Abu Dawud

Hadith Commentary: When Imam Bukhari rahimahullah completed the discussion regarding congregation and leading the prayer (imamat), he now began the section on the description of prayer.

In some manuscripts, before the word "chapter" (bab), this phrase appears:
Abwab Sifat al-Salat (Chapters on the Description of Prayer), but in most manuscripts, this phrase is not present.

According to our Imam Ahmad ibn Hanbal rahimahullah, as well as the Shafi'is and Malikis, it is obligatory (fard) to say "Allahu Akbar" at the beginning of the prayer, and no other phrase suffices. According to the Hanafis, any phrase that indicates the glorification of Allah is sufficient, such as "Allah Ajal" or "Allah A'zam" (Wahidi).

However, based on the transmitted ahadith, this opinion is not correct.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has discussed in this chapter the obligation of the opening takbir (takbir tahrimah), because some individuals hold the view that prayer can be commenced without the remembrance of Allah, and there are also some who, out of habit, do not consider saying "Allahu Akbar" necessary, but rather deem any general remembrance of Allah to be sufficient. Imam Bukhari rahimahullah, refuting their stance, has stated that to enter into prayer, it is necessary to pronounce the takbir, that is, to say "Allahu Akbar." Although this narration does not mention the takbir, other narrations explicitly state that when the imam says "Allahu Akbar," you should also say "Allahu Akbar." In these, the takbir tahrimah is mentioned in the imperative form, which indicates obligation. Furthermore, the takbir of the follower (muqtadi) is conditioned upon the takbir of the imam, thus it is necessary to say the takbir along with the imam. From this, it is understood that the commencement of prayer will be with this takbir alone. In this way, Imam Bukhari rahimahullah has simultaneously explained both the obligation of the takbir tahrimah and the commencement of prayer. Since the next narration is also reported from Anas radi Allahu anhu and the incident is the same, on this basis, the takbir will be considered in all narrations, even if it is not explicitly mentioned in a particular narration, as is the case in the presented narration. Hafiz Ibn Hajar rahimahullah has written that Imam Bukhari rahimahullah has mentioned both chains of narration for the hadith of Anas for a specific purpose: the first chain, which is from the narrator Shu‘ayb, is concise, but it mentions that Imam Zuhri rahimahullah heard it from Anas radi Allahu anhu. The second chain, which is from the narrator Layth, contains the details of the brevity of the first narration. (Fath al-Bari: 2/282)

(2)
Before starting the prayer, it is necessary to make the intention purely for Allah, which is an act of the heart, and the intention should be made with the heart. The command of Allah, the Exalted, is:
﴿ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّـهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ “They were not commanded except to worship Allah, making the religion sincerely for Him.” (al-Bayyinah: 98:5)
And in the hadith it is stated that actions are based upon intentions. (Sahih al-Bukhari, Book of Revelation, Hadith: 1)
To utter the words of intention with the tongue is an innovation (bid‘ah), because doing so is not established from the Messenger of Allah sallallahu alayhi wa sallam, the noble Companions radi Allahu anhum, or the eminent Followers (Tabi‘in). Hafiz Ibn Hajar rahimahullah writes that there is no disagreement regarding the necessity of intention for prayer. Imam Bukhari rahimahullah, alluding to this at the end of the Book of Faith, has stated: The noble statement of the Messenger of Allah sallallahu alayhi wa sallam is: “Actions are based upon intentions.” This statement encompasses faith, ablution (wudu), prayer, zakat, and all other acts. (Fath al-Bari: 2/282)
It should be clear that intention is a condition for the validity of prayer; without it, the prayer will not be valid.

Hadith Commentary:
According to the majority of scholars, the opening takbir (takbir tahrimah), that is, saying "Allahu Akbar" at the beginning of the prayer, is a pillar (rukn) of the prayer, while some consider it a condition (shart) for the validity of the prayer.

It should be noted that the concepts of pillar (rukn) and condition (shart) are almost the same in that without them, the intended act is not complete. However, a distinction is made between the two in that a pillar is included in the essence of a thing, such as bowing (ruku‘) and prostration (sujud), while a condition is external to it, such as ablution (wudu), etc. Furthermore, the term takbir tahrimah applies only to "Allahu Akbar," as is the position of the majority of scholars.

Some have said that instead of "Allahu Akbar," it is sufficient to say "Allahu Ajal," "Allahu A‘zam," or "ar-Rahmanu Akbar," or any other words of glorification and declaration of Allah’s oneness (tasbih and tahlil), meaning that even "La ilaha illallah," etc., would suffice.

