Abu Dawud

Difference Between Men’s and Women’s Prayer

Question: The Hanafi scholars maintain a difference between the way men and women perform prayer. What is the legal status of this?

Answer: The manner and form of prayer described by the Noble Prophet sallallahu alayhi wa sallam is the same for both men and women, because the Messenger of Allah sallallahu alayhi wa sallam said:
«صَلُّوْا كَمَا رَأَيْتُمُوْنِيْ اُصَلِّيْ» [بخاري، كتاب الأذان : باب رحمة الناس والبهائم 6008، أحمد 52/5، إرواء الغليل 213]
“Pray as you have seen me praying.”

Keep in mind that from the opening takbir (takbir tahrimah) to the salam, the form of prayer for men and women is identical. For all, the opening takbir, standing (qiyam), folding the hands, reciting the opening supplication (du’a istiftah), Surah al-Fatihah, saying “Ameen,” then another surah, then raising the hands (raf’ al-yadayn), bowing (ruku’), standing again (qiyam thani), raising the hands, prostration (sujud), sitting for rest (jalsah istirahah), first sitting (qa’dah ula), tashahhud, moving the fingers (tahrik asabi’), final sitting (qa’dah akhirah), sitting with the left leg out (tawarruk), sending blessings (salat) and then supplication, salam, and the specific supplications recited at each position—all are the same.

Generally, the differences mentioned in Hanafi scholars’ books regarding men’s and women’s prayer—such as men raising their hands up to the ears and women only to the shoulders, men folding their hands below the navel while standing and women on the chest, men keeping their thighs away from the stomach in prostration and women keeping their thighs close to the stomach—none of these differences are mentioned in any authentic and explicit hadith.

Accordingly, Imam Shawkani rahimahullah says:
➊ «وَاعْلَمْ اَنَّ هٰذِهِ السُّنَّةَ تَشْتَرِكُ فِيْهَا الرِّجَالُ وَالنِّسَاءُ وَلَمْ يَرِدْ مَا يَدُلُّ عَلَي الْفَرْقِ بَيْنَهُمَا فِيْهَا وَكَذَالَمْ يَرِدْ مَا يَدُلُّ عَلَي الْفَرْقِ بَيْنَ الرَّجُلِ وَالْمَرْأَةِ فِيْ مِقْدَارِ الرَّفْعِ رُوِيَ عَنِ الْحَنَفِيَّةِ اَنَّ الرَّجُلَ يَرْفَعُ اِلَي الْاُذُنَيْنِ وَالْمَرْأَةُ اِلَي الْمَنْكِبَيْنِ لِاَنَّهُ اَسْتَرُ لَهَاوَلَا دَلِيْلَ عَلٰي ذٰلِكَ كَمَاعَرَفْتَ» [نيل الأوطار 198/2]
“And know that raising the hands is a Sunnah in which both men and women participate, and there is no hadith that indicates a difference between them in this regard, nor is there any hadith that indicates a difference in the extent to which the hands are raised between men and women. It is narrated from the Hanafis that men should raise their hands to the ears and women to the shoulders because it is more concealing for them, but they have no legal evidence for this.”

The commentator of Bukhari, Hafiz Ibn Hajar al-Asqalani rahimahullah, and Allamah Shams al-Haqq Azimabadi rahimahullah say:
«لَمْ يَرِدْ مَا يَدُلُّ عَلَي التَّفْرِقَهِ فِي الرَّفْعِ بَيْنَ الرَّجُلِ وَالْمَرْأَةِ» [فتح الباري 222/2، عون المعبود 263/1]
“There is no hadith regarding a difference between men and women in raising the hands for the takbir.”

➋ Men and women are equally instructed to fold their hands on the chest while standing. To give a separate ruling specifically for women that only they should fold their hands on the chest and men below the navel—there is no explicit and authentic hadith regarding this with the Hanafis.

Allamah Abdur Rahman Mubarakpuri rahimahullah writes in his commentary on Tirmidhi:
«فاعلم ان مذهب الامام ابي حنيفة ان الرجل يضع اليدين فى الصلاة تحت السرة و المرأة تضعهما علي الصدر ولم يرو عنه ولا عن اصحابه شيء خلاف ذٰلك» [تحفة الأحوذي 213/1]
“So know that the school of Imam Abu Hanifah rahimahullah is that men fold their hands below the navel in prayer and women on the chest. No other opinion is narrated from Imam Abu Hanifah rahimahullah and his companions contrary to this.”

The hadith scholar of the era, Allamah Nasiruddin al-Albani rahimahullah, says:
«وضعهما علي الصدر الذى ثبت فى السنة وخلافه اما ضعيف او لا اصل له» [صفة صلاة النبى ص/ 88]
“And folding the hands on the chest is established from the Sunnah, and any practice contrary to this is either weak or baseless.”

➌ The practice of men keeping their thighs away from the stomach in prostration and women drawing themselves in is, according to Hanafi scholars, based on a mursal hadith, in which it is narrated that the Messenger of Allah sallallahu alayhi wa sallam passed by two women who were praying and said: “When you prostrate, let some part of your body touch the ground, for the command for women in this regard is not like that for men.”

Allamah Nasiruddin al-Albani rahimahullah says:
«مُرْسَلٌ لَا حُجَّةَ فِيْهِ رَوَاهُ اَبُوْ دَاؤُدَ فِي الْمَرَاسِيْلِ» [صفة صلاة النبى ص/89]
“This narration is mursal, which is not a valid proof. Imam Abu Dawud rahimahullah narrated it in ‘Marasil’ from Yazid ibn Abi Habib.”

But this narration is disconnected (munqati’) and in its chain is a narrator named “Salim” who is considered abandoned by the hadith scholars.

Allamah Ibn al-Turkamani al-Hanafi has written in detail about this narration. [الجوهر النقي على السنن الكبري للبيهقي 2/ 223]

Hanafi scholars present another narration regarding this, reported from Sayyiduna Abdullah ibn Umar radi Allahu anhuma, that the Messenger of Allah sallallahu alayhi wa sallam said: “When a woman prostrates, she should attach her stomach to her thighs, so that it is more concealing for her.” [بيهقي فى السنن الكبريٰ 222/2، 223]

Regarding this narration, Imam Bayhaqi rahimahullah himself has explicitly stated that it is not correct to use such a weak narration as evidence. Another report is also presented from Sayyiduna Ibn Umar radi Allahu anhuma:
«اِنَّهُ كَانَ يَأْمُرُ نِسَاءَهُ يَتَرَبَّعْنَ فِي الصَّلَاةِ» [مسائل أحمد لابنه عبدالله ص/71]
“He used to instruct his womenfolk to sit in prayer with their legs folded to the side (four-legged posture).”

