Abu Dawud

941. Commentary:
➊ If a dispute arises among Muslims, efforts should be made to reconcile them at the earliest opportunity, and especially the leaders of the community and people of influence should take the initiative in this matter.
➋ The appointed imam should, in case of anticipated absence, appoint a deputy before leaving.
➌ Abu Bakr as-Siddiq radi Allahu anhu was the trusted deputy of the Messenger of Allah sallallahu alayhi wa sallam, and it was due to this very status that the Ummah selected him for the position of caliphate.
➍ Abu Bakr radi Allahu anhu was well aware of the status of the caliphate, and that it was in no way appropriate for anyone to lead the prayer ahead while he was present. This distinction was solely and exclusively for the Messenger of Allah sallallahu alayhi wa sallam. No one else in the Ummah holds this status, and this is the reason why the other noble Companions radi Allahu anhum ajma'in, while waiting anxiously, clapped their hands.
➎ An act done out of ignorance is excused, just as the noble Companions radi Allahu anhum ajma'in clapped their hands. However, it is obligatory upon the scholars to correct it so that it is not repeated.
➏ During recitation, it is permissible to raise the hands for praise (hamd) and supplication (du'a).

Hadith Commentary:
He (sallallahu alayhi wa sallam) went to reconcile among the tribe of Banu ‘Amr ibn ‘Awf, and from this the purpose of the chapter is established. In this, there is no diminishment of the status of the Imam; rather, this is a virtue.

Hadith Commentary:
➊
The characteristic of a successful exemplary government is that it fully takes care of the needs and conveniences of its people and arranges for justice and fairness to reach their very doorsteps.
Whenever any disorder is detected among them, immediate arrangements should be made to prevent it.
The best way to do this is for the ruler of the time to go there himself and assess the situation. Thus, when a fight broke out among the tribe of Banu Amr, who resided in Quba, and matters escalated to the point of stone-throwing, the Messenger of Allah (sallallahu alayhi wa sallam) said to his noble Companions (radi Allahu anhum ajma'in), "Let us go and reconcile between them."
(Sahih al-Bukhari, al-Sulh, Hadith: 2693)
Accordingly, the Messenger of Allah (sallallahu alayhi wa sallam) personally went there, listened to the statements of both parties, and reconciled between them.
In this way, the dispute was resolved, and the local people were also encouraged by the fact that their leader had come to them in person.

➋
In any case, the ruler of the time should take an interest in such matters and should not consider it beneath his dignity, as is commonly the "disease" that afflicts those in power.
And Allah knows best.