The latter view is contrary to authentic ahadith. Thus, in the hadith it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"When you intend to pray, perform ablution (wudu) well, then face the qiblah and say 'Allahu Akbar.'"
(Sahih al-Bukhari, al-Isti’dhan, Hadith: 6251)

Abu Humayd as-Sa‘idi (radi Allahu anhu) says that when the Messenger of Allah (sallallahu alayhi wa sallam) would stand for prayer, he would face the qiblah, raise both his hands, and say "Allahu Akbar."
(Sunan Ibn Majah, Iqamat as-Salawat, Hadith: 803)

Imam al-Bazzar (rahimahullah) has narrated with a sound chain from Ali (radi Allahu anhu) that when the Messenger of Allah (sallallahu alayhi wa sallam) would stand for prayer, he would say "Allahu Akbar."

In addition, it is mentioned in Musnad Imam Ahmad and Sunan an-Nasa’i that Wasi‘ bin Hibban asked Abdullah bin Umar (radi Allahu anhu) about the prayer of the Messenger of Allah (sallallahu alayhi wa sallam), so he replied:
"When beginning the prayer, say 'Allahu Akbar,'" as is explicitly stated in Tabarani and others.

From all these traditions and narrations, it is understood that the prayer should be initiated with "Allahu Akbar," and that other words of glorification or declaration of Allah’s oneness (tasbih or tahlil) are not sufficient in its place.
(Fath al-Bari: 2/281)

Hadith Commentary:
Zuhri sometimes said “side,” sometimes “shin”; some have translated it thus. Sufyan said: When we left Zuhri, Ibn Jurayj narrated this hadith.
I was present with them; Ibn Jurayj said “shin” instead of “side.”
Hafiz (rahimahullah) has preferred this translation.
In this hadith, it is mentioned that when the imam says the takbir, you should also say the takbir, and when he prostrates, you should also prostrate. And it is evident that the follower (muqtadi) goes into prostration after the imam, so his takbir will also be after the imam.
And when both actions occur after the imam, then the takbir will also be recited at the time when the follower bends for prostration, and this is precisely the translation of the chapter heading.

Hadith Commentary:
(1)
This narration necessitates that the follower’s prostration (sujud) should occur at the same time as the imam’s prostration. This is because the prostration of the Messenger of Allah (sallallahu alayhi wa sallam) would occur while he was saying “Allahu Akbar” as he was bowing down. The conformity of the hadith is also in this manner, as we have previously stated that there are two characteristics for bowing down for prostration: the practical characteristic (sifat fi‘liyya) and the verbal characteristic (sifat qawliyya). In this regard, the aforementioned hadith indicates both characteristics of bowing down for prostration. (Umdat al-Qari: 4/543) And Allah knows best.

It should also be kept in mind that the noble Companions (radi Allahu anhum), while following the Messenger of Allah (sallallahu alayhi wa sallam), would only bow down for prostration when he had placed his blessed head upon the ground, as is explicitly mentioned in the hadith. Therefore, the follower, while bowing down for prostration and saying “Allahu Akbar,” must pay special attention to this matter.

(2)
After the main text of the hadith, Imam Bukhari (rahimahullah) has mentioned three matters from “kadhā jā’a bihi Ma‘mar” that pertain to the chain of narration or the manner of reporting the narration. The details are as follows:

• This is a statement of Sufyan ibn ‘Uyaynah (rahimahullah). He asked his student, ‘Ali ibn ‘Abdullah al-Madini, whether Ma‘mar ibn Rashid had narrated the hadith in the same manner as he (Sufyan) had narrated it. ‘Ali ibn al-Madini replied in the affirmative. Sufyan asked ‘Ali ibn al-Madini this because just as he was a student of Sufyan, he was also a student of Ma‘mar.

After this, Sufyan, affirming the reliability of Ma‘mar, said that he had remembered the dream.

• Some students of Imam al-Zuhri, such as Layth and others, would mention “Rabbana lakal hamd” or “Allahumma Rabbana lakal hamd,” i.e., they would not mention the “waw” (and), as has been discussed in Hadith 733. Sufyan ibn ‘Uyaynah mentioned this as a point of clarification.