But in its chain is Abdullah ibn Umar al-Umari, who is weak. [تقريب التهذيب 182]

Thus, it is clear that the prevalent method of women’s prostration among the Hanafis is not established by any authentic hadith, but rather, there are several narrations from the Messenger of Allah sallallahu alayhi wa sallam contrary to this method, a few of which are cited here:

➊ «لَايَنْبَسِطْ اَحَدُكُمْ ذِرَعَيْهِ اِنْبِسَاطَ الْكَلْبِ» [بخاري، كتاب الأذان : باب لايفترش زراعيه فى السجود 822]
“None of you should spread his arms like a dog while in prostration.”

➋ «اِعْتَدِلُوْا فِي السُّجُودِ، وَلَا يَفْتَرِشُ أَحَدُكُمْ ذِرَاعَيْهِ افْتِرَاشَ الْكَلْبِ» [أبوداؤد، كتاب الصلاة : باب صفة السجود 897]
“Perform prostration with calmness, and none of you should spread his arms like a dog while in prostration.”

In short, actions resembling those of animals are prohibited in prayer.

Imam Ibn al-Qayyim rahimahullah says: “The Noble Prophet sallallahu alayhi wa sallam forbade resembling animals in prayer. Thus, sitting as a camel sits, looking around like a fox, sprawling like a wild animal, sitting on the haunches like a dog, pecking like a crow, or raising the hands at the time of salam like the tail of a mischievous horse—all these actions are prohibited.” [زاد المعاد1/ 116]

Thus, it is established that the original Sunnah method of prostration is that which was practiced by the Messenger of Allah sallallahu alayhi wa sallam himself, and in the books of hadith it is narrated as follows:
«إِذَا سَجَدَ وَضَعَ يَدَيْهِ غَيْرَ مُفْتَرِشٍ وَلَا قَابِضِهِمَا» [بخاري، كتاب الأذان : باب سنة الجلوس فى التشهد 828]
“When he would prostrate, he would neither spread his hands on the ground nor keep them close to his sides.”

In every place in the Noble Qur’an where the command for prayer is mentioned, not once has Allah Ta’ala mentioned any difference in the method of prayer between men and women. Secondly, there is no authentic hadith from the Messenger of Allah sallallahu alayhi wa sallam that mentions a difference in the form of prayer. Thirdly, during the era of the Prophet sallallahu alayhi wa sallam, all the Mothers of the Believers, the female Companions, and the women who followed the Prophetic hadiths practiced the same method of prayer as the Messenger of Allah sallallahu alayhi wa sallam. Accordingly, Imam Bukhari rahimahullah has narrated with an authentic chain regarding Umm al-Darda radi Allahu anha:
«انهاكانت تجلس فى صلاتها جلسة الرجل و كانت فقيهة» [التاريخ الصغير للبخاري 90]
“She used to sit in prayer like men, and she was a jurist.”

Fourthly, the command of the Messenger of Allah sallallahu alayhi wa sallam is general:
“Pray as you have seen me praying.” [بخاري : 6008]
Women are included in the generality of this command.

Fifthly, among the righteous predecessors—namely, the Rightly Guided Caliphs, the Companions, the Followers, the Followers of the Followers, the hadith scholars, and the pious of the Ummah—there is not a single one who, with evidence, claims that the Messenger of Allah sallallahu alayhi wa sallam made a distinction between the prayer of men and women. Rather, it is narrated with an authentic chain from Imam Abu Hanifah’s teacher, Imam Ibrahim al-Nakha’i:
«تَفْعَلُ الْمَرْأَةُ فِي الصَّلَاةِ كَمَا يَفْعَلُ الرَّجُلُ» [ابن أبى شيبة 2/75/1]
“In prayer, a woman should do exactly as a man does.”

Those scholars who have stated that it is more concealing for women to raise their hands only to the shoulders for the takbir, to fold their hands on the chest while standing, and to draw themselves in during prostration, have done so on the basis of faulty analogy (qiyas fasid), because when the Qur’an and Sunnah are silent on a matter, no scholar has the right to add to the religion by his own whim. However, apart from the form and manner of prayer, there are a few things in which men’s and women’s prayer differ:

➊ It is necessary for women to cover their heads with a scarf and also cover their feet. Without this, the prayer of an adult woman is not accepted, as is mentioned in the Prophetic hadith:
«لَا يَقْبَلُ اللهُ صَلَاةَ الْحَائِضٍ إِلَّا بِخِمَارٍ» [ابن ماجه، كتاب الطهارة : باب إذاحاضت الجارة لم تصل إلابخمار 655، أبوداؤد 641، أحمد 150/6]
“Allah does not accept the prayer of an adult woman without a scarf.”

But for men, it is necessary that their garment always remains above the ankles, as is mentioned in an authentic hadith:
«مَا أَسْفَلَ مِنَ الْكَعْبَيْنِ مِنَ الْإِزَارِ فَفِي النَّارِ» [بخاري، كتاب اللباس : باب ما أسفل من الكعبين فهو فى النار 5787]
“Whatever part of the lower garment is below the ankles is in the Fire.”

➋ When a woman leads other women in prayer, she should stand in the middle of the first row with them, not ahead like men.

Imam Abu Bakr ibn Abi Shaybah rahimahullah has narrated in his Musannaf, and Imam Hakim rahimahullah from Sayyiduna Ata rahimahullah:
«عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا اَنَّهَا كَانَتْ تَؤُمُّ النِّسَاءَ فَتَقُوْمُ مَعَهُنَّ فِي الصَّفِّ» [دارقطني 404/1]
“Sayyidah Aisha radi Allahu anha used to lead women in prayer and would stand in the row with them.”

And in the narration of Sayyidah Umm Salamah radi Allahu anha it is mentioned:
«انها امت النساء فقامت و سطهن» For further details, see: [عون المعبود2/ 212]
“She led women in prayer and stood among them.”

➌ When the imam makes a mistake in prayer, men should say “Subhan Allah” to alert him, and women should clap, as is mentioned in an authentic hadith:
«التَّسْبِيْحُ لِلرِّجَالِ وَالتَّصْفِيْقُ لِلنِّسَاءِ» [بخاري، كتاب العمل فى الصلاة : بَابُ التَّصْفِيقُ لِلنِّسَاءِ 1203]
“For men it is to say ‘Subhan Allah’ and for women it is to clap.”

➍ A man is never excused from prayer under any circumstances, but a woman does not have to make up missed prayers during menstruation, as this is established by authentic hadiths.

➎ Similarly, the last row for women is better than their first row, and the first row for men is better than their last row. [مسلم، كتاب الصلاة : باب تسوية الصفوف وإقامتها وفضل الأول فالأول 440]

All these issues are correct in their own place, but the differences established by the Qur’an and Sunnah cannot be used as evidence for those that are not established. These distinctions are self-invented by the Hanafi scholars and have no basis in the Qur’an and Sunnah.

Hadith Commentary:

The elder, provided that he is also superior in knowledge and practice; otherwise, if a younger person is the greatest scholar among them, then he alone is entitled to lead the prayer (imamah).

