عَنْ أَنَسٍ (رضي الله عنه) قَالَ: مَا صَلَّيْتُ وَرَاءَ إِمَامٍ قَطُّ أَخَفَّ صَلَاةً وَلَا أَتَمَّ صَلَاةً مِنَ النَّبِيِّ ، وَإِنْ كَانَ يَسْمَعُ بُكَاءَ الصَّبِيَّ فَيُخَفِّفُ، مَخَافَةَ أَنْ تُفْتَنَ أُمُّهُ. مُتَّفَقٌ عَلَيْهِ.
It is narrated from Anas (may Allah be pleased with him) that he said: "I have never prayed behind an imam whose prayer was lighter and more perfect than that of the Prophet (peace be upon him). If he heard the crying of a child, he would shorten the prayer out of concern that the child's mother might be distressed." [Agreed upon]
وَعَنْ أَبِي قَتَادَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنِّي لَأَدْخُلُ فِي الصَّلَاةِ وَأَنَا أُرِيدُ إِطَالَتَهَا، فَأَسْمَعُ بُكَاءَ الصَّبِيِّ، فَأَتَجَوَّزُ فِي صَلَاتِي مِمَّا أَعْلَمُ مِنْ شِدَّةِ وَجْدِ أُمِّهِ مِنْ بُكَائِهِ. رَوَاهُ الْبُخَارِيُّ.
It is narrated from Abu Qatadah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "I sometimes enter the prayer intending to prolong it, but when I hear the crying of a child, I shorten it because I know the distress his mother feels due to his crying." [Narrated by Al-Bukhari]
وَعَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِ (رضي الله عنه) فَقَالَ: آخِرُ مَا عَهِدَ إِلَيَّ رَسُولُ اللهِ ﷺ: إِذَا أَمَمْتَ قَوْمًا فَأَخِفَّ بِهِمُ الصَّلَاةَ. رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ لَهُ: أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ لَهُ: «أُمَّ قَوْمَكَ». قَالَ: قُلْتُ: يَا رَسُوْلَ اللهِ، إِنِّي أَجِدُ فِي نَفْسِي شَيْئًا؟ قَالَ: «ادْنُهُ»، فَأَجْلَسَنِي بَيْنَ يَدَيْهِ، ثُمَّ وَضَعَ كَفَّهُ فِي صَدْرِي بَيْنَ تَدْنِيَّ، ثُمَّ قَالَ: «تَحَوَّلْ»، فَوَضَعَهَا فِي ظَهْرِي بَيْنَ كَتِفَيَّ، ثُمَّ قَالَ: «أُمَّ قَوْمَكَ، فَمَنْ أَمَّ قَوْمًا فَلْيُخَفِّفْ فَإِنَّ فِيهِمُ الْكَبِيرَ، وَإِنَّ فِيهِمُ الْمَرِيضَ، وَإِنَّ فِيهِمُ الضَّعِيفَ، وَإِنَّ فِيْهِمْ ذَا الْحَاجَةِ، فَإِذَا صَلَّى أَحَدُكُمْ وَحْدَهُ فَلْيُصَلَّ كَيْفَ شَاءَ».
It is narrated from Uthman ibn Abi Al-As (may Allah be pleased with him) that he said: "The last advice the Messenger of Allah (peace be upon him) gave me was: 'When you lead people in prayer, make it light for them.'" [Narrated by Muslim]
In another narration by Muslim: The Messenger of Allah (peace be upon him) said to him: "Lead your people in prayer." He said: "I replied, 'O Messenger of Allah, I feel something in my heart (hesitation).' He said, 'Come closer.' He seated me in front of him, placed his hand on my chest between my nipples, then said, 'Turn around.' He placed his hand on my back between my shoulders, and then said, 'Lead your people in prayer. Whoever leads people in prayer should make it light, for among them are the elderly, the sick, the weak, and those with needs. But when one of you prays alone, let him pray as long as he wishes.'"