• Sufyan says that he began to narrate from his teacher, Imam al-Zuhri, “sāqahu al-ayman” instead of “shiqquhu al-ayman,” while he himself was present with his teacher. So, when and how did they (others) hear these words from him? This is in the case where the pronoun in “indahu” refers to Imam al-Zuhri. If its referent is Ibn Jurayj, then it means: I was with Ibn Jurayj and did not separate from him, so when did they hear it? By saying it in this way, the possibility is eliminated that perhaps they asked Imam al-Zuhri about it later. However, the first interpretation is more likely. (Umdat al-Qari: 4/544) And Allah knows best.

Hadith Commentary:
In 5 AH, the Prophet (sallallahu alayhi wa sallam) accidentally fell from a horse, and on another occasion, in 9 AH, he swore an oath to separate himself from the noble wives (azwaj mutahharat) for a month.
On both these occasions, he stayed in an upper room (balakhana).
In the state of injury, this was so that it would be easier for the Companions (radi Allahu anhum) to visit him, and when he refrained from meeting the noble wives, it was so that the separation would be complete. In any case, the years and dates of these two incidents are different.
However, narrators, thinking that on both occasions the Prophet (sallallahu alayhi wa sallam) stayed in the upper room, mention them together.
In some narrations, it is also stated that if the Imam performs the prayer sitting, then you should also perform it sitting.
Qastallani (rahimahullah) says:
“wa al-sahih annahu mansukh bisalatihim fi akhir umrihi alayhi al-salatu wa al-salam qiyaman khalfahu wahuwa qa‘id.”
“That is, the correct view is that this is abrogated, because at the end of his life, the Prophet (sallallahu alayhi wa sallam) led the prayer sitting, and the Companions (radi Allahu anhum) stood behind him.”

Hadith Commentary:
➊
Ibn Battal has written that Imam Bukhari rahimahullah presented the hadith (Mashrubah) in order to establish the permissibility of praying on wood, because the ceiling of the upper chamber of the Messenger of Allah sallallahu alayhi wa sallam was made of wood.
(Sharh Ibn Battal 2/42)
Hafiz Ibn Hajar rahimahullah has written that this hadith has been presented as evidence for the permissibility of performing prayer on a roof, because it is not necessary that the entire ceiling of the upper chamber was made only of wood.
(Fath al-Bari: 1/632)
In any case, Imam Bukhari rahimahullah brought this hadith to establish the chapter heading he set; it is not necessary that all parts of the heading are proven by it, rather, if even some parts are established, that is sufficient.

➋
In this hadith, two incidents have been mentioned together, even though there is a gap of about four years between them.
© The first incident is the Messenger of Allah sallallahu alayhi wa sallam falling from a horse, which occurred in Dhu al-Hijjah, 5 AH, corresponding to May 627 CE.
While residing in Madinah, you intended to go to Ghaba riding a horse, but the horse, in its playfulness, threw you onto a date palm tree, causing the blessed foot’s bone to be dislocated from its joint, and your side was also injured. The injury was not minor, but rather severe, so you stayed in the upper chamber. Due to this disability, you could not go to the mosque, but continued to pray there. The noble Companions radi Allahu anhum would come to visit you and, finding the opportunity, would join you in prayer.
© The second incident is that of Ila, which occurred in 9 AH.
In this as well, you stayed in the upper chamber, but you were not disabled, so you continued to perform prayers in the mosque. The purpose here was seclusion from the noble wives radi Allahu anhunna. As usual, you would come to the mosque at prayer times and lead the prayers.
During these days, the narration of Umar radi Allahu anhu performing the Fajr prayer behind the Messenger of Allah sallallahu alayhi wa sallam is mentioned in Bukhari. There were two commonalities in both incidents, which led some narrators to be mistaken and narrate both incidents in a single context.
© In both incidents, the stay was in the upper chamber.
© In both incidents, the duration of stay was twenty-nine days.
But there are also some points of difference, for example:
In the incident of falling (sukut), due to the dislocation of the foot (injury to the foot), you did not go to the mosque, whereas in the incident of Ila, you continued to go to the mosque as usual.
Also, in the incident of Ila, the noble wives radi Allahu anhunna and their relatives experienced distress and anxiety, which was not present in the incident of falling.
The reflection of this distress among the noble wives radi Allahu anhunna and their relatives in the incident of Ila can be seen in the hadith of Sahih Bukhari (2468).