Hadith Commentary:
(1)
Since these individuals had stayed together in the service of the Messenger of Allah (sallallahu alayhi wa sallam), they were all equal in terms of knowledge. In such circumstances, for the congregational prayer, the one who is older in age should be chosen.
In this hadith, one of the attributes of the Messenger of Allah (sallallahu alayhi wa sallam) is mentioned: that he was very soft-hearted and compassionate. He felt pity for the companions of Malik bin Huwairith (radi Allahu anhu) and, on his own initiative, instructed them to return to their homes.

(2)
Hafiz Ibn Hajar (rahimahullah) says that Imam Bukhari (rahimahullah) has, by this chapter heading, alluded to a hadith in which the Messenger of Allah (sallallahu alayhi wa sallam) said:
"You cannot become believers until you show mercy to one another."
The noble Companions (radi Allahu anhum) said:
"O Messenger of Allah! We all show mercy to one another."
He said:
"It is not your mutual mercy that is intended, but rather your compassion and kindness should extend to all people."
(Majma‘ al-Zawa’id: 8/340, Hadith: 13671, and Fath al-Bari: 10/539)

Hadith Commentary:
The translation of the chapter is derived from the statement of the Prophet (sallallahu alayhi wa sallam) that when one of you gives the call to prayer (adhan), it is understood from this that it is permissible for people to act upon and perform the prayer based on the adhan given by a single person.
After all, this too is a solitary report (khabar wahid).

Hadith Commentary:
➊
Malik bin Huwairith radi Allahu anhu and his companions came to the service of the Messenger of Allah sallallahu alayhi wa sallam as a delegation before the Battle of Tabuk, and the Battle of Tabuk took place in Rajab of the ninth (9th) year of Hijrah.
These people stayed with the Messenger of Allah sallallahu alayhi wa sallam for approximately twenty days.
Upon their return, the Prophet sallallahu alayhi wa sallam gave them some instructions.
Since these individuals were equal in recitation (qira’ah), the Prophet sallallahu alayhi wa sallam said:
“Let the one who is oldest among you lead the congregation.” (Sahih al-Bukhari, al-Adhan, Hadith 631)
However, regarding giving the adhan (call to prayer), there is no restriction; anyone may give it.

➋
It is valid to pray based on the adhan of a single person.
This is evidence that a solitary report (khabar wahid) is a valid proof, because if it is correct to pray and to break the fast based on the adhan of one person, then why should the narration he reports not be acceptable?

Hadith Commentary:
The correspondence between the chapter and the hadith is evident.
In the hadith, "akbaruhum" refers to the one who is greater in age.

Hadith Commentary:
Imam Bukhari rahimahullah has established the above-mentioned chapter heading and thereby explained the hadith, meaning that the instruction in the hadith to advance the elder for leading the prayer is applicable when the people are equal in recitation of the Qur’an and in knowledge and virtue. Otherwise, the elder will not be given precedence. Thus, in the above-mentioned hadith, the Companions who are mentioned were equal not only in knowledge and virtue but also held the same rank in recitation.

As Hazrat Abu Qilabah rahimahullah states, “At that time, all of us were at the same level in terms of knowledge.”

In some narrations, it is mentioned that the narrator of the hadith, Khalid, asked Hazrat Abu Qilabah rahimahullah, “The Messenger of Allah sallallahu alayhi wa sallam instructed that the elder should be made the imam, so in these circumstances, why was recitation overlooked?” Hazrat Abu Qilabah rahimahullah replied:

“They were all equal in recitation, therefore the Messenger of Allah sallallahu alayhi wa sallam taught them that the elder should perform the duties of leading the prayer.”

(Fath al-Bari: 2/221)

Hadith Commentary:
What is meant here is the "jalsah al-istirahah" (session of rest), which refers to sitting briefly after rising from prostration at the end of the first and third rak‘ah.
In some manuscripts, the phrase "thumma sajada thumma rafa‘a ra’sahu haniyyatan" appears only once; for example, in the Qastallani rahimahullah manuscript, this phrase is mentioned only once, and this seems to be correct. Even if it appears a second time, the meaning remains the same: after performing the second prostration, he sat briefly, performed the session of rest (jalsah al-istirahah), and then stood up. This session of rest is recommended (mustahabb), and it is established from this hadith. The commentators write:
"Bi-dhalika akhadh al-Imam al-Shafi‘i wa ta’ifatun min ahl al-hadith wa dhahabu ila sunniyyati jalsat al-istirahah."
That is, on the basis of this hadith, Imam al-Shafi‘i rahimahullah and a group from among the Ahl al-Hadith have considered the session of rest (jalsah al-istirahah) to be sunnah.
Some imams do not hold this view, and it is also reported from some Companions radi Allahu anhum that they omitted it, which means that this session is neither obligatory nor compulsory. However, to deny its being sunnah or recommended (mustahabb) is also not correct.

Hadith Commentary:
Sitting with composure between the two prostrations is called "qa'dah" (sitting posture).
Imam Bukhari rahimahullah has established this chapter heading to prove it and has presented relevant hadiths and traditions. Thus, in the hadith, there is explicit mention of sitting between the two prostrations.
The manner of this sitting (qa'dah) is described by Hazrat Abu Humayd Sa'idi radi Allahu anhu, who states that when the Messenger of Allah sallallahu alayhi wa sallam would raise his head from prostration, he would fold his left foot and sit upon it, and remain upright until every bone returned to its place, then he would perform the second prostration.
(Sunan Abi Dawud, Salah, Hadith: 730)
It was the practice of the Messenger of Allah sallallahu alayhi wa sallam that while sitting, he would erect his right foot.
(Sahih al-Bukhari, Adhan, Hadith: 828)
And sometimes the Messenger of Allah sallallahu alayhi wa sallam would sit upon his feet and bones.
(Sahih Muslim, Masajid, Hadith: 1198(536))

Hadith Commentary:
This hadith has already been mentioned previously, in which two persons came to the service of the Prophet (sallallahu alayhi wa sallam) who intended to travel.
The Prophet (sallallahu alayhi wa sallam) gave these two companions this instruction.
From this, the ruling is established that even if there are only two people, they should perform the prayer in congregation.
Hafiz Ibn Hajar (rahimahullah) says:
The meaning of his statement "Azhina" is: whoever among you wishes to give the call to prayer (adhan), let him do so, and this is because both of them were equal in virtue, and age is not considered in the adhan, unlike in leading the prayer (imamah).
(Fath al-Bari)
Hafiz Ibn Hajar (rahimahullah) explains the word "Azhina" as: whoever among you wishes may give the adhan, and this is because both were equal in virtue, and age is not taken into account in the adhan.
Unlike in imamah (leading the prayer), where the elder in age is given consideration.

