Bulugh al-Maram

Takhrij:
«أخرجه أبوداود، الصلاة، باب الإمام يصلي من قعود، حديث:603، 604، وأصله في الصحيحين: البخاري، الأذان، حديث:722، ومسلم، الصلاة، حديث:414.»©

Explanation:
This hadith establishes that followers (muqtadis) should follow and emulate the imam. They should not precede the imam in any matter. From the opening takbir (takbir tahrimah) to the final salam, they should strive to remain behind the imam. The noble Companions (radi Allahu anhum) state that when the Prophet (sallallahu alayhi wa sallam) placed his blessed head in prostration (sajdah), only then would we bend down for prostration. (Sahih al-Bukhari, Kitab al-Adhan, Chapter: When should those behind the imam prostrate? Hadith: 690)

Hadith Commentary:
There is also some difference of opinion regarding this matter.
The best course is that both the imam and the follower should say "Sami‘a Allahu liman hamidah" and then both should say "Rabbana wa laka al-hamd."
Hazrat Mawlana Ubaidullah Sahib Shaykh al-Hadith Mubarakpuri rahimahullah, under the hadith of Abu Hurayrah radi Allahu anhu, "Then he says: Sami‘a Allahu liman hamidah when he raises his back from the bowing, then while standing he says: Rabbana wa laka al-hamd," states:
"Rabbana laka al-hamd" without the waw, and in another narration with the waw. It has already been mentioned that the narration with the waw is more preferred, and it is a conjunctive waw (waw al-‘atf) upon an implied clause. That is, 'Our Lord! We have obeyed You, we have praised You, and praise is for You.' Some have said it is an extra waw (waw zā’idah). Al-Asma‘i said:
I asked Abu ‘Amr about it, and he said: It is extra. The Arabs say: 'Sell me this,' and the addressee replies: 'Yes, and it is for you for a dirham,' so the waw is extra. Some have said it is the waw of circumstance (waw al-hāl), as stated by Ibn al-Athir, and he weakened the other opinions.
In this, the tasmi‘ ("Sami‘a Allahu liman hamidah") is the mention of rising and lifting up, and the tahmid ("Rabbana wa laka al-hamd") is the mention of standing upright.
It is deduced from this that it is legislated to combine between tasmi‘ and tahmid for every worshipper—imam, individual, and follower—since this is a narration of the general prayer of the Prophet sallallahu alayhi wa sallam.
(Mir‘at, vol. 1, p. 559)
"Rabbana laka al-hamd" is narrated both without the waw and, in some narrations, with the waw, and preference is given to the version with the waw, which is a conjunctive waw, and the conjuncted clause is implied.
That is: O our Lord! We have obeyed You, we have praised You, and praise is for You alone.
Some people, according to Arabic idiom, have also called it an extra waw.
Some have considered the waw to be for circumstance.
From this hadith of Abu Hurayrah, it is understood that saying "Sami‘a Allahu liman hamidah" is the mention of bowing and rising from it,
and saying "Rabbana wa laka al-hamd" is the mention of standing upright after coming to a straight position.
For this reason, it is legislated that whether one is an imam, praying alone, or a follower, all should say "Sami‘a Allahu liman hamidah" and then "Rabbana wa laka al-hamd."
Because the prayer of the Prophet sallallahu alayhi wa sallam has been transmitted in this manner, and his instruction is: "Pray as you have seen me praying."

Hadith Commentary:
(1)
Imam Bukhari rahimahullah mentioned in his chapter heading that the opening of the prayer should be with "Allahu Akbar." In this hadith, this is clearly mentioned. In addition, other ahadith also clarify this matter. Thus, it is narrated from Ali radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
"The key to prayer is ablution (wudu), its sanctification is 'Allahu Akbar,' and its de-sanctification is 'as-salamu alaykum wa rahmatullah.'"
(Sunan Abi Dawud, al-Salat, Hadith: 618)
It is narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam used to begin the prayer with "Allahu Akbar."
(Sahih Muslim, al-Salat, Hadith: 1110(498))
It is narrated from Ibn Umar radi Allahu anhu, who said:
"I saw the Messenger of Allah sallallahu alayhi wa sallam; he would begin the prayer with 'Allahu Akbar.'"
(Sahih al-Bukhari, al-Adhan, Hadith: 738)
From these narrations, it is understood that the opening of the prayer should be with "Allahu Akbar."
(Fath al-Bari: 2/281)
(2)
At the end of this hadith, it is stated that when the imam prays sitting, then all of you should pray sitting. This was the earlier ruling, which has now been abrogated. The current ruling is that if the imam leads the prayer sitting due to an excuse, the healthy followers should not sit but should follow him standing, because the Messenger of Allah sallallahu alayhi wa sallam, during his final illness, led the prayer sitting, and all the noble Companions radi Allahu anhum prayed standing behind him. The final action and decision of the Messenger of Allah sallallahu alayhi wa sallam is this, and this is what Imam Bukhari rahimahullah has adopted.
(Sahih al-Bukhari, al-Adhan, Hadith: 689)

Benefits and Issues

Question: Our Imam places great emphasis on straightening the rows before the prayer. What is the significance of this?