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِذَا صَلَّى أَحَدُكُمْ لِلنَّاسِ فَلْيُخَفِّفُ، فَإِنَّ فِيهِمُ السَّقِيمَ وَالضَّعِيفَ وَالْكَبِيرَ ، وَإِذَا صَلَّى أَحَدُكُمْ لِنَفْسِهِ فَلْيُطَوِّلُ مَا شَاءَ». مُتَّفَقٌ عَلَيْهِ.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "When one of you leads people in prayer, let him make it light, for among them are the sick, the weak, and the elderly. But when one of you prays alone, let him prolong it as much as he wishes." [Agreed upon]
وَعَنْ قَيْسِ بْنِ أَبِي حَازِمٍ قَالَ: أَخْبَرَنَا أَبُو مَسْعُوْدٍ (رضي الله عنه) أَنَّ رَجُلًا قَالَ: وَاللهِ يَا رَسُولَ اللهِ، إِنِّي لَأَتَأَخَّرُ عَنْ صَلَاةِ الْغَدَاةِ مِنْ أَجْلِ فُلَانٍ مِمَّا يُطِيلُ بِنَا. فَمَا رَأَيْتُ رَسُوْلَ اللهِ ﷺ فِي مَوْعِظَةٍ أَشَدَّ غَضَبًا مِنْهُ يَوْمَئِذٍ، ثُمَّ قَالَ: «إِنَّ مِنْكُمْ مُنَفِّرِيْنَ، فَأَيُّكُمْ مَا صَلَّى بِالنَّاسِ فَلْيَتَجَوَّزْ؛ فَإِنَّ فِيهِمُ الضَّعِيفَ وَالْكَبِيرَ وَذَا الْحَاجَةِ». مُتَّفَقٌ عَلَيْهِ.
It is narrated from Qays ibn Abi Hazim that he said: Abu Masud informed us that a man said: "By Allah, O Messenger of Allah, I sometimes delay the Fajr prayer because of so-and-so, as he prolongs the prayer for us." I never saw the Messenger of Allah (peace be upon him) deliver a sermon with more anger than he did that day. He then said: "There are among you those who drive people away. Whoever among you leads people in prayer should make it light, for among them are the weak, the elderly, and those with needs." [Agreed upon]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمِنُ، اللهُمَّ أَرْشِدِ الْأَئِمَّةَ وَاغْفِرْ لِلْمُؤَذِّنِيْنَ». رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ وَالشَّافِعِيُّ.
وَفِي أُخْرَى لَهُ بِلَفْظِ الْمَصَابِيحِ». وَرَوَى أَحْمَدُ مِثْلَهُ مَرْفُوْعًا، وَهَذَا سَنَدٌ صَحِيحٌ. وَفِي الْبِنَايَةِ»: بَيَانُهُ أَنَّهُ لَمْ يُرِدْ أَنَّهُ ضَامِنٌ لِنَفْسِهِ؛ لِأَنَّ كُلَّ مُصَلَّ ضَامِنٌ بِصَلَاةِ نَفْسِهِ، فَتَعَيَّنَ أَنْ يَكُوْنَ الْإِمَامُ ضَامِنًا لِلْقَوْمِ، وَلَا يَجُوْزُ أَنْ يَكُوْنَ ضَامِنًا لِلْقَوْمِ وُجُوْبًا وَأَدَاءً؛ لِأَنَّهُ غَيْرُ مُرَادٍ بِالْإِجْمَاعِ، فَتَعَيَّنَ۱ أَنْ يَكُوْنَ صِحَّةً وَفَسَادًا.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "The imam is a guarantor, and the muadhin (caller to prayer) is entrusted. O Allah, guide the imams and forgive the muadhins." [Narrated by Abu Dawud, Al-Tirmidhi, and Ash-Shafi'i]
In another narration with the wording of "Al-Masabih," Ahmad narrated a similar hadith with a raised chain (marfu'), and this chain is authentic. In "Al-Binayah," it is explained that this does not mean the imam is responsible for himself, as every worshipper is responsible for their own prayer. Rather, it means the imam is responsible for the congregation. It is not permissible to interpret this as the imam being responsible for the congregation in terms of obligation and performance, as this is not the intended meaning by consensus. Therefore, it is established 1 that the imam is responsible for the validity or invalidity of the congregation's prayer.
Additionally, it is evident from rational analysis that scholars agree that if a person prays behind someone in a state of major impurity (janabah) while knowing it, their prayer is invalid. They consider the follower's prayer tied to the imam's prayer. Since this is the case when the follower knows about the invalidity of the imam's prayer, it should logically apply even if they do not know. For example, if a follower prays while in a state of major impurity, whether they know it or not, their prayer is invalid. Thus, what invalidates their prayer when they know also invalidates it when they do not know. Therefore, it is reasonable to conclude that their ignorance of the imam's invalid prayer also invalidates their own prayer.
Notes / الحواشي
1 The statement "It is established" etc.: At-Tahawi said: As for its ruling from a rational perspective, we have observed that the prayer of the followers is tied to the prayer of their imam in terms of its validity and invalidity. This is supported by sound reasoning, such as the fact that if the imam makes a mistake, those behind him are required to make up for it, whereas if they make a mistake and the imam does not, they are not required to do what the imam must do if he makes a mistake. Since it is established that the followers are obligated to address the imam's mistake and are exempt if the imam does not make a mistake, it is clear that their prayer is tied to the imam's prayer. Therefore, their prayer cannot be contrary to the imam's prayer.
