "What next?" He (PBUH) said, "Being dutiful to parents." I asked, "What next?" He (PBUH) said, "Striving (Jihad) in the way of Allah." [Al-Bukhari and Muslim] .
Commentary: This Hadith has already been mentioned. Here it is repeated to indicate that every Salat should be performed at its proper time. Deliberate delay in performing is wrong. The ultimate result of deliberate delay is that one becomes sluggish and begins to ignore and neglect it by force of habit, which is obviously very dangerous. Imam Ash-Shafi'i is of the opinion that if a person shows such laziness in offering Salat that he misses its proper time, then he is liable to make penitence for it. If he does not do so, he should be killed. [1075] وعن ابن عمر رضي الله عنهما ، قَالَ : قال رَسُول اللهِ : « بُنِيَ الإسْلامُ عَلَى خَمْسٍ : شَهَادَةِ أنْ لا إلهَ إلا اللهُ ، وَأنَّ مُحَمَّداً رَسُولُ اللهِ ، وَإِقَامِ الصَّلاَةِ ، وَإِيتَاءِ الزَّكَاةِ ، وَحَجِّ البَيْتِ ، وَصَوْمِ رَمَضَانَ » . متفقٌ عَلَيهِ . قوله : « بني الإِسلام على خمس » ، أي : دعائم . وفي رواية : « على خمسة » ، أي : أركان . وهذا الحديث : أصل عظيم في معرفة الإِسلام . قال عطاء الخرساني : الدِّين خمس لا يقبل الله منهن شيئًا دون شيء : بشهادة أن لا إِله إِلا الله ، وأنَّ محمَّدًا رسول الله ، والإيمان بالله ، وملائكته ، وكتبه ، ورسوله ، وبالجنة والنار ، والحياة بعد الموت ، هذه واحدة . والصلوات الخمس : عمود الدين ، لا يقبل الله الإيمان إلا بالصلاة . والزكاة : طهور من الذنوب ، ولا يقبل الله الإِيمان ولا الصلاة إلا بالزكاة ، فمن فعل هؤلاء الثلاث ثم جاء رمضان فترك صيامه متعمدًا لم يقبل الله منه الإِيمان ولا الصلاة ولا الزكاة . فمن فعل هؤلاء الأربع ثم تسير له الحج فلم يحج ، ولم يوص بحجته ولم يحج عنه بعض أهله ، لم يقبل الله منه الأربع التي قبلها . 1075. Ibn 'Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Islam is based on five (pillars): testifying that there is no true god except Allah and that Muhammad (PBUH) is His slave and Messenger; performing of Salat (Iqamat-as-Salat); the payment of Zakat; performing Hajj (pilgrimage) to the House [of Allah (Ka'bah)] ; and Saum (fasting) during the month of Ramadan." [Al-Bukhari and Muslim] .
Commentary: In this Hadith, Islam has been compared to a building which rests on five pillars. As a building cannot stand without its foundation, similarly, Islam cannot exist without these pillars. For this reason, he who denies any one of these obligations is a disbeliever, and he who neglects any of them due to slackness or want of attention is a sinful and impious Muslim. [1076] وعنه قَالَ : قال رَسُول اللهِ : « أُمِرْتُ أنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أنْ لا إلهَ إلا اللهُ ، وأنَّ مُحَمَّداً رَسُولُ اللهِ ، وَيُقِيمُوا الصَّلاَةَ ، وَيُؤْتُوا الزَّكَاةَ ، فَإذَا فَعَلُوا ذَلِكَ ، عَصَمُوا مِنِّي دِمَاءهُمْ وَأَمْوَالَهُمْ ، إلا بِحَقِّ الإسْلاَمِ ، وَحِسَابُهُمْ عَلَى اللهِ » . متفقٌ عَلَيهِ . هذا حديث عظيم وقاعدة من قواعد الدين ، وهو موافق لقوله تعالى : ﴿ فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَخَلُّواْ سَبِيلَهُمْ ﴾ [ التوبة (5) ] . قال الخطَّابي وغيره : المراد بهذا أهل الأوثان ومشركوا العرب ، ومن لا يؤمن دون أهل الكتاب ، ومن يقر بالتوحيد فلا يكتفي في عصمته بقوله : ( لا إله إلا الله ) إذا كان يقولها في كفره وهي من اعتقاده . قوله : « إلا بحق الإِسلام » ، أي : شرائعه ، كما قاتل الصحابة رضي الله عنهم مانعي الزكاة بعدما مات النبي وقال أبو بكر : والله لو منعوني عناقًا كانوا يؤدونها إلى رسول الله لقاتلهم على منعها . وكما ذكر العلماء ، أنه إذا اتفق أهل بلد على ترك الأذان ، كان للإِمام قتالهم ؛ لأن الأذان من شعائر الإِسلام . وقال النبي : « لا يحل دم امريء مسلم يشهد أن لا إله إلا الله ، وأني رسول الله إلا بإحدى ثلاث » ... الحديث . 1076. Ibn 'Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "I have been commanded to fight against the people till they testify La ilaha illAllah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger, and to establish As-Salat (Iqamat-as-Salat), and to pay Zakat; and if they do this, then their blood and property are secured except by the rights of Islam, and their accountability is left to Allah." [Al-Bukhari and Muslim] .
Commentary: This Hadith has already appeared before. Here the word "An-Nas" translated 'the people' in the Hadith stands for those who associate others with Allah in worship. The people of the Book are not included among them. "Haqqul-Islam" translated here as "the rights of Islam" denotes legal castigation, etc. That is, the punishments which are given for crimes like fornication, murder, etc.