➌
The Messenger of Allah sallallahu alayhi wa sallam performed prayer sitting only three times in his life.
© In the Battle of Uhud, when you were wounded, you performed the Zuhr prayer sitting.
This incident is from 3 AH.
© In 5 AH, at the time of falling from the horse (sukut an al-faras), you also performed prayers sitting. On both occasions, the noble Companions radi Allahu anhum also performed prayers sitting behind you.
© In 11 AH, during the illness of death, you led prayers sitting, while the followers performed prayer standing behind you.
Further details will be presented to the readers later.

➍
Hafiz Ibn Hajar rahimahullah has written that the wisdom behind a month-long separation and severing of relations is that the number of the noble wives radi Allahu anhunna was nine, and it is permissible to sever speech with someone for a maximum of three days.
9.
According to three days for each wife, 27 days were for the noble wives radi Allahu anhunna, and you also had a slave woman, Maria al-Qibtiyya, so by including two days of separation for her, the total becomes twenty-nine days.
In this way, the Messenger of Allah sallallahu alayhi wa sallam only separated for three days.
(Fath al-Bari: 9/233)
To assign a turn in severing speech would have been against the noble character of the Messenger of Allah sallallahu alayhi wa sallam, so he severed speech with all at once.
And Allah knows best.

➎
From this hadith, it is understood that the noble Companions radi Allahu anhum performed prayer standing behind you.
After finishing, you explained to them: if the imam leads the prayer standing, the followers should also stand, which means that if the imam performs prayer sitting, the followers should also perform prayer sitting.
In Abu Dawud, it is detailed that when the noble Companions radi Allahu anhum came to visit, the Messenger of Allah sallallahu alayhi wa sallam was performing voluntary prayers sitting.
They joined in for blessing, but the noble Companions radi Allahu anhum performed prayer standing behind you. Then, when they came again to visit, the Messenger of Allah sallallahu alayhi wa sallam was performing obligatory prayer sitting, and the noble Companions radi Allahu anhum joined in as well.
The Messenger of Allah sallallahu alayhi wa sallam instructed them to perform prayer sitting behind him, so the noble Companions radi Allahu anhum performed prayer sitting behind you. (Sunan Abi Dawud, Salat, Hadith: 602)
Apparently, this indicates that when the imam performs prayer sitting, the followers should also perform prayer sitting behind him, as is established from the statement and action of the Messenger of Allah sallallahu alayhi wa sallam. However, according to Imam Bukhari rahimahullah, this practice is abrogated.
He has clarified this in two places in Sahih Bukhari.
© It is narrated from Shaykh Humaydi rahimahullah that the Prophetic instruction:
“When the imam performs prayer sitting, you should also perform prayer sitting,”
was in the earlier illness. After that, in the illness of death, the Messenger of Allah sallallahu alayhi wa sallam led prayer sitting, and the noble Companions radi Allahu anhum followed standing.
At that time, he did not instruct them to sit, and only the last action of the Messenger of Allah sallallahu alayhi wa sallam can be taken as the standard.
(Sahih al-Bukhari, Adhan, Hadith: 689)
Shaykh Humaydi said that this hadith is abrogated, because the Messenger of Allah sallallahu alayhi wa sallam led the last prayer sitting while the people were standing behind him.
(Sahih al-Bukhari, al-Mardha, Hadith: 5658)
Our inclination is also that if the imam, due to an excuse, performs prayer sitting, the followers are not excused.
They should perform prayer standing.
And Allah knows best.

