In the name of Allah, the Entirely Merciful, the Especially Merciful.
The Ifadah Center
for Humanities Research and Studies
presents:
An Abridgment of Sahih al-Bukhari.
Chapter:
People of knowledge and virtue are most entitled to lead the prayer.
On the authority of Abu Musa, who said:
The Prophet (peace and blessings of Allah be upon him) fell ill,
and his illness grew severe.
So he said,
"Command Abu Bakr to lead the people in prayer."
'A'ishah said,
"He is a tender-hearted man;
if he stands in your place,
he will not be able to lead the people in prayer."
He said,
"Command Abu Bakr to lead the people in prayer."
She repeated her objection,
so he said,
"Tell Abu Bakr to lead the people in prayer,
for you women are like the female companions of Joseph!"
So the messenger went to him,
and he led the people in prayer during the lifetime of the Prophet (peace be upon him).
Commentary on the hadith:
"The Prophet fell ill"—
this refers to the terminal illness in which he passed away (peace be upon him).
"He is a tender-hearted man"—
that is, soft-hearted and easily moved to abundant weeping.
"She repeated her objection"—
meaning that 'A'ishah (may Allah be pleased with her) repeated her statement.
"If he stands in your place"—
that is, as the imam leading the people.
"He will not be able to lead the people in prayer"—
because of his tenderness and excessive weeping.
"For you women are like the female companions of Joseph"—
meaning, like his female companions
in conspiring together for what they desire through persistent urging.
This was because 'A'ishah and Hafsah (may Allah be pleased with them)
went to great lengths in repeatedly insisting that he was too tender-hearted to do so.
"So the messenger went to him"—
namely, Bilal (may Allah be pleased with him).
Benefits derived from the hadith:
Among the lessons learned from this hadith is
that the Prophet's illness grew severe
so that Allah might magnify his reward.
It also shows the permissibility of a woman discussing or questioning a matter with her husband.
It demonstrates the profound love the Companions of the Messenger of Allah had for him.
It highlights the Companions' deep awareness
of the true standing and merit of Abu Bakr (may Allah be pleased with him).
It affirms the precedence of Abu Bakr and his superiority over all the Companions.
It permits comparing someone to another in a well-known characteristic.
It indicates that if an imam faces an excuse or impediment,
he appoints someone to take his place and lead the people,
and he should only appoint the best and most virtuous among them.
It establishes the permissibility of weeping during prayer for someone overcome by emotion.
Furthermore, the hadith contains an allusion to Abu Bakr's rightful entitlement to the supreme leadership (the Caliphate).
On the authority of Anas Ibn Malik al-Ansari,
who followed the Prophet (peace be upon him), served him, and accompanied him:
Abu Bakr used to lead them in prayer during the Prophet's illness in which he passed away.
In one narration: The Prophet (peace be upon him) did not come out for three days.
When Monday came,
while they were aligned in rows in prayer—
in one narration: during the dawn prayer (Fajr)—
the Prophet (peace be upon him) drew aside the curtain of the room,
looking at us while standing,
as if his face were a page of the Mus-haf.
Then he smiled and laughed.
We were almost captivated and distracted with joy at seeing the Prophet (peace be upon him),
so Abu Bakr stepped backward on his heels to join the row,
thinking that the Prophet was coming out to pray.
But the Prophet gestured to us
to complete our prayer,
and he let down the curtain;
and he passed away on that very day.
Commentary on the hadith:
"He followed the Prophet (peace be upon him)"—
meaning he believed in him and followed his guidance,
and he served him for ten years.
"Waja'" means illness.
"He drew aside" means he lifted.
"As if his face were a page of the Mus-haf"—
referring to its beauty, radiance, and radiant clarity of complexion.
"Then he smiled and laughed"—
meaning out of joy at seeing their unity, harmony, and steadfast practice of his sacred law.
"We were almost"—meaning we were on the verge of,
"captivated and distracted with joy"—
meaning bewildered and overcome with delight at seeing him (peace be upon him).
