Ibn Majah

Commentary:

➊
Hazrat Mahmood bin Rabee’ radi Allahu anhu is among the young Companions, meaning that when he saw the Messenger of Allah sallallahu alayhi wa sallam, it was during his childhood. When the incident of rinsing the mouth occurred, Hazrat Mahmood was five years old. From this, the hadith scholars have derived the principle that if a child hears a hadith from a muhaddith at the age of five, his hearing (sama’) is considered valid. This child, when grown up, can narrate this hadith, and that narration will be accepted, provided that there is no other reason present that would render the hadith weak.

➋
The Messenger of Allah sallallahu alayhi wa sallam rinsing his mouth in the well was for the sake of blessing (barakah). The manifestation of blessing from your blessed saliva has occurred on numerous occasions, which are mentioned in the books of hadith and seerah. See: (Sahih al-Bukhari, al-‘Ilm, Chapter: When is the hearing of a child valid, Hadith: 77). The purpose of this was merely to amuse and make the child happy; therefore, such playful acts with children, as long as they do not cause them distress, are permissible, and this is a subtle form of elder-like affection.

➌
Hazrat ‘Itbaan radi Allahu anhu’s house had a low-lying area. During rain, water would pass through there, which would block the way, and it would become difficult to reach the mosque by passing through the water. In such cases of excuse, it is permissible to pray at home. Attendance at the mosque is not obligatory. However, using light rain as an excuse to miss congregational prayer is not correct.

➍
One who is invited may bring someone else along, provided he is certain that the host will not be inconvenienced by this, but rather will be pleased. Otherwise, it is not correct for an uninvited person to accompany an invited guest; the host has the right to refuse entry to his home. See: (Sahih al-Bukhari, al-At‘imah, Chapter: A man is invited to food and says: And this is with me, Hadith: 5461).

➎
The one who has been invited should also seek permission before entering the house.

➏
It is permissible to designate a specific place in the house for prayer.

➐
At the beginning of a good deed, it is correct to have a pious and noble person initiate it.

➑
It is permissible to perform voluntary (nafl) prayers in congregation. There are numerous incidents of the tahajjud prayer being performed in congregation mentioned in the books of hadith. See: (Sahih al-Bukhari, al-Tahajjud, Chapter: The Prophet’s encouragement for standing in the night, Hadith: 1129). And according to the hadith under discussion, the Duha prayer was performed in congregation.

➒
In the Noble Qur’an, it is commanded that when invited to a meal, one should go at the appointed time; it is not good to arrive much earlier and wait for the food to be prepared. (Surah al-Ahzab, Ayah: 53). In the incident mentioned in the hadith under discussion, there was no prior arrangement for food. When the Prophet sallallahu alayhi wa sallam arrived, food began to be prepared, and the Prophet sallallahu alayhi wa sallam was requested to wait a little. This situation is different from the one mentioned in the Noble Qur’an. The food for which the word “khazirah” is used in the hadith is a specific type of dish that was common in Arabia at that time. Small pieces of meat were cooked in plenty of water; when it became tender, flour was added, and it was served when ready.

Hadith Commentary:
The purpose here is that while there is a strong emphasis on performing prayer in congregation, the Shari‘ah has also granted permission to forgo the congregation on the basis of valid excuses.
As is evident from the aforementioned ahadith.

Hadith Commentary:
(1)
From this hadith, it is understood that a flood, darkness, and blindness are each, independently, valid excuses for leaving the congregational prayer, because in each of them there is the underlying cause of hardship.
Whatever the excuse may be, if it involves hardship, then it is a valid excuse; otherwise, it is not.
And the decision regarding this can be made by a person’s own conscience, as to whether the present situation can be considered a valid excuse or is merely a pretext, because the human conscience, due to its correct awareness of one’s own circumstances, is in a position to make the right decision (provided it has not become dead).
(Sharh al-Kirmani: 2/54) (2)
The Messenger of Allah (sallallahu alayhi wa sallam) granted permission to Hazrat Itban (radi Allahu anhu) to leave the congregational prayer, but did not grant permission to Hazrat Ibn Umm Maktum (radi Allahu anhu), even though he too was blind. There could be several reasons for this, for example:
٭ The Messenger of Allah (sallallahu alayhi wa sallam) preferred concession (rukhsