سنن ابي داود
Abu Dawud
كتاب الصلاةPrayer (Kitab Al-Salat)
باب إِمَامَةِ مَنْ يُصَلِّي بِقَوْمٍ وَقَدْ صَلَّى تِلْكَ الصَّلاَةَChapter: On Someone Having Prayed And Then Leading Others For That Prayer.
Hadith 599
اُردوEn
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ بْنِ مَيْسَرَةَ ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ ، عَنْ مُحَمَّدِ بْنِ عَجْلَانَ ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مِقْسَمٍ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ، " أَنَّ مُعَاذَ بْنَ جَبَلٍ كَانَ يُصَلِّي مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعِشَاءَ ثُمَّ يَأْتِي قَوْمَهُ فَيُصَلِّي بِهِمْ تِلْكَ الصَّلَاةَ " .
Jabir bin Abdullah said: Muadh bin Jabal would pray along with the Messenger of Allah ﷺin the night prayer, then go and lead his people and lead them in the same prayer.
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
From this hadith, it is understood that those performing obligatory (fard) prayers may offer their prayer behind someone performing voluntary (nafl) prayers, because Mu'adh radi Allahu anhu used to perform the obligatory Isha prayer with the Messenger of Allah sallallahu alayhi wa sallam, as an obligation, as is explicitly mentioned in some narrations. When Mu'adh radi Allahu anhu would lead his people in the Isha prayer, it would be a voluntary (nafl) prayer for him, while it would be obligatory (fard) for his people.
In addition to this, the following evidences also support this position:
➊ In the prayer of fear (salat al-khawf), it is established from the Messenger of Allah sallallahu alayhi wa sallam that he led each of the two groups in two rak‘ahs.
In this way, his first prayer was obligatory (fard) and the second was voluntary (nafl), while the followers (muqtadis) were performing the obligatory prayer both times, as is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam prayed four rak‘ahs and the others prayed two rak‘ahs each.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4136)
➋ ‘A’ishah radi Allahu anha reports that when the Messenger of Allah sallallahu alayhi wa sallam would return from the mosque, he would lead us in prayer.
(Talkhis al-Habir: 2/38)
Similarly, if the imam is performing an obligatory (fard) prayer, the followers may perform a voluntary (nafl) prayer behind him.
As the Messenger of Allah sallallahu alayhi wa sallam said to those two men who had already prayed at home: If you have already prayed in your homes, then pray with the imam; it will be counted as a voluntary (nafl) prayer for you.
(Musnad Ahmad: 4/160)
It is narrated from Abu Sa‘id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam saw a man praying alone and said:
“Is there anyone who will give charity to him by praying with him?” (Sunan Abi Dawud, al-Salat, Hadith: 574)
It is evident that the one praying alone was performing the obligatory (fard) prayer, and the one who prayed with him as an act of charity, his prayer would be counted as voluntary (nafl).
From this hadith, it is understood that those performing obligatory (fard) prayers may offer their prayer behind someone performing voluntary (nafl) prayers, because Mu'adh radi Allahu anhu used to perform the obligatory Isha prayer with the Messenger of Allah sallallahu alayhi wa sallam, as an obligation, as is explicitly mentioned in some narrations. When Mu'adh radi Allahu anhu would lead his people in the Isha prayer, it would be a voluntary (nafl) prayer for him, while it would be obligatory (fard) for his people.
In addition to this, the following evidences also support this position:
➊ In the prayer of fear (salat al-khawf), it is established from the Messenger of Allah sallallahu alayhi wa sallam that he led each of the two groups in two rak‘ahs.
In this way, his first prayer was obligatory (fard) and the second was voluntary (nafl), while the followers (muqtadis) were performing the obligatory prayer both times, as is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam prayed four rak‘ahs and the others prayed two rak‘ahs each.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4136)
➋ ‘A’ishah radi Allahu anha reports that when the Messenger of Allah sallallahu alayhi wa sallam would return from the mosque, he would lead us in prayer.
(Talkhis al-Habir: 2/38)
Similarly, if the imam is performing an obligatory (fard) prayer, the followers may perform a voluntary (nafl) prayer behind him.
As the Messenger of Allah sallallahu alayhi wa sallam said to those two men who had already prayed at home: If you have already prayed in your homes, then pray with the imam; it will be counted as a voluntary (nafl) prayer for you.
(Musnad Ahmad: 4/160)
It is narrated from Abu Sa‘id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam saw a man praying alone and said:
“Is there anyone who will give charity to him by praying with him?” (Sunan Abi Dawud, al-Salat, Hadith: 574)
It is evident that the one praying alone was performing the obligatory (fard) prayer, and the one who prayed with him as an act of charity, his prayer would be counted as voluntary (nafl).
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 711
Shaykh Umar Farooq Saeedi
600. Commentary:
➊ When there is a reasonable cause, the prayer may be repeated, but the second prayer will be considered voluntary (nafl). For example, the first prayer of Mu'adh radi Allahu anhu would be obligatory (fard), and the second would be voluntary (nafl). On one occasion, Abu Bakr radi Allahu anhu also performed prayer with someone who had been left behind. See: [سنن ابي داؤد۔ حديث 574]
➋ If the imam is performing a voluntary (nafl) prayer, the follower (muqtadi) may intend an obligatory (fard) prayer. This situation commonly arises during the Tarawih prayers in Ramadan, and it is permissible for someone who arrives late to intend the obligatory prayer behind the imam. When the imam concludes with salam after two rak‘ahs, the follower should stand up and complete the remainder of his prayer.
➊ When there is a reasonable cause, the prayer may be repeated, but the second prayer will be considered voluntary (nafl). For example, the first prayer of Mu'adh radi Allahu anhu would be obligatory (fard), and the second would be voluntary (nafl). On one occasion, Abu Bakr radi Allahu anhu also performed prayer with someone who had been left behind. See: [سنن ابي داؤد۔ حديث 574]
➋ If the imam is performing a voluntary (nafl) prayer, the follower (muqtadi) may intend an obligatory (fard) prayer. This situation commonly arises during the Tarawih prayers in Ramadan, and it is permissible for someone who arrives late to intend the obligatory prayer behind the imam. When the imam concludes with salam after two rak‘ahs, the follower should stand up and complete the remainder of his prayer.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 600
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
This discussion proves that the imam should lead the prayer while considering the conditions of the people; he should not lead such a lengthy prayer that people fall into hardship (fitnah). Among the various reasons for the complaint made by the companion regarding Sayyiduna Mu'adh ibn Jabal radi Allahu anhu, a very important reason is mentioned in Al-Awsat by Ibn al-Mundhir (2002): One day, the Messenger of Allah sallallahu alayhi wa sallam performed the Isha prayer late, due to which Sayyiduna Mu'adh ibn Jabal radi Allahu anhu reached his people quite late. Then, when he began to lead the prayer, he started reciting Surah al-Baqarah. That is, firstly, the Prophet sallallahu alayhi wa sallam had already delayed the prayer considerably, causing the people of Sayyiduna Mu'adh ibn Jabal radi Allahu anhu to wait for him for a long time. What should have happened is that Sayyiduna Mu'adh radi Allahu anhu should have led a brief prayer for the people and finished quickly, but since he had great love for the Noble Qur'an, he, with good intention, began reciting Surah al-Baqarah. However, one person from the congregation broke away from the prayer and prayed separately, and then complained in the morning.
Furthermore, this hadith also proves that the obligatory prayer (fard) is valid behind a permanent imam. The subjects (followers) may complain about the imam or teacher to the ruler of the time, and the ruler should not delay in making a decision, but rather should decide as quickly as possible so that no further harm occurs.
This discussion proves that the imam should lead the prayer while considering the conditions of the people; he should not lead such a lengthy prayer that people fall into hardship (fitnah). Among the various reasons for the complaint made by the companion regarding Sayyiduna Mu'adh ibn Jabal radi Allahu anhu, a very important reason is mentioned in Al-Awsat by Ibn al-Mundhir (2002): One day, the Messenger of Allah sallallahu alayhi wa sallam performed the Isha prayer late, due to which Sayyiduna Mu'adh ibn Jabal radi Allahu anhu reached his people quite late. Then, when he began to lead the prayer, he started reciting Surah al-Baqarah. That is, firstly, the Prophet sallallahu alayhi wa sallam had already delayed the prayer considerably, causing the people of Sayyiduna Mu'adh ibn Jabal radi Allahu anhu to wait for him for a long time. What should have happened is that Sayyiduna Mu'adh radi Allahu anhu should have led a brief prayer for the people and finished quickly, but since he had great love for the Noble Qur'an, he, with good intention, began reciting Surah al-Baqarah. However, one person from the congregation broke away from the prayer and prayed separately, and then complained in the morning.
Furthermore, this hadith also proves that the obligatory prayer (fard) is valid behind a permanent imam. The subjects (followers) may complain about the imam or teacher to the ruler of the time, and the ruler should not delay in making a decision, but rather should decide as quickly as possible so that no further harm occurs.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1283