Hadith Commentary:
The author of ‘Awn al-Ma‘bud rahimahullah says:
Al-Khattabi said: I say, in the fact that the Messenger of Allah sallallahu alayhi wa sallam placed Abu Bakr radi Allahu anhu on his right side—which is the place of the follower (ma’mum)—and in the people’s pronouncing the takbir, and Abu Bakr’s pronouncing the takbir after the Messenger of Allah sallallahu alayhi wa sallam, there is a clear indication that the imam in this prayer was the Messenger of Allah sallallahu alayhi wa sallam. He prayed sitting, while the people behind him stood, and this was the last prayer he led the people in. This proves that the hadiths of Anas and Jabir, in which it is mentioned that if the imam prays sitting, the followers must also pray sitting, are abrogated. What we have said is further clarified by the narration reported by Abu Mu‘awiyah from al-A‘mash, from Ibrahim, from al-Aswad, from A’ishah radi Allahu anha, who said: When the Messenger of Allah sallallahu alayhi wa sallam became severely ill (and she mentioned the hadith), she said: The Messenger of Allah sallallahu alayhi wa sallam came and sat to the left of Abu Bakr. The Messenger of Allah sallallahu alayhi wa sallam led the people in prayer sitting, while Abu Bakr stood, following him, and the people followed Abu Bakr. This was narrated to us from Yahya ibn Muhammad ibn Yahya, who said: Musaddad informed us, who said: Abu Mu‘awiyah informed us. Analogy also supports this view, because the imam does not drop any of the pillars (arkan) of the prayer for the congregation when they are able to perform them. Do you not see that he does not substitute bowing (ruku‘) and prostration (sujud) with mere gestures, nor does he substitute standing (qiyam), which is a pillar, with sitting (qu‘ud)? This is also the view of Sufyan al-Thawri, the people of opinion (ashab al-ra’y), al-Shafi‘i, and Abu Thawr. Malik ibn Anas said: It is not appropriate for anyone to lead the people in prayer sitting. Ahmad ibn Hanbal, Ishaq ibn Rahwayh, and a group from the people of hadith held the view mentioned in the hadith of Anas: that if the imam prays sitting, the followers should also pray sitting. Some of the people of hadith claimed that the narrations differ in this matter: al-Aswad narrated from A’ishah that the Prophet sallallahu alayhi wa sallam was the imam, while Shaqiq narrated from her that the imam was Abu Bakr. Thus, they did not consider it permissible to abandon the hadith of Anas and Jabir. (Awn al-Ma‘bud, vol. 1, p. 234)

That is, Imam al-Khattabi said that in the aforementioned hadith, where it is mentioned that Abu Bakr radi Allahu anhu stood to the right of the Prophet sallallahu alayhi wa sallam—which is the place of the follower—and the people pronounced the takbir, and Abu Bakr’s takbirs followed those of the Prophet sallallahu alayhi wa sallam, there is a clear statement that in this prayer, the imam was the Messenger of Allah sallallahu alayhi wa sallam himself. He was praying sitting, and all the Companions were praying standing behind him, and this was the last prayer that the Messenger of Allah sallallahu alayhi wa sallam led.
This is evidence that the hadiths of Anas and Jabir, in which it is mentioned that if the imam prays sitting, the followers must also pray sitting, are abrogated.
And what we have said is further clarified by the narration reported by Abu Mu‘awiyah from al-A‘mash, from Ibrahim, from al-Aswad, from A’ishah radi Allahu anha, that when the Prophet sallallahu alayhi wa sallam became severely ill, he came and sat to the left of Abu Bakr, and he led the people in prayer sitting, while Abu Bakr stood following him, and all the other worshippers stood following Abu Bakr radi Allahu anhu.
And analogy also supports this, for the imam cannot drop any of the pillars of prayer for the followers when they are able to perform them.
Nor can he perform bowing and prostration by mere gestures, so how can he substitute standing, which is a pillar of prayer, with sitting?
This is the view of Imam Sufyan al-Thawri, the people of opinion, Imam al-Shafi‘i, Abu Thawr, and others. Imam Malik ibn Anas says that it is not appropriate for anyone to lead the people in prayer sitting. Imam Ahmad ibn Hanbal, Ishaq ibn Rahwayh, and a group from the people of hadith hold the view mentioned in the hadith of Anas: that when the imam prays sitting, the followers should also pray sitting.
And Allah knows best what is correct.

The writer says: I was greatly perplexed regarding this detail.
“Tuhfat al-Ahwadhi,” “Nayl al-Awtar,” “Fath al-Bari,” and other such books were before me, but none gave me satisfaction, until suddenly, after praying to Allah for the truth of the matter, I picked up ‘Awn al-Ma‘bud, and as soon as I opened it, the above detail immediately appeared before me, which can only be described as divine support.
And all praise is due to Allah for that.
(Raz)

Hadith Commentary:
(1)
Imam Shafi‘i rahimahullah states that following the imam refers only to following him in outward actions and deeds; it is not necessary to follow him in intention. Thus, it is permissible to perform an obligatory prayer behind someone offering a supererogatory (nafl) prayer, and to perform a supererogatory prayer behind someone offering an obligatory (fard) prayer. This practice is established by multiple hadiths.
(Sharh al-Karmani: 5/72)
(2)
From the statement of Imam Humaydi rahimahullah, it appears that Imam Bukhari rahimahullah also inclines towards the view that the hadith narrated by Aisha radi Allahu anha regarding the illness before the Prophet’s sallallahu alayhi wa sallam passing abrogates the hadith in which the Messenger of Allah sallallahu alayhi wa sallam commanded that when the imam prays sitting, you should also pray sitting. However, declaring this hadith as abrogated is questionable from several perspectives. Thus, Imam Ahmad rahimahullah has rejected the claim of abrogation in this context.

