Part of Sahih Al-Bukhari
· Lesson 33 of 113
Summary of Sahih Al-Bukhari | Episode (33) | Adhan book - 2
0:000:00
Transcript
Machine translation — may contain errors
0:00
In the name of Allah, the Most Gracious, the Most Merciful.
0:03
The Ifadah Center
0:06
for Humanities Studies and Research
0:09
presents
0:10
The Abridgment of Sahih al-Bukhari.
0:16
Chapter: What to Say Upon Hearing the Caller to Prayer.
0:21
On the authority of Abu Sa'id al-Khudri,
0:24
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
0:28
"When you hear the call to prayer,
0:31
repeat what the mu'adhdhin says."
0:35
Commentary on the hadith:
0:38
"The call"
0:40
refers to the adhan,
0:41
not the iqamah.
0:43
"Repeat what the mu'adhdhin says":
0:46
the word "what" (or "the likeness of") does not necessarily imply total symmetry in every single phrase.
0:51
Key lessons from the hadith:
0:54
From this hadith we derive:
0:56
the recommendation to respond to the caller to prayer,
0:59
which can only be done by listening attentively.
1:02
It also shows the virtue of responding to the caller to prayer
1:05
and explains how to make that response.
1:10
On the authority of Abu Umamah ibn Sahl ibn Hunayf, who said:
1:14
I heard Mu'awiyah ibn Abi Sufyan,
1:16
while sitting on the pulpit,
1:19
as the mu'adhdhin called the adhan:
1:21
when he said,
1:22
"Allahu Akbar,
1:23
Allahu Akbar,"
1:25
Mu'awiyah said,
1:27
"Allahu Akbar,
1:28
Allahu Akbar."
1:30
When he said,
1:32
"I bear witness that there is no god but Allah,"
1:35
Mu'awiyah said,
1:37
"And I."
1:38
Then when he said,
1:40
"I bear witness that Muhammad is the Messenger of Allah,"
1:44
Mu'awiyah said,
1:45
"And I."
1:47
In one narration:
1:49
when the caller said, "Come to prayer,"
1:51
Mu'awiyah said:
1:53
"There is no power and no strength except with Allah."
1:57
When the adhan concluded,
1:59
he said:
2:00
"O people!
2:03
Indeed, I heard the Messenger of Allah (peace be upon him)
2:06
in this very gathering,
2:08
when the mu'adhdhin made the call to prayer,
2:11
say precisely what you heard me say."
2:16
Commentary on the hadith:
2:19
Saying "And I"
2:20
seemingly indicates that this amount is sufficient,
2:23
though it is preferable to repeat the exact words of the mu'adhdhin.
2:28
"When the adhan concluded"
2:29
means it was finished and completed.
2:32
Key lessons from the hadith:
2:35
From this hadith we derive:
2:37
that the imam may teach knowledge while seated on the pulpit;
2:41
guidance toward teaching by practical demonstration and example;
2:44
the permissibility of speaking prior to commencing the sermon;
2:49
the prescription of sitting before delivering the sermon;
2:52
that the listener must follow along with the adhan,
2:56
except during the two calls to "Hayya 'ala...",
2:58
where one says instead: "There is no power and no strength except with Allah."
3:05
Chapter: Supplication at the Time of the Call to Prayer.
3:09
On the authority of Jabir ibn 'Abdullah,
3:11
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
3:15
"Whoever says, upon hearing the call to prayer:
3:18
'O Allah, Lord of this perfect call
3:22
and the established prayer,
3:24
grant Muhammad the station of Wasilah and preeminence,
3:28
and resurrect him to the praised station which You have promised him,'
3:32
my intercession will be assured for him on the Day of Resurrection."
3:37
Commentary on the hadith:
3:40
"Chapter: Supplication at the Time of the Call to Prayer"
3:43
means upon the completion of the adhan.
3:46
"The call" refers to the adhan.
