Bukhari

Hadith Commentary:
The meaning of the chapter is thus derived: The Messenger of Allah (sallallahu alayhi wa sallam) intended to burn those who abandon the congregational prayer.

Hadith Commentary:
➊
It cannot be imagined about the noble Companions (radi Allahu anhum ajma'in) of the Messenger of Allah (sallallahu alayhi wa sallam) that they would perform prayer out of greed or desire for food and drink. Rather, they would tie stones to their stomachs and obey the Messenger of Allah (sallallahu alayhi wa sallam). However, this is the behavior of the hypocrites, as is mentioned in the Qur’an:
“When they stand for prayer, they stand with laziness and sluggishness.” ()
It was the habit of these hypocrites to worship out of greed and desire for worldly benefits.

➋
The connection of this hadith to the chapter heading is that the Messenger of Allah (sallallahu alayhi wa sallam) intended to burn alive those who abandoned congregational prayer. The hadith further clarifies that if there were not children and women in the houses, then certainly such sinful people would have been burned.
And Allah knows best.

Hadith Commentary:
From this hadith, the degree to which it is necessary to perform the prayer in congregation is evident from the words of the hadith itself, as the Messenger of Allah (sallallahu alayhi wa sallam) expressed his intention to set fire to the houses of those who abandoned the congregation.

Therefore, for those scholars who have declared the congregational prayer to be obligatory, this hadith is an important proof.

Allamah Shawkani (rahimahullah) states:
"And the hadith is used as evidence by those who say that the congregational prayer is obligatory, because if it were merely a Sunnah, the one who abandoned it would not have been threatened with being burned."

That is, those who consider the congregational prayer to be obligatory have taken this hadith as evidence. If it were merely a Sunnah, then the one who abandoned it would not have been threatened with being burned in fire.

Some scholars say that if the congregational prayer itself were obligatory, then the Prophet (sallallahu alayhi wa sallam) would not have refrained from burning them. His refraining from this is proof that it is not obligatory, but rather an emphasized Sunnah (Sunnah mu’akkadah).

These discussions have been written in detail in Nayl al-Awtar. Whoever wishes may refer to it.

Hadith Commentary:
1.
There are several opinions regarding congregational prayer (salah in jama‘ah):
Individual obligation (fard ‘ayn), collective obligation (fard kifayah), emphasized Sunnah (sunnah mu’akkadah), recommended (mustahabb), or a condition for the validity of prayer.
If we consider the hadiths that contain warnings for abandoning the congregation, it appears to be of the level of obligation (fard). However, if we look at those hadiths in which, apparently, there is allowance for leaving the congregation due to minor excuses, then it seems to be Sunnah, for example:
Rain, severe cold, intense heat, the need for food or drink, or other human necessities.
However, Imam al-Bukhari rahimahullah has adopted the position that congregational prayer is an individual obligation (fard ‘ayn), because if praying in congregation were only Sunnah, the Messenger of Allah sallallahu alayhi wa sallam would not have threatened to burn the homes of those who abandoned it. But he did not carry out this threat in practice because of the fear that it would harm those upon whom congregational prayer is not obligatory. Thus, the Messenger of Allah sallallahu alayhi wa sallam said:
“If there were not women and children in their houses, I would certainly burn their houses.”
(Musnad Ahmad: 2/367) (2)
The following hadiths also support the position of Imam al-Bukhari rahimahullah:
* It is narrated from Abu Hurayrah radi Allahu anhu that a blind man sought permission from the Messenger of Allah sallallahu alayhi wa sallam to pray at home, so he asked:
“Do you hear the call to prayer (adhan)?” He replied:
“Yes.”
He said:
“Then respond to it, that is, attend the mosque and perform the prayer in congregation.”
(Sahih Muslim, al-Masajid, Hadith: 1486(653))
* It is narrated from Ibn ‘Abbas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever hears the adhan and does not perform the congregational prayer, his prayer is not valid except if he has an excuse.”
(Sunan Ibn Majah, al-Masajid wal-Jama‘at, Hadith: 793)
It is narrated from ‘Abdullah ibn Mas‘ud radi Allahu anhu, he said:
Only a hypocrite whose hypocrisy was well known or a helpless sick person would stay behind from the congregational prayer, to the extent that a man would be brought supported between two men and would be made to join the congregational prayer.
(Musnad Ahmad: 1/382)
* It is narrated from Malik ibn al-Huwayrith radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“When the time for prayer comes, let one of you give the adhan, and let the eldest among you lead the prayer.”
(Sahih al-Bukhari, al-Adhan, Hadith: 628)
* It is narrated from Abu al-Darda’ radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“If there are three people in a town or desert and they do not establish the congregational prayer, then Satan overcomes them. So adhere to the congregation, for the wolf only eats the sheep that strays from the flock.”
(Sunan Abi Dawud, al-Salah, Hadith: 547)
In addition, Allah the Exalted says:
﴿وَارْكَعُوا مَعَ الرَّاكِعِينَ﴾ “And bow with those who bow.”
(al-Baqarah 2:43)
And this command is for obligation. Furthermore, Allah the Exalted has commanded the performance of congregational prayer even in the battlefield during fear.
(al-Nisa’ 4:102)
When the command for congregational prayer exists in such circumstances, then in times of peace it is even more deserving to be obligatory.
From the aforementioned hadiths and verses, it is understood that performing the prayer in congregation is an individual obligation (fard ‘ayn).
And Allah knows best.