"Their accountability is left to Allah" means what is hidden in their hearts is left to Allah or the crimes which go undetected by the authorities concerned are in the Purview of Allah, Who will decide their case in the Hereafter. [1077] وعن معاذٍ قال : بَعثنِي رَسُولُ اللهِ إلى اليَمَنِ ، فَقَالَ : « إنَّكَ تَأْتِي قَوْماً مِنْ أَهْل الكِتَابِ ، فَادْعُهُمْ إلى شَهَادَةِ أنْ لا إلهَ إلا اللهُ ، وأنِّي رَسُولُ اللهِ ، فَإنْ هُمْ أطاعُوا لِذلِكَ ، فَأعْلِمْهُمْ أنَّ اللهَ تَعَالَى افْتَرَضَ عَلَيْهِمْ خَمْسَ صلَوَاتٍ فِي كُلِّ يَومٍ وَلَيلَةٍ ، فَإنْ هُمْ أطَاعُوا لِذَلِكَ ، فَأعْلِمْهُمْ أنَّ اللهَ تَعَالَى افْتَرَضَ عَلَيْهِمْ صَدَقَةً تُؤخَذُ مِنْ أغْنِيَائِهِمْ فَتُرَدُّ عَلَى فُقَرَائِهِمْ ، فَإنْ هُمْ أطَاعُوا لِذلِكَ ، فَإيَّاكَ وَكَرَائِمَ أمْوَالهِمْ ، واتَّقِ دَعْوَةَ المَظْلُومِ ، فَإنَّهُ لَيْسَ بَينَهَا وبَيْنَ اللهِ حِجَابٌ » . متفقٌ عَلَيهِ . قوله : « إنك تأتي قومًا من أهل الكتاب » . هي كالتوطئة للتوصية لتستجمع همته ؛ لأن مخاطبتهم ليست كمخاطبة الجهال . وفي الحديث : البداءة بالشهادتين ؛ لأن ذلك أصل الدين . وفيه : البداءة بالأهم فالأهم . وفيه : دليل على جواز إخراج الزكاة في صنف واحد . وفيه : تنبيه على المنع من جميع الظلم . والنكتة في ذكره عقب المنع من أخذ الكرائم ، الإِشارة إلى أن أخذها ظلم . وفيه : الدعاء إلى التوحيد قبل القتال ، وتوصية الإِمام عامله فيما يحتاج إليه من الأحكام وغيرها . 1077. Mu'adh (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent me as a governor to Yemen and (at the time of departure) he instructed me thus: "You will go to people of the Scripture (i.e., the Jews and the Christians). First of all invite them to testify that La ilaha ill Allah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger; and if they accept this, then tell them that Allah has enjoined upon them five Salat (prayers) during the day and night; and if they accept it, then tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor; and if they agree to it, don't take (as a share of Zakat) the best of their properties. Beware of the supplications of the oppressed, for there is no barrier between it and Allah." [Al-Bukhari and Muslim] .
Commentary: This Hadith has already been mentioned and is repeated here to emphasize the importance of obligations and their meticulous performance. See Hadith No. 290. [1078] وعن جابرٍ قال : سمعت رسول الله يقول : « إنَّ بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ والكفر ، تَرْكَ الصَّلاَةِ » . رواه مسلم . الصلاة : هي الحد الفاصل بين الإِسلام والكفر . 1078. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Between a man and disbelief and paganism is the abandonment of Salat (prayer)." [Muslim] .
Commentary: He who will be having the quality of Islam and will be particular in performing Salat regularly, will raise a wall between himself and Kufr. He who does not perform Salat after coming to the fold of Islam, does not have a frontier which separates him from infidelity. Leaving Salat is like demolishing the wall that separates Islam from Kufr. Thus, we learn from this Hadith that leaving Salat is Kufr. Some 'Ulama' are of the opinion that this injunction is for one who believes leaving Salat is permissible whereas the one who leaves it because of slackness is not Kafir. Some scholars, however, think that if such a person does not repent, he is liable to Hadd, i.e., death punishment. There are other 'Ulama' who think that rather than death punishment such a person should be subjected to corporal punishment till he starts offering Salat. This Hadith makes the importance of Salat in Islam abundantly clear. [1079] وعن بُرَيْدَة عن النبي قَالَ : « العَهْدُ الَّذِي بَيْنَنَا وَبَيْنَهُمْ الصَّلاَةُ ، فَمَنْ تَرَكَهَا فَقَدْ كَفَرَ » . رواه التِّرمِذِيُّ ، وَقَالَ : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . قال البيضاوي : الضمير للمنافِقِيْنَ . وقال الطيبي : يمكن أن يقال : الضمير عام فيمن بايع رسول الله بالإِسلام مؤمنًا كان أو منافقًا . وفي الحديث : تعظيم شأن الصلاة وأن من تركها فهو كافر . 1079. Buraidah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "That which differentiates us from the disbelievers and hypocrites is our performance of Salat. He who abandons it, becomes a disbeliever." [At-Tirmidhi] .
Commentary: The purport of this Hadith is the same as that of the preceding one. [1080] وعن عبد الله بن شقيق التَّابِعيِّ المتفق عَلَى جَلاَلَتِهِ رَحِمهُ اللهُ ، قَالَ : كَانَ أصْحَابُ محَمَّدٍ لا يَرَوْنَ شَيْئاً مِنَ الأعْمَالِ تَرْكُهُ كُفْرٌ غَيْرَ الصَّلاَةِ . رَوَاهُ التِّرمِذِيُّ في كِتابِ الإيمان بإسنادٍ صحيحٍ . الحديث : دليل على أن ترك الصلاة من موجبات الكفر ، واختلف العلماء هل يجب القتل لترك الصلاة واحدة أو أكثر . فالجمهور أنه يقتل لترك صلاة واحدة . قال أحمد بن حنبل : إذا دعي إلى الصلاة فامتنع ، وقال : لا أصلي حتى خرج وقتها ، وجب قتله . وقال الشافعي : من ترك الصلاة كسلاً حتى أخرجها عن وقت الضرورة يقتل حدًا ، إن لم يتب . 1080. Shaqiq bin 'Abdullah reported: The Companions of the Messenger of Allah (PBUH) did not consider the abandonment of any action as disbelief except neglecting Salat. [At-Tirmidhi] .