He states that the claim of abrogation between two apparently conflicting hadiths is only valid when reconciliation between them is not possible. He then explained two ways of reconciling them:
➊ When the imam is afflicted with an illness from which recovery is expected, and he leads the prayer sitting, then the followers should also pray sitting.
If it is an illness from which recovery is not expected, then the followers will pray standing.
➋ If the imam begins the prayer standing, then the followers will also pray standing, even if later a situation arises in which the imam starts leading the prayer sitting. And if the imam begins the prayer sitting, then the followers will also pray sitting. Thus, Abu Bakr radi Allahu anhu began the prayer standing during the Prophet’s sallallahu alayhi wa sallam final illness, and later when the Messenger of Allah sallallahu alayhi wa sallam arrived, he completed the prayer sitting. In such circumstances, the Prophet sallallahu alayhi wa sallam did not object to the Companions radi Allahu anhum remaining standing. However, in the incident of falling from a horse, since the Prophet sallallahu alayhi wa sallam began leading the prayer sitting, he commanded the Companions radi Allahu anhum to pray sitting as well.
(Fath al-Bari: 2/229)

Hadith Commentary:
In both narrations, the command for the followers (muqtadis) to sit was given first.
Later, in the final prayer during the illness of death which the Prophet (sallallahu alayhi wa sallam) led, he (sallallahu alayhi wa sallam) was seated, while the Companions (radi Allahu anhum) stood behind him.
Thus, the earlier command was abrogated.

Hadith Commentary:
The explanation regarding this hadith has already been mentioned; see:
(Hadith: 888 and 889)
Imam Bukhari rahimahullah has established from these ahadith that performing prayer while sitting due to an excuse is legislated. However, performing prayer while sitting without an excuse, as mentioned in this narration, is abrogated. As Imam Bukhari rahimahullah has written quoting Imam Humaydi rahimahullah, he states:
The Companions radi Allahu anhum performing prayer while sitting behind you was in the earlier period of prayer.
After that, during the illness leading to his passing, the Prophet sallallahu alayhi wa sallam led the people in prayer while sitting, and the people performed prayer standing behind him, and he did not instruct them to sit. Therefore, the final practice of the Prophet sallallahu alayhi wa sallam is that if the imam performs prayer sitting due to an excuse, then those behind him should perform prayer standing.
(Sahih al-Bukhari, al-Adhan, Hadith: 688)

English Commentary:
1:
That is, the skin of the right side had peeled off, due to which standing and performing the prayer became difficult and burdensome.

2:
And this is the preferred (rajih) opinion.
The incident mentioned in this hadith pertains to an earlier time.
After this, during his (sallallahu alayhi wa sallam) final illness, he led the prayer while sitting, and Abu Bakr and the Companions (radi Allahu anhum) performed the prayer standing.
Therefore, the ruling of following (the imam) while sitting has been abrogated.

1062. Commentary:

➊ The majority of scholars have deduced from this that the follower (muqtadi) should only say «رَبَّنَا وَلَكَ الْحَمْدُ». Imam Shafi’i is of the opinion that the follower should also say «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ» so that he is following the imam, and then say «رَبَّنَا وَلَكَ الْحَمْدُ». Apparently, this position is stronger because the aforementioned hadith does not negate the recitation of «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ». Rather, it specifies the proper time for «رَبَّنَا وَلَكَ الْحَمْدُ». The purpose is that the follower should not say these words along with or before the imam’s “Samia Allahu liman hamidah,” but rather after it. Now, as for the issue of whether the follower should also say «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ» or not, there is no explicit statement in this hadith. Rather, the legitimacy of these words for the follower is derived from the generality of other ahadith. The Messenger of Allah (sallallahu alayhi wa sallam) said: «صلُّوا كما رأيتُموني أصلِّي» “Pray as you have seen me praying.” Also, when addressing the “Musii’ al-Salat” (the one who prayed hastily and incorrectly), he (sallallahu alayhi wa sallam) said: «إنه لا تتمُّ صلاةٌ لأحدٍ من الناسِ حتّى يتوضأ ……… ثمَّ يقولُ : سمِع اللهُ لمن حمِدَهُ ، حتّى يستويَ قائمًا……» “Indeed, the prayer of any one of the people is not valid until he performs ablution (wudu) properly... then says ‘Samia Allahu liman hamidah,’ and does not say it until he stands straight and upright...” [سنن أبي داود ، الصلاة ، حدیث : 857 ، و صفة الصلاة ، ص : 118] According to this hadith, both the imam and the follower, etc., are obligated to say these words. And Allah knows best.