Hadith Commentary:
(1)
The aforementioned heading refers to a hadith narrated from Abu Musa al-Ash‘ari radi Allahu anhu, which Imam Ibn Majah has mentioned in his Sunan.
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 972)
It is Imam al-Bukhari rahimahullah’s principle that if a hadith, in terms of its wording, does not meet his conditions but is authentic in meaning, he supports it with other narrations.
In view of this principle, he has taken the hadith from Sunan Ibn Majah as the heading and, through the narration he has presented, established its content: although the term “congregation” (jama‘ah) generally applies to at least three people, in the case of prayer, it can also apply to two. That is, if two people perform prayer in congregation, they will also receive the full reward of the congregation.

(2)
An objection has been raised to Imam al-Bukhari’s reasoning, namely that along with Malik ibn al-Huwayrith radi Allahu anhu, there were also other companions with him.
The mention of only two in the narration appears to be due to the narrators’ discretion.
Hafiz Ibn Hajar rahimahullah has answered this by stating that these are two different incidents:
On one occasion, he came with his group, and on another occasion, he presented himself in the service of the Messenger of Allah sallallahu alayhi wa sallam with his companion.
It should also be clear that a congregation consists of at least the imam and the follower (ma’mum, i.e., the one being led), whether the follower is a man, a child, or a woman.
(Fath al-Bari: 2/185)

(3)
In terms of knowledge, both of them were equal, so regarding the call to prayer (adhan) and the opening takbir (takbir), without distinction, either one was ordered to perform this duty. However, in leading the prayer (imamah), consideration was given to the one of greater age, because if the worshippers are equal in knowledge and virtue, then for the congregation, the one of greater age is chosen.

Hadith Commentary:

This hadith has already been mentioned in the Book of Prayer. Here, Imam Bukhari rahimahullah has brought it because in one hadith it is reported that a person traveling alone is a devil, and two people traveling are two devils, and three people are a group (jama‘ah). Based on this hadith, some have considered it disliked (makruh) for two people to travel together. Imam Bukhari rahimahullah, however, has derived its permissibility from this very hadith. It is thus understood that, out of necessity, even two people may travel together.

Hadith Commentary:
➊
From this hadith, Imam Bukhari rahimahullah has established the permissibility of two people traveling together.
The hadith in which this is prohibited is to be understood merely as a recommendation.
It is not unlawful (haram) for two people to travel together; rather, in times of necessity, this can be done.
As for the hadith in which traveling alone is prohibited, its meaning is that the one who travels alone is considered disobedient.
The devil (Shaytan) can attack such a person.
➋
It should be clear that in the title, "ithnayn" refers to two persons.
It does not mean Monday, as has been transmitted from some commentators.
And Allah knows best.

Explanation:
◈ Shaykh al-Islam al-Thani, the godly scholar, Allamah Ibn Qayyim al-Jawziyyah rahimahullah (691-751 AH) states:
“The only way to worship Allah the Exalted is that which He has conveyed through the tongues of His Messengers. Worship is Allah the Exalted’s right over the servants, and His right can only be that which He Himself has prescribed, with which He is pleased, and whose method He Himself has explained.” [اعلام الموقعين عن رب العالمين : 1/ 344]

↰ It is thus understood that worship will only be accepted when it is performed according to the Sunnah method. Knowledge of the Sunnah is acquired only through authentic (sahih) hadith. It is not permissible, due to ignorance or stubbornness, to abandon “authentic” ahadith and establish methods of worship through “weak” (da‘if) narrations.

↰ Since prayer (salah) is also an act of worship—and indeed, it is such a pillar upon which the entire structure of Islam stands—it is therefore extremely necessary to observe the Sunnah method in its performance as well.

Hadith Commentary:
From this hadith, Hazrat Imam Bukhari, quddisa sirruh, has established that while traveling, if a few Muslims are together, they should perform the prayer with the call to prayer (adhan) and in congregation (jama‘ah).

To these young men, the Prophet sallallahu alayhi wa sallam, after giving them many pieces of advice, finally emphasized that just as you have seen me performing the prayer,
in exactly the same way, perform the prayer according to my Sunnah.

It is thus understood that every single pillar of the prayer—whether obligatory (fard), necessary (wajib), or recommended (mustahabb)—must be performed in the manner shown by the Messenger sallallahu alayhi wa sallam; otherwise, that prayer will not be valid.

If we look according to this standard, how many worshippers today will we find who, in the states of standing (qiyam), bowing (ruku‘), prostration (sujud), and standing after bowing (qawmah), observe the Sunnah of the Messenger?

It is true:
Mosques are reciting elegies that the worshippers are no more—that is, those possessing the qualities of the people of Hijaz are no more.

Hadith Commentary:
(1)
In the previous hadith, there was ambiguity regarding the two men who came to the Messenger of Allah (sallallahu alayhi wa sallam). In this hadith, their identification is clarified: they were Malik ibn al-Huwayrith (radi Allahu anhu) and his companion. In fact, in one narration, this is explicitly stated. Malik ibn al-Huwayrith (radi Allahu anhu) himself says that he and one of his companions returned to the Messenger of Allah (sallallahu alayhi wa sallam). (Sahih al-Bukhari, al-Jihad, Hadith: 2848) However, in none of the narrations of the hadith is the name of this companion mentioned. (Fath al-Bari: 2/147) Furthermore, in the first hadith, there was some generality in the instruction: "Both of you give the adhan." In this narration, there is detail: "Let one of you give the adhan and the other say the iqamah (takbir)," meaning that both should not give the adhan at the same time, rather only one should give the adhan. From this hadith, the intent of Imam al-Bukhari (rahimahullah) is established as clear as day: that during travel, the adhan should be given and the iqamah should also be said, then the congregational prayer should be established, whether there is a leader (amir) in the journey or not.

(2)
In this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) gave Malik ibn al-Huwayrith and his companions a specific instruction regarding prayer: "Pray as you have seen me praying." This command of the Prophet (sallallahu alayhi wa sallam) regarding prayer is for obligation (wujub), the fulfillment of which is necessary. This prophetic command encompasses all actions performed from the opening takbir (takbir al-tahrimah) to the final salam. From this, it is understood that every action of the Messenger of Allah (sallallahu alayhi wa sallam) related to prayer must be performed. However, if there is evidence for its recommendation (istihbab) or permissibility (jawaz), then instead of obligation, it can be considered recommended or permissible. But without evidence, dividing the actions of prayer into recommended and permissible is not correct. Generally, it is said regarding raising the hands (raf‘ al-yadayn) that there is no transmitted command from the Messenger of Allah (sallallahu alayhi wa sallam) to perform it. In our view, the command to perform raf‘ al-yadayn is included under this prophetic instruction mentioned in this hadith. We will clarify this further in the future, insha’Allah.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah clarified in the chapter that in travel, only one call to prayer (adhan) should be given, and as evidence, he presented the hadith: “When you return home, teach them the rulings of Islam, establish prayer, and when the time for prayer comes, one of you should give the adhan...”
The application appears to be that the adhan should also be given during travel, because those people were actually on a journey at that time, and thus it became necessary to give the adhan as well. Hafiz Ibn Hajar rahimahullah says:
«وجه مطابقة للترجمة مع ان ظاهره يخالفها لقوله، فكونوا فيهم و علموهم فاذا سيدنا فظاهره ان ذالك بعد وضوء لهم الى اهلهم و تعليمهم، لكن المصنف اشار الى الرواية الاتية فى الباب الذى بعد هذا فان فيها ”اذا انتما خرجتما فاذنا“» [فتح الباري ج2، ص141]
“Apparently, the translation of the chapter seems to contradict the statement: ‘Teach your family the religion, and when the time for prayer comes, give the adhan.’ But in reality (there is no contradiction), because Imam Bukhari rahimahullah alluded to another narration, which is recorded in the following chapter, that: ‘When you both set out on a journey, give the adhan, then say the iqamah.’”
Therefore, it is clear that the mention of travel in the chapter is the author’s indication towards the other hadith, in which it is explicitly commanded that the adhan should also be given during travel.

