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سنن ابي داود
Abu Dawud
كتاب الصلاةPrayer (Kitab Al-Salat)
باب فِي التَّشْدِيدِ فِي تَرْكِ الْجَمَاعَةِChapter: The Severity Of Not Attending The Congregational Prayer.
Hadith 550
اُردوEn
حَدَّثَنَا هَارُونُ بْنُ عَبَّادٍ الْأَزْدِيُّ ، حَدَّثَنَا وَكِيعٌ ، عَنْ الْمَسْعُودِيِّ ، عَنْ عَلِيِّ بْنِ الْأَقْمَرِ ، عَنْ أَبِي الْأَحْوَصِ ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ ، قَالَ : " حَافِظُوا عَلَى هَؤُلَاءِ الصَّلَوَاتِ الْخَمْسِ حَيْثُ يُنَادَى بِهِنَّ ، فَإِنَّهُنَّ مِنْ سُنَنِ الْهُدَى ، وَإِنَّ اللَّهَ شَرَعَ لِنَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُنَنَ الْهُدَى ، وَلَقَدْ رَأَيْتُنَا وَمَا يَتَخَلَّفُ عَنْهَا إِلَّا مُنَافِقٌ بَيِّنُ النِّفَاقِ ، وَلَقَدْ رَأَيْتُنَا وَإِنَّ الرَّجُلَ لَيُهَادَى بَيْنَ الرَّجُلَيْنِ حَتَّى يُقَامَ فِي الصَّفِّ ، وَمَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَلَهُ مَسْجِدٌ فِي بَيْتِهِ ، وَلَوْ صَلَّيْتُمْ فِي بُيُوتِكُمْ وَتَرَكْتُمْ مَسَاجِدَكُمْ تَرَكْتُمْ سُنَّةَ نَبِيِّكُمْ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَلَوْ تَرَكْتُمْ سُنَّةَ نَبِيِّكُمْ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَكَفَرْتُمْ " .
Abdullah bin Masud said: Persevere in observing these five times of prayer where the announcement for them is made, because they are from the paths of right guidance. And Allah, the Might, the Majestic, has laid down for his prophet ﷺ the paths of right guidance. I have seen the time when no one stayed away from prayer except a hypocrite whose hypocrite was well known. I witnessed the time when a man would be brought swaying between two men till he was set up in the row (of the prayer). Every one of us has a mosque of his in his house. If you were to pray in your houses and stay from your mosques. You would abandon the Sunnah (practice) of your prophet, and if you were Abandon the Sunnah (Practice) of your Prophet, you would become an unbeliever.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
550. Commentary:
➊ Lagging behind from the congregation has been described as one of the signs of the hypocrites, and this is even more serious than being a major sin (kabirah).
➋ The consequence of turning away from the Sunnahs of the Noble Prophet (sallallahu alayhi wa sallam) can ultimately lead to disbelief (kufr). «أعاذنا الله منه»
➊ Lagging behind from the congregation has been described as one of the signs of the hypocrites, and this is even more serious than being a major sin (kabirah).
➋ The consequence of turning away from the Sunnahs of the Noble Prophet (sallallahu alayhi wa sallam) can ultimately lead to disbelief (kufr). «أعاذنا الله منه»
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 550
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: From these hadiths, it is understood that if a dog puts its mouth into a vessel and licks or drinks something from it, then that thing should be discarded, and the vessel should be scrubbed with soil (earth) the first time and then washed seven times with water. The purpose of (وَعَفِّرُوهُ الثَّامِنَةَ بِالتُّرَابِ) is that by counting the cleaning with soil, the total number becomes eight times. The intent is not that after washing with water seven times, soil should be used the eighth time, because in that case, the vessel would have to be washed again with water afterward, and the number would exceed eight, and this would also contradict the meaning of starting with soil.
According to the majority of the imams, it is necessary to wash the vessel seven times, and this ruling is specific to the impurity caused by the dog, because its germs are extremely harmful. Only Imam Abu Hanifah rahimahullah considers washing three times to be necessary, and for this he uses as evidence the action of Abu Hurairah radi Allahu anhu, even though in the presence of a marfu‘ narration, the action of any companion cannot be taken as evidence. Furthermore, the command to wash seven times is also established from Abu Hurairah radi Allahu anhu, therefore, the action and statement of his that is in accordance with his marfu‘ narration will be considered preferable.
According to the majority, the dog is impure (najis), therefore its leftover (saliva, etc.) is impure. The permission given to those in need to keep a dog for their convenience and ease does not mean that it is pure. As for the statement attributed to Imam Malik rahimahullah that the command to wash seven times is devotional (ta‘abbudi), the wisdom of which is beyond our understanding, and that otherwise the dog is pure—some Malikis, however, consider the dog to be inherently impure (najis al-‘ayn).
According to the majority of the imams, it is necessary to wash the vessel seven times, and this ruling is specific to the impurity caused by the dog, because its germs are extremely harmful. Only Imam Abu Hanifah rahimahullah considers washing three times to be necessary, and for this he uses as evidence the action of Abu Hurairah radi Allahu anhu, even though in the presence of a marfu‘ narration, the action of any companion cannot be taken as evidence. Furthermore, the command to wash seven times is also established from Abu Hurairah radi Allahu anhu, therefore, the action and statement of his that is in accordance with his marfu‘ narration will be considered preferable.
According to the majority, the dog is impure (najis), therefore its leftover (saliva, etc.) is impure. The permission given to those in need to keep a dog for their convenience and ease does not mean that it is pure. As for the statement attributed to Imam Malik rahimahullah that the command to wash seven times is devotional (ta‘abbudi), the wisdom of which is beyond our understanding, and that otherwise the dog is pure—some Malikis, however, consider the dog to be inherently impure (najis al-‘ayn).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 654