3:49
"This perfect call" means the call of the adhan;
3:53
it is described as such due to its perfection and momentous status,
3:57
containing neither deficiency nor fault
3:59
because all forms of polytheism and association are negated therein.
4:02
"The established prayer"
4:04
means the enduring prayer, lasting as long as the heavens and the earth remain.
4:08
"Wasilah"
4:10
refers to a supreme rank in Paradise that is not befitting
4:13
except for a single servant among the servants of Allah,
4:16
and that is the Prophet (peace be upon him).
4:20
"Preeminence"
4:21
signifies the rank surpassing all other created beings.
4:26
"The praised station"
4:28
refers to the station of the Greatest Intercession,
4:30
for which the first and the last of creation will praise him.
4:34
"Will be assured for him"
4:36
means he will become deserving of intercession and will attain it.
4:40
Key lessons from the hadith:
4:43
From this hadith we derive:
4:45
the recommendation of this transmitted supplication for every listener,
4:49
as well as for the mu'adhdhin;
4:51
encouragement to supplicate at the times of prayer,
4:54
when the gates of heaven are opened for mercy;
4:58
striving to acquire the means to attain his intercession (peace be upon him);
5:04
and affirmation of the intercession for the Prophet (peace be upon him).
5:11
Chapter: Drawing Lots for Calling the Adhan.
5:14
On the authority of Abu Hurayrah,
5:16
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
5:21
"While a man was walking along a path,
5:24
he found a thorny branch in the road and removed it,
5:28
so Allah appreciated his deed and forgave him."
5:31
Then he said:
5:33
"The martyrs are five:
5:35
the one who dies of the plague,
5:37
the one who dies of an abdominal illness,
5:38
the one who drowns,
5:40
the one crushed beneath a collapsing structure,
5:41
and the martyr in the cause of Allah."
5:45
And he said:
5:46
"If the people knew what [reward] lies in the call to prayer and the first row,
5:50
and could find no other way to attain it except by casting lots,
5:53
they would surely cast lots for it.
5:56
And if they knew what lies in going early to prayer, they would race toward it;
6:00
and if they knew what lies in the 'Isha' and Fajr prayers,
6:04
they would come to them even if they had to crawl."
6:08
Commentary on the hadith:
6:11
"And removed it" means cast it away from the people's path.
6:15
"Allah appreciated his deed"
6:17
means Allah accepted it from him and commended him for it.
6:20
"The one who dies of the plague"
6:22
means whoever dies due to an epidemic of plague.
6:24
"The one who dies of an abdominal illness"
6:26
means whoever dies of an ailment of the stomach or bowels.
6:29
"The one crushed beneath a collapsing structure"
6:31
refers to whoever dies under rubble.
6:34
"In the call to prayer"
6:35
refers to the adhan.
6:37
"And the first row"
6:39
refers to the first row in congregational prayer.
6:41
"Except by casting lots":
6:43
the word istiham
6:44
means casting lots.
6:46
"What lies in tahjir":
6:48
this means arriving early for whichever prayer it may be,
6:51
though some restricted it specifically to Friday and Zuhr prayers
6:54
because they occur during the hahirah,
6:57
which is the intense heat of midday.
7:00
"In the 'atamah"
7:02
refers to the 'Isha' prayer.
7:04
"Even if they had to crawl"
7:05
means creeping like a young child on his hands and knees.
7:09
Key lessons from the hadith:
7:13
From this hadith we derive:
7:15
the virtue of removing harmful objects from the road;
7:19
the vastness of Allah Almighty's mercy,
7:22
and that He may forgive many sins on account of a small good deed;
7:27
the legitimacy of casting lots;
7:30
an exposition of the various categories of martyrs,
7:32
which includes the martyr of the battlefield;
7:35
affirmation that among the names of Allah Almighty are
7:37
The Appreciative (al-Shakir) and The Most Grateful (al-Shakur);
7:40
and encouragement to attend the congregational prayers of Fajr and 'Isha',
7:45
in view of the hardship they entail,
7:48
as they are the two heaviest prayers upon the hypocrites.