Answer: The importance of arranging rows in congregational prayer is very great. Straightening the rows is part of establishing the prayer (iqamat as-salah), as narrated from Sayyiduna Anas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

«سَوُّوا صُفُوفَكُمْ فَإِنَّ تَسْوِيَةَ الصُّفُوفِ مِنْ إِقَامَةِ الصَّلَاةِ»

“Straighten your rows, for indeed the straightening of the rows is part of establishing the prayer.”

Similarly, in another narration, the words are:

«سووا صفوفكم فان تسوية الصف من تمام الصلاة» [مسلم، كتاب الصلاة : باب تسوية الصفوف وإقامتها 433، أبوداؤد 668، ابن ماجه 993، أبوعوانة 38/2، دارمي 1266، أحمد 177/3]

“Straighten your rows, for indeed the straightening of the row is part of perfecting the prayer.”

From this hadith, it is understood that straightening the rows is part of establishing the prayer and of the entire prayer, and their being crooked causes deficiency in the prayer.

Sayyiduna Abu Hurayrah radi Allahu anhu narrated that the Noble Prophet sallallahu alayhi wa sallam said:

«اَقِيْمُوا الصَّفَّ فِي الصَّلَاةِ فَاِنَّ اِقَامَةَ الصَّفِّ مِنْ حُسْنِ الصَّلَاةِ» [بخاري، كتاب الأذان : باب إقامة الصف من تمام الصلاة 722، عبدالرزاق 2424]

“Establish the rows in prayer, for indeed establishing the rows is part of the beauty of the prayer.”

Sayyiduna Abu Hurayrah radi Allahu anhu narrated that the Prophet sallallahu alayhi wa sallam said:

«اَحْسِنُوْا اِقَامَةَ الصُّفُوْفِ فِي الصَّلَاةِ» [أحمد 485/2]

“Straighten the rows in prayer in a good manner.”

Allamah Nasiruddin al-Albani rahimahullah has declared this hadith to be authentic. [صحيح الترغيب والترهيب 496]

From these authentic ahadith, it is also understood that keeping the rows correct and straight is part of the beauty and excellence of the prayer, and the Messenger of Allah sallallahu alayhi wa sallam has commanded it. If the rows are not properly straightened, then deficiency will necessarily occur in the prayer. Straightening the rows and making them straight is necessary and obligatory not only in bowing (ruku‘) but from the very standing (qiyam) itself. The Noble Prophet sallallahu alayhi wa sallam would first straighten the rows, then begin the prayer. If there was any deficiency in the row, he sallallahu alayhi wa sallam would correct it.

It is narrated from Hazrat Nu‘man bin Bashir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam would straighten the rows until he made them like a spear or an arrow. Once, he sallallahu alayhi wa sallam saw a man’s chest protruding forward, so he said: “Straighten your rows, or Allah the Exalted will create discord among your faces.” In some narrations, instead of faces, hearts are mentioned. [ابن ماجه، كتاب إقامة الصلاة والسنة فيها : باب إقامة الصفوف 994، أبوداؤد، كتاب الصلاة : باب تسوية الصفوف 663، مسلم 436، بخاري 717۔ مختصر]

Sayyiduna Bara’ bin ‘Azib radi Allahu anhu says:

“The Messenger of Allah sallallahu alayhi wa sallam would walk from one end of the rows to the other. He sallallahu alayhi wa sallam would touch our chests and shoulders and say: ‘Do not differ, lest your hearts differ.’ And he used to say: ‘Indeed, Allah the Mighty and Majestic and His angels send blessings upon the first rows.’” [أبوداؤد، كتاب الصلاة : باب تسوية الصفوف 664، نسائي، كتاب الإمامة : باب كيف يقول الإمام الصفوف 812]

In the Zawa’id of Ibn Majah, it is stated that the chain of narration for the hadith of Sayyiduna Bara’ bin ‘Azib radi Allahu anhu is authentic and all its narrators are trustworthy.

From these authentic ahadith, it is understood that the straightening of the rows should be done before starting the prayer, and it is also understood that it is the duty of the Imam to straighten the rows. If there is any deficiency in the row, he should correct it and then start the prayer. But unfortunately, the Imams of mosques today do not pay attention to this matter. As soon as the iqamah is called, the prayer is started. The rows are not straightened. In prayer, every person should stand in such a way that his shoulder is touching the shoulder of the one next to him, and his foot is touching the foot of the one next to him, with no gap in between, because the Messenger of Allah sallallahu alayhi wa sallam commanded the filling of gaps.