◈ Ibn al-Mulaqqin and Ibn al-Munir rahimahumallah say:
“The apparent meaning of the hadith is that the Prophet sallallahu alayhi wa sallam clarified, due to their circumstances, that when you return home (then give the adhan for prayer), not during travel... The answer to this is that this statement is not restricted to that, rather it is general for them from the time they left the Prophet sallallahu alayhi wa sallam (i.e., during travel), meaning the command for the mu’adhdhin to give the adhan applied from the time the Companions intended to travel. Thus, here lies the relevance between the chapter heading and the hadith.” See: [التوضيح، ج6، ص378، المتواري، ص94]

Benefit Number 1:
According to Imam Shafi’i rahimahullah, it is permissible to have several mu’adhdhins, but it is appropriate that they do not all give the adhan at once, rather one after the other. And if the mosque is large, it is permissible for there to be a mu’adhdhin in each direction, even if it is at the same time. Similarly, if the city is large and its outskirts are far apart, it is also permissible for there to be a mu’adhdhin in each direction giving the adhan at the same time. And from this hadith, it is also understood that when all are equal in knowledge and virtue, the elder in age should be made the imam, and in the adhan, age is of no consideration. It is also understood that leading the prayer (imamah) is superior to giving the adhan. «والله اعلم بالصواب» [فيض الباري از علامه ابوالحسن سيالكوٹي ج3، ص736]

Benefit Number 2:
If we reflect on the aforementioned hadith, it becomes clear that when Allah’s Messenger sallallahu alayhi wa sallam granted Malik bin Huwairith radi Allahu anhu permission to depart, he also commanded him to teach his family the prayer. The point here is that if there were any difference between the prayer of men and women, the Prophet sallallahu alayhi wa sallam would certainly have informed them of that difference. However, the method of prayer in the hadith is general. Therefore, there is no difference between the prayer of men and women. The great Imam, Imam Bukhari rahimahullah, says in his renowned book “al-Tarikh al-Saghir”: «كانت ام الدرداء تجلس فى صلاتها جلسة الرجل وكانت فقيهة .» [تاريخ الصغير ص96]
“That is, Umm al-Darda’, who was a jurist, used to sit in prayer like men. According to our knowledge, the prayer of women is made different from that of men in three places:
➊ In raising the hands (raf’ al-yadayn): men raise them up to the ears, and women up to the shoulders.
➋ Women place their hands on their chest, and men below the navel.
➌ In prostration (sujud), a woman presses her abdomen against her thighs, whereas a man keeps his thighs away from his abdomen.
The Hanafis do not possess any explicit and unblemished narration as evidence for these three issues and specifications.

◈ Hafiz Ibn Hajar rahimahullah says:
The Hanafis say that men raise their hands up to the ears and women up to the shoulders. This ruling of difference between the prayer of men and women is not found in any hadith. [فتح الباري، ج2، ص222]

◈ Imam Shawkani rahimahullah writes:
This raising of the hands (raf’ al-yadayn) is a Sunnah that is the same for both men and women. Similarly, there is no explicit evidence transmitted for making a distinction in the extent of raising, as is the Hanafi view that men raise their hands to the ears and women to the shoulders. The Hanafis have no evidence for this method. [نيل الاوطار شرح منتقي الاخبار ج2، ص198]
Therefore, also reflect on this noble statement of the Prophet sallallahu alayhi wa sallam, he said:
«صلوا كما رايتموني اصلي» [صحيح البخاري : 631]
“Pray as you have seen me praying.”

A brief review of the narrations that differentiate between the prayer of men and women:
➊ «عن ابن عمر مرفوعاً اذا جلست المراة فى الصلاة . . . . . . . .» [بيهقي 2/223]
The Messenger of Allah sallallahu alayhi wa sallam said: “When a woman sits in prayer, she should place her right thigh over her left thigh, and when she prostrates, she should attach her abdomen to her thighs, which is more concealing. Allah, the Exalted, looks at her and says: O angels, bear witness that I have forgiven this woman.”
↰ In its chain of narration is Muhammad ibn al-Qasim al-Balhi, whose condition is unknown. For details, see Lisan al-Mizan by Ibn Hajar rahimahullah [ت 7997]. The second narrator of this narration is Ubayd ibn Muhammad al-Asrafi, whose condition is also unknown.
Therefore, this narration is fabricated. Imam al-Bayhaqi rahimahullah has declared this narration weak. [السنن الكبري، 2/ 222]
➋ The status of the second narration presented: “Sayyiduna Ibn Umar radi Allahu anhu was asked: How did women pray during the blessed time of the Messenger of Allah sallallahu alayhi wa sallam? He replied: At first, they used to sit cross-legged, then they were commanded to draw themselves together and pray in a more compact manner.” [جامع المسانيد 1؍400]

“Jami’ al-Masanid” is a book by Mahmood al-Khwarizmi. In its chain of narration, several narrators’ conditions are unknown, such as:
➊ Ibrahim ibn Mahdi, whom the hadith scholars have declared a liar.
➋ Zar ibn Najh al-Basri, whose condition is not found.
➌ Ali ibn Muhammad al-Bazzar, whose condition is not found.
➍ Qadi Umar ibn al-Hasan ibn Ali al-Ashnani, who is a disputed narrator.
◈ Imam al-Daraqutni says:
«و كان يكذب» [التقريب : 257، ديكهئے سوالات الحاكم للدار قطني : 252]
“And he used to lie.”
Therefore, this narration is rejected and not suitable for evidence. Besides these narrations, there are others, but none are free from criticism.

Hadith Commentary:
Among the etiquettes of travel is that, along with appointing a leader (amir) for the journey, an imam and a muezzin should also be designated.
This is so that the observance of congregational prayer (salah in jama‘ah) can be maintained during the journey.
This is the very intent of the Prophetic hadith, and this is the objective of the chapter.