Hadith Commentary:
The Banu Amr ibn Awf, residents of Quba, were a branch of the Aws tribe.
A dispute arose among them.
The Messenger of Allah (sallallahu alayhi wa sallam) went there with the intention of reconciling them, and as he was leaving, he said to Bilal (radi Allahu anhu) that if the time for ‘Asr comes and I have not returned, then tell Abu Bakr (radi Allahu anhu) to lead the prayer.
Accordingly, it happened that he was delayed there for quite some time.
So much so that the time for the congregational prayer arrived, and Abu Bakr as-Siddiq (radi Allahu anhu) was made to stand at the prayer place (mihrab).
Just then, the Messenger of Allah (sallallahu alayhi wa sallam) arrived, and upon learning of this, Abu Bakr as-Siddiq (radi Allahu anhu) stepped back, and the Messenger of Allah (sallallahu alayhi wa sallam) led the prayer.
Abu Bakr as-Siddiq (radi Allahu anhu), out of humility and modesty, referred to himself as the son of Abu Quhafah.
This is because his father, Abu Quhafah, did not possess any particular distinction over other people.
From this hadith, it is understood that if someone other than the appointed imam leads the prayer, and immediately after the prayer begins, the appointed imam arrives, then he has the choice: either he himself leads the prayer and the person who had started leading becomes a follower (muqtadi), or he may remain as a follower and perform the prayer behind the new imam. In either case, there will be no disruption or defect in the prayer.
It is also understood that if men need to alert the imam (give a prompt), they should say "Subhan Allah" aloud.
If a woman needs to give a prompt, it is sufficient for her to clap.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established both scenarios of his chapter heading from this hadith, because the noble statement of the Messenger of Allah sallallahu alayhi wa sallam:
“Remain in your places,” proves that if the first imam continues leading the prayer when another imam arrives, then his prayer is valid.
Similarly, from Abu Bakr as-Siddiq radi Allahu anhu stepping back and the Messenger of Allah sallallahu alayhi wa sallam not objecting to this, it is proven that if the first imam steps back upon the arrival of another imam, then his prayer is also valid.
(Hashiyat as-Sindi: 1/125) (2)
This prayer in which Abu Bakr as-Siddiq radi Allahu anhu was honored with leading the prayer during the blessed life of the Messenger of Allah sallallahu alayhi wa sallam was the ‘Asr prayer, and the one who requested Abu Bakr radi Allahu anhu to lead the prayer was Bilal radi Allahu anhu.
The Messenger of Allah sallallahu alayhi wa sallam himself had instructed Bilal radi Allahu anhu in this regard. Thus, Hafiz Ibn Hajar rahimahullah has narrated the following hadith from Musnad Ahmad, Abu Dawud, and Ibn Hibban, in which all these matters are clarified:
The Messenger of Allah sallallahu alayhi wa sallam said to Bilal radi Allahu anhu that if the time for ‘Asr prayer comes and I do not arrive, then tell Abu Bakr as-Siddiq radi Allahu anhu to lead the people in prayer.
(Fath al-Bari: 2/218) (3)
During the days of the Messenger of Allah’s sallallahu alayhi wa sallam illness, a similar incident occurred, but at that time Abu Bakr radi Allahu anhu remained the imam, and the Messenger of Allah sallallahu alayhi wa sallam performed the second rak‘ah of the Fajr prayer behind Abu Bakr as-Siddiq radi Allahu anhu, while on that occasion he (Abu Bakr) stepped back and the Messenger of Allah sallallahu alayhi wa sallam moved forward and led the congregation.
The reason for this was that at the time of the Fajr prayer, most of the prayer had already been performed, so Abu Bakr radi Allahu anhu continued leading, whereas at the time of the ‘Asr prayer, the prayer had just begun, so he stepped back and the Messenger of Allah sallallahu alayhi wa sallam moved forward and led the congregation.
Similarly, during the expedition of Tabuk, a similar incident occurred with Abdur-Rahman ibn ‘Awf radi Allahu anhu.
Since one rak‘ah of the Fajr prayer had already been performed, Abdur-Rahman radi Allahu anhu continued leading the congregation, and the Messenger of Allah sallallahu alayhi wa sallam performed the second rak‘ah behind him.
(Fath al-Bari: 2/220) (4)
It is prohibited during prayer to cut through the rows and to step over people’s necks, because doing so causes discomfort to the worshippers. However, from this hadith it is understood that in cases of necessity, such actions are permissible. For example:
A person of knowledge and virtue who should stand behind the imam so that the imam can appoint him as his deputy if needed, or a person who wishes to fill a gap in the front row—such cases are not included in the prohibition. (Fath al-Bari: 2/221)
Also, from this hadith it is understood that a small action does not invalidate the prayer.
Just as Abu Bakr as-Siddiq radi Allahu anhu moved from his place and joined the first row, it should be noted that if someone faces such a situation, he should step back in reverse, so that his back is not turned toward the qiblah, nor does he have to face any other direction.
(Sahih Muslim, al-Masajid, Hadith: 1534(673))

Hadith Commentary:
Abu Bakr (radi Allahu anhu) raised his hands before his Lord and said "Alhamdulillah."
If there had been anything objectionable in this, the Prophet (sallallahu alayhi wa sallam) would certainly have prohibited it, and thus the relevance of this hadith to the chapter becomes evident.

Hadith Commentary:
(1)
There are multiple instances of raising the hands during prayer (salah): when beginning the prayer, when going into bowing (ruku‘), when rising from bowing, and when standing up after completing the second unit (rak‘ah). Additionally, it is established to raise the hands after bowing in the Qunut Nazilah. However, Abu Bakr (radi Allahu anhu) raised his hands on occasions other than these.
It should be clear that he did not do so as an act of apology, as is commonly thought. Rather, when the Messenger of Allah (sallallahu alayhi wa sallam) honored him by indicating that he should lead the prayer in his presence, he praised Allah and raised his hands in gratitude to that Exalted Being.
(2)
Imam Bukhari derived from this a legal ruling that, due to an unexpected incident during prayer, it is permissible to raise the hands. Just as Abu Bakr (radi Allahu anhu) raised his hands during prayer and the Messenger of Allah (sallallahu alayhi wa sallam) approved of his action. Therefore, doing so does not invalidate the prayer in any way. And Allah knows best.