«وقال الحسن: إن منعته امه عن العشاء فى الجماعة شفقة لم يطعها.»

And Imam Hasan al-Basri said that if a person’s mother prevents him from going to the mosque for the congregational ‘Isha prayer out of love, then it is necessary for that person not to obey his mother.

Benefit:

Hafiz Ibn Hajar rahimahullah said: I have seen in Husayn ibn Hasan Marwazi’s “Kitab al-Siyam” with a sound chain the narration from Hasan al-Basri rahimahullah that “regarding a person who observes a voluntary fast and his mother orders him to break the fast, he should break it, and there is no make-up (qada) required for him, and he will receive the reward of the fast as well as the reward of dutifulness to his mother. It was asked: If she prevents him from praying ‘Isha in congregation, then what? He said: She has no right to do so, because this is an obligation (fard).” Imam Bukhari rahimahullah mentioned this narration from Hasan al-Basri rahimahullah in support of the view that congregational prayer is obligatory.

Benefits:

1. Imam Bukhari rahimahullah established a chapter with certainty and conviction regarding the obligation of congregation, because its evidences are very strong. Note that, according to Imam Bukhari rahimahullah and the hadith scholars, “wajib” (obligatory) and “fard” (obligatory) are one and the same thing. Some among the scholars call congregation a stressed Sunnah (sunnah mu’akkadah), some say it is a communal obligation (fard kifayah), and some say it is an individual obligation (fard ‘ayn). Some have even considered praying in congregation as a condition, such that if one prays the obligatory prayer alone without excuse, it is not valid at all. If it is only considered an individual obligation (fard ‘ayn), then the prayer of the one who prays alone will be valid, but he will be sinful for abandoning the obligation. From Imam Bukhari rahimahullah’s chapter, it is apparent that he considers it an individual obligation (fard ‘ayn), because if congregational prayer were only a Sunnah, he would never have intended to burn the houses of those who abandoned it. Rather, from this, it is established that not only congregation, but coming to the mosque and praying in congregation is obligatory. Some have derived the opposite meaning from this hadith, claiming that it is evidence that congregation is not obligatory, because the Messenger of Allah sallallahu alayhi wa sallam only intended (to burn the houses), but did not actually do it. However, it is absolutely clear that the reason this intention was not acted upon was because there were women and children in the houses, upon whom coming for congregation is not obligatory. It is astonishing what kinds of interpretations a person will make to justify his chosen school of thought. One should reflect: can the Messenger of Allah sallallahu alayhi wa sallam ever intend to do something wrong?

The reality is that the obligation of congregational prayer is established by the Qur’an, Sunnah, and consensus (ijma‘). The evidences from the Noble Qur’an are as follows:

➊ Allah the Exalted said: «وَأَقِيمُوا الصَّلوةَ وَأتُوا الزَّكوة وَارْكَعُوا مَعَ الركعِينَ» [البقرة: 43] “And establish prayer and give zakat and bow with those who bow.” From this verse, the command to bow with those who bow proves the obligation of congregation. A certain gentleman has made a strange interpretation, saying that here “bowing” (ruku‘) means humility (khushu‘), so the obligation of congregation is not established from this. One may ask: please also describe the form of joining those who have humility, what would that look like?

➋ And Allah the Exalted said: «وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلوةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِن وَرَابِكهر» [النساء: 102] “And when you are among them and lead them in prayer, let a group of them stand with you and let them take their arms...” When, even in a state of fear, congregational prayer is commanded, then in a state of safety it is all the more obligatory.