"Abu Bakr stepped backward on his heels"—
that is, he retreated backwards
"to join the row"—
derived from joining and connecting.
"He let down the curtain"—
referring to the drape of the room.
Benefits derived from the hadith:
Among the lessons learned from this hadith is
an exposition of the supreme virtue of Abu Bakr (may Allah be pleased with him).
The hadith also contains an allusion to Abu Bakr's rightful entitlement to the Caliphate.
It shows that minor movement during prayer does not invalidate it.
It establishes the permissibility of acting upon an understandable gesture in prayer.
Chapter: When someone enters to lead the people in prayer,
and then the primary imam arrives:
whether the first person steps back or does not step back,
his prayer is valid.
On the authority of Sahl Ibn Sa'd al-Sa'idi:
The Messenger of Allah (peace and blessings of Allah be upon him)
went to Banu 'Amr Ibn 'Awf to effect a reconciliation among them.
In one narration:
The people of Quba' fought until they pelted one another with stones,
so the Messenger of Allah was informed of that,
and he said,
"Let us go and make peace between them."
Then the time for prayer arrived.
In one narration:
He prayed Zuhr,
and then went to them to make peace between them.
When the time for the 'Asr prayer arrived,
the mu'adh-dhin came to Abu Bakr
and said,
"Will you lead the people in prayer so that I may call the iqamah?"
He replied, "Yes."
So Abu Bakr began to lead the prayer.
Then the Messenger of Allah (peace be upon him) arrived
while the people were in prayer,
and he made his way through until he stood in the row.
The people began clapping their hands.
In one narration:
The Prophet (peace be upon him) came,
walking through the rows, passing through them,
until he stood in the first row.
The people began clapping.
Abu Bakr would never turn around during his prayer,
but when the people clapped excessively,
he turned around
and saw the Messenger of Allah (peace be upon him).
The Messenger of Allah gestured to him
to remain in your place.
Abu Bakr (may Allah be pleased with him) raised his hands
and praised Allah for what the Messenger of Allah had commanded him to do.
Then Abu Bakr stepped back until he stood level in the row.
In one narration:
Then he retreated backwards on his heels,
and the Messenger of Allah (peace be upon him) stepped forward and led the prayer.
When he finished, he said,
"O Abu Bakr!
What prevented you from staying put when I commanded you?"
Abu Bakr replied,
"It was not fitting for Ibn Abi Quhafah to pray in front of the Messenger of Allah."
The Messenger of Allah (peace be upon him) then said,
"Why did I see you clapping so much?
Whoever notices something amiss in his prayer should glorify Allah."
In one narration:
"Whoever is confronted by something in his prayer
should say: 'Subhanallah' (Glory be to Allah);
for if he glorifies Allah, attention will be paid to him.
Clapping is only for women."
Commentary on the hadith:
Banu 'Amr Ibn 'Awf:
They were from the descendants of Malik Ibn al-Aws of the Ansar,
and they resided in Quba'.
"Then the time for prayer arrived"—
meaning the time for the 'Asr prayer was due.
"The mu'adh-dhin came"—
namely, Bilal (may Allah be pleased with him).
"Will you lead the people in prayer"—
meaning, will you lead the people as their imam?
"He made his way through until he stood in the row"—
that is, he cleared his way through the rows
until he reached the first row.
"Abu Bakr would never turn around during his prayer"—
this was due to his knowledge of the prohibition against doing so.
"Remain in your place"—
meaning he commanded him to stay and remain steadfast where he was.
"Then he stepped back"—
meaning he moved backward;
that is, he retreated to the rear
"until he stood level in the row"—
meaning he stood aligned in the first row.
"When he finished"—
referring to the Messenger of Allah (peace be upon him).
"When I commanded you"—
meaning at the time I instructed you.
"For Ibn Abi Quhafah"—
referring to Abu Bakr himself (may Allah be pleased with him).
"To pray in front of the Messenger of Allah"—
that is, ahead of him as an imam.