Hadith Commentary:
It is understood that if the imam forgets and needs to be alerted, men should say "Subhan Allah" aloud, and if a woman needs to prompt (luqmah) the imam, she should clap her hands. From this, it is also established that women may perform congregational (jama‘ah) prayer.

Hadith Commentary:
(1)
If an incident occurs during the prayer, then in order to alert the imam, men should say "Subhan Allah," and women should strike the palm of their right hand on the back of their left hand.
They should not say "Subhan Allah" aloud, because a woman's voice is not free from causing temptation (fitnah).
This is also the reason why women are prohibited from giving the adhan (call to prayer) and iqamah (call to commence prayer) openly.
(Sahih al-Bukhari, al-Salat, Hadith: 377) (2)
If a man is unaware of the ruling and he claps to alert the imam, his prayer will not be invalidated, because the Messenger of Allah (sallallahu alayhi wa sallam) did not command those noble companions (radi Allahu anhum) who had unknowingly clapped during the prayer to repeat their prayer; rather, he only informed them of the ruling of the Shari‘ah.
If a woman claps during the prayer as a form of play, then her prayer is invalid, because she has made the prayer into play and amusement.
And Allah knows best.

Hadith Commentary:
The correspondence between the chapter and the hadith is evident in that the Prophet (sallallahu alayhi wa sallam) himself, through a gesture, instructed Abu Bakr (radi Allahu anhu) to continue leading the prayer.
From this, the virtue of Abu Bakr (radi Allahu anhu) is also established, as well as the fact that when the Prophet (sallallahu alayhi wa sallam), during his blessed lifetime, appointed Abu Bakr (radi Allahu anhu) as his deputy, then after the Prophet’s passing, his caliphate was entirely rightful.
Truly regrettable are those people who, closing their eyes and based solely on prejudice, rebel against the caliphate of al-Siddiq (radi Allahu anhu),
and by opposing the consensus of the majority of the Ummah, become guilty of disobeying the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
According to the Hanafi scholars, making gestures during prayer is disliked (makruh), but Imam Bukhari rahimahullah has established that making gestures during prayer does not invalidate the prayer in any way. The Messenger of Allah sallallahu alayhi wa sallam made gestures during prayer, and people clapped their hands. All of these are gestures made during prayer. None of these caused any deficiency in the prayer. Some individuals are of the opinion that if words of remembrance (adhkar) and the like are used for worldly purposes, they cease to be considered remembrance, but in our view, their status does not change. There is ease in this. We hope from Allah, the Exalted, that even by acting upon this, we will not be deprived of Paradise.

(2)
Once, on the occasion of the Battle of Tabuk, the Messenger of Allah sallallahu alayhi wa sallam performed prayer behind the leadership (imamat) of ‘Abdur-Rahman ibn ‘Awf radi Allahu anhu, but Abu Bakr radi Allahu anhu, out of humility and modesty, stepped back, even though the Messenger of Allah sallallahu alayhi wa sallam was pleased with his leadership and had even indicated this by gesture. Abu Bakr radi Allahu anhu thought that the Messenger of Allah sallallahu alayhi wa sallam had come to the front row by passing through the rows, and therefore wished to lead the prayer; otherwise, he would not have come forward but would have performed the prayer behind him, just as he had performed the prayer behind ‘Abdur-Rahman ibn ‘Awf radi Allahu anhu. From this hadith, it is also understood that the command of the Prophet sallallahu alayhi wa sallam was not for obligation (wujub), otherwise Abu Bakr radi Allahu anhu would not have opposed it.

Hadith Glossary:
(1)
Takhallasa:
To be saved,
to move,
here it means to pass through and move ahead.
(2)
Saffaqa Tasfiqan:
To strike one hand on the other,
to clap,
women will strike the back of one hand on the other.
(3)
Ma Kana Li Ibn Abi Quhafa:
It was not appropriate or permissible for Abu Quhafa’s son.
(4)
Nabahu:
Naaba Yanubu Nawban:
To occur.
(5)
Nabahu Amrun:
Some matter occurred.
(6)
At-Tasfih:
This is synonymous with tasfiq, meaning to clap.