۱ قوله: فتعين إلخ : قال الطحاوي: وأما حكمه من طريق النظر : فإنا قد رأينا صلاة المأمومين مضمنة بصلاة إمامهم بصحتها وفسادها يوجب ذلك النظر الصحيح، من ذلك أنا رأينا الإمام إذا سها وجب على من خلفه لسهوه ما وجب عليه، ولو سَهَوْا هُمْ ولم يسه هو لم يجب عليهم ما يجب على الإمام إذا سها. فلما ثبت أن المأمومين يجب عليهم حكم السهو لسهو الإمام وينتفي عنهم حكم السهو بانتفائه عن الإمام، ثبت أن حكمهم في صلاتهم حكم الإمام في صلاته، وكان صلاتهم مضمنة بصلاته، ولما كانت صلاتهم مُضمَّنة بصلاته لم يجز أن يكون صلاتهم خلاف صلاته
وأيضًا مما يدل عليه النظر أنهم أجمعوا أن رجلا لو صلى خلف جنب، وهو يعلم بذلك أن صلاته باطلة، وجعلوا صلاته مضمنة بصلاة الإمام. فلما كان ذلك كذلك إذا كان يعلم بفساد صلاة إمامه كان كذلك في النظر إذا كان لا يعلم بها. ألا ترى أن المأموم لو صلى وهو جنب - وهو يعلم أو لا يعلم - كانت صلاته باطلة، فكان ما يفسد صلاته في حال علمه به هو الذي يفسد صلاته في حال جهله به، وكان علمه بفساد صلاة إمامه تفسد به صلاته، فالنظر على ذلك أن يكون كذلك جهله بفساد صلاة إمامه.
وَعَنْ عَمْرِو بْنِ دِينَارٍ ۱: أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ (رضي الله عنه) قَالَ فِي الرَّجُلِ يُصَلِّي بِالْقَوْمِ جُنُبًا، قَالَ: يُعِيدُ وَيُعِيدُوْنَ. رَوَاهُ مُحَمَّدٌ فِي الْآثَارِ».
It is narrated from Amr ibn Dinar 1 that Ali ibn Abi Talib (may Allah be pleased with him) said regarding a man who leads people in prayer while in a state of major impurity (janabah): "He must repeat the prayer, and so must they." [Narrated by Muhammad in "Al-Athar"]
Notes / الحواشي
1 The statement "Amr ibn Dinar": In the original text of the author, it is "Uthman ibn Dinar."
۱ قوله: عمرو بن دينار وفي أصل المؤلف: عثمان بن دينار.
وَعَنْ أَبِي جَعْفَرٍ: أَنَّ عَلِيًّا (رضي الله عنه) صَلَّى بِالنَّاسِ وَهُوَ جُنُبٌ أَوْ مُحْدِثُ عَلَى غَيْرِ وُضُوْءٍ فَأَعَادَ، وَأَمَرَهُمْ أَنْ يُعِيدُوْا رَوَاهُ عَبْدُ الرَّزَّاقِ.
It is narrated from Abu Ja'far that Ali (may Allah be pleased with him) led people in prayer while he was in a state of major impurity (janabah) or without ablution. He repeated the prayer and instructed them to repeat it as well. [Narrated by Abdur-Razzaq]
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) قَالَ : صَلَّى عُمَر الله بِالنَّاسِ وَهُوَ جُنُبُ، فَأَعَادَ وَلَمْ يُعِدِ النَّاسُ، فَقَالَ لَهُ عَلِيٌّ : قَدْ كَانَ يَنْبَغِي مَنْ صَلَّى مَعَكَ أَنْ يُعِيدُوا. قَالَ: فَرَجَعُوْا إِلَى قَوْلِ عَلَيَّ . رَوَاهُ عَبْدُ الرَّزَّاقِ.
It is narrated from Abu Umamah (may Allah be pleased with him) that Umar (may Allah be pleased with him) led people in prayer while he was in a state of major impurity (janabah). He repeated the prayer, but the people did not repeat it. Ali (may Allah be pleased with him) said to him: "Those who prayed with you should have repeated the prayer." Umar said: "They then returned to the opinion of Ali." [Narrated by Abdur-Razzaq]
وَعَنْ طَاوُسٍ وَمُجَاهِدٍ - فِي إِمَامٍ صَلَّى بَقَوْمٍ وَهُوَ عَلَى غَيْرِ وُضُوْءٍ - قَالَا: يُعِيدُوْنَ الصَّلَاةَ جَمِيعًا. رَوَاهُ الطَّحَاوِيُّ.