Sayyiduna Abdullah bin ‘Umar radi Allahu anhuma says:

“Indeed, the Messenger of Allah sallallahu alayhi wa sallam said: Establish the rows and align the shoulders and close the gaps and be gentle in the hands of your brothers and do not leave any space for Satan, and whoever joins the row, Allah will join him, and whoever cuts the row, Allah will cut him off (from His mercy).” [أبوداؤد، كتاب الصلاة : باب تسوية الصفوف666، نسائي، كتاب الامامة : باب من وصل صفاََ 818، حاكم 1/ 213]

Imam Hakim rahimahullah and Imam Dhahabi rahimahullah have said that this is authentic according to the conditions of Muslim, and Allamah al-Albani rahimahullah has also declared this narration authentic. [صحيح الترغيب و التر هيب 492]

Imam Mundhiri rahimahullah, while explaining the word «فرجات» found in this hadith, writes:

«الْفُرُجَاتُ جَمْعُ فُرْجَةٍ وَهِيَ الْمَكَانُ الْخَالِيْ بَيْنَ الْاِثْنَيْنِ»

“The word «فرجات» is the plural of «فرجة», and it means the empty space between two men.”

From this hadith, it is understood that gaps in the row should be closed and there should be no empty space between two men. Therefore, those people who leave a gap of four fingers or more between two worshippers, their action is not correct; they should correct themselves.

Hazrat Anas radi Allahu anhu says:

«لَقَدْ رَأَيْتُ اَحَدَنَا يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ وَلَوْ ذَهَبَتْ تَفْعَلُ ذٰلِكَ لَتَرَيٰ اَحَدَهُمْ كَاَنَّهُ بَغْلٌ شُمُوْسٌ» [ابن أبى شيبة 3524، 308/1، فتح الباري 211/2، عمدة القاري 260/5]

“I saw that each of us would stick his shoulder to the shoulder of his companion and his foot to the foot of his companion, and if you were to do this today with anyone, you would see each of them behaving as if he were a wild mule.”

Hazrat Nu‘man bin Bashir radi Allahu anhu says:

“The Messenger of Allah sallallahu alayhi wa sallam turned towards the people and said: ‘Establish your rows (he sallallahu alayhi wa sallam said this three times). By Allah, you will certainly straighten your rows or Allah will create discord among your hearts.’ The companion says: ‘Then I saw that the worshipper would join his shoulder and arm to the shoulder and arm of his companion, his knee to his knee, and his ankle to his ankle.’” [ابوداؤد، كتاب الصلاة : باب تسوية الصفوف622، بخاري، كتاب الأذان : باب إلزاق المنكب بالمنكب والقدم بالقدم تعليقًا، أحمد 276/4، ابن حبان 396، دارقطني 282/1]

Abu ‘Uthman an-Nahdi says:

«كُنْتُ فِيْمَنْ ضَرَبَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ قَدَمَهُ لِإِقَامَةِ الصَّفِّ فِي الصَّلَاةِ» [المحلي لابن حزم 58/4، موسوعة فقه عمر بن الخطاب رضى الله عنه ص/445، ابن أبى شيبة 3530، 309/1، فتح الباري 210/2]

“I was among those whom Hazrat ‘Umar bin Khattab radi Allahu anhu struck on the foot to establish the row in prayer.”

It is narrated from Salih bin Kaysan that Hazrat Abdullah bin ‘Umar radi Allahu anhuma used to say:

«لَاَنْ يَّخِرَّ ثِنْتَايَ اَحَبُّ اِلَيَّ مِنْ أَنْ أَرٰي فِي الصَّفِّ خَلَاءً وَلَا اَسُدُّهُ» [عبدالرزاق 2473، 57/2، ابن أبى شيبة 333/1، المحلي 59/4]

“I prefer that two of my teeth be broken rather than that I see a gap in the row and do not close it.”

From the above authentic and sound ahadith, it is understood that at the time of starting the prayer, the rows should first be straightened. If there is any gap in the row, it should be closed. It is the duty of the Imam to straighten the rows. Every worshipper should join his shoulder to the shoulder of his brother and his foot to the foot of his brother and be gentle in the hand of his brother. When the row is straightened, then the Imam should start the prayer, and this action begins from the standing (qiyam) itself. It should not be that there is a gap between the shoulders and feet in standing, and joining is started only in bowing (ruku‘). Similarly, not just one toe, but the entire foot should be joined, as the noble Companions radi Allahu anhum used to do, and one should not behave like a wild mule when joining the feet. By joining the feet and closing the gaps, the worshipper becomes deserving of reward from Allah the Exalted, as has been mentioned above. May Allah the Exalted grant us the ability to act correctly and protect us from all kinds of excess and negligence.