Benefits and Issues:
➊
If, for some reason, the imam is unable to come, then another respectable person can be appointed as imam in his place.
➋
If, during prayer, any matter arises that requires attention or is noteworthy, then to alert the imam, one should say “Subhan Allah.”
➌
When the Messenger of Allah (sallallahu alayhi wa sallam) arrived, the noble Companions (radi Allahu anhum ajma’in) alerted Abu Bakr (radi Allahu ta’ala anhu) and, out of respect and reverence for the Prophet (sallallahu alayhi wa sallam), Abu Bakr (radi Allahu ta’ala anhu) stepped back. To deduce from this that whenever the Prophet’s (sallallahu alayhi wa sallam) mention or name comes up in prayer, it is obligatory to imagine him out of reverence is an invalid analogy (qiyas ma‘ al-fariq). If it were obligatory to imagine the Prophet (sallallahu alayhi wa sallam) in prayer out of reverence, then Anas (radi Allahu ta’ala anhu) would not have described attention and excitement towards the Prophet (sallallahu alayhi wa sallam) in prayer as distraction (fitnah), and the noble Companions (radi Allahu anhum ajma’in) would have made a point of this.

785. Commentary:

➊ The Imam and those in authority should not merely wait for people to come to them after fighting so that they may judge between them; rather, upon receiving news of a dispute, they should immediately take action and strive for reconciliation.

➋ In some narrations, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) himself said to Bilal (radi Allahu anhu) that if I am delayed, tell Abu Bakr to lead the congregation in prayer.

➌ It is prohibited to cut through the rows or to step over people’s necks during prayer, as this causes discomfort to those praying. However, from this hadith it is understood that in cases of necessity, such actions are permissible. For example: a person of knowledge and virtue who should stand behind the Imam so that the Imam can appoint him as his deputy if needed, or someone who wishes to fill a gap in the front row—such cases are not included in the prohibition. It should be noted that the presence of a sutrah (barrier) in front of the Imam suffices for the seventeen followers behind him, which allows for passing between the rows. For further details, see: [فتح الباري : 220/2 تحت حديث : 684]

➍ The ruling of clapping is for women. This is according to the majority of scholars, meaning that if a woman needs to alert the Imam, she should strike the fingers of one hand on the back of the other hand, because striking the palm is for amusement and play, which is not appropriate in prayer. The aforementioned method should be adopted in prayer. This is the meaning of clapping here. Imam Malik (rahimahullah) interpreted this phrase as: clapping is the action of women, i.e., it is a frivolous habit of women. In other words, he considered clapping to be prohibited. According to Imam Malik (rahimahullah), even women, in cases of necessity, should say “Subhan Allah” instead. However, this interpretation is contrary to authentic ahadith in which it is explicitly stated that men should say “Subhan Allah” and women should clap. See: [صحیح البخاري العمل في الصلاة حدیث : 1253 و صحیح مسلم الصلاۃ حدیث : 422] This cannot be reinterpreted.

➎ The gesture of the Messenger of Allah (sallallahu alayhi wa sallam) to Abu Bakr as-Siddiq (radi Allahu anhu) to continue leading the prayer was out of honor and respect, not as a command; otherwise, it would not have been permissible for him to step back. Abu Bakr’s (radi Allahu anhu) raising his hand to express his unworthiness, praising Allah, and stepping back supports this explanation. The Prophet’s inquiry after the prayer and Abu Bakr’s (radi Allahu anhu) response were meant to draw people’s attention to this explanation. It is a great expression of humility that instead of mentioning himself by his well-known name, he referred to himself as “the son of Abu Quhafah,” which was less known. Radi Allahu anhu wa ardah.