بَابُ مَا عَلَى الْمَأْمُوْمِ مِنَ الْمُتَابَعَةِ وحُكْمِ الْمَسْبُوْقِ
It is narrated from Tawus and Mujahid regarding an imam who led people in prayer without ablution that they said: "They must all repeat the prayer." [Narrated by At-Tahawi]
عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَا تُبَادِرُوا الْإِمَامَ، إِذَا كَبَّرَ فَكَبِّرُوا، وَإِذَا قَالَ: وَلَا الضَّالِّينَ فَقُوْلُوْا : آمِينَ، وَإِذَا رَكَعَ فَارْكَعُوْا، وَإِذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ، فَقُوْلُوْا : اللهُمَّ رَبَّنَا لَكَ الْحَمْدُ». مُتَّفَقٌ عَلَيْهِ، إِلَّا أَنَّ الْبُخَارِيَّ لَمْ يَذْكُرُ: «وَإِذَا قَالَ: وَلَا الضَّالِّينَ . وَقَالَ عَلِيُّ الْقَارِي : مَذْهَبُنَا أَنَّ الْمُتَابَعَةَ بِطَرِيقِ الْمُوَاصَلَةِ وَاجِبَةٌ، وَالْفَاءُ التَّعْقِيبِيَّةُ تُشِيرُ إِلَيْهِ.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "Do not precede the imam. When he says the takbir, say the takbir. When he says, 'Nor of those who have gone astray,' say, 'Ameen.' When he bows, bow. When he says, 'Sami’a Allahu liman hamidah,' say, 'Allahumma Rabbana lakal-hamd.'" This is agreed upon (by Al-Bukhari and Muslim], except that Al-Bukhari did not mention, "When he says, 'Nor of those who have gone astray.'" Ali Al-Qari said: "Our school holds that following the imam continuously is obligatory, and the letter 'fa' (so) in the hadith indicates this."
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: صَلَّى بِنَا رَسُولُ اللهِ ﷺ ذَاتَ يَوْمٍ، فَلَمَّا قَضَى صَلَاتَهُ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ، فَقَالَ: «أَيُّهَا النَّاسُ، إِنِّي إِمَامُكُمْ فَلَا تَسْبِقُوْنِي بِالرُّكُوعِ وَلَا بِالسُّجُودِ وَلَا بِالْقِيَامِ وَلَا بِالانْصِرَافِ؛ فَإِنِّي أَرَاكُمْ أَمَاعِي وَمِنْ خَلْفِي». رَوَاهُ مُسْلِمٌ.
It is narrated from Anas (may Allah be pleased with him) that he said: "One day, the Messenger of Allah (peace be upon him) led us in prayer. When he finished, he turned to us and said: 'O people, I am your imam, so do not precede me in bowing, prostrating, standing, or finishing the prayer, for I see you in front of me and behind me.'" [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَمَا يَخْشَى الَّذِي يَرْفَعُ رَأْسَهُ قَبْلَ الْإِمَامِ أَنْ يُحَوِّلَ اللهُ رَأْسَهُ رَأْسَ حِمَارٍ». مُتَّفَقٌ عَلَيْهِ.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "Does the one who raises his head before the imam not fear that Allah will turn his head into the head of a donkey?" [Agreed upon]
وَعَنْهُ : أَنَّهُ قَالَ: «الَّذِي يَرْفَعُ رَأْسَهُ وَيَخْفِضُهُ قَبْلَ الْإِمَامِ، فَإِنَّمَا نَاصِيَتُهُ بِيَدِ الشَّيْطَانِ. رَوَاهُ مَالِكٌ.
It is narrated from him (Abu Hurairah) that he said: "The one who raises and lowers his head before the imam, his forehead is in the hand of Satan." [Narrated by Malik]
وَعَنْ أَنَسٍ (رضي الله عنه): أَنَّ رَسُولَ اللهِ ﷺ رَكِبَ فَرَسًا فَصُرِعَ فَجُحِشَ شِقُهُ الْأَيْمَنُ، فَصَلَّى صَلَاةً مِنَ الصَّلَاةِ، وَهُوَ قَاعِدٌ، وَصَلَّيْنَا وَرَاءَهُ قُعُودًا . فَلَمَّا انْصَرَفَ قَالَ: «إِنَّمَا جُعِلَ الْإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا صَلَّى قَائِمًا فَصَلُّوْا قِيَامًا، وَإِذَا رَكَعَ فَارْكَعُوْا، وَإِذَا رَفَعَ فَارْفَعُوْا، وَإِذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ فَقُوْلُوا: رَبَّنَا لَكَ الْحَمْدُ، وَإِذَا صَلَّى جَالِسًا فَصَلُّوْا جُلُوسًا أَجْمَعُوْنَ».