"Why did I see you"—
meaning, what was the matter with you?
"Clapping so much"—
meaning you clapped excessively.
"Raba"—
meaning something doubtsome or amiss occurred to him.
"Should glorify Allah"—
that is, he should say: 'Subhanallah'.
"Tasfih"—
tasfih carries the same meaning as clapping (tasfiq).
"Al-qahqara"—
this refers to moving or retreating backwards.
"Whoever is afflicted by something..."
meaning, whoever is struck by an incident or event.
Key benefits of the hadith:
From this hadith we derive:
the virtue of reconciling between people,
severing the roots of discord among them,
and uniting them upon a single word.
It also highlights the superior virtue of Abu Bakr (may Allah be pleased with him),
and establishes the legitimacy of having someone other than the regular imam lead when he is delayed,
provided there is no fear of discord or reprimand from that imam.
It guides toward appointing the most fitting and worthy person to lead prayer,
and permits the muezzin or others to invite an esteemed person to step forward, with his agreement.
It indicates that the iqamah is valid only when intending to enter into the prayer immediately,
and that whoever makes the call to prayer should preferably pronounce the iqamah.
It also demonstrates the virtue of performing the prayer at the beginning of its designated time,
and the importance of safeguarding prayer times.
The hadith demonstrates that minimal action during prayer does not invalidate it,
and points to the dislike of turning away casually in prayer.
It shows the permissibility of acting upon an understood gesture during prayer.
Malik said: "Whoever receives joyful news while praying
and praises Allah Almighty, it does not harm his prayer."
It contains an encouragement to persistently praise Allah Almighty for standing in high religious regard,
recognizing that this is among the greatest blessings.
It shows that addressing an elder by his kunyah is a mark of honor,
and that a leader should inquire about the reason behind noncompliance before reprimanding someone.
Chapter:
"The Imam Is Appointed Only to Be Followed"
On the authority of 'A'ishah (may Allah be pleased with her):
Some people entered upon the Prophet (peace and blessings of Allah be upon him) to visit him during his illness.
In another narration:
The Messenger of Allah (peace be upon him) prayed in his home while ailing,
so he led them sitting down,
while they proceeded to pray standing.
He gestured to them: "Sit down."
When he finished, he said:
"The imam is appointed only to be followed."
In another narration:
"The imam is made only to be followed:
when he bows, bow;
when he rises, rise;
and if he prays sitting, pray sitting."
Commentary on the hadith:
"They visit him":
*'Iyadah* means visiting the sick.
"So he led them":
that is, within his home.
"When he finished":
meaning, when he concluded the prayer.
"The imam is appointed only to be followed":
meaning, the follower must strictly emulate him,
neither anticipating him nor doing actions simultaneously with him,
but following closely behind him.
"While ailing":
that is, suffering from illness.
Key benefits of the hadith:
From this hadith we derive:
that the follower must never precede the imam
in bowing or prostration.
It also shows that whoever precedes his imam in either
and fails to wait for him
invalidates his prayer.
It shows the permissibility of acting
upon an understood gesture during prayer,
and that an understood gesture
while praying does not invalidate it.
It also demonstrates the virtue of visiting the sick.
Chapter:
"When the Person Behind the Imam Prostrates"
On the authority of al-Bara' ibn 'Azib, who said:
"We used to pray behind the Prophet (peace and blessings of Allah be upon him),
and whenever he said,
'Allah listens to him who praises Him,'
none of us would bend his back
until the Prophet (peace be upon him) placed his forehead upon the ground."
Commentary on the hadith:
"None of us would bend his back":
meaning, no one would curve his spine to descend,
and the intent is:
none of us would go down into prostration
until the Prophet (peace be upon him) placed his forehead upon the ground.
The intended meaning is:
they remained upright
until they actually saw the Prophet (peace be upon him) prostrating.
Key benefits of the hadith:
From this hadith we derive:
the obligation of following the imam's movements,
and that the Companions were the most exemplary people in their adherence.