➏ If someone from among the followers is leading the prayer in place of the permanent Imam, and the permanent Imam arrives, is it permissible for the substitute to step back and for the permanent Imam to take over the leadership? Imam Bukhari (rahimahullah) and other Imams consider it permissible, while the Malikis consider it specific to the Messenger of Allah (sallallahu alayhi wa sallam). However, if all the relevant ahadith and incidents are gathered, the preferred opinion appears to be that it is permissible for the permanent Imam to take over and for the substitute to step back if the permanent Imam arrives at the beginning of the prayer, as is the case in the mentioned hadith. But if a portion of the prayer has already been performed, then the permanent Imam should complete the prayer behind the substitute, as the Messenger of Allah (sallallahu alayhi wa sallam) did in the Battle of Tabuk, when he performed the Fajr prayer behind Abdur Rahman ibn Awf (radi Allahu anhu), as Abdur Rahman ibn Awf (radi Allahu anhu) had already completed one rak‘ah. If it is considered permissible in an absolute sense—that is, even if the Imam arrives after some of the prayer has been performed, he may still take over—then this is not appropriate in any way, as it would lead to complications later, such as issues regarding the taslim (salutation at the end of prayer). Therefore, the preferred view is that it is only permissible at the beginning. And Allah knows best. For further details, see: [فتح الباري : 220/2]

1184. Commentary: By this raising of the hands is not meant the raising of the hands for the takbir, but rather the raising of the hands for supplication (du'a), in which the palms are turned towards the face instead of towards the qiblah. This narration has already been mentioned previously. (See, Benefits of Hadith: 785)

The purpose of the chapter is that the ruler should not wait for people to come to him after fighting so that he may judge between them; rather, he should strive to ensure that fighting does not occur at all. Matters should be resolved through reconciliation. The remaining discussions of the hadith have already been mentioned previously.

Takhrij al-Hadith:
[وأخرجه البخاري 684، ومسلم 421، من حديث مالك به ، وفي رواية يحييٰ بن يحييٰ : ”وحانت الصلاة“ وفي رواية يحييٰ : ”فقال“]

Jurisprudential Points:
➊ When there is a fear of missing the prayer time, then instead of waiting for the (main) imam, a temporary imam can be appointed and the obligatory prayer can be performed.
➋ If there is a legitimate (shar‘i) excuse, it is permissible to pass through the rows and stand in the front row. If there is a legitimate excuse or an ijtihadi error, then excessive movement in the prayer does not invalidate the prayer, because the Prophet (sallallahu alayhi wa sallam) did not command the men who clapped their hands to repeat the prayer.
➍ One should not look here and there during the prayer, and likewise, it is prohibited to look towards the sky. It is best to keep one’s gaze in front or on the place of prostration. And Allah knows best.
➎ The people of faith may differ among themselves on some ijtihadi matters, but it is better to find a way of agreement rather than disagreement.
➏ At times, it is permissible to raise both hands and supplicate (du‘a) during the prayer, but wiping the hands over the face during the prayer is not established. After the prayer, in general supplication, wiping the hands over the face is established from Sayyiduna Abdullah ibn ‘Umar and Sayyiduna Abdullah ibn al-Zubayr (radi Allahu anhuma). See [الادب المفرد للبخاري 609 وسنده حسن لذاته وأخطأ من ضعفه]
➐ If a person does not know the ruling, he is excused, but if he commits an error in a clearly established matter or a necessity of the religion, then he is not excused.
➑ One who is less virtuous should not lead the prayer in the presence of one who is more virtuous.
➒ If there are two imams, one is already standing and leading the prayer, then another imam comes and starts leading the prayer while sitting, those praying behind him will continue to pray standing. If there is only one imam and he is already leading the prayer while sitting, then all those praying behind him will also pray sitting. See al-Muwatta, Hadith: 1
➓ From this narration, by a fortiori reasoning and by analogy, it is established that if the imam’s ablution (wudu) breaks, then another person can take his place as imam. See [التمهيد 104/21]
◄ Many other rulings are also established from this hadith, for example, if the imam forgets, it is permissible to prompt him (by saying “subhanallah” or giving a correction)
◄ Also, in the case of the imam’s forgetfulness, the men will alert him by saying “subhanallah” and the women by striking their hands together
◄ With the permission of the more virtuous, the less virtuous may lead the prayer in his presence, and
◄ Sayyiduna Abu Bakr al-Siddiq (radi Allahu anhu) loved the Messenger of Allah (sallallahu alayhi wa sallam) very much, etc.

Benefit:
This hadith contains a powerful proof of the fact that Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu was the first and immediate caliph, as the Messenger of Allah sallallahu alayhi wa sallam, during his lifetime, appointed Abu Bakr al-Siddiq radi Allahu anhu as his deputy, and no one else. Furthermore, this hadith discusses many rulings, among which is that clapping is specific to women, not for men. It is unfortunate that nowadays men are seen clapping on every occasion.