قَالَ الْحُمَيْدِيُّ: قَوْلُهُ: «إِذَا صَلَّى جَالِسًا فَصَلُّوْا جُلُوسًا» هُوَ فِي مَرَضِهِ الْقَدِيمِ، ثُمَّ صَلَّى بَعْدَ ذَلِكَ النَّبِيُّ ﷺ جَالِسًا وَالنَّاسُ خَلْفَهُ قِيَامٌ، لَمْ يَأْمُرْهُمْ بِالْقُعُوْدِ، وَإِنَّمَا يُؤْخَذُ بِالْآخِرِ فَالْآخِرِ مِنْ فِعْلِ النَّبِيِّ لا هَذَا لَفْظُ الْبُخَارِيِّ، وَاتَّفَقَ مُسْلِمُ إِلَى أَجْمَعُوْنَ». وَزَادَ فِي رِوَايَةٍ: «فَلَا تَخْتَلِفُوْا عَلَيْهِ، وَإِذَا سَجَدَ فَاسْجُدُوا».
It is narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) rode a horse, fell, and injured his right side. He led a prayer while sitting, and we prayed behind him while sitting. When he finished, he said: "The imam is appointed to be followed. If he prays standing, pray standing. If he bows, bow. If he raises his head, raise your heads. If he says, سَمِعَ اللهُ لِمَنْ حَمِدَهُ, say, رَبَّنَا لَكَ الْحَمْدُ. If he prays sitting, pray sitting all together."
Al-Humaidi said: "The statement, 'If he prays sitting, pray sitting,' refers to his earlier illness. Later, the Prophet (peace be upon him) prayed sitting while the people stood behind him, and he did not order them to sit. The last action of the Prophet (peace be upon him) is what is taken as the ruling." This is the wording of Al-Bukhari. Muslim agreed up to "all together." In another narration, it adds: "Do not differ from him, and when he prostrates, prostrate."
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: لَمَّا ثَقُلَ رَسُوْلُ اللهِ ﷺ جَاءَ بِلَالُ يُؤْذِنُهُ بِالصَّلَاةِ، فَقَالَ: «مُرُوْا أَبَا بَكْرٍ أَنْ يُصَلِّي بِالنَّاسِ ، فَصَلَّى أَبُو بَكْرٍ تِلْكَ الأَيَّامَ، ثُمَّ إِنَّ النَّبِيَّ ﷺ وَجَدَ فِي نَفْسِهِ خِفَّةً، فَقَامَ يُهَادَى بَيْنَ رَجُلَيْنِ، وَرِجْلَاهُ تَخْطَانِ فِي الْأَرْضِ حَتَّى دَخَلَ الْمَسْجِدَ فَلَمَّا سَمِعَ أَبُو بَكْرٍ حِسَّهُ ذَهَبَ يَتَأَخَّرُ ، فَأَوْمَا إِلَيْهِ رَسُولُ اللهِ ﷺ أَنْ لَا يَتَأَخَّرَ، فَجَاءَ حَتَّى جَلَسَ عَنْ يَسَارِ أَبِي بَكْرٍ، فَكَانَ أَبُو بَكْرٍ يُصَلِّي قَائِمًا، وَكَانَ رَسُولُ اللهِ ﷺ يُصَلِّي قَاعِدًا، يَقْتَدِي أَبُو بَكْرٍ بِصَلَاةِ رَسُولِ اللهِ ، وَالنَّاسُ يَقْتَدُوْنَ بِصَلَاةِ أَبِي بَكْرٍ مُتَّفَقٌ عَلَيْهِ. وَفِي رِوَايَةٍ لَهُمَا: يُسْمِعُ أَبُو بَكْرِ النَّاسَ التَّكْبِيرَ.