7:54
Chapter: Speaking During the Adhan.
7:57
On the authority of 'Abdullah ibn al-Harith, who said:
8:00
Ibn 'Abbas delivered a sermon to us on a day of severe rain and mud,
8:04
and when the mu'adhdhin reached the phrase, "Come to prayer," he instructed him:
8:08
"Say: 'Pray in your dwellings.'"
8:13
The people began looking at one another,
8:15
as though they disapproved of it.
8:18
Ibn 'Abbas said: "It seems as though you disapprove of this!
8:22
Indeed, one who was better than me did this"
8:26
—meaning the Prophet (peace be upon him)—
8:29
"The Friday prayer is indeed an obligation,
8:31
but I disliked causing you hardship."
8:34
In another phrasing:
8:36
"I disliked causing you to incur sin
8:38
by coming and treading through the mud up to your knees."
8:43
In one narration:
8:44
"Such that you would walk through mud and slippery ground."
8:48
Commentary on the hadith:
8:51
"Radagh"
8:52
means deep mud and sludge.
8:55
"Rihal"
8:56
refers to homes, dwellings, and residences.
9:00
"'Azmah"
9:01
means an established right and obligation.
9:03
"I disliked causing you hardship"
9:05
means I disliked putting difficulty upon you
9:07
by obliging you to proceed to the Friday prayer
9:10
through mud and heavy rain.
9:12
"Causing you to incur sin"
9:14
means that discontent might enter your hearts
9:17
due to the distress you suffered from the mud and sludge,
9:20
thereby causing you to fall into sin.
9:23
"Dahd" means a slippery surface.
9:28
Lessons derived from the hadith:
9:30
the alleviation of the congregational obligation during rain and similar excuses;
9:35
It also demonstrates that hardship brings about ease,
9:39
and that during rain and similar valid excuses,
9:42
the muezzin says:
9:44
"Pray in your dwellings,"
9:46
or similar phrases established in the hadiths,
9:49
in place of the two calls to prayer ("Hasten to prayer, hasten to success").
9:55
Chapter: The Adhan of a Blind Man When He Has Someone to Inform Him
10:00
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with him and his father), who said:
10:04
The Prophet (peace and blessings of Allah be upon him) said:
10:08
"Bilal calls the adhan at night,
10:11
so eat and drink until he calls it,"
10:14
or he said:
10:16
"until you hear the adhan of Ibn Umm Maktum."
10:20
Ibn Umm Maktum was a blind man
10:23
who would not call the adhan until the people told him, "The morning has come; the morning has come."
10:28
Commentary on the hadith:
10:32
"The morning has come,"
10:33
meaning: you have entered into the ruling of morning,
10:36
though it could also mean: dawn has drawn near.
10:39
Key takeaways from the hadith:
10:43
Derived from the hadith is
10:45
the recommendation to delay the pre-dawn meal (suhur).
10:48
It also shows the permissibility of describing a person by a physical disability they have,
10:52
and identifying a man by his mother's name if he is widely known by it.
10:59
Chapter: The Adhan After Dawn
11:03
On the authority of 'Abdullah ibn 'Umar, who said:
11:06
Hafsah informed me
11:08
that whenever the muezzin paused for the dawn prayer
11:11
and dawn had appeared, the Messenger of Allah (peace and blessings of Allah be upon him)
11:14
would not pray
11:16
except two brief units of prayer (rak'ahs) before the congregation was established.
11:21
In another narration:
11:23
"And that was a time when I would not enter upon the Prophet (peace be upon him)."
11:30
Commentary on the hadith:
11:33
The verb kana ("was/used to") denotes regularity and continuity.
11:38
"The muezzin paused" (i'takafa)
11:40
means he stood ready to call the adhan,
11:42
as if staying devoted to watching for the break of dawn.
11:46
"And [dawn] appeared" (bada) means it became visible.