Hadith Commentary:
In Musannaf ‘Abd al-Razzaq, it is narrated from Sayyiduna ‘Abdullah ibn ‘Umar (radi Allahu anhu) that he used to call two adhans (calls to prayer) while on a journey.
It appears that, according to him, there was no distinction between travel and residence (regarding this matter).
From this hadith, it is understood that during travel, the adhan should not be repeated; however, in the apparent context of the hadith, there is no mention of travel or anything similar.
Imam al-Bukhari (rahimahullah) has, as it were, alluded to another narration in which travel is clarified.
Its wording is as follows: Two men came to the Messenger of Allah (sallallahu alayhi wa sallam), intending to travel.
He said to them:
“When you set out on a journey, then during the journey give the adhan, then say the iqamah (call to commence prayer), and then whichever of you is older should lead the prayer.”
(Sahih al-Bukhari, al-Adhan, Hadith: 630)
But from this second narration, it is understood that both individuals were commanded to give the adhan during travel.
Imam al-Bukhari (rahimahullah) has clarified under this heading with these words: that whichever of you wishes to give the adhan, let him give the adhan.
(Fath al-Bari: 2/145–146)

Benefits:

➊ Some people invented this innovation that more than one muezzin would recite the adhan in chorus, meaning that each phrase would be recited together by two or more muezzins, so that the voice would be louder and reach farther. Some adopted the method where one muezzin would stand on each of the four minarets at the corners of the mosque; first, one muezzin would recite a phrase of the adhan, then the same phrase would be recited by the second, then the third, then the fourth. Imam Bukhari rahimahullah means that these methods are innovations (bid‘ah); in one place, only one muezzin should give the adhan. It should be noted that these methods were adopted at a time when loudspeakers had not yet been invented; now, the invention of the loudspeaker has solved the issue, and there is no longer any need for multiple muezzins.

➋ The chapter mentions travel, whereas the hadith here does not mention travel. In reality, the Imam is alluding to another narration of Malik ibn al-Huwayrith radi Allahu anhu in which travel is mentioned. Its wording is that Malik ibn al-Huwayrith radi Allahu anhu says: Two men came to the Prophet sallallahu alayhi wa sallam; both intended to travel, so the Prophet sallallahu alayhi wa sallam said: «إِذَا أَنْتُمَا خَرَجْتُمَا، فَأَذْنَا، ثُمَّ أَقِيْمَاء ثُمَّ لِيَؤْمَكُمَا أَكْبَرُكُمَا» [بخاري: 630] “When you both set out, give the adhan, then the iqamah, then let the elder of you lead the prayer.” In short, by gathering all the narrations, it is established that whether in travel or at home, in one place only one muezzin should give the adhan.

➌ The tribe of Malik ibn al-Huwayrith radi Allahu anhu was Banu Layth ibn Bakr ibn ‘Abd Manaf ibn Kinana. [ابن سعد 305/1] has mentioned with multiple chains that Banu Layth came to the Messenger of Allah sallallahu alayhi wa sallam when he was preparing for Tabuk. [فتح الباري]

This was in the year 9 AH, which is called “the Year of Delegations,” because after the conquest of Makkah in 8 AH, delegations from all sides came to the Messenger of Allah sallallahu alayhi wa sallam and the whole of Arabia entered the fold of Islam. From this, it is understood that Islam spreads much more during times of sovereignty and dominance than in times of weakness. In times of weakness, one has to go to the people, whereas in times of dominance, people themselves come, as Malik ibn al-Huwayrith radi Allahu anhu and his companions did.

➍ To fully benefit from a teacher, one or two nights are not sufficient; that is why Malik radi Allahu anhu and his companions stayed with the Prophet sallallahu alayhi wa sallam for twenty nights. It is true that even one or two nights are not without benefit, but for the acquisition of knowledge, a long duration is necessary in its own right.

➎ In this hadith, the attribute of mercy and gentleness of the Messenger of Allah sallallahu alayhi wa sallam is mentioned; this was his manner with the believers. He said: «بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ» [التوبة: 128] “Most compassionate and merciful to the believers.” However, this was not the case with the disbelievers; rather, Allah the Exalted said: «مُحَمَّدٌ رَسُولُ اللهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ» [الفتح: 29] “Muhammad is the Messenger of Allah, and those with him are severe against the disbelievers, merciful among themselves.” And He said: «فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَةٌ أَذِلَةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَفِرِينَ» [المائدة: 54] “So Allah will soon bring a people whom He loves and who love Him, humble toward the believers, stern toward the disbelievers.” Therefore, we must also keep this distinction in mind in our dealings with Muslims and non-Muslims.

➏ This hadith also shows that when something is understood from a person’s state (zaban-e-haal), that should be considered sufficient, and one should not wait for explicit verbal expression (zaban-e-qaal), just as the Prophet sallallahu alayhi wa sallam, seeing the eagerness of these young men, granted them permission to return without waiting for a verbal request from them.

➐ This hadith shows that a person should not stay away from home without necessity; that is why the Prophet sallallahu alayhi wa sallam instructed the traveler to return home quickly once his need is fulfilled. [ديكهے بخاري: 3001]

➑ The Prophet sallallahu alayhi wa sallam said to those two brothers: «وَصَلُّوْا كَمَا رَأَيْتُمُونِي أُصَلِّي» [بخاري: 631] “And pray as you have seen me pray.” From this, it is understood that instead of explaining everything in detail verbally, referring to the action is also sufficient. That is why the noble Companions radi Allahu anhum would often demonstrate the details of ablution (wudu) by performing it as they had seen the Messenger of Allah sallallahu alayhi wa sallam perform it, rather than describing it verbally. Sometimes they would demonstrate the prayer as the Prophet sallallahu alayhi wa sallam had performed it. The state of those who wish to avoid hadith is strange: if they are told a saying of the Prophet sallallahu alayhi wa sallam, they say, “Show us his action,” and if his action is shown, they say, “Present his command.” Whereas both obedience and following are necessary. Obedience is to the command, and following is to the action. Allah said: «فَاتَّبِعُونِي» [آل عمران: 31] “So follow me.” And He said: «وَاَطِيْعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ» [المائدة: 92] “And obey Allah and obey the Messenger.”

➒ In this hadith, the Messenger of Allah sallallahu alayhi wa sallam instructed those Companions to stay with their families and teach them. Religious education should be given to all people, and the family has even more right that they be taught the religion.

➓ «فَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ» shows that the adhan should be given after the time for prayer has begun, not before, and it also shows that giving the adhan is obligatory, because the Messenger of Allah sallallahu alayhi wa sallam commanded the giving of adhan both in travel and at home. This is a communal obligation (fard kifayah); if one person gives it, the obligation is fulfilled for all, but if no one gives it, all are sinful. Similarly, congregational prayer is also obligatory, because the Prophet sallallahu alayhi wa sallam instructed the elder to lead the prayer, and obviously, leadership (imamah) is only for congregation.