It is narrated from Aisha (may Allah be pleased with her) that she said: "When the Messenger of Allah (peace be upon him) became seriously ill, Bilal came to inform him about the prayer. He said: 'Tell Abu Bakr to lead the people in prayer.' Abu Bakr led the prayers during those days. Then, the Prophet (peace be upon him) felt some relief and walked supported by two men, with his feet dragging on the ground, until he entered the mosque. When Abu Bakr heard his movement, he began to step back, but the Messenger of Allah (peace be upon him) signaled him not to step back. He came and sat to the left of Abu Bakr. Abu Bakr prayed standing, and the Messenger of Allah (peace be upon him) prayed sitting, following Abu Bakr's prayer, while the people followed Abu Bakr's prayer." This is agreed upon (by Al-Bukhari and Muslim] In another narration by both: "Abu Bakr made the takbir audible to the people."
وَعَنْ عَلِيٍّ وَمُعَاذِ بْنِ جَبَلٍ (رضي الله عنهما) قَالَا : قَالَ رَسُوْلُ اللهِ ﷺ: «إِذَا أَتَى أَحَدُكُمُ الصَّلَاةَ وَالْإِمَامُ عَلَى حَالٍ فَلْيَصْنَعْ كَمَا يَصْنَعُ الْإِمَامُ». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيثُ غَرِيبٌ.
It is narrated from Ali and Muadh ibn Jabal (may Allah be pleased with them) that they said: The Messenger of Allah (peace be upon him) said: "When one of you comes to prayer and the imam is in a certain state, let him do as the imam does." [Narrated by Al-Tirmidhi, who said: "This is a Gharib Hadith."]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) ، قَالَ : قَالَ رَسُوْلُ اللهِ ﷺ: «إِذَا جِئْتُمْ إِلَى الصَّلَاةِ، وَنَحْنُ سُجُودٌ فَاسْجُدُوا وَلَا تَعُدُّوهُ شَيْئًا، وَمَنْ أَدْرَكَ رَكْعَةً فَقَدْ أَدْرَكَ الصَّلَاةَ». رَوَاهُ أَبُو دَاوُدَ.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "When you come to prayer and we are in prostration, then prostrate, but do not count it as a rak'ah. And whoever catches a rak'ah has caught the prayer." [Narrated by Abu Dawud]
وَعَنْهُ (رضي الله عنه): أَنَّهُ كَانَ يَقُوْلُ : مَنْ أَدْرَكَ الرَّكْعَةَ فَقَدْ أَدْرَكَ السَّجْدَةَ، وَمَنْ فَاتَتْهُ قِرَاءَةُ أُمِّ الْقُرْآنِ فَقَدْ فَاتَهُ خَيْرٌ كَثِيرُ. رَوَاهُ مَالِكُ.
It is narrated from him (Abu Hurairah) that he used to say: "Whoever catches a rak'ah has caught the prostration, and whoever misses the recitation of Umm al-Quran (Surah Al-Fatihah) has missed a great deal of good." [Narrated by Malik]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ صَلَّى أَرْبَعِينَ يَوْمًا فِي جَمَاعَةٍ يُدْرِكُ التَّكَبِيرَةَ الْأُولَى كُتِبَ لَهُ بَرَاءَتَانِ: بَرَاءَةُ مِنَ النَّارِ وَبَرَاءَةُ مِنَ النَّفَاقِ». رَوَاهُ التَّرْمِذِيُّ.
It is narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "Whoever prays forty days in congregation, catching the first takbir, will be granted two freedoms: freedom from the Fire and freedom from hypocrisy." [Narrated by Al-Tirmidhi]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ تَوَضَّأَ فَأَحْسَنَ وُضُوءَهُ، ثُمَّ رَاحَ فَوَجَدَ النَّاسَ قَدْ صَلَّوْا أَعْطَاهُ اللهُ مِثْلَ أَجْرِ مَنْ صَلَّاهَا وَحَضَرَهَا، لَا يَنْقُصَ ذَلِكَ مِنْ أُجُوْرِهُمْ شَيْئًا». رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "Whoever performs ablution and perfects it, then goes to the mosque and finds that the people have already prayed, Allah will grant him the reward of those who prayed and attended it, without diminishing their rewards in the slightest." [Narrated by Abu Dawud and Al-Nasa’i]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) قَالَ: جَاءَ رَجُلٌ وَقَدْ صَلَّى رَسُوْلُ اللهِ ﷺ فَقَالَ: «أَلَا رَجُلٌ يَتَصَدَّقُ عَلَى هَذَا فَيُصَلَّى مَعَهُ ، فَقَامَ رَجُلٌ فَصَلَّى مَعَهُ. رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ، وَرَوَى الطَّبَرَانِي فِي الْكَبِيْرِ» وَالْأَوْسَطِ».
It is narrated from Abu Sa'id Al-Khudri (may Allah be pleased with him) that he said: A man came after the Messenger of Allah (peace be upon him) had already prayed. The Prophet (peace be upon him) said: "Is there no one who will show kindness to this man and pray with him?" A man stood up and prayed with him. [Narrated by Al-Tirmidhi and Abu Dawud]
Al-Tabarani also narrated it in "Al-Kabir" and "Al-Awsat."
وَعَنْ أَبِي بَكْرَةَ (رضي الله عنه): أَنَّ رَسُوْلَ اللهِ ﷺ أَقْبَلَ مِنْ نَوَاحِي الْمَدِينَةِ يُرِيدُ الصَّلَاةَ، فَوَجَدَ النَّاسَ قَدْ صَلَّوْا، فَمَالَ إِلَى مَنْزِلِهِ، فَجَمَعَ أَهْلَهُ فَصَلَّى بِهِمْ. ۱ وَقَالَ الْهَيْثَمِيُّ: رِجَالُهُ ثِقَاتٌ.
وَقَالَ عُلَمَاؤُنَا: وَلَوْ جَازَ تَكْرَارُ الْجَمَاعَةِ فِي الْمَسْجِدِ لَمَا اخْتَارَ الصَّلَاةَ فِي بَيْتِهِ عَلَى الْجَمَاعَةِ فِي الْمَسْجِدِ، كَذَا فِي رَدَّ الْمُحْتَارِ».
It is narrated from Abu Bakrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) was returning from the outskirts of Madinah intending to pray, but he found that the people had already prayed. He turned to his house, gathered his family, and led them in prayer. 1 Al-Haythami said: Its narrators are trustworthy.
Our scholars said: If repeating the congregation in the mosque were permissible, he would not have chosen to pray at home over praying in congregation in the mosque. This is mentioned in "Radd al-Muhtar."
The restriction applies to a neighborhood mosque with a fixed imam and congregation, as mentioned in "Ad-Durar" and other sources. In "Al-Manba'," it is stated that the restriction to a neighborhood mosque is to distinguish it from a public mosque, and the restriction to a second adhan is to exclude cases where a congregation prays in a neighborhood mosque without an adhan, which is unanimously permissible.
In arguing against Imam Ash-Shafi'i, who denies the dislike of repetition, it is said: We have this hadith, and if repeating the congregation were permissible, he would not have chosen to pray at home over praying in congregation in the mosque. Moreover, unrestricted repetition diminishes the significance of congregation, as people would not gather if they knew the prayer would not be missed. As for a public mosque, people are equal there, and no group has a special claim over it.
This reasoning implies that repetition is disliked in a neighborhood mosque even without a second adhan. This is supported by what is mentioned in "Az-Zahiriya": If a group enters the mosque after its residents have prayed, they should pray individually, which is the apparent ruling. This contradicts the earlier consensus.
In the chapter on Adhan, it is mentioned in "Sharh al-Munyah" that Abu Yusuf said: If the congregation is not in the same form as the first, it is not disliked; otherwise, it is disliked, and this is the correct view. Changing the position of the imam alters the form, as mentioned in "Al-Bazzaziya." In "At-Tatarkhaniya," it is narrated from "Al-Walwaljiya": This is our position. End of the summary from "Radd al-Muhtar."
Notes / الحواشي
1 The statement "He gathered his family and led them in prayer": It is mentioned in "Radd al-Muhtar" that it is strongly disliked (makruh tahriman) to repeat the congregation in a neighborhood mosque with a second adhan and iqamah, unless the first prayer was led by someone other than the regular imam or by the regular imam but with a low adhan. If the family repeats the prayer without a second adhan, or if it is a mosque on a travel route, it is permissible by consensus, as in the case of a mosque without a fixed imam or muadhin where people pray in groups. It is preferable for each group to pray with its own adhan and iqamah, as mentioned in "Amali Qadi Khan."
۱ قوله: فجمع أهله فصلي بهم: قال في رد المحتار» يكره تحريما تكرار الجماعة في مسجد محلة بأذان وإقامة إلا إذا صلى بهما فيه أولا غير أهله أو أهله لكن بمخافتة الأذان، ولو كرر أهله بدونهما، أو كان مسجد طريق جاز إجماعا، كما في مسجد ليس له إمام ولا مؤذن ويصلي الناس فيه فوجا فوجا، فإن الأفضل أن يصلي كل فريق بأذان وإقامة على حدة، كما في «أمالي قاضي خان». انتهى ونحوه في الدرر»، والمراد بمسجد المحلة ما له إمام وجماعة معلومون، كما في الدرر» وغيرها.