11:49
"He prayed two brief rak'ahs."
11:53
Key takeaways from the hadith:
11:56
Derived from the hadith is
11:59
the recommendation of praying two rak'ahs before the Fajr prayer.
12:03
It also illustrates the keenness of Ibn 'Umar (may Allah be pleased with him and his father)
12:07
to learn about the Prophet's prayer inside his home.
12:12
On the authority of 'A'ishah, who said:
12:16
"The Prophet (peace be upon him) prayed 'Isha',
12:20
then he prayed eight rak'ahs,
12:24
two rak'ahs sitting down,
12:26
and two rak'ahs between the two calls [the adhan and the iqamah],
12:29
and he never neglected them."
12:32
Commentary on the hadith:
12:35
"And two rak'ahs between the two calls"
12:38
means he would pray two brief rak'ahs between the adhan and the iqamah for the Fajr prayer.
12:44
"And he never neglected them"
12:48
means he would never leave off the two Sunnah rak'ahs of Fajr.
12:51
Key takeaways from the hadith:
12:54
The hadith indicates the number of rak'ahs for the night prayer,
12:59
which is ten rak'ahs besides the Witr.
13:02
It also shows the permissibility of performing the night prayer seated.
13:06
Chapter: The Adhan Before Dawn
13:11
On the authority of 'Abdullah ibn Mas'ud,
13:13
from the Prophet (peace be upon him), who said:
13:17
"Let not the adhan of Bilal prevent any one of you
13:22
from his suhur,
13:25
for he calls the adhan—or announces—at night
13:29
so that whoever among you is standing in prayer may return,
13:31
and to awaken whoever among you is asleep,
13:33
and not to announce that Fajr—or morning—has broken."
13:37
And he gestured with his fingers, raising them upward
13:41
and then lowering them down,
13:43
until he signaled like this [horizontally].
13:46
Commentary on the hadith:
13:50
"Chapter: The Adhan Before Dawn,"
13:52
meaning before the true dawn enters.
13:55
"From his suhur":
13:57
suhur with a fatha on the sin
13:59
refers to the pre-dawn food itself.
14:01
"So that whoever among you is standing in prayer may return,"
14:03
meaning to allow the diligent night-worshiper to rest
14:07
so that he may rise energetic for the Fajr prayer,
14:10
or if he intends to fast,
14:13
he may have his pre-dawn meal.
14:15
"And to awaken whoever among you is asleep,"
14:17
meaning to rouse your sleeping ones.
14:20
"And he gestured with his fingers":
14:22
he intended by this gesture to show that dawn is of two types:
14:26
the false dawn, to which no legal ruling is attached,
14:29
and the true dawn, upon which legal rulings depend.
14:33
Key takeaways from the hadith:
14:36
Derived from the hadith is
14:39
the recommendation to delay the suhur.
14:42
It also shows the permissibility of acting upon an understandable hand gesture.
14:46
The hadith emphasizes alerting the unmindful and the one immersed in their routine
14:49
to the time of worship and its preparatory acts.
14:52
It also contains an indication that certainty is not overruled by doubt,
14:56
and that dawn is of two kinds:
14:58
false and true,
15:00
and no regard is paid to the false dawn.
15:03
On the authority of Nafi',
15:06
from Ibn 'Umar,
15:08
and from al-Qasim ibn Muhammad,
15:10
from 'A'ishah (may Allah be pleased with her):
15:13
Bilal used to call the adhan at night,
15:17
so the Messenger of Allah (peace be upon him) said:
15:20
"Eat and drink until Ibn Umm Maktum calls the adhan,
15:25
for he does not call the adhan until dawn breaks."
15:29
Al-Qasim said:
15:31
"There was no interval between their two calls to prayer
15:33
except that this one would ascend and that one would descend."