There are also many evidences in the hadith for the obligation of congregational prayer:

➊ It is narrated from Abu Hurayrah radi Allahu anhu that a blind man came to the Prophet sallallahu alayhi wa sallam and said: O Messenger of Allah! I have no guide to take me to the mosque, and he sought permission from the Messenger of Allah sallallahu alayhi wa sallam to pray at home. The Prophet gave him permission, but when he was leaving, he called him back and said: “Do you hear the call to prayer (adhan)?” He said: Yes. The Prophet said: “Then respond to it.” [مسلم: 653]

➋ It is narrated from Ibn ‘Abbas radi Allahu anhuma that the Prophet sallallahu alayhi wa sallam said: «مَنْ سَمِعَ النَّدَاءَ فَلَمْ يَأْتِهِ، فَلَا صَلَاةَ لَهُ، إِلَّا مِنْ عُدْرٍ» [ابن ماجه: 793، صحيح] “Whoever hears the adhan and does not come to it, his prayer is not valid except with an excuse.”

➌ It is narrated from Malik ibn al-Huwayrith radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: «فَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنُ لَكُمْ أَحَدُكُمْ، وَلْيَؤْمَكُمْ أَكْبَرُكُمْ» [بخاري: 628] “When the time for prayer comes, let one of you give the adhan and let the eldest among you lead the prayer.”

➍ It is narrated from Abu Darda radi Allahu anhu, who said: I heard the Messenger of Allah sallallahu alayhi wa sallam saying:

«مَا مِنْ ثَلَاثَةٍ فِي قَرْيَةٍ وَلَا بَدْوِ لَا تُقَامُ فِيهِمُ الصَّلَاةُ إِلَّا قَدِ اسْتَحْوَذَ عَلَيْهِم الشَّيْطَانُ، فَعَلَيْكَ بِالْجَمَاعَةِ، فَإِنَّمَا يَأْكُلُ الذَّنْبُ الْقَاصِيَةَ» [أبو داود: 547، حسن] “There are no three people in a town or desert among whom prayer is not established except that the devil has overcome them. So adhere to the congregation, for the wolf only eats the stray sheep.”

As for consensus (ijma‘), ‘Abdullah ibn Mas‘ud radi Allahu anhu mentioned the consensus of the Companions on congregational prayer, as he said: «مَنْ سَرَّهُ أَن يَلْقَى اللَّهَ غَدًا مُسْلِمًا، فَلْيُحَافِظُ عَلى هَؤُلاَءِ الصَّلَوَاتِ حَيْثُ يُنَادَى بِهِنَّ، فَإِنَّ اللَّهَ شَرَعَ لِنَبِيِّكُمْ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُنَنَ الْهُدَى، وَإِنَّهُنَّ مِنْ سُنَنِ الْهُدَى، وَلَوْ أَنَّكُمْ صَلَّيْتُمْ فِي بُيُوتِكُمْ كَمَا يُصَلِّي المُتَخَلَّفُ فِي بَيْتِهِ، لَتَرَكْتُمْ سُنَّةَ نَبِيِّكُمْ، وَلَوْ تَرَكْتُمْ سُنَّةَ نَبِيِّكُمْ لَضَلَلْتُمْ، وَمَا مِنْ رَجُلٍ يَتَطَهَّرُ فَيُحْسِنُ الطُّهُورَ، ثُمَّ يَعْمِدُ إِلى مَسْجِدٍ مِنْ هَذِهِ الْمَسَاجِدِ إِلَّا كَتَبَ اللهُ لَهُ بِكُلِّ خَطْوَةٍ يَخْطُوْهَا حَسَنَةٌ، وَيَرْفَعُهُ بِهَا دَرَجَةً، وَيَحُطُ عَنْهُ بِهَا سَيِّئَةً، وَلَقَدْ رَأَيْتُنَا وَمَا يَتَخَلَّفُ عَنْهَا إِلَّا مُنَافِقٌ، مَعْلُوْمُ النِّفَاقِ، وَلَقَدْ كَانَ الرَّجُلُ يُؤْتَى بِهِ يُهَادَى بَيْنَ الرَّجُلَيْنِ حَتَّى يُقَامَ فِي الصَّف» [مسلم: 654/257] “Whoever would like to meet Allah tomorrow as a Muslim, let him guard these prayers where the call to them is made, for Allah has prescribed for your Prophet the ways of guidance, and these (congregational prayers) are among the ways of guidance. If you pray in your houses as so-and-so does, you will have abandoned the way of your Prophet, and if you abandon the way of your Prophet, you will go astray. No man purifies himself (performs ablution) and does it well, then heads to one of these mosques, but Allah writes for him a good deed for every step he takes, raises him a degree thereby, and removes a sin from him. I have seen that none would stay behind from the congregation except a known hypocrite, and a man would be brought (to the mosque) supported between two men until he was made to stand in the row.”