Hadith Commentary:
It is understood that if a person moves forward or backward in order to straighten the row during prayer, or shifts to one side to join the row, or pulls someone to adjust the row, this does not invalidate the prayer; rather, he will be rewarded for it, because straightening the rows is an etiquette of prayer.
Praying while sitting with the imam was practiced earlier, but later this was abrogated by the final action of the Prophet (sallallahu alayhi wa sallam).

603. Commentary:
➊ In the early days of Islam, the ruling was indeed that both the imam and the followers should be in the same posture. However, this is no longer the ruling; rather, if the imam, for some reason, leads the prayer while sitting, then the followers will perform the prayer standing. This is because the final practice of the Prophet sallallahu alayhi wa sallam was this.
➋ It is obligatory for the follower to remain behind the imam in the transitions between the pillars (arkaan) of the prayer and not to precede him (i.e., not to move before the imam).

922. Commentary: «فَإِذَا كَبَّرَ فَكَبِّرُوا» “When he says Allahu Akbar, then you also say Allahu Akbar.” In this, the “fa” is for sequence, meaning do not say the takbir before the imam, nor at the same time, but immediately after the imam. This is also supported by the statement of the Prophet sallallahu alayhi wa sallam, in which he said: “The imam is appointed to be followed, so when he says the takbir, you also say the takbir, and do not say the takbir until he has said the takbir. And when he goes into bowing (ruku‘), you also go into bowing. And do not go into bowing until he has bent for bowing. And when he says «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ», then you say: «اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ». Muslim ibn Ibrahim narrates with the words of «ولَكَ الْحَمْدُ». (Further details will come ahead, insha’Allah.) And when he prostrates (sajdah), you also prostrate. And do not bend for prostration until he has gone into prostration.” [سنن أبي داود ، الصلاة ، حدیث : 603]

Opposing the method of the Prophet sallallahu alayhi wa sallam leads to the risk of losing the reward of the prayer. And Allah knows best.

923. Commentary: The discussion of "insat" (listening attentively), that is, what is meant by the command to remain silent in this context—regarding this, see: Hadith number: 910, Benefit number: 4.

Benefits and Issues:

➊
The follower (muqtadi) should not precede the imam in his movements and stillness.
Rather, he should remain behind the imam.

➋
Remaining silent during the imam’s recitation means that when, after Surah al-Fatihah, the imam recites another surah, the follower should listen silently.
He should not recite another surah.
Regarding Surah al-Fatihah, it has already been mentioned in the narration of Abu Hurairah radi Allahu anhu
that the follower must recite al-Fatihah.
See (Hadith 838).

➌
When the imam leads the prayer sitting,
the ruling that the followers should also pray sitting, even without any excuse, has been abrogated.
In the last days of his blessed life, due to the severity of illness, the Prophet sallallahu alayhi wa sallam led the prayer sitting.
Abu Bakr radi Allahu anhu was standing with him,
and all the noble Companions radi Allahu anhum ajma‘in also prayed standing.
The Messenger of Allah sallallahu alayhi wa sallam, due to weakness, could not say the takbir aloud.
Therefore, Abu Bakr radi Allahu anhu would hear your sallallahu alayhi wa sallam’s takbir and then say the takbir aloud,
so that all the worshippers could hear.
See (Sahih al-Bukhari, al-Adhan, Chapter: The limit for the sick person to attend the congregation, Hadith: 664).

604. Commentary:
And it is established from other authentic narrations that the command for the follower (muqtadi) to remain silent during the audible prayers (jahrī prayers) pertains to the recitation other than al-Fatihah. It is obligatory upon the follower, in every circumstance, to recite al-Fatihah silently behind the imam.

Benefit:
From this hadith, it is established that one should begin saying "Ameen" after the Imam has finished saying "Ameen." It is also established that "Ameen" should be said in a loud voice.

Benefit:
It is established from this hadith that the imam can perform the prayer while sitting, and from this it is also understood that following the imam (iqtida) is obligatory.

Benefit:
In this hadith, there is a lesson regarding obedience to the leader (amir), and it should be remembered that by "amir" is meant the "Khalifah of the Muslims" (Khalifatu’l-Muslimin), not the organizational leader, nor the leader of a class or a madrasa. In any case, one should accept the statement of any person whose words are in accordance with the Qur’an and Hadith, for in reality, accepting such a person’s statement is not accepting his words, but rather the words of the Qur’an and Hadith. It is not correct to apply these ahadith to the leaders of paper organizations. If the Khalifah of the Muslims says something contrary to the Qur’an and Hadith, his statement can be rejected, so why can the statement of a temporary organizational leader not be rejected? Excessiveness is prohibited; success lies only in following the Qur’an and Hadith. Allah Ta’ala knows best who is what; on the Day of Judgment, everything will become clear. May Allah Ta’ala grant us the ability to hold firmly to the Qur’an and Hadith. Ameen.