Some scholars also inferred from this hadith the obligation of tranquility in prayer.
Chapter: "The Sin of Raising One's Head Before the Imam"
On the authority of Abu Hurayrah,
from the Prophet (peace and blessings of Allah be upon him), who said:
"Does not one of you fear,
or does he not fear,
when he raises his head before the imam,
that Allah will transform his head into the head of a donkey,
or transform his form into the form of a donkey?"
Commentary on the hadith:
"Does not one of you fear":
meaning, is one of you not afraid?
This rhetorical question carries severe reproach and condemnation.
"When he raises his head":
that is, from bowing or prostration.
"His form":
meaning his outward shape and appearance.
"The form of a donkey":
The donkey was singled out among other animals
due to its proverbially dull wit and lack of comprehension,
making the recompense fit the exact nature of the offense.
Key benefits of the hadith:
From this hadith we derive:
the complete compassion of the Prophet (peace be upon him) toward his Ummah,
as he clearly explained legal rulings to them
along with their associated rewards and punishments.
It also highlights that physical transformation (*maskh*) is an incomparable chastisement,
so this striking example was given to warn people against such an act.
It establishes the obligation of following the imam
and strongly cautions against preceding him.
Chapter: "The Prayer Leadership of an Enslaved Person or a Freed Slave"
On the authority of 'Abdullah ibn 'Umar, who said:
"When the earliest Emigrants arrived at al-'Usobah,
a locality in Quba',
before the arrival of the Messenger of Allah (peace and blessings of Allah be upon him),
Salim, the freed slave of Abu Hudhayfah, used to lead them in prayer.
In another narration:
In the mosque of Quba',
among them were Abu Bakr, 'Umar,
Abu Salamah, Zayd,
and 'Amir ibn Rabi'ah,
and he was the most versed of them in the Qur'an."
Commentary on the hadith:
"Before the arrival of the Messenger of Allah (peace be upon him)":
meaning prior to the migration of the Prophet (peace be upon him).
Key benefits of the hadith:
From this hadith we derive:
The one who knows the Book of Allah Almighty best is to be given precedence in prayer leadership.
The hadith also points to the high virtue of the earliest Emigrants.
On the authority of Anas ibn Malik,
from the Prophet (peace and blessings of Allah be upon him), who said:
"Listen and obey."
In another narration,
the Prophet (peace be upon him) said to Abu Dharr:
"Listen and obey,
even if an Ethiopian whose head resembles a raisin is placed in authority over you."
Commentary on the hadith:
"Listen and obey":
Hearing and obeying is strictly in what is righteous, not in disobedience.
"Even if he is placed in authority":
that is, even if he is appointed as a governor or leader.
"A raisin":
meaning a dried grape.
Key benefits of the hadith:
From this hadith we derive:
the obligation of obeying the ruler in anything that is not disobedience to Allah Almighty.
The hadith strongly implies avoiding rebellion against leaders,
given the catastrophic harms that result from it.
It also emphasizes the virtue of communal harmony and unity.
Chapter: "When the Imam Does Not Complete the Prayer Fully, but Those Behind Him Do"
On the authority of Abu Hurayrah:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"They lead the prayer for you:
if they perform it correctly, it is to your benefit;
and if they err, it is to your benefit and against them."
Commentary on the hadith:
"If they perform it correctly":
meaning, if they perform the prayer properly and completely.
"And if they err, it is to your benefit":
that is, its reward is credited to you,
"and against them":
meaning the sin or deficiency falls solely upon them.
Key benefits of the hadith:
From this hadith we derive:
the permissibility of praying behind both the righteous and the corrupt ruler if feared,
and that if the imam performs imperfect bowings or prostrations,
the prayer of those behind him is not invalidated,
unless he leaves out an obligatory pillar of the prayer.
It indicates that the imam bears responsibility,
and points to the imperative of preserving prayer times.
