وَعَنْ بِلَالٍ : أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ لَهُ : لَا تُؤَذِّنْ حَتَّى يَسْتَبِينَ لَكَ الْفَجْرُ هَكَذَا ۱، وَمَدَّ يَدَيْهِ عَرْضًا . رَوَاهُ أَبُو دَاوُدَ وَلَمْ يُضَعَّفْهُ، وَرَوَى الْبَيْهَقِيُّ نَحْوَهُ.
قَالَ فِي الْإِمَامِ»: رِجَالُ إِسْنَادِهِ ثِقَاتٌ. وَفِي رِوَايَةِ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ عَنِ ابْنِ عُمَرَ أَنَّ بِلَالًا أَذَّنَ قَبْلَ الْفَجْرِ فَغَضِبَ رَسُولُ اللهِ ﷺ.
It is narrated from Bilal (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said to him: "Do not call the Adhan until the dawn becomes clear to you like this," 1 and he spread his hands horizontally. [Narrated by Abu Dawud, who did not weaken it and Al-Bayhaqi also narrated something similar]
In Al-Imam, it is said: "The narrators of its chain are trustworthy." In the narration of 'Abdul-'Aziz ibn Abi Rawad from Ibn 'Umar, it is mentioned that Bilal called the Adhan before Fajr, and the Messenger of Allah (peace be upon him) became angry.
Notes / الحواشي
1 Explanation of the statement: "Do not call the Adhan until the dawn becomes clear to you like this": This means that the Adhan should not be called before the time for prayer has entered, and it should be repeated at the correct time. This is because the Adhan is for informing people, and calling it before the time is misleading. Abu Yusuf and Imam Shafi'i held the opinion that it is permissible to call the Adhan for Fajr in the latter half of the night, based on the practice of the people of the Two Holy Mosques. However, the evidence against this is this hadith. As mentioned in Al-Hidayah: "If it is said that the hadith states, 'Do not be deceived by Bilal's Adhan,' and it is understood that he used to call the Adhan before the time, we respond that this is evidence for us, as the Prophet (peace be upon him) did not consider his Adhan valid and instructed people not to rely on it like they would rely on the Adhan called at the correct time. He said, 'Do not be deceived by Bilal's Adhan, for he calls it to wake up those who are praying at night, to allow those fasting to eat their pre-dawn meal, and to wake up those who are sleeping. So eat and drink until Ibn Umm Maktum calls the Adhan.' Ibn Umm Maktum was blind and would not call the Adhan until he heard people saying, 'It has become morning.'"
۱ قوله : لا تؤذن حتى يستبين لك الفجر هكذا يعني لا يُؤذِّنُ لصلاة قبل دخول وقتها ويعاد في الوقت؛ لأن الأذان للإعلام، وقبل الوقت تجهيل. وقال أبو يوسف وهو قول الشافعي: يجوز للفجر في النصف الأخير من الليل؛ لتوارث أهل الحرمين. والحجة على الكل هذا الحديث. قاله في الهداية». وقال في النهاية»: فإن قيل: جاء في الحديث: لايغرنكم أذان بلال، ويعلم به أنه كان يؤذن قبل الوقت. قلنا: هو حجة لنا حيث لم يعتبر النبي ﷺ أذانه، وأمر الناس بأن لا يعتبروا أذانه مثل اعتبارهم الأذان في الوقت. وقال: ولا يغرنكم أذان بلال؛ فإنه يؤذن ليرجع قائمكم ويتسحر صائمكم ويقوم نائمكم، فكلوا واشربوا حتى يؤذن ابن أم مكتوم، وكان هو أعمى، لا يؤذن حتى يسمع الناس يقولون: أصبحت.
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما): أَنَّ النَّبِيَّ ﷺ قَالَ لَهُ: «مَا حَمَلَكَ عَلَى ذَلِكَ؟ قَالَ: اسْتَيْقَظْتُ وَأَنَا وَسْنَانُ فَظَنَنْتُ أَنَّ الْفَجْرَ قَدْ طَلَعَ ، فَأَمَرَهُ النَّبِيُّ ﷺ أَنْ يُنَادِيَ عَلَى نَفْسِهِ: أَلَا إِنَّ الْعَبْدَ قَدْ نَامَ. رَوَاهُ الْبَيْهَقِيُّ، وَرَوَى أَبُو دَاوُدَ نَحْوَهُ.