⓫ There is no specific requirement of scholarly ability or age for giving the adhan, because the Messenger of Allah sallallahu alayhi wa sallam said that either of the two should give the adhan. Therefore, in the presence of elders, a younger person, and in the presence of more knowledgeable people, a less knowledgeable person may give the adhan. However, for leading the prayer (imamah), superiority in knowledge of the Qur’an and Sunnah is necessary. If all are equal in knowledge, then the elder should lead the congregation. Since these two brothers stayed with the Messenger of Allah sallallahu alayhi wa sallam for twenty nights, they were equal in knowledge and in being Companions, so the Prophet sallallahu alayhi wa sallam instructed the elder of them to lead the prayer.

«يُشْرَعُ لِأهْلِ كُلِّ بَلَدٍ أَنْ يَتَّخِذُوا مُؤذنا»
It is legislated to appoint a mu’adhdhin (caller to prayer) for every city (populated area). 2

1. Lexical Explanation: The word "adhan" means "to inform and to give notice."
It is used in the sense of "calling" in the form «أذنَ يُؤَذِّنُ (تفعّل)» and in the sense of "informing" in the form «آذَنَ يُؤذِنُ (افعال)», as in the Noble Qur’an: «وَأَذْنُ فِي النَّاسِ بِالْحَجَّ» [الحج: 27] «وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ» [التوبة: 2] [المنجد ص 34، القاموس المحيط ص 1058، الفقه الإسلامي وأدلته 691/1]

Legal Definition: To inform about the times of prayer with specific words.
[شرح مسلم للنووى 311/2، نيل الأوطار 492/1، تحفة الأحوذى 589/1، اللباب 62/1، كشاف القناع 266/1]

Legislation:
➊ The statement of Allah, the Exalted: «وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ ...» [المائدة: 58] “And when you call to prayer (adhan)…”
➋ The Prophetic hadith: «فإذا حضرت الصلاة فليؤذن لكم أحدكم» “When the time for prayer comes, let one of you call the adhan to inform you.” [بخاري 628، كتاب الاذان: باب من قال ليؤذن فى السفر مؤذن واحد، مسلم 674، أبو داود 589، ترمذى 205، نسائي 634، ابن ماجة 979]

The Beginning of Adhan:
Hafiz Ibn Hajar rahimahullah, after mentioning all those narrations in Fath al-Bari which indicate that adhan was legislated in Makkah before the Hijrah, said: «والحق أنه لا يصح شيئ من هذه الأحاديث» “And the correct view is that none of these narrations are authentic.” Imam Ibn Mundhir rahimahullah stated categorically that the Prophet sallallahu alayhi wa sallam used to pray in Makkah from the obligation of prayer until the Hijrah to Madinah without adhan. When the Prophet sallallahu alayhi wa sallam consulted the Companions on this matter, they suggested the use of a bell, a horn, or lighting a fire, but Abdullah bin Zayd bin Abd Rabbih radi Allahu anhuma narrated his dream in which the adhan was mentioned. Then Umar radi Allahu anhu also mentioned to the Prophet sallallahu alayhi wa sallam that he had seen a similar dream. So the Prophet sallallahu alayhi wa sallam said: «يا بلال قسم فناد بالصلاة» “O Bilal! Stand up and give the adhan for prayer.”
[بخاري 604، كتاب الأذان: باب بدء الآذان، مسلم 377، ترمذي 190، نسائي 2/2، أحمد 148/2، أبو داود 499، صحيح أبو داود 469]

Afterwards, this practice continued consistently during the Prophetic era until the Prophet sallallahu alayhi wa sallam departed from this world.
[فتح البارى 279/2، تحفة الأحوذى 589/1، نيل الأوطار 492/1، الروضة الندية 215/1]

2. There is a difference of opinion among the scholars regarding the ruling of adhan.
(Ahmad rahimahullah, Malik rahimahullah) Giving the adhan is obligatory (wajib).
(Abu Hanifah rahimahullah, Shafi’i rahimahullah) Giving the adhan is merely Sunnah and recommended (mustahabb).
(Nawawi rahimahullah) Giving the adhan is Sunnah.
[بداية المجتهد 103/1، المهذب 55/1، اللباب 62/1، بدائع الصنائع 146/1، الدر المختار 356/1، فتح القدير 167/1]

In addition, some have considered it a confirmed Sunnah (Sunnah mu’akkadah), and some have considered it a communal obligation (fard kifayah).
(Preferred View) Giving the adhan is obligatory, and its evidences are as follows:
➊ The Prophet sallallahu alayhi wa sallam, when sending Malik bin Huwairith radi Allahu anhu back to his region, said: «فإذا حضرت الصلاة فليؤذن لكم أحدكم» “When the time for prayer comes, let one of you call the adhan to inform you.”
[بخاري 628، كتاب الاذان: من قال ليؤذن فى السفر مؤذن واحد، مسلم 674، أبو داود 589، ترمذي 205، ابن ماجه 979، دارمي 286/1، أحمد 53/5]

➋ When Abdullah bin Zayd bin Abd Rabbih radi Allahu anhu narrated his dream, the Messenger of Allah sallallahu alayhi wa sallam said, “Indeed, it is a true dream,” «ثم أمر بالتأذين» “then the Prophet sallallahu alayhi wa sallam ordered the adhan to be given.”
[حسن: صحيح أبو داود 469، كتاب الصلاة: باب كيف الاذان، أحمد 43/4، أبو داود 499، ابن ماجة 706، عبدالرزاق 1787]

➌ It is narrated from Anas radi Allahu anhu that when the Prophet sallallahu alayhi wa sallam would go out with us for battle against any people, he would wait until morning, «فإن سمع أذانا كف عنهم وإن لم يسمع أذانا أغار عليهم» “if he heard the adhan, he would refrain from attacking them, and if he did not hear it, he would attack them.”
[أحمد 132/3، بخاري 610، كتاب الاذان: باب ما يحقن بالاذان من الدماء، مسلم 382، ترمذي 1618]

➍ The Prophetic hadith: «امر بلال أن يشفع الآذان ...» “Bilal radi Allahu anhu was commanded to give a double adhan.”
[بخارى 605، كتاب الاذان: باب الاذان مثنى، مسلم 378، أبو داود 508، ترمذي 1013، ابن ماجة 730، أحمد 103/3، دارمي 270/1]

(Ibn Taymiyyah rahimahullah) Giving the adhan is obligatory. [مجموع الفتاوى 67/1 - 68]
(Shawkani rahimahullah) There is no doubt or hesitation regarding its obligation, and its evidences are as clear as the shining sun. [السيل الحرار 197/1]
(Siddiq Hasan Khan rahimahullah) The apparent ruling is that it is obligatory. [الروضة الندية 215/1]
(Albani rahimahullah) The correct view is that giving the adhan is a communal obligation (fard kifayah). [تمام المنة ص/ 144]

Hadith Commentary: The meaning is that one should not be heedless of performing the congregational prayer (salah bi’l-jama‘ah) while on a journey.