Chapter: "The Prayer Leadership of One Put to Trial or an Innovator"
On the authority of 'Ubaydullah ibn 'Adi ibn Khiyar:
He entered upon 'Uthman ibn 'Affan (may Allah be pleased with him)
while he was besieged,
and said:
"You are the general leader of the Muslims,
yet there has befallen you what we see,
and a leader of sedition leads us in prayer,
which makes us feel uneasy."
'Uthman replied:
"Prayer is the best deed people can perform;
so if the people do good,
join them in their good,
and if they do evil,
avoid their wrongdoing."
Commentary on the hadith:
"While he was besieged":
meaning confined to his home, prevented from managing public affairs.
"A general leader":
meaning the legitimate leader of the community.
"There has befallen you what we see":
Meaning, from the siege and rebellion against you.
"A leader of discord and trial (fitnah)"—
he was 'Abd al-Rahman ibn 'Udays al-Balawi,
and it was also said
Kinanah ibn Bishr,
one of the ringleaders of the Kharijites.
"And we feel hesitation,"
meaning, we fear falling into sin.
"Then avoid,"
meaning, leave and shun it.
Benefits of the hadith:
Among the points derived from the hadith is
a stern warning against tribulation (fitnah) and becoming embroiled in it.
The hadith also shows that praying behind someone behind whom prayer is disliked
takes precedence over suspending the congregational prayer altogether.
It also emphasizes maintaining the establishment of prayers,
urging attendance at congregational prayers during times of civil strife,
lest affairs deviate and unity fracture,
reinforcing division and partisan zealotry.
It also highlights the eagerness to align with the community in righteous deeds, while abstaining from their wrongdoing.
Chapter: When the Imam prolongs the prayer
and a man has a pressing need,
so he leaves and prays on his own.
On the authority of Jabir ibn 'Abdullah al-Ansari, who said:
In one narration:
Mu'adh ibn Jabal used to pray with the Prophet, peace and blessings of Allah be upon him,
and then return to lead his people in prayer.
A man arrived leading two draught camels
when night had already fallen,
and he found Mu'adh praying.
So he tethered his draught camel
and came forward to join Mu'adh.
Mu'adh recited Surah al-Baqarah or an-Nisa',
so the man departed,
and it later reached him that Mu'adh had criticized him;
in one narration,
he said, "He is indeed a hypocrite!"
The man then went to the Prophet, peace and blessings of Allah be upon him,
and complained to him about Mu'adh.
Thereupon, the Prophet, peace be upon him, said:
"O Mu'adh!
Are you putting people to trial?!
Or: Are you driving them away?!"
repeating it three times:
"Why did you not rather pray reciting 'Glorify the name of your Lord the Most High' (Surah al-A'la),
'By the sun and its brightness' (Surah ash-Shams),
and 'By the night when it covers' (Surah al-Layl)?
For behind you pray the elderly, the weak, and the person with pressing needs."
Commentary on the hadith:
"A man"—he was Haram ibn Milhan,
and it was also said someone else.
"With two draught camels"—
the *nadih* is a camel used for drawing water to irrigate date palms and crops.
"Night had fallen,"
meaning, its darkness had fully set in.
"He found,"
meaning, he coincided with.
"And came forward to join Mu'adh,"
meaning, to pray along with him.
"He recited"—
referring to Mu'adh, may Allah be pleased with him.
"He criticized him,"
meaning, he spoke ill of him.
"Are you putting people to trial?!"
is an interrogative expressing disapproval;
for unduly prolonging the prayer drives people away from attending the congregation.
"Three times,"
meaning, he repeated this statement
to emphasize his stern rebuke.
"Why did you not rather pray..."
meaning, why did you not recite in the prayer:
"the elderly,"
meaning, advanced in age;
"the weak,"
meaning, frail in physical strength,
due to illness or other frailties;
"and the person with pressing needs,"
meaning, whoever has an errand whose fulfillment is being delayed.
Benefits of the hadith:
Derived from the hadith is
the validity of someone offering an obligatory prayer behind an imam who is offering a voluntary prayer.