2. «عَرْقًا» (with a fatha on the ‘ayn and sukun on the ra) means a bone with some meat on it. «مزمَاةٌ» means the meat between the shanks of a goat. The mention of ‘Isha specifically is because absence from congregation is more common at that time, otherwise the same ruling applies to every prayer.

Hadith Commentary:
From this, it is also established to what extent the punishment of ta'zir (discretionary punishment) is prescribed for wrongdoers.
Especially, showing negligence in performing the congregational prayer is such a grave mistake that those who commit it were met with the utmost anger and wrath of the Prophet (sallallahu alayhi wa sallam).
From this, the objective of the chapter is proven.

Explanation:
The phrase in the hadith "fa-uḥarriqu ʿalayhim" (so I would burn [their houses] over them) is the source for the chapter's translation, because when the houses are set on fire, they will flee.
Thus, expelling someone from their house is permissible.
Our Shaykh, Imam Ibn Qayyim (rahimahullah), has taken evidence from this hadith and several other hadiths that in the Shariah, ta'zir with wealth (financial penalty) is permissible, i.e., the Islamic ruler can impose a financial penalty on the criminal as punishment for a crime.
In the previous chapter, there was some leniency regarding the mutual inappropriate speech between the plaintiff and the defendant.
The absolute mujtahid, Imam Bukhari (rahimahullah), by establishing this chapter, indicated that if any action goes beyond the limit, then strict action can also be taken against them.
They can be expelled from the court.
The Imam deduced from the action of Umar (radi Allahu anhu) that when he saw Umm Farwah (radi Allahu anha), the sister of Abu Bakr (radi Allahu anhu), wailing at his death, he had her expelled from the house.
Rather, he even beat some other women who were wailing and expelled them from the house.
Thus, the permissibility of restricting oneself to expelling the people of sin from the door of the guardian and the place of expelling disputants when there occurs from them such argumentation and obstinacy as necessitates that, is established (Fath al-Bari).

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) expressed His wrath and anger against those people who, when the time for prayer arrives and they hear the call to prayer (adhan), do not abandon their occupations to perform the congregational prayer (salat al-jama‘ah). He said: I wish to set fire to the houses of such people, because when their houses are set ablaze, they themselves will rush out. On this basis, it is established that people of disobedience can be expelled from their homes.

(2)
Previously, in the chapter heading, there was some leniency regarding inappropriate conversation between the plaintiff and the defendant. Now, it is indicated that if someone exceeds the limits, strict action can also be taken against them, and they can be expelled from the court. In this respect, this hadith is in accordance with the chapter heading.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
أُخَالِفُ إِلٰي رِجَال:
To go towards those men.
(2)
عَظْمًا سَمِيْنًا:
A thick, fleshy bone.

549. Commentary:
The wording of both of the above ahadith indicates that “congregation” (jama‘ah) for prayer is an individual obligation (fard ‘ayn). If it were merely a general Sunnah, then such a severe warning—threatening to set fire to the houses of those who abandon it—would not have been given. According to the Imams of the Ummah, ‘Ata, Awza‘i, Ahmad, Abu Dawud, Ibn Khuzaymah, Ibn Mundhir, and Ibn Hibban, congregational prayer is an individual obligation (fard ‘ayn). Dawud al-Zahiri considered congregation (jama‘ah) to be a condition for the validity of the prayer (salat). In light of all kinds of evidences, Imam Bukhari rahimahullah has brought this hadith under the chapter of the obligation of congregation (bab wujub al-jama‘ah). And Shaykh Shawkani has written that it is a confirmed Sunnah (sunnah mu’akkadah).

➋ When such a severe warning is given merely for abandoning the congregation, then how great must be the punishment for those who do not pray at all! Undoubtedly, they have no share in the religion of Islam.

➌ Causing disruption in communal and collective affairs, or lagging behind in them, is a very grave crime, as is evident from the Prophet’s sallallahu alayhi wa sallam expression of intent that he would set fire to their houses.