Commentary: The opinion of the Companions of the Prophet (PBUH) was based on the information contained in the Ahadith which have been mentioned above. They did not take the Ahadith which interpreted the leaving of Salat as Kufr mere scolding or reproof. They considered slackness and negligence in Salat as Kufr and apostasy and regarded Salat a symbol of Islam. [1081] وعن أبي هريرة قال : قال رَسُول اللهِ : « إنَّ أوَّلَ مَا يُحَاسَبُ بِهِ العَبْدُ يَوْمَ القِيَامَةِ مِنْ عَمَلِهِ صَلاَتُهُ ، فَإنْ صَلَحَتْ ، فَقَدْ أفْلَحَ وأَنْجَحَ ، وَإنْ فَسَدَتْ ، فَقَدْ خَابَ وَخَسِرَ ، فَإنْ انْتَقَصَ مِنْ فَرِيضَتِهِ شَيْءٌ ، قَالَ الرَّبُ : انْظُرُوا هَلْ لِعَبدي من تطوّعٍ ، فَيُكَمَّلُ بِهَا مَا انْتَقَصَ مِنَ الفَرِيضَةِ ؟ ثُمَّ تَكُونُ سَائِرُ أعْمَالِهِ عَلَى هَذَا » . رواه التِّرمِذِيُّ ، وَقَالَ : ( حَدِيثٌ حَسَنٌ ) . في هذا الحديث : الحثُّ على إتقان الفرائض ، والاهتمام بمصححاتها ، وترك مفسداتها ، والحضُّ على إكثار النوافل لتكون جابرة لخلل الفرائض . 1081. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The first of man's deeds for which he will be called to account on the Day of Resurrection will be Salat. If it is found to be perfect, he will be safe and successful; but if it is incomplete, he will be unfortunate and a loser. If any shortcoming is found in the obligatory Salat, the Glorious and Exalted Rubb will command to see whether His slave has offered any voluntary Salat so that the obligatory Salat may be made up by it. Then the rest of his actions will be treated in the same manner." [At-Tirmidhi] .
Commentary: The rights mentioned in this Hadith are the Rights of Allah. The first of them for which one has to render account is Salat. In the rights of people, the first to be decided will be blood shed by a person of his fellow being. This Hadith also makes the following points:
1.Stress on the performance of the obligatory acts.
2.Inducement for voluntary prayers to make up the deficiency of the obligations. والأمر بإتمام الصفوف الأُوَل وتسويتها والتراصّ فِيهَا
[1082] عن جابر بن سَمُرَة رضي الله عنهما قَالَ : خَرَجَ عَلَيْنَا رسول الله فَقال : « ألا تَصُفُّونَ كَمَا تَصُفُّ المَلائِكَةُ عِندَ رَبِّهَا ؟ » فَقُلنَا : يَا رَسُول اللهِ ، وَكَيفَ تُصَفُّ المَلائِكَةُ عِندَ رَبِّهَا ؟ قَالَ : « يُتِمُّونَ الصُّفُوفَ الأُوَلَ ، وَيَتَرَاصُّونَ في الصَّفِّ » . رواه مسلم . الصفُّ الأول : هو الذي يلي الإِمام ، وفي المسجد الحرام من بحاشية محل الطواف ، دون من تقدم عليه إلى الكعبة في غير جهة الإمام . قوله : « يتمون الصفوف الأُوَل » ، أي : لا يشرعون في صف حتى يُكمل ما قبله . 1082. Jabir bin Samurah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) came out to us (once) and said, "Why do you not stand in rows as the angels do before their Rubb?" We asked: "O Messenger of Allah! how do the angels stand in rows before their Rubb?" He (PBUH) replied, "They complete each row beginning with the first and filling all the gaps." [Muslim] .
Commentary: Taras means to stand in the style of a wall, each brick of which is interlocked with another so much so that there is not even the slightest gap between two of its bricks. When people array themselves for Salat, they should keep their feet and shoulders so close with one another on their left and right that there is no gap or space between them. Moreover, the front rows should be completed first. One should never take place in the second row if there is place in the first. Similarly, one should never take place in the third row if there is room in the second line. And so on and so forth. [1083] وعن أبي هريرة أنَّ رسول الله قَالَ : « لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الأَوَّلِ ثُمَّ لَمْ يَجِدُوا إلا أنْ يَسْتَهِمُوا عَلَيْهِ لاسْتَهَمُوا » . متفقٌ عَلَيهِ . في هذا الحديث : عِظَمُ ثواب الأذان ، وثواب الصف الأول . 1083. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If people came to know the blessing of calling Adhan and the standing in the first row, they could do nothing but would draw lots to secure these privileges." [Al-Bukhari and Muslim] .