Hadith Commentary:
In this hadith, there is a clear command that during travel, the call to prayer (adhan) should be given, the opening takbir (takbir) should also be pronounced, and then the prayer should be performed in congregation.

There is no mention of the presence or absence of an amir (leader), but from the apparent context of this hadith, it is understood that both should give the adhan and both should pronounce the takbir.

Some of the predecessors (salaf) have held the view that during travel, both should give the adhan simultaneously, but their suspended (mawquf) opinion is weak.

The correct meaning of these words is that one of you should give the adhan and the other should pronounce the takbir.

As is understood from Hadith: 631.

In addition, in the narration of Tabarani, there is further clarification that the Messenger of Allah (sallallahu alayhi wa sallam) commanded them that when you travel with your companion, you should give the adhan and also pronounce the takbir, then the one among you who is older in age should lead the congregation.

(Fath al-Bari: 2/147)

There is some ambiguity and generality in this hadith, therefore Imam Bukhari (rahimahullah) has mentioned another narration below for clarification and detail.

Sufyan al-Thawri rahimahullah is narrating this hadith of Sahih al-Bukhari from «عن».

Some people object to the ‘an’ (عن) narration and say: “Establish explicit mention of hearing (sama‘) or corroboration (mutaba‘at).”

(9) In Sahih al-Bukhari, Book of the Call to Prayer for the Traveler, Volume 1, page 88 (Hadith 630), in this narration Yazid ibn Zuray‘ has corroborated Sufyan. Sahih al-Bukhari, Book of the Call to Prayer, Chapter: Two or More Constitute a Congregation (Hadith 658)

«حدثنا مسدد، قال: حدثنا يزيد بن زريع، قال: حدثنا خالد، عن ابي قلابة، عن مالك بن الحويرث، عن النبى صلى الله عليه وسلم، قال:" إذا حضرت الصلاة فاذنا واقيما، ثم ليؤمكما اكبركما".»

Musaddad ibn Musarhad narrated to us, he said: Yazid ibn Zuray‘ narrated to us, he said: Khalid al-Hadha’ narrated to us from Abu Qilabah ‘Abdullah ibn Zayd, from Malik ibn Huwairith, from the Prophet sallallahu alayhi wa sallam, that he sallallahu alayhi wa sallam said: “When the time for prayer comes, then both of you should give the adhan and the iqamah, then the one who is older among you should lead (as imam).”

Reference: Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), Volume 2, page 315

Hadith Commentary:
Benefits and Issues:
Since Malik bin Huwairith radi Allahu anhu, along with companions who were approximately of the same age, came to the service of the Prophet sallallahu alayhi wa sallam for the purpose of acquiring knowledge, and all of them received education equally, therefore the Prophet sallallahu alayhi wa sallam made seniority in age the reason for preference.

Hadith Commentary: Benefits and Issues: Even during travel, one should make arrangements for the call to prayer (adhan) and congregational prayer (jama‘ah). It is not a condition for the mu’adhdhin (caller to prayer) to be the most virtuous and superior; however, the one most deserving of leading the prayer (imamah) is indeed the one who is superior and better. When arriving, all companions would come together, and when departing, these two companions were the last to bid farewell to you, sallallahu alayhi wa sallam. Therefore, you, sallallahu alayhi wa sallam, gave them special instructions.

670. Commentary: The meaning of these words is not that all of you should give the adhan (call to prayer) and all of you should give the iqamah (second call to prayer), rather the meaning is that one person among you should give the adhan and the iqamah. (For details, see Hadith: 635, 636.) The Prophet sallallahu alayhi wa sallam, during his various journeys, had only one adhan given, and there is no valid distinction between travel and residence; the ruling is the same in both cases. Therefore, it is not correct for Imam al-Nasa’i rahimahullah to deduce from this hadith the legitimacy of the iqamah for every individual. And Allah knows best.

635. Commentary:

➊ If a traveler is in a place where the call to prayer (adhan) is not given or cannot be heard, then he should give the adhan and perform the prayer. If there are more than one, then they should perform the prayer in congregation. However, if the adhan is being given or can be heard, then it is not necessary to give the adhan again. «أذانُ الحيِّ يكفينا»

➋ Anyone can give the adhan, whether young or old, learned or layperson. However, for the congregation, it is preferable that the one who gives the adhan be superior, either in knowledge, age, or status. This is because the Prophet sallallahu alayhi wa sallam stipulated the condition of being elder for leading the prayer (imamah), whereas for the adhan he only said to give the adhan, meaning that the adhan and iqamah should be given among you, and any one of you may do so.

782. Commentary: The elder in age will lead the prayer when all are equal in knowledge. These two embraced Islam together, came together, and stayed with the Prophet (sallallahu alayhi wa sallam) together; therefore, they were equal in knowledge.

636. Commentary:

➊ In the previous hadith, it was stated that the Prophet (sallallahu alayhi wa sallam) said: "You all give the adhan (call to prayer)." From this, a misunderstanding could arise that perhaps everyone should give the adhan. This narration clarifies that only one person should give the adhan, and the others should suffice with his adhan. This is also the purpose of the chapter.

➋ One should acquire knowledge of the rulings of the religion, even if it requires traveling long distances.

➌ It is obligatory upon the scholar to teach the religion to a person who is ignorant of it.

Commentary:
Benefits and Issues:

➊ Even while traveling, one should make arrangements for congregational prayer (salah in jama‘ah).

➋ Two people can also perform the obligatory prayer in congregation.

➌ Anyone can give the adhan (call to prayer) or iqamah (second call to prayer), whether he is older or younger in age.

➍ The one who knows more of the Qur’an is more deserving of leading the prayer (imamah). However, since both of these Companions (sahabah) had arrived together, they were equal in their knowledge of the Qur’an. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) considered age as the deciding factor.

➊ Hadith Narrator:
(Sayyiduna Malik bin Huwairith al-Laithi radi Allahu anhu): The “Ha” in Huwairith has a dammah, the “Waw” has a fathah, the “Ya” is sakin, and the “Ra” is maksur. His kunyah is Abu Sulayman. He came to the service of the Prophet sallallahu alayhi wa sallam to acquire knowledge of the religion and stayed with him for twenty days. When he was about to return, the Prophet sallallahu alayhi wa sallam said: “When the time for prayer comes during your journey, let one of you give the adhan (call to prayer), and let the eldest among you lead the congregation.” From this, the ruling is derived that travelers should also observe the adhan and congregational prayer. Collectivity is given preference and superiority over individuality.

Takhrij:
«أخرجه البخاري، الأذان، باب الأذان للمسافرين إذا كانوا جماعة، حديث:631.»©Explanation:
The direct addressees of this hadith are the noble Companions (radi Allahu anhum), but in its general ruling, every individual of the Muslim ummah is its addressee.
Amir Yamani said: This hadith proves that the actions you performed in prayer must be performed in exactly the same manner; however, whatever is proven by another evidence to not be obligatory will be excepted from this ruling.
(Subul al-Salam)