849. Commentary: The Prophet sallallahu alayhi wa sallam did intend this, but did not act upon it because setting fire to the houses would also render women and children homeless, upon whom attendance at the mosque is not obligatory. From this, it is established that congregational prayer (salat al-jama‘ah) is obligatory, as is the opinion of Imam Ahmad and some hadith scholars (muhaddithin). The Zahiri scholars have even considered it a condition for the validity of the prayer. If congregation were not obligatory, the Prophet sallallahu alayhi wa sallam would not have expressed such an opinion. Some other scholars have interpreted this as an emphasis (tashdid), as Imam Shafi‘i rahimahullah has stated that congregation is a communal obligation (fard kifayah), whereas other imams and hadith scholars have called congregation a confirmed Sunnah (sunnah mu’akkadah). The apparent wording of the hadith supports the position of Imam Ahmad. If congregation were a communal obligation (fard kifayah), then the attendance of every individual would not be necessary. Then what would be the meaning of the Prophet’s sallallahu alayhi wa sallam expression of anger? However, absence from congregation is permissible due to a valid excuse, so the opinion of those elders who have considered congregation a condition for the validity of prayer is without evidence. And Allah knows best.

Commentary:
(1)
From this it is understood that attendance at congregational prayer is obligatory for men, because one is not punished for neglecting a voluntary good deed.

(2)
It is permissible to raid criminals suddenly and to force them out of their homes.

(3)
This strictness is for those who abandon the congregation without a valid excuse, because on occasions such as rain, the Messenger of Allah (sallallahu alayhi wa sallam) himself instructed the mu’adhdhin to announce:
(alā ṣallū fī ar-riḥāl)
“Pray in your tents or homes.” (Sahih al-Bukhari, al-Adhan, Chapter: Concession for the sick and others to pray in their dwellings, Hadith: 666)

(4)
The Messenger of Allah (sallallahu alayhi wa sallam) did not carry out this intention because there are women and children in the homes, and attendance at congregational prayer is not obligatory for them.

(5)
Although staying behind from congregational prayer without a valid excuse is a grave sin, nevertheless, if a person stays behind due to an excuse or even without an excuse, his prayer will be performed alone, because the Messenger of Allah (sallallahu alayhi wa sallam) did not command that such a person must necessarily join someone else to perform the prayer in congregation. However, if he does perform the prayer in congregation with someone else, it will be more rewarding than praying alone.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 644، من حديث مالك به]
Jurisprudential Points (Tafaqquh):
➊ Congregational prayer is obligatory except in the case of a valid Shar‘i (legal) excuse.
➋ Strict disciplinary action can be taken against those who oppose the Book (Qur’an) and the Sunnah.
➌ Sayyiduna Zayd ibn Thabit (radi Allahu anhu) said: “It is better for you to pray in your homes except for the obligatory (fard) prayer.” [الموطا 130/1 ح289 وسنده صحيح]

Takhrij:
«أخرجه البخاري، الأذان، باب وجوب صلاة الجماعة، حديث:644، ومسلم، المساجد، باب فضل صلاة الجماعة، حديث:651.»©Explanation:
From this hadith, it is deduced that performing the prayer in congregation is an individual obligation (fard ‘ayn), and not a communal obligation (fard kifayah) or an emphasized Sunnah (sunnah mu’akkadah).

The evidence for this is that if it were not an individual obligation, then such a severe and stern warning and threat would not have been issued for those who abandon the congregation.

This is the position of the Zahiris, ‘Ata’, Awza‘i, Imam Ahmad, Abu Thawr, Ibn Khuzaymah, Ibn Mundhir, and Ibn Hibban rahimahumullah and others, that performing the prayer in congregation is obligatory (fard).

However, Imam Shafi‘i rahimahullah considers it a communal obligation (fard kifayah), meaning that if some people perform it in congregation, then the rest will not be questioned for not performing it in congregation.

This is also the view of the earlier Shafi‘is, some Hanafis, and Malikis. However, according to the Sahibayn and Imam Abu Hanifah rahimahumullah, it is an emphasized Sunnah (sunnah mu’akkadah).

It is not a communal obligation (fard kifayah) because if some people have already joined the congregation, then what would be the need to burn down the houses of those who did not join? A communal obligation (fard kifayah) is fulfilled by the performance of a few.

Benefit:
From this hadith, it is understood that prayer (salah) holds immense importance, and the Messenger of Allah (sallallahu alayhi wa sallam) was extremely displeased with those who do not perform the prayer. It is also understood from this that human beings are greedy.