15:37
Commentary on the hadith:
15:41
"That this one would ascend":
15:43
it means that Ibn Umm Maktum (may Allah be pleased with him) would climb up to call the adhan,
15:48
"and that one would descend":
15:50
meaning Bilal (may Allah be pleased with him) would climb down
15:53
after completing his adhan.
15:57
Key takeaways from the hadith:
16:01
Derived from the hadith is
16:03
the recommendation to delay the suhur.
16:06
It also shows the permissibility of describing a person by a disability he has,
16:10
and attributing a man to his mother
16:12
if he is already known by that designation.
16:17
Chapter:
16:18
The Interval Between the Adhan and the Iqamah,
16:21
and Who Should Await the Iqamah
16:23
On the authority of 'Abdullah ibn Mughaffal, who said:
16:27
The Prophet (peace be upon him) said:
16:31
"Between every two calls to prayer there is a prayer."
16:37
Then on the third time he added:
16:39
"For whoever wills."
16:41
Commentary on the hadith:
16:44
"Every two calls to prayer":
16:47
what is meant by the two calls
16:49
is the adhan and the iqamah,
16:51
which is an expression by way of predominance (taghlib).
16:53
Key takeaways from the hadith:
16:56
Derived from the hadith is
16:59
the permissibility of applying the word adhan to the iqamah.
17:03
The hadith also points to separating the adhan and the iqamah by a short interval.
17:09
Chapter: Whoever Awaited the Iqamah
17:14
On the authority of 'A'ishah,
17:16
that the Messenger of Allah (peace be upon him)
17:19
used to pray eleven rak'ahs;
17:22
that was his prayer—
17:25
meaning at night.
17:27
In another narration:
17:30
"Seven, nine, or eleven rak'ahs,
17:33
besides the two rak'ahs of Fajr."
17:35
And he would prolong his prostration during that
17:38
for as long as it takes one of you to recite fifty verses,
17:42
before raising his head;
17:44
and he would pray two rak'ahs before the Fajr prayer.
17:48
In another narration:
17:50
"When the muezzin fell silent after the first call of the Fajr prayer,
17:54
he would stand and pray two brief rak'ahs,
17:57
then lie down on his right side
18:01
until the muezzin came to him for the prayer."
18:04
Commentary on the hadith:
18:08
Kana ("used to") denotes constancy and habitual practice.
18:12
"On his right side"
18:15
means lying upon his right flank.
18:18
"Until the muezzin came to him for the prayer,"
18:21
meaning to notify him that it was time to establish the prayer.
18:24
"When the muezzin fell silent after the first call of the Fajr prayer,"
18:28
meaning when he finished the first adhan,
18:31
signifying that he would not begin praying as long as the muezzin was calling the adhan.
18:35
Key takeaways from the hadith:
18:39
Derived from the hadith is
18:41
an explanation of the Prophet's guidance regarding the night prayer.
18:46
It also shows the keenness of 'A'ishah (may Allah be pleased with her)
18:50
to know the night prayer of the Prophet (peace be upon him).
18:55
It indicates the recommendation to hasten the two Sunnah rak'ahs of Fajr
18:59
and keep them brief.
19:01
It also establishes the legitimacy of performing voluntary prayers at home,
19:06
the recommendation of lying down on the right side,
19:10
and that the muezzin must observe the proper time,
19:13
with the imam leaving that responsibility to him.
19:16
Chapter: The Statement of the One Who Said
19:20
That a Single Muezzin Should Call the Adhan While Traveling
19:23
On the authority of Malik ibn al-Huwayrith, who said:
19:27
We came to the Prophet (peace be upon him),
19:31
in another narration:
19:33
among a group from my people,
19:35
and we were young men of similar age.
19:39
We stayed with him for twenty days and nights,
19:43
and the Messenger of Allah (peace be upon him) was merciful and kind.
19:50
When he realized that we were longing for our families—
19:54
or that we were missing them—
19:56
he asked us about those we had left behind,
19:59
and we told him.