➋ «رَبَّنَا وَلَكَ الْحَمْدُ» In some narrations, it appears without the conjunction “wa.” And in some, with the addition of “Allahumma” and “wa,” that is, «رَبَّنَا لَكَ الْحَمْدُ ، رَبَّنَا وَلَكَ الْحَمْدُ» and «اللھم رَبَّنَا وَلَكَ الْحَمْدُ»—any of these three phrases may be said; all are permissible. It is better to have variety in their recitation. For further details, see: [صفة صلاة ، النبي ، ص : 118 للألباني]

833. Commentary:

➊ When the Prophet sallallahu alayhi wa sallam began the prayer sitting, the Companions were standing; then, during the prayer, he gestured for them to sit, so they also sat. [صحیح مسلم الصلاة حدیث : 412]

➋ "You also pray sitting." The Ahl al-Zahir have deduced from these words that it is obligatory to pray sitting behind an imam who is sitting. However, the scholars have considered this narration abrogated by the narration in which the Prophet sallallahu alayhi wa sallam was sitting while Abu Bakr radi Allahu anhu was standing on his right side and leading the prayer, and the people behind were also standing and praying, because that was the Prophet’s last prayer in a public gathering. The later narration abrogates the earlier one, but there is a complication: the later narration is an action (fi‘li), while the earlier narration is a statement (qawli). When there is a conflict between statement and action, the statement is given preference. However, since the first narration establishes the obligation of sitting, and the second narration establishes the permissibility of standing behind an imam who is sitting, this action is, in any case, an abrogation of the obligation. Nevertheless, Imam Ahmad rahimahullah and some other hadith scholars have reconciled the two narrations by saying that if the prayer is begun sitting, then the followers should also pray sitting according to the statement narration; but if the imam sits in the middle after having started standing, then the followers should continue to pray standing. In this way, both narrations are reconciled. Another reconciliation is that the command in the first narration «فصلوا جلوسا» is taken as recommendation (mustahabb), meaning it is better for the followers to pray sitting behind a sitting imam, but if they pray standing, it is also permissible. They say that instead of declaring any narration abrogated, this reconciliation is more appropriate so that no narration is left without practical application. In any case, the explanation and reconciliation of Imam Ahmad rahimahullah and others appears to be the stronger view. And Allah knows best.

➌ Some people have interpreted the last sentence to mean that when the imam sits for the tashahhud (final sitting), you should also sit. However, although this is correct in its own place, it is not the correct meaning of this sentence, because in the prayer, the Prophet sallallahu alayhi wa sallam gestured for the followers to sit, which is contrary to that interpretation. See: [صحیح مسلم الصلاة حدیث : 412]

795. Commentary: From this hadith, it apparently seems that while it is impermissible to precede the imam in performing the pillars (arkaan) of prayer, it is permissible to perform them simultaneously with him—that is, there is no objection to moving along with the imam. This is one possible interpretation, but it is not correct. Just as it is impermissible to precede the imam, likewise it is also prohibited to perform the actions simultaneously with him. The evidence for this is the following hadith: The Prophet sallallahu alayhi wa sallam said: «ولا تركَعوا حتّى يركعَ……… ولا تسجُدوا حتّى يسجُدَ………» Do not bow (ruku‘) until the imam bows... and do not prostrate (sujud) until he prostrates... [سنن أبى داود الصلاة حديث : 603]

This is clear evidence that neither preceding the imam nor matching his actions is permissible. And Allah knows best.

Benefits and Issues:
➊ (Jahsh) refers to a light wound in which only the skin is affected.

➋ From this, it is deduced that the imam should say only “Sami‘a Allahu liman hamidah” and the follower should say only “Rabbana wa laka al-hamd...”. However, it is established from the Messenger of Allah (sallallahu alayhi wa sallam) that in the state of leading prayer, he recited both remembrances. (Sunan Ibn Majah, Hadith: 878, 875) Therefore, the position of dividing the remembrances does not appear to be strong.