It is narrated from Ibn 'Umar (may Allah be pleased with him) that the Prophet (peace be upon him) said to him: "What made you do that?" He replied, "I woke up while I was drowsy and thought that dawn had broken." The Prophet (peace be upon him) then instructed him to announce: "Indeed, the servant has slept." [Narrated by Al-Bayhaqi, and Abu Dawud narrated something similar]
وَعَنْ مَالِكِ بْنِ الْحُوَيْرِثِ (رضي الله عنه) قَالَ: أَتَيْتُ النَّبِيَّ ﷺ أَنَا وَابْنُ عَمَّ لِي، فَقَالَ: إِذَا سَافَرْتُمَا فَأَذْنَا وَأَقِيْمَا، وَلْيَؤُمَكُمَا أَكْبَرُ كُمَا». رَوَاهُ الْبُخَارِيُّ.
It is narrated from Malik ibn Al-Huwayrith (may Allah be pleased with him) that he said: I came to the Prophet (peace be upon him) with my cousin, and he said: "When you travel, call the Adhan and Iqamah, and let the elder among you lead the prayer." [Narrated by Al-Bukhari]
وَعَنْ بُرَيْدِ بْنِ أَبِي مَرْيَمَ، عَنْ أَبِيْهِ (رضي الله عنه) قَالَ: كُنَّا مَعَ رَسُوْلِ اللهِ ﷺ فِي سَفَرٍ فَأَسْرَيْنَا لَيْلَةً، فَلَمَّا كَانَ فِي وَجْهِ الصُّبْحِ نَزَلَ رَسُوْلُ اللهِ ، فَنَامَ وَنَامَ النَّاسُ، فَلَمْ يَسْتَيْقِظُ إِلَّا بِالشَّمْسِ قَدْ طَلَعَتْ عَلَيْنَا ، فَأَمَرَ رَسُولُ اللهِ ﷺ الْمُؤَذِّنَ فَأَذَّنَ، ثُمَّ صَلَّى۲ الرَّكْعَتَيْنِ قَبْلَ الْفَجْرِ، ثُمَّ أَمَرَهُ فَأَقَامَ، فَصَلَّى بِالنَّاسِ، ثُمَّ حَدَّثَنَا مَا هُوَ كَائِنُ حَتَّى تَقُوْمَ السَّاعَةُ. رَوَاهُ النَّسَائِيُّ، وَرَوَى أَبُو دَاوُدَ وَالْحَاكِمُ وَالْبَزَّارُ وَالطَّبَرَانِيُّ وَالْبَيْهَقِيُّ نَحْوَهُ.
It is narrated from Burayd ibn Abi Maryam, from his father (may Allah be pleased with him), that he said: We were traveling with the Messenger of Allah (peace be upon him) and journeyed through the night. When dawn approached, the Messenger of Allah (peace be upon him) dismounted and slept, and the people also slept. They did not wake up until the sun had risen. The Messenger of Allah (peace be upon him) ordered the Mu'adhdhin to call the Adhan, 2 then he prayed the two Rak'ahs before Fajr. After that, he ordered the Iqamah to be called and led the people in prayer. Then he told us about what would happen until the Hour is established. [Narrated by Al-Nasa’i, and Abu Dawud, Al-Hakim, Al-Bazzar, At-Tabarani, and Al-Bayhaqi narrated something similar.
Notes / الحواشي
2 Explanation of the statement: "He called the Adhan, then prayed...": In Al-Hidayah, it is said: "The Adhan and Iqamah are called for a missed prayer because the Prophet (peace be upon him) made up for the Fajr prayer after the night of delay with both the Adhan and Iqamah. This is evidence against Imam Shafi'i, who considered the Iqamah sufficient." In Al-'Inayah, it is said: "It cannot be said that it is narrated that the Prophet (peace be upon him) ordered Bilal to call only the Iqamah without mentioning the Adhan, because the incident is the same, and acting upon the additional narration is preferable. However, this is debatable because that is only valid if the narrators are the same, which is not confirmed here. The response is that when narrators are multiple, the two narrations are acted upon only if it is possible to reconcile them, which is not possible here because the incident is the same."