20:01
He said:
20:02
"Return to your families,"
20:05
and in another narration:
20:06
"If you were to return to your lands,
20:09
stay among them,
20:11
teach them, and instruct them"—
20:14
and he mentioned things that I remember or do not remember—
20:18
"and pray just as you have seen me praying."
20:22
In another narration:
20:24
"They should pray such-and-such prayer at such-and-such time,
20:27
and such-and-such prayer at such-and-such time,
20:31
and when the time for prayer arrives,
20:33
let one of you call the adhan,
20:36
and let the oldest among you lead the prayer."
20:42
"Youths" (shababah)
20:44
means young men.
20:46
"Close in age"
20:47
means comparable in age or in knowledge.
20:50
And the Messenger of Allah, peace and blessings of Allah be upon him, was
20:53
merciful and gentle.
20:55
Gentleness (rifq) is the opposite of harshness,
20:57
and it signifies kindness
20:59
and taking matters in the best and easiest manner.
21:03
"He asked us about those we had left behind,"
21:06
which was out of sociability and warmth,
21:08
to ease for them the hardship of being away from their families,
21:11
so that they would not become unsettled if their stay grew lengthy.
21:14
"And when the time for prayer arrives,"
21:16
meaning when its prescribed time enters,
21:19
"let one of you call the adhan,"
21:21
indicating that any of them may do so.
21:23
"And let the oldest among you lead the prayer,"
21:26
which applies when they are equal in the criteria of leading prayer.
21:29
"They should pray such-and-such prayer at such-and-such time"
21:33
indicates that the times of prayer are divinely determined.
21:38
Key lessons from the hadith:
21:42
The hadith demonstrates the mercy and compassion of the Prophet,
21:46
peace be upon him,
21:48
toward young people and travelers far from home.
21:50
It also shows that acts of worship are divinely ordained,
21:54
as indicated by his statement, peace be upon him:
21:57
"And pray as you have seen me praying."
22:01
The hadith further indicates that leading the prayer is superior to calling the adhan.
22:06
It highlights the virtue of traveling in pursuit of knowledge,
22:10
as well as the virtue of residing among one's family and relatives
22:13
to teach them the matters of their religion.
22:16
It also indicates that once a person has fulfilled the purpose of their journey,
22:20
they should hasten to return to their family.
22:23
Chapter: The adhan for travelers when they form a congregation,
22:30
and the iqamah; and likewise at 'Arafah and Jam' (Muzdalifah);
22:34
and the mu'adhin's statement:
22:36
"Pray in your lodgings"
22:38
on a cold or rainy night.
22:41
On the authority of Nafi', who said:
22:45
Ibn 'Umar called the adhan on a cold night at Dajnan,
22:49
and then said:
22:51
"Pray in your lodgings."
22:54
He then informed us that the Messenger of Allah, peace and blessings of Allah be upon him,
22:58
used to command a mu'adhin to call the adhan,
23:01
and then announce immediately following it:
23:03
"Lo! Pray in your lodgings,"
23:06
on a cold or rainy night during travel.
23:10
Commentary on the hadith:
23:13
Dajnan is a mountain north of Makkah,
23:18
at a distance of 54 kilometers along the road to Madinah,
23:23
known today as Harrah al-Muhsiniyyah.
23:27
"Immediately following it" means right after the adhan.
23:30
Key lessons from the hadith:
23:33
It is derived from the hadith that hardship brings about ease,
23:39
and it provides instruction on lightening the obligation of the congregational prayer when an excuse exists.
23:44
Chapter: A man's saying,
23:48
"We missed the prayer."
23:50
On the authority of Abu Qatadah, who said:
23:54
While we were praying with the Prophet, peace and blessings of Allah be upon him,
23:58
he suddenly heard the commotion of some men.
24:01
When he finished the prayer, he asked:
24:04
"What was the matter with you?"
24:06
They replied:
24:07
"We rushed to catch the prayer."
24:10
He said:
24:11
"Do not do that.