Hadith Authentication (Takhrij al-Hadith):
[الموطأ رواية يحييٰ بن يحييٰ 135/1، ح 302، كتاب 8 باب 5 حديث 16، التمهيد 129/6، الاستذكار : 273، أخرجه البخاري 689، أخرجه مسلم 411/79، من حديث مالك به]

Jurisprudential Explanation (Tafaqquh):
➊ The Messenger of Allah (sallallahu alayhi wa sallam) is not a remover of difficulties (mushkil kasha)...
➋ The Messenger of Allah (sallallahu alayhi wa sallam) is not knower of the unseen (alim al-ghayb)...
➌ In the apparent acts of bowing (ruku‘), prostration (sujud), and prayer, one must follow the imam, except where there is a clear evidence for specification, such as the imam’s salutation (salam) at the end of prayer is not obligatory for the latecomer (masbuq) to follow.
➍ Teaching the Book and the Sunnah after prayer is a Sunnah.
➎ If there is no legal (shar‘i) excuse, it is necessary to perform the prayer standing.
➏ When the imam, due to an excuse, performs the prayer sitting, the followers (muqtadis) should also perform the prayer sitting. Some scholars consider this hadith abrogated (mansukh), but other scholars do not consider it abrogated.
◈ Sayyiduna Jabir bin Abdullah al-Ansari (radi Allahu anhu) is the narrator of this hadith that when the imam performs the prayer sitting, you should also perform the prayer sitting. [صحيح مسلم: 413 ترقيم دارالسلام: 928]
◈ Once, Sayyiduna Jabir (radi Allahu anhu) led the prayer sitting due to illness, and the people prayed sitting behind him. See: [مصنف ابن ابي شيبه 326/1 ح 7173 وسنده صحيح، و صححه ابن حجر فى فتح الباري 76/2 تحت ح 689] From this, it is understood that the claim of abrogation is not correct.
◈ Sayyiduna Usayd bin Hudayr (radi Allahu anhu) performed the prayer sitting due to illness and ordered the followers to pray sitting, so they prayed sitting. See: [الاوسط لا بن المنذر 206/4، اثر: 4045 وسنده صحيح و صححه الحافظ ابن حجر فى فتح الباري 176/2]
◈ Abdur Razzaq bin Hammam al-San‘ani (rahimahullah) said: I found the people upon this, that if the imam performed the prayer sitting, they would also perform the prayer sitting. [مصنف عبدالرزاق 443/2 ح 4089]
◈ According to Ahmad bin Hanbal and Ishaq bin Rahwayh, if the imam performs the prayer sitting, the people will also pray sitting behind him. See: [مسائل الامام أحمد بن حنبل و اسحاق بن راهويه، روايته اسحاق بن منصور الكوسج: 348، سنن الترمذي: 361]
◈ This is also the view of a group among the Ahl al-Hadith. [الاعتبار فى بيان الناسخ و المنسوخ من الآثار للحازمي ص 111]
➐ The hadith regarding the illness of the Messenger of Allah (sallallahu alayhi wa sallam) at the time of his passing proves that if an imam is leading the prayer standing and the people are praying standing, then if the first imam comes and leads the prayer sitting, the people will continue to pray standing. From this specific incident, it is not established that the hadith of Sayyiduna Anas (radi Allahu anhu) is abrogated.
➑ The preferred (rajih) view is that the imam, the follower (muqtadi), and the individual (munfarid) all should say «سمع الله لمن حمده ربنا والك الحمد». Muhammad bin Sirin (rahimahullah) held the view that the follower should also say «سمع الله لمن حمده». See: [مصنف ابن ابي شيبه 253/1 ح 2600 وسنده صحيح]
◈ The opinion of Imam Ibn Sirin is also supported by the narration from Sayyiduna Abu Hurayrah (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said: «إذ قال الإمام: سمع الله لمن حمده، فليقل من وراءه : سمع الله لمن حمده» When the imam says «سمع الله لمن حمده», his follower should also say «سمع الله لمنن حمده». [سنن الدراقطني 339/1 ح 1270، وسنده حسن لذاته] This narration is also hasan in its mawquf form.

Benefit:
This hadith proves that the Prophet (sallallahu alayhi wa sallam) was a human being; he (sallallahu alayhi wa sallam) also suffered injuries during his lifetime. It is also established that he (sallallahu alayhi wa sallam) was not the remover of difficulties (mushkil kasha). The initial ruling was that when the imam leads the prayer while sitting, the followers (muqtadis) should also perform the prayer sitting, and the entire prayer should be completed in accordance with the imam’s manner. However, this ruling was abrogated by the final practice of the Prophet (sallallahu alayhi wa sallam).