Commentary: This Hadith has already been mentioned. It is repeated here to emphasize the merits of getting a place in the first row for Salat which is offered in congregation. [1084] وعنه قَالَ : قال رَسُول اللهِ : « خيْرُ صُفُوفِ الرِّجَالِ أوَّلُهَا ، وَشَرُّهَا آخِرُهَا ، وَخَيْرُ صُفُوفِ النِّسَاءِ آخِرُهَا ، وَشَرُّهَا أوَّلُهَا » . رواه مسلم . « خير صفوف الرجال أولها » : لسبقهم إلى الفضيلة ، « وشرها آخرها » : لتأخرهم . و « خير صفوف النساء آخرها » : لبعدهن عن الرجال ، و « شرها أولها » : لقربهن من الفتنة . 1084.Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best of the men's rows (in Salat) is the first row and the worst is the last; but the best of the woman's row is the last and the worst of their rows is the first." [Muslim] .
Commentary: Islam has strongly condemned the association of men and women and enjoined women to keep away from mixing with men and observe Hijab (veil). The merit and demerit of place, in the rows in prayer, mentioned in this Hadith is with reference to this background because in the days of the Prophet (PBUH) women used to perform Salat in the Prophet's mosque and their rows were at the end of the gathering. There was no gallery nor a separate section for them. Thus, for men the best place for performing Salat in congregation is the first row because it is farthest from women. The best place for women in Salat in congregation is the last row because it is farthest from men. On the contrary, the last row of men was near the first row of women and for this reason it was regarded as the worst one. Every row of the people performing Salat is good but due to the reason just mentioned, the first row of men and the last row of women are more meritorious, while the last row of men and the first row of women have a lesser merit. [1085] وعن أبي سعيد الخدرِيِّ أنَّ رَسُول اللهِ رأى في أصْحَابِهِ تَأَخُّراً ، فَقَالَ لَهُمْ : « تَقَدَّمُوا فَأتَمُّوا بِي ، وَلْيَأتَمَّ بِكُمْ مَنْ بَعْدَكُمْ ، لا يَزَالُ قَوْمٌ يَتَأَخَّرُونَ حَتَّى يُؤَخِّرَهُمُ الله » . رواه مسلم . في هذا الحديث : الحثُّ على التسابق إلى الطاعة ، وإلى معالي الأمور والأخلاق ، والزجر عن الميل إلى الدعة والرفاهية ، والتأخر عن الطاعات . 1085. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) perceived a tendency among his Companions to stand in the back rows, he said to them, "Come forward and be close to me and let those who come after you, follow your lead. If people continue to fall behind (i.e., in acquiring virtues), Allah puts them behind." [Muslim] .
Commentary: In the context of the chapter, this Hadith tells us that the Prophet (PBUH) disliked those who occupied a place in the rear rows in Salat offered in congregation, and exhorted people to find a place in the front rows for the reason that by virtue of that place they could closely observe his manner of offering Salat and emulate him, while people in the rear rows could emulate those who were in front of them. In this connection, he used a sentence which has become very common and can also apply to other matters besides Salat. One should not lag behind in the acquisition of knowledge and practice and in matters of merit and honour because those who lag behind in such matters are also pushed back by Allah, while those who strive hard to acquire merit and honour are helped by Allah and He makes their way convenient.
This Hadith also stresses the need to stand close to the Imam and has an inducement for excelling each other in virtues. [1086] وعن أبي مسعود قال : كَانَ رسول الله يَمْسَحُ مَنَاكِبَنَا في الصَّلاَةِ ، وَيَقُولُ : « اسْتَووا ولا تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ ، لِيَلِيَنِي مِنْكُمْ أُولُو الأحْلاَمِ وَالنُّهَى ، ثُمَّ الَّذِينَ يَلُونَهُمْ ، ثُمَّ الَّذِينَ يَلُونَهُمْ » . رواه مسلم . الأحلام : جمع حِلْم ، وهو : الأناة والتثبت . والنُّهى : العقول . 1086. Abu Mas'ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, "Keep (the rows) straight; do not differ from each other lest your hearts should suffer from discord. Let those of you who are mature and prudent be nearer to me, and then those who are next to them." [Muslim] .
Commentary: "To gently pat our shoulders" means that he would set their shoulders right to straighten the row. "Do not differ from each other" here means that they should stand shoulder to shoulder and ankle to ankle in a straight line. The reason is that disorder will have a spiritual effect and will create discord. The latter would eventually result in the domination of enmity. Thus, we learn from this Hadith that the Imam should stress on his followers the importance of setting their rows straight; and if his exhortation fails, he should go to them personally and set their lines in order. We also learn from this Hadith that men known for wisdom, knowledge and piety should stand in the first row and these should be followed by those who come next to them in these virtues. [1087] وعن أنس قال : قال رَسُولُ اللهِ : « سَوُّوا صُفُوفَكُمْ ؛ فَإنَّ تَسْوِيَةَ الصَّفِّ مِنْ تَمَامِ الصَّلاَةِ » . متفقٌ عَلَيهِ .وفي رواية للبخاري : « فَإنَّ تَسْوِيَةَ الصُّفُوفِ مِنْ إقَامَةِ الصَّلاَةِ » . قال البخاري : بابٌ إقامةُ الصف من تمام الصلاة ، وذكر حديث أبي هريرة : « إنما جعل الإمام ليؤتم به ، فلا تختلفوا عليه وأقيموا الصف في الصلاة ، فإنَّ إقامة الصف من أحسن الصلاة » ، ثم ذكر حديث أنس . وفيه : دليلٌ على وجوب تسوية الصفوف . 1087. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Keep your rows straight (during Salat in congregation), for keeping the rows straight is part of the perfection of Salat." [Al-Bukhari and Muslim] .