The apparent wording of the hadith also indicates
that a follower behind an imam is permitted to break away from the imam
and complete the prayer individually,
though this is a matter of scholarly discussion.
It also indicates that since the Lawgiver commanded moderation and brevity,
the one who unduly prolongs it acts contrary to this instruction,
so parting from him is permissible,
because obedience is only due in what is recognized as right.
It also highlights the recommendation of keeping the prayer light and brief
out of consideration for the condition of the congregants.
It demonstrates that a worldly necessity serves as a valid reason for keeping the prayer concise.
It also proves the permissibility of praying individually
in a mosque where a congregational prayer is taking place.
It shows the permissibility of sternness and repetition when reprimanding a wrong.
Chapter:
When one prays by himself, let him prolong it as much as he wishes.
On the authority of Abu Hurayrah,
the Messenger of Allah, peace and blessings of Allah be upon him, said:
"When one of you leads the people in prayer, let him keep it light,
for among them are the weak, the sick, and the elderly;
and when one of you prays by himself, let him prolong it as much as he wishes."
Commentary on the hadith:
"When one of you leads the people in prayer," meaning, prays as an imam;
"let him keep it light," meaning, without compromising its obligatory components;
"the sick" refers to those who are ailing;
"and when one of you prays by himself," meaning, prays alone.
Benefits of the hadith:
Derived from the hadith is that
imams of congregational prayers ought to keep the prayer light;
for the Prophet, peace and blessings of Allah be upon him, made clear
the underlying reason that necessitates keeping it brief,
which is an unavoidable reality for any congregational imam.
It also indicates that keeping it light does not mean neglecting the pillars and duties of the prayer.
It shows the recommendation of lengthening the prayer when praying individually.
Chapter: Keeping the prayer concise while making it complete.
On the authority of Anas ibn Malik, who said:
"I never prayed behind any imam a prayer lighter yet more complete than that of the Prophet, peace and blessings of Allah be upon him.
Indeed, he would hear the crying of a child
and would lighten the prayer out of fear that his mother might be distressed."
Commentary on the hadith:
"Never" (qatt)
serves to emphasize the negation of past action.
"A prayer lighter yet more complete than that of the Prophet, peace and blessings of Allah be upon him,"
meaning, the Prophet, peace be upon him, would make the prayer concise while performing it with utmost perfection.
"He would lighten,"
meaning, he would abbreviate it;
"out of fear," meaning, dreading
"that his mother might be distressed,"
meaning, distracted from her prayer
due to her heart being occupied with his crying.
Chapter: One who lightens the prayer upon hearing the crying of a child.
On the authority of Abu Qatadah,
from the Prophet, peace and blessings of Allah be upon him, who said:
"Indeed, I stand up for prayer intending to prolong it,
but then I hear the crying of a child,
so I abbreviate my prayer
out of dislike of causing hardship for his mother."
And on the authority of Anas ibn Malik,
that the Prophet, peace and blessings of Allah be upon him, said:
"Indeed, I enter into the prayer intending to lengthen it,
but then I hear the crying of a child,
so I abbreviate my prayer
because of what I know of his mother's profound anguish over his crying."
Commentary on the hadith:
"Intending," meaning, having the intention to do so;
"so I abbreviate," meaning, I shorten it,
the intention being to shorten the recitation.
"Out of dislike of causing hardship for his mother,"
meaning, because of the distress that befalls her
due to her heart being consumed by the weeping of her child.
"Her anguish," meaning, her deep grief and anxiety.
Benefits of the hadith:
Derived from the hadith is
that the guidance of the Prophet, peace and blessings of Allah be upon him,
is the true standard of balance and moderation in all matters.
It also proves the permissibility of women praying alongside men in the mosque,
and the permissibility of bringing young children into the mosque.
It also clearly demonstrates the perfection of the Prophet's compassion
toward his Ummah,
and his mindful consideration of their conditions.