قال في المنبع: والتقييد بالمسجد المختص بالمحلة احتراز من الشارع، وبالأذان الثاني احتراز عما إذا صلى في مسجد المحلة جماعة بغير أذان حيث يباح إجماعا انتهى ثم قال في الاستدلال على الإمام الشافعي النافي للكراهة ما نصه: ولنا هذا الحديث، ولو جاز تكرار الجماعة لما اختار الصلاة في بيته على الجماعة في المسجد، ولأن في الإطلاق هكذا تقليل الجماعة معنى، فإنهم لا يجتمعون إذا علموا أنها لا تفوتهم. وأما مسجد الشارع فالناس فيه سواء، لا اختصاص له بفريق دون فريق. انتهى ومثله في البدائع وغيرها، ومقتضى هذا الاستدلال: كراهة التكرار في مسجد المحلة ولو بدون أذان.
ويؤيده ما في الظهيرية»: لو دخل جماعة المسجد بعد ما صلى فيه أهله يُصلُّون وحدانا، وهو ظاهر الرواية. انتهى وهذا مخالف الحكاية الإجماع المارة، وقدمنا في باب الأذان» عن آخر شرح المنية» عن أبي يوسف: أنه إذا لم تكن الجماعة على الهيئة الأولى لا تكره، وإلا تكره، وهو الصحيح. وبالعدول عن المحراب تختلف الهيئة، كذا في «البزازية». وفي التتارخانية» عن «الولوالجية»: وبه نأخذ. تم كلام رد المحتار» مختصرا.
وَعَنِ الْأَسْوَدِ بْنِ يَزِيدَ التَّابِعِيِّ : أَنَّهُ كَانَ إِذَا فَاتَتْهُ الْجَمَاعَةُ فِي مَسْجِدِ قَوْمِهِ ذَهَبَ إِلَى مَسْجِدٍ آخَرَ رَوَاهُ ابْنُ أَبِي شَيْبَةَ بِإِسْنَادٍ صَحِيحٍ.
وَرَوَاهُ الْبُخَارِيُّ تَعْلِيْقًا، وَمَا وَرَدَ مِنْ قَوْلِهِ : مَنْ يَتَصَدَّقُ ...» لَا يَدُلُّ عَلَى جَوَازِ التَّكْرَارِ الْمُتَكَلَّمُ فِيْهِ، وَهُوَ اقْتِدَاءُ الْمُفْتَرِضِ بِالْمُفْتَرِضِ إِذِ الثَّابِتُ بِهِ اقْتِدَاءُ الْمُتَنَفِّلِ بِالْمُفْتَرِضِ، وَلَا يُحْكَمُ بَكَرَاهَتِهِ، بَلْ وَرَدَ فِي جَوَازِهِ حَدِيثُ آخَرُ مِنْ قَوْلِهِ : «إِذَا صَلَّيْتُمَا فِي رِجَالِكُمَا، ثُمَّ أَتَيْتُمَا صَلَاةَ قَوْمٍ فَصَلَّيَا مَعَهُمْ، وَاجْعَلَا صَلَاتَكُمَا مَعَهُمْ سُبْحَةً، كَمَا هُوَ ظَاهِرُ. وَمَا رَوَاهُ الْبُخَارِيُّ تَعْلِيْقًا عَنْ أَنَسٍ الله مَحْمُوْلُ عَلَى مَسْجِدِ الطَّرِيقِ أَوْ نَحْوِهِ مِمَّا نُقِلَ فِيْهِ أَنَّهُ أَذَّنَ وَأَقَامَ، وَهُوَ مَكْرُوهُ عِنْدَ الْعَامَّةِ، كَذَا يُفْهَمُ مِنَ الْمِرْقَاةِ» وَغَيْرِهِ.
It is narrated from Al-Aswad ibn Yazid, a Tabi'i (follower of the companions), that if he missed the congregational prayer in his local mosque, he would go to another mosque. [Narrated by Ibn Abi Shaybah with a Sahih chain]
Al-Bukhari also narrated it in a Mu'allaq form. The statement, "Who will show kindness...", does not indicate the permissibility of the repetition being discussed, which is the following of one obligated prayer by another obligated prayer. What is established by it is the following of a voluntary prayer by an obligated prayer, and there is no ruling of dislike for this. Rather, another hadith supports its permissibility: "If you two pray among your men, then come to the prayer of a group, pray with them, and let your prayer with them be a voluntary one," as is apparent.
What Al-Bukhari narrated in a suspended form from Anas (may Allah be pleased with him) is understood to refer to a mosque on a travel route or similar, where it is reported that he gave the adhan and iqamah. This is disliked according to the general opinion, as understood from "Al-Mirqah" and other sources.