24:13
When you come to the prayer,
24:15
observe tranquility;
24:17
whatever you catch, pray,
24:20
and whatever you have missed, complete."
24:23
Commentary on the hadith:
24:26
"He heard the commotion of some men":
24:29
Commotion (jalabah) refers to clamor,
24:32
and that sound was due to their rushed movement and talking.
24:36
"When he finished the prayer,"
24:38
meaning when he concluded the prayer.
24:40
"What was the matter with you?"
24:42
meaning: what was your reason for causing such a commotion?
24:46
"Do not do that,"
24:48
meaning: do not rush.
24:50
"Observe tranquility,"
24:52
meaning: adhere to calm and composure.
24:55
"Whatever you catch,"
24:57
meaning of the prayer behind the imam.
24:59
"And whatever you have missed,"
25:01
meaning of the prayer behind the imam.
25:04
Chapter: One should not run to the prayer,
25:09
but should come with tranquility and dignified composure.
25:14
On the authority of Abu Hurayrah,
25:16
from the Prophet, peace and blessings of Allah be upon him, who said:
25:19
"When you hear the iqamah,
25:22
walk to the prayer and observe tranquility and dignified composure,
25:26
and do not rush;
25:28
whatever you catch, pray,
25:31
and whatever you have missed, complete."
25:34
Commentary on the hadith:
25:37
"When you hear the iqamah":
25:39
The iqamah was specifically mentioned as an alert to all other situations;
25:43
for if one is forbidden from approaching
25:46
in a rushed manner while the iqamah is being called,
25:48
despite the fear of missing part of the prayer,
25:50
then before the iqamah it is even more strictly applicable.
25:52
"Observe tranquility and dignified composure":
25:56
Tranquility (sakinah) is deliberateness
25:59
in one's bodily movements and avoiding restlessness,
26:01
while dignified composure (waqar)
26:03
pertains to one's demeanor,
26:05
such as lowering the gaze, keeping the voice down,
26:07
and refraining from turning around.
26:09
Key lessons from the hadith:
26:12
It is derived from the hadith
26:14
to be diligent in attending the congregational prayer.
26:17
It contains an encouragement to maintain tranquility and dignified composure
26:20
when coming to the prayer,
26:22
even if one fears missing part of it.
26:25
It also indicates that the virtue of the congregational prayer is attained
26:28
by catching even a portion of it,
26:30
and that one should join the imam
26:32
in whatever posture one finds him.
26:35
Chapter:
26:39
When should the people stand up
26:41
if they see the imam during the iqamah?
26:44
On the authority of Abu Qatadah, who said:
26:47
The Messenger of Allah, peace and blessings of Allah be upon him, said:
26:50
"When the prayer is called,
26:53
do not stand until you see me,
26:56
and observe tranquility."
26:59
Commentary on the hadith:
27:02
"Until you see me,"
27:04
meaning coming out for the prayer.
27:06
Key lessons from the hadith:
27:10
The apparent wording of the hadith demonstrates
27:13
that the follower does not stand until seeing his imam.
27:17
It also shows the recommendation of composure when standing up for prayer.
27:21
Chapter: The imam having a need arise after the iqamah.
27:28
On the authority of Anas, may Allah be pleased with him, who said:
27:32
The iqamah for prayer was called
27:34
while a man was speaking privately with the Messenger of Allah, peace and blessings of Allah be upon him.
27:39
He continued speaking privately with him until his Companions dozed off,
27:43
after which he stood and led the prayer.
27:46
Commentary on the hadith:
27:49
"Speaking privately with the Messenger of Allah, peace be upon him,"
27:54
meaning conversing with him in private without the others hearing.
27:58
Key lessons from the hadith:
28:01
It is derived from the hadith
28:03
a demonstration of his kindness, peace be upon him, toward his Companions.
28:07
It shows the permissibility of two people conferring privately away from the group.
28:11
It also shows the permissibility of a long interval between the iqamah and the prayer.