Commentary: This Hadith also highlights the importance of setting the rows straight. In fact, this is part of the perfection of Salat. In other words, Salat in congregation does not become perfect without setting the rows in order. [1088] وعنه قَالَ : أُقِيمَتِ الصَّلاَةُ فَأقْبَلَ عَلَيْنَا رَسُولُ اللهِ بِوَجْهِهِ ، فَقَالَ : « أقِيمُوا صُفُوفَكُمْ وَتَرَاصُّوا ؛ فَإنِّي أرَاكُمْ مِنْ وَرَاءِ ظَهْرِي » . رواه البُخَارِيُّ بلفظه ، ومسلم بمعناه . وفي رواية للبخاري : وَكَانَ أَحَدُنَا يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ. لفظ مسلم : « أتموا الصفوف فإني أراكم من وراء ظهري » . قال الشارح : ولا ينافي هذا الحديثُ حديثَ : « لا أعلم ما وراء جداري » لأن هذا خاص بحالة الصلاة ، لأنه لما حصل له فيها قرة العين بما أفيض عليه فيها من غايات القرب المختص بها التي لا يوازيه فيها غيره ، صار بدنه الشريف كالمرآة الصافية التي لا تحجب ما وراءها . 1088. Anas (May Allah be pleased with him) reported: When the Iqamah had been announced, the Messenger of Allah (PBUH) turned his face towards us and said: "Make your rows straight and stand close together, for I can see you from behind my back." [Al-Bukhari] .
Commentary: This Hadith mentions a miracle of the Prophet (PBUH), namely that he could see people standing in the back rows when he was leading the Salat in congregation. But it does not mean that he was always capable of doing so, as is being impressed by certain people. The true position is that it was a miracle which happened with the Will of Allah at the time when the Prophet (PBUH) was leading the Salat in congregation. It must be borne in mind that a miracle happens with the Will of Allah only. It is not at all in the power of the Prophet (PBUH). Had he been capable of working a miracle on his own, he would have shown it at his own pleasure. But no Prophet was ever capable of it, nor was the Prophet (PBUH) an exception to this rule.
The second point that we learn from this Hadith is that of setting the rows straight, which, in practical terms, means that those who stand up for offering Salat in congregation must stand so close to each other that their shoulders and feet are in touch. The Prophet (PBUH) used the word "Tarassu" to describe this position which means that they should stand like a brick wall, each unit of which is riveted with the other. This is the meaning which the Companions of the Prophet (PBUH) understood from it and this is what they actually practised. Many people nowadays do not stand in Salat shoulder to shoulder and foot to foot. Some people dislike this practice. May Allah grant guidance to the Muslims so that they can offer Salat according to the Sunnah of the Prophet (PBUH). [1089] وعن النعمان بن بشير رضي الله عنهما قَالَ : سمعت رسول الله يقول : « لَتُسَوُّنَّ صُفُوفَكُمْ ، أوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ » . متفقٌ عَلَيهِ .وفي رواية لمسلم : أنَّ رَسُول اللهِ كَانَ يُسَوِّي صُفُوفَنَا ، حَتَّى كَأنَّمَا يُسَوِّي بِهَا القِدَاحَ حَتَّى رَأى أنَّا قَدْ عَقَلْنَا عَنْهُ ، ثُمَّ خَرَجَ يَوماً فَقَامَ حَتَّى كَادَ يُكَبِّرُ ، فَرَأى رَجُلاً بَادِياً صَدْرُهُ مِنَ الصَّفِّ ، فَقَالَ : « عِبَادَ اللهِ ، لتُسَوُّنَّ صُفُوفَكُمْ ، أو لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ » . القِدْح : السهم قبل أن يراش وينصل . والقداح : جمع قدح ، وهي خشب السهام حين تبرى وتنحت وتهيأ للرمي ، وهي مما يطلب فيها التحرير وإلا كان السهم طائشًا . وفي الحديث : دليل على وجوب تسوية الصفوف ، وعلى جواز كلام الإمام فيما بين الإقامة والصلاة لما يعرض من الحاجة . وفيه : مراعاة الإمام لرعيته والشفقة عليهم ، وتحذيرهم من المخالفة . قوله : « أو ليخالفن الله بين وجوهكم » ، أي : يوقع بينكم العداوة والبغضاء ، واختلاف الظواهر سبب لاختلاف البواطن ؛ لأن تقدم الشخص على غيره مظنة الكبر المفسد للقلب ، الداعي إلى القطيعة . 1089. An-Nu'man bin Bashir (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "Straighten your rows; otherwise, Allah will create dissension among you." [Al-Bukhari and Muslim] .
The narration in Muslim is: An-Nu'man bin Bashir (May Allah be pleased with them) said: The Messenger of Allah (PBUH) directed us to keep our rows as straight as arrows. He continued stressing this until he realized that we had learnt it from him (recognized its significance). One day he came into the mosque and stood up. He was just about to say Takbir (Allah is Greater) when he noticed a man whose chest was projected from the row, so he said, "O slaves of Allah, you must straighten your rows or Allah will certainly put your faces in opposite directions."