۲ قوله: فأذن ثم صلّى إلخ : وقال في «الهداية»: ويؤذن للفائتة ويقيم؛ لأنه قضى الفجر غداة ليلة التعريس بأذان وإقامة، وهو حجة على الشافعي في اكتفائه بالإقامة. انتهي وقال في العناية»: لا يقال: قد روي أن النبي أمر بلالا فأقام بدون ذكر الأذان؛ لأن القصة واحدة، فالعمل بالزيادة أولى، وفيه نظر؛ لأن ذلك إنما يكون إذا كان راويهما واحدا، ولم يثبت ههنا كذلك. والجواب: أن الراوي إذا كان متعددا إنما يعمل بخبرين إذا أمكن العمل بهما، ولا يمكن ههنا؛ لكون القصة واحدة.
وَعَنْ أَبِي قَتَادَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا تَقُوْمُوا حَتَّى تَرَوْنِي قَدْ خَرَجْتُ». مُتَّفَقٌ عَلَيْهِ. وَفِي النَّخِيرَةِ»: أَمَّا إِذَا كَانَ الْإِمَامُ خَارِجَ الْمَسْجِدِ فَإِنْ دَخَلَ الْمَسْجِدَ مِنْ وَرَاءِ الصُّفُوْفِ يَقُوْمُوْنَ كَمَا رَأَوُا الْإِمَامَ. وَعِبَارَةُ الدُّرِّ الْمُخْتَارِ» فِي هَذَا الْمَقَامِ: وَإِنْ دَخَلَ مِنْ قُدَّامٍ قَامُوا حِيْنَ يَقَعُ بَصَرُهُمْ عَلَيْهِ.
It is narrated from Abu Qatadah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "When the Iqamah is called, do not stand until you see me come out." This is agreed upon (by Al-Bukhari and Muslim] In An-Nakhirah, it is said: "If the Imam is outside the mosque, when he enters from behind the rows, the people stand as soon as they see him. In Ad-Durr Al-Mukhtar, it is stated: 'If he enters from the front, they stand when their eyes fall upon him.'"
وَعَنْ أَبِي هُرَيْرَةَ ، عَنْ رَسُولِ اللهِ ﷺ قَالَ: «إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا تَأْتُوْهَا تَسْعَوْنَ، وَأَتُوْهَا تَمْشُوْنَ، وَعَلَيْكُمُ السَّكِينَةُ ، فَمَا أَدْرَكْتُمْ فَصَلُّوْا وَمَا فَاتَكُمْ فَاقْضُوا». ۱ رَوَاهُ أَبُو دَاوُدَ وَالطَّحَاوِيُّ وَابْنُ أَبِي شَيْبَةَ ۲ بِسَنَدٍ صَحِيحٍ عَنْ أَبِي ذَرٍّ .
وَابْنُ حَزْمٍ بِسَنَدٍ مِثْلِهِ عَنْ أَبِي هُرَيْرَةَ ، وَالْبَيْهَقِيُّ بِسَنَدٍ لَا بَأْسَ بِهِ عَنْ مُعَاذِ بْنِ جَبَلٍ له.
وَفِي رِوَايَةٍ لِمُسْلِمٍ: «فَإِنَّ أَحَدَكُمْ إِذَا كَانَ يَعْمِدُ إِلَى الصَّلَاةِ فَهُوَ فِي صَلَاةٍ. وَقَالَ مُحَمَّدٌ : لَا تُعَجِّلَنَّ بِرُكُوْعٍ وَلَا افْتِتَاحٍ حَتَّى تَصِلَ إِلَى الصَّفِّ وَتَقُوْمَ فِيْهِ.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "When the Iqamah is called, do not come to it running. Come to it walking, and maintain tranquility. Pray what you catch, and complete what you miss." 1 [Narrated by Abu Dawud, At-Tahawi, and Ibn Abi Shaybah 2 with a Sahih chain from Abu Dharr]
Ibn Hazm narrated it with a similar chain from Abu Hurairah, and Al-Bayhaqi narrated it with an acceptable chain from Mu'adh ibn Jabal (may Allah be pleased with him).
