صحيح البخاري
Bukhari
كتاب الأذان (صفة الصلوة)The Book of Adhan (Sufa-tus-Salat)
بَابُ مُكْثِ الإِمَامِ فِي مُصَلاَّهُ بَعْدَ السَّلاَمِ:Chapter. The staying of the Imam at his Musalla (praying place) after (finishing the prayer with) Taslim.
Hadith 850
اُردوEn
وَقَالَ ابْنُ أَبِي مَرْيَمَ : أَخْبَرَنَا نَافِعُ بْنُ يَزِيد ، قَالَ : أَخْبَرَنِي جَعْفَرُ بْنُ رَبِيعَةَ ، أَنَّ ابْنَ شِهَابٍ كَتَبَ إِلَيْهِ قَالَ : حَدَّثَتْنِي هِنْدُ بِنْتُ الْحَارِثِ الْفِرَاسِيَّةُ ، عَنْ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَانَتْ مِنْ صَوَاحِبَاتِهَا ، قَالَتْ : كَانَ يُسَلِّمُ فَيَنْصَرِفُ النِّسَاءُ فَيَدْخُلْنَ بُيُوتَهُنَّ مِنْ قَبْلِ أَنْ يَنْصَرِفَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .
Ibn Shihab wrote that he had heard it from Hind bint Al-Harith Al-Firasiya from Um Salama, the wife of the Prophet (Hind was from the companions of Um Salama) who said, "When the Prophet finished the prayer with Taslim, the women would depart and enter their houses before Allah's Apostle departed."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
By mentioning these chains of narration, Imam Bukhari rahimahullah intends to establish the difference regarding the attribution of Hind—some have called her Faraasiyyah, while others have called her Qurashiyyah—and to refute the one who considered "Qurashiyyah" to be a scribal error, because in the narration of Layth, her being Qurashiyyah is explicitly stated. However, Layth’s narration is not connected (mawsool), since Hind Faraasiyyah or Qurashiyyah did not hear directly from the Prophet sallallahu alayhi wa sallam. The purpose of the chapter and the hadith is clear: wherever the obligatory (fard) prayer has been performed, supererogatory (nafl) prayers may also be offered there. However, based on other narrations, it is preferable to change one’s place slightly or to engage in some speech, so that there is no confusion or mixing between obligatory and supererogatory prayers.
By mentioning these chains of narration, Imam Bukhari rahimahullah intends to establish the difference regarding the attribution of Hind—some have called her Faraasiyyah, while others have called her Qurashiyyah—and to refute the one who considered "Qurashiyyah" to be a scribal error, because in the narration of Layth, her being Qurashiyyah is explicitly stated. However, Layth’s narration is not connected (mawsool), since Hind Faraasiyyah or Qurashiyyah did not hear directly from the Prophet sallallahu alayhi wa sallam. The purpose of the chapter and the hadith is clear: wherever the obligatory (fard) prayer has been performed, supererogatory (nafl) prayers may also be offered there. However, based on other narrations, it is preferable to change one’s place slightly or to engage in some speech, so that there is no confusion or mixing between obligatory and supererogatory prayers.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 850
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
After narrating the hadith, Imam Bukhari rahimahullah has mentioned the differences in the chains of transmission in order to clarify the differing attributions regarding Hind. Some narrators have described her as Faraasiyyah, while others have described her as Qurashiyyah. Imam Bukhari rahimahullah has refuted the claim of those who consider "Qurashiyyah" to be a scribal error, because in the narration of Layth, it is explicitly stated that she was Qurashiyyah, although this narration is not connected (mawsool). In any case, Hind Faraasiyyah or Qurashiyyah did not hear anything directly from the Messenger of Allah sallallahu alayhi wa sallam.
(2)
The purpose of Imam Bukhari rahimahullah in mentioning these ahadith is to show that where obligatory (fard) prayers have been performed, supererogatory (nafl) prayers and the like may also be performed. However, in light of other authentic narrations, it is better to change one's place slightly or engage in some conversation, so that there is no confusion between obligatory and supererogatory prayers. And Allah knows best.
(3)
The following issues are understood from this hadith:
➊ The imam should take full consideration of the followers (muqtadis), just as the Messenger of Allah sallallahu alayhi wa sallam used to consider the women.
➋ One should avoid every cause that may lead a person to a prohibited act.
➌ One should avoid places where there is a risk of suspicion or accusation falling upon a person.
➍ The mingling of men and women on the road is considered a highly disliked (makruh) act in the view of the Shariah.
➎ In the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, women also used to perform the congregational prayer.
(Fath al-Bari: 2/434)
(1)
After narrating the hadith, Imam Bukhari rahimahullah has mentioned the differences in the chains of transmission in order to clarify the differing attributions regarding Hind. Some narrators have described her as Faraasiyyah, while others have described her as Qurashiyyah. Imam Bukhari rahimahullah has refuted the claim of those who consider "Qurashiyyah" to be a scribal error, because in the narration of Layth, it is explicitly stated that she was Qurashiyyah, although this narration is not connected (mawsool). In any case, Hind Faraasiyyah or Qurashiyyah did not hear anything directly from the Messenger of Allah sallallahu alayhi wa sallam.
(2)
The purpose of Imam Bukhari rahimahullah in mentioning these ahadith is to show that where obligatory (fard) prayers have been performed, supererogatory (nafl) prayers and the like may also be performed. However, in light of other authentic narrations, it is better to change one's place slightly or engage in some conversation, so that there is no confusion between obligatory and supererogatory prayers. And Allah knows best.
(3)
The following issues are understood from this hadith:
➊ The imam should take full consideration of the followers (muqtadis), just as the Messenger of Allah sallallahu alayhi wa sallam used to consider the women.
➋ One should avoid every cause that may lead a person to a prohibited act.
➌ One should avoid places where there is a risk of suspicion or accusation falling upon a person.
➍ The mingling of men and women on the road is considered a highly disliked (makruh) act in the view of the Shariah.
➎ In the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, women also used to perform the congregational prayer.
(Fath al-Bari: 2/434)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 850