Commentary: This Hadith has been mentioned earlier and is repeated here for its being germane to this chapter. "Put your faces in opposite directions" signifies that "Allah will create enmity in you", which will create dissension rather than unity, weakness rather than strength and power, and the Muslims will then be overwhelmed with the fear and terror of their enemies. This phrase can also have a literal meaning, that is in consequence of confusion in your ranks, Allah will turn your face towards the napes of your necks and distort them. May Allah save the Muslims from both these punishments. [1090] وعن البراءِ بن عازِبٍ رضي الله عنهما قَالَ : كَانَ رَسُول اللهِ يَتَخَلَّلُ الصَّفَّ مِنْ نَاحِيَةٍ إلى نَاحِيَةٍ ، يَمْسَحُ صُدُورَنَا وَمَنَاكِبَنَا ، وَيَقُولُ : « لا تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ » . وكانَ يَقُولُ : « إنَّ اللهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى الصُّفُوفِ الأُوَلِ » . رواه أبُو دَاوُدَ بإسناد حسن . 1090. Al-Bara' bin 'Azib (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to pass between the rows from one end to the other, touching our chest and shoulders (i.e., arranging the rows) in line and saying, "Do not be out of line; otherwise your hearts will be in disagreement". He would add, "Allah and His angels invoke blessings upon the first rows." [Abu Dawud] . [1091] وعن ابن عمر رَضِيَ اللهُ عَنهُما : أنَّ رسول الله قَالَ : « أقيمُوا الصُّفُوفَ ، وَحَاذُوا بَيْنَ المَنَاكِبِ ، وَسُدُّوا الخَلَلَ ، وَلِينوا بِأيْدِي إخْوانِكُمْ ، ولا تَذَرُوا فُرُجَاتٍ للشَّيْطَانِ ، وَمَنْ وَصَلَ صَفّاً وَصَلَهُ اللهُ ، وَمَنْ قَطَعَ صَفّاً قَطَعَهُ اللهُ » . رواه أبُو دَاوُدَ بإسناد صحيح . في هذا الحديث : الحث على وصل الصفوف وتكميلها ، والزجر عن قطعها . قوله : « ولينوا بأيدي إخوانكم » ، أي : إذا قدموكم أو أخروكم حتى يستوي الصف . 1091. Ibn 'Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whoever joins up a row, he will be joined to Allah (i.e., to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e., from His Mercy)." [Abu Dawud] .
Commentary: This Hadith also tells us about the straightening of rows. Here the phrase "be accommodating to your brothers" means that one must cooperate with him who tries to set the rows in order, and rather than feeling annoyance on his action, one should happily set the rows right according to his instructions.
This Hadith tells us that leaving gaps in rows amounts to leaving space for Satan to get in them. To join rows means that no space should be left between the two persons who stand in a line. Similarly, a second row should not be started without completing the first one. To break a row means to leave space in it or start the second row without completing the first."Break him and Join him" can be the words of prayer as well as imprecation, for what they mean is "May Allah join him or break him." This is a prayer from the Prophet (PBUH) for the person who straightens the rows as well as an imprecation for the one who breaks the rows. [1092] وعن أنس أنَّ رسول الله قَالَ : « رُصُّوا صُفُوفَكُمْ ، وَقَارِبُوا بَيْنَهَا ، وَحَاذُوا بِالأعْنَاقِ ؛ فَوَالَّذِي نَفْسِي بِيَدِهِ إنِّي لأَرَى الشَّيْطَانَ يَدْخُلُ مِنْ خَلَلِ الصَّفِّ ، كَأَنَّهَا الحَذَفُ » . حديث صحيح رَوَاهُ أبُو دَاوُدَ بإسنادٍ عَلَى شرط مسلم . « الحَذَفُ » بحاء مهملةٍ وذالٍ معجمة مفتوحتين ثُمَّ فاء وهي : غَنَمٌ سُودٌ صِغَارٌ تَكُونُ بِاليَمَنِ . نبه بهذا االقسم العظيم على تأكيد التراص بين الصفوف ، والتقارب لعظم فائدتهما ، وهي منع دخول الشيطان بينهم ، المستلزم لتسلطه وإغوائه ، ووسوسته ، حتى يفسد عليهم صلاتهم ، وخشوعهم الذي هو روح الصلاة . 1092. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Stand close together in your rows, keep nearer to one another, and put your necks in line, for by Him in Whose Hands my soul is, I see the Satan entering through the opening in the row like Al-hadhaf (i.e., a type of small black sheep found in Yemen)." [Abu Dawud] .
Commentary: This Hadith stresses that the rows made for Salat should not only be integrated like a solid wall but be set vertically close to each other also. This means that there should not be much space between the two rows. The maximum space allowed for it is three spans. Space in excess of this is disapproved and takes away the merit of offering Salat in congregation. This formula does not apply to the rows of women because a larger distance between the rows of men and women is more meritorious. (Ibn 'Allan).
"Put your necks in line" here means to stand shoulder to shoulder - a point which has already been stressed. Viewing Satan secretly entering into the space left in the rows can be correct literally as well as technically. In the former case, it is a miracle of the Prophet (PBUH) while in the latter it is Wahy (Revelation). Almighty Allah informed him that Satan enters the rows of the people offering prayers through the spaces left by them in their rows. Satan is pleased to see these gaps as they make his task of creating doubts in the minds of worshippers easy. [1093] وعنه : أنَّ رسول الله قَالَ : « أتِمُّوا الصَّفَّ المُقَدَّمَ ، ثُمَّ الَّذِي يَلِيهِ ، فَمَا كَانَ مِنْ نَقْصٍ فَلْيَكُنْ في الصَّفِّ المُؤَخَّرِ » . رواه أبُو دَاوُدَ بإسناد حسن . في هذا الحديث : الحث على إتمام الصفوف الأَوَّلِ فَالأَوَّلِ . 1093. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Fill (complete) the first row, then the one next to it; and if there is any deficiency (incompleteness), it should be in the last row." [Abu Dawud] .