In a narration by Muslim: "When one of you is heading to prayer, he is in a state of prayer." Muhammad (may Allah have mercy on him) said: "Do not rush into bowing or starting until you reach the row and stand in it."
It is the beginning of his prayer, and he continues upon it in actions and words. This is the opinion of Imam Shafi'i, Ishaq, Al-Awza'i, and a narration from Malik and Ahmad. They use as evidence the statement: "Complete what you miss," because the term "completion" applies to the remainder of something that has already begun.
It is the end of his prayer, and he is making up for what he missed in actions and words. This is the opinion of Abu Hanifah, Ahmad in one narration, Sufyan, Mujahid, and Ibn Sirin. Ibn Battal narrated this from Ibn Mas'ud, Ibn 'Umar, Ibrahim An-Nakha'i, Ash-Sha'bi, and Abu Qilabah.
They use as evidence the statement: "Complete what you miss." The response to the evidence used by Imam Shafi'i and his followers, which is the statement "Complete," is that the prayer of the follower is connected to the prayer of the Imam. Therefore, the statement "Complete" is interpreted to mean that whoever makes up what he missed has completed it because the prayer is incomplete due to what was missed, and making it up completes what was lacking. This is mentioned in 'Umdat Al-Qari.
Notes / الحواشي
1 Explanation of the statement: "Complete what you miss": Scholars have differed regarding the terms "Qada" (making up) and "Itmam" (completing) mentioned here. Are they synonymous, or do they have different meanings? This has led to differences in opinion regarding what a person who joins the prayer late catches. Is it the beginning of his prayer or the end? There are several opinions:
2 Explanation of the statement: "Ibn Abi Shaybah": This will be discussed in the chapter on the Khutbah and prayer.
۱ قوله: وما فاتكم فاقضوا اختلف العلماء في القضاء والإتمام المذكورين، هل هما بمعنى واحد أو بمعنيين وترتب على ذلك خلاف في ما يدركه الداخل مع الإمام، هل هو أول صلاته أو آخرها؟ على أقوال. منها: أنه أول صلاته وأنه يكون بانيا عليه في الأفعال والأقوال، وهو قول الشافعي وإسحاق والأوزاعي، ورواية عن مالك وأحمد. واستدلوا بقوله: وما فاتكم فأتموا؛ لأن لفظ الإتمام واقع على باقي من شيء قد تقدم سائره.
ومنها : أنه آخر صلاته وأنه يكون قاضيا في الأفعال والأقوال، وهو قول أبي حنيفة وأحمد في رواية وسفيان ومجاهد وابن سيرين. وقال ابن بطال وروي ذلك عن ابن مسعود وابن عمر وإبراهيم النخعي والشعبي وأبي قلابة.
واستدلوا على ذلك بقوله : وما فاتكم فاقضوا والجواب عما استدل به الشافعي ومن تبعه، وهو قوله: «فأتموا»: أن صلاة المأموم مرتبطة بصلاة الإمام، فحمل قوله: «فأتموا» على أن من قضى ما فاته فقد أتم؛ لأن الصلاة تنقص بما فات، فقضاؤه إتمام لما نقص، كذا في عمدة القاري».
۲ قوله وابن أبي شيبة وسيجيء في باب الخطبة والصلاة». منه
وَعَنْ نَافِعٍ: أَنَّ ابْنَ عُمَرَ سَمِعَ الْإِقَامَةَ وَهُوَ بِالْبَقِيعِ، فَأَسْرَعَ الْمَشْيَ. رَوَاهُ مُحَمَّدُ عَنْ مَالِكٍ وَقَالَ: هَذَا لَا بَأْسَ بِهِ مَا لَمْ يَجْهَدْ نَفْسَهُ.
It is narrated from Nafi' that Ibn 'Umar (may Allah be pleased with him) heard the Iqamah while he was in Al-Baqi', so he walked quickly. [Narrated by Muhammad from Malik, who said: "There is no harm in this as long as he does not exhaust himself”]