Commentary: This Hadith tells us that completion of rows in their sequence is essential, that is to say, first of all the first row should be completed, then the second, then the third, and so on and so forth. The last row may be left incomplete if it is short of a full row. [1094] وعن عائشة رَضِيَ اللهُ عَنها ، قالت : قال رَسُول اللهِ : « إنَّ اللهَ وَمَلاَئِكَتَهُ يُصَلُّونَ عَلَى مَيَامِنِ الصُّفُوفِ » . رواه أبُو دَاوُدَ بإسنادٍ عَلَى شرط مسلم ، وفيه رجل مُخْتَلَفٌ في تَوثِيقِهِ . في هذا الحديث : فضل الوقوف في ميمنة الإمام . قال البخاري : باب ميمنة المسجد والإمام وذكر حديث ابن عباس رضي لله عنهما ، قال : « قمت ليلة أصلي عن يسار النبي فأخذ بيدي حتى أقامني عن يمينه » . قال الحافظ : وكأنه أشار إلى ما أخرجه النِّسائي بإسناد صحيح ، عن البراء قال : « كنا إذا صلينا خلف النبي أحببنا أن نكون عن يمينه » . ولأبي داود بإسناد حسن عن عائشة مرفوعًا : « إن الله وملائكته يصلون على ميامين الصفوف » . انتهى . ومحل ذلك إذا لم تتعطل ميسرة الإمام ، وإلا فتوسيط الإمام أفضل كما في الحديث الآخر : « وسطوا الإِمام وسُدُّا الخلل » . 1094.'Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "Allah and His angels invoke blessings upon those who are on the right side of the rows." [Abu Dawud] . [1095] وعن البراء قال : كُنَّا إذَا صَلَّيْنَا خَلْفَ رَسُول اللهِ أحْبَبْنَا أنْ نَكُونَ عَنْ يَمِينهِ ، يُقْبِلُ عَلَيْنَا بِوَجْهِهِ ، فَسَمِعْتُهُ يَقُولُ : « رَبِّ قِني عَذَابَكَ يَوْمَ تَبْعَثُ - أو تَجْمَعُ - عِبَادَكَ » . رواه مسلم . لا مخالفة بين هذا الحديث وحديث ابن ماجة : « من عمَّر ميسرة المسجد كُتب له كفلان من الأجر » ، وذلك أنه لما حثَّ على التيامن تعطلت الميسرة فقال ذلك . 1095. Al-Bara' (May Allah be pleased with him) reported: Whenever we performed Salat behind the Messenger of Allah (PBUH), we liked to be on his right side so that his face might turn towards us (at the end of the Salat). One day, I heard Messenger of Allah (PBUH) supplicating, "O my Rubb! Shield me from Your Torment on the Day when You will gather (or said, 'resurrect') Your slaves." [Muslim] .
Commentary: This Hadith describes the merit of standing on the right side of the Imam and tells us that for the Imam it is Sunnah of the Prophet (PBUH) to sit after the congregational Salat with his face towards his followers. [1096] وعن أبي هريرة قال : قال رَسُول اللهِ : « وَسِّطُوا الإمَامَ ، وَسُدُّوا الخَلَلَ » . رواه أبُو دَاوُد . في هذا الحديث : الأمرُ بتوسيط الإِمام قدّام الصف ، وسدّ فُرَجِهِ . 1096. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "Let the Imam stand in the middle (so that those praying behind him should be standing both on his right and his left) and close the gaps." [Abu Dawud] .
Commentary: Sheikh Al-Albani has stated that two narrators of this Hadith are Majhul (unknown). The second part of it, however, is correct because it is supported by a narration of Ibn 'Umar quoted earlier. [ Library ] [ Al-Qur'an ] [ Hadeeth ] [ Books ] [ Articles ] [ Audio ]
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[1097] عن أُمِّ المُؤْمِنِينَ أُمِّ حَبِيبَةَ رملة بِنْتِ أبي سُفْيَانَ رَضِيَ للهُ عَنهما ، قالت : سمعت رسول الله يقول : « مَا مِنْ عَبْدٍ مُسْلِمٍ يُصَلِّي للهِ تَعَالى كُلَّ يَوْمٍ ثِنْتَيْ عَشرَةَ رَكْعَةً تَطَوُّعاً غَيرَ الفَرِيضَةِ ، إلا بَنَى الله لَهُ بَيْتاً في الجَنَّةِ ، أو إلا بُنِيَ لَهُ بَيْتٌ فِي الجَنَّةِ » . رواه مسلم . في هذا الحديث : الحث على صلاة التطوع ، والمواظبة على هذا العدد المذكور كل يوم . 1097. Umm Habibah (May Allah be pleased with her) the Mother of the Believers reported: I heard the Messenger of Allah (PBUH) saying, "A house will be built in Jannah for every Muslim who offers twelve Rak'ah of optional Salat other than the obligatory Salat in a day and a night (to seek the Pleasure of Allah)." [Muslim] .
Commentary: Tatawwu' means to offer more Nawafil (optional prayers) on one's own after performing the Faraid (obligatory prayers). Thus, this Hadith tells us the merits of optional prayers and holds promise of (Jannah) for those who make it a practice. [1098] وعن ابن عمر رَضِيَ اللهُ عَنهُما قَالَ : صَلَّيْتُ مَعَ رسول الله رَكْعَتَيْنِ قَبْلَ الظُّهْرِ ، وَرَكْعَتْينِ بَعْدَهَا ، وَرَكْعَتَيْنِ بَعْدَ الجُمُعَةِ ، وَرَكْعَتَينِ بَعدَ المَغْرِبِ ، وَرَكْعَتَينِ بَعدَ العِشَاءِ . متفقٌ عَلَيهِ . سكت عن ركعتي الصبح لما جاء عنه في الصحيح . وحدثتني حفصة : « أن النبي كان يركع ركعتين خفيفتين بعد ما يطلع الفجر » ، فالسنن المؤكدة عشر . وفي رواية : فأما المغرب والعشاء والفجر والجمعة ففي بيته . قال الحافظ : والظاهر أن ذلك لم يقع عن عمد ، وإنما كان يتشاغل بالناس في النهار غالبًا ، وبالليل يكون في بيته غالبًا . قال ابن دقيق العيد : وفي تقديم السنن على الفرائض وتأخيرها عنها معنى لطيف مناسب : أما في التقديم ؛ فلأن الإنسان يشتغل بأمور الدنيا وأسبابها ، فتتكيف النفس في ذلك بحال عديدة عن حضور القلب في العبادة والخشوع فيها الذي هو روحها ، فإذا قدمت السنن على الفريضة تأنَّست النفس بالعبادة ، وتكيفت بحالة القرب من الخشوع ، فيدخل في الفرائض على حالة حسنة . وأما السنن المتأخرة ، فلما ورد أن النوافل جابرة لنقصان الفرائض . 1098. Ibn 'Umar (May Allah be pleased with them) reported: I performed along with the Messenger of Allah (PBUH) two Rak'ah of optional prayers before Zuhr and two after the Zuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the 'Isha' (night) prayer." [Al-Bukhari and Muslim] .
Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (PBUH) more frequently. According to the present Hadith, their total comes to ten Rak'ah while in other Ahadith their total is twelve or fourteen Rak'ah. They are called Sunnah Mu'akkadah or As-Sunnan Ar-Rawatib That is, the Rak'ah which are proved from the saying and practice of the Prophet (PBUH) and which were performed by him usually. These are said to be Compulsory prayers. Secondly, such Nawafil which were not performed by the Prophet (PBUH) regularly. These are called Sunnah Ghair Mu'akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari'ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu'akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (PBUH), and this is what he ordained the Muslims. [1099] وعن عبد الله بن مُغَفَّلٍ قال : قال رَسُول اللهِ : « بَيْنَ كُلِّ أذَانَيْنِ صَلاَةٌ ، بَيْنَ كُلِّ أذَانَيْنِ صَلاَةٌ ، بَيْنَ كل أذانين صلاة » . قال في الثَّالِثةِ : « لِمَنْ شَاءَ » . متفقٌ عَلَيهِ .المُرَادُ بِالأَذَانيْنِ : الأذَانُ وَالإقَامَةُ . في هذا الحديث : استحباب الصلاة بين الأذان والإقامة ، وهذا عام مخصوص ، فإن الوقت الذي بعد طلوع الفجر لا يصلى فيه إلا راتبة الفجر أو تحية المسجد . 1099.'Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There is a Salat (prayer) between every Adhan and Iqamah; there is a Salat between every Adhan and Iqamah." (While saying the same for the) third time (he (PBUH) added), "It is for him who desires (to perform it)." [Al-Bukhari and Muslim] .
Commentary: The two Adhan here means Adhan and Iqamah, as has been elucidated by Imam An-Nawawi. That is, offering of two Rak'ah between Adhan and Iqamah is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu'akkadah Nawafil. These Nawafil can be performed after the Adhan of every Salat before the congregation stands for the obligatory Salat. [1100] عن عائشة رَضِيَ اللهُ عَنها : أنَّ النَّبيَّ كَانَ لا يَدَعُ أرْبَعاً قَبْلَ الظُّهْرِ ، وَرَكْعَتَيْنِ قَبْلَ الغَدَاةِ . رَوَاهُ البُخَارِيُّ . قال الداودي : وقع في حديث ابن عمر أن قبل الظهر ركعتين ، وفي حديث عائشة أربعًا ، وهو محمول على أن كل واحد منهما وَصَف ما رأى . وقال الحافظ : كان تارة يصلي ركعتين ، وتارة يصلي أربعًا . وقال الطبري : الأربع كانت في كثير من أحواله ، والركعتان في قليلها . 1100. 'Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) never omitted four Rak'ah prayer before the Zuhr prayer and two Rak'ah prayers before dawn (Fajr) prayer. [Al-Bukhari] .
Commentary: This Hadith tells us the practice of the Prophet (PBUH) in respect of the four Rak'ah Sunnah of Zuhr prayers and the two of Fajr prayers. He (PBUH) used to perform both regularly. Such Rak'ah are called Sunnah Rawatib or Sunnah Mu'akkadah (compulsory prayers). [1101] وعنها قالت : لَمْ يَكُنِ النَّبِيُّ عَلَى شَيْءٍ مِنَ النَّوَافِلِ أشَدَّ تَعَاهُدَاً مِنهُ عَلَى رَكْعَتَي الفَجْرِ . متفقٌ عَلَيهِ . 1101. 'Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) did not attach more importance to any Nawafil prayer than the two Rak'ah of prayer before dawn (Fajr) prayer. [Al-Bukhari and Muslim] .
Commentary: This Hadith tell us about the special preparation which the Prophet (PBUH) used to make for performing the two Rak'ah of Fajr prayers. [1102] وعنها عن النبي قَالَ : « رَكْعَتَا الفَجْرِ خَيْرٌ مِنَ الدنْيَا وَمَا فِيهَا » . رواه مسلم وفي رواية : « لَهُمَا أحَبُّ إليَّ مِنَ الدنْيَا جَمِيعاً » . في هذا الحديث : دليلٌ على تأكيد ركعتي الفجر وعِظَم ثوابهما . 1102. 'Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "The two Rak'ah before the dawn (Fajr) prayer are better than this world and all it contains." [Muslim]
Another narration goes: "The two Rak'ah before the dawn (Fajr) prayer are dearer to me than the whole world."
Commentary: This Hadith tells us the merits of the two Rak'ah of Fajr prayers.
All the Ahadith mentioned above prove that the two Rak'ah of Fajr are highly meritorious, and one should not show any slackness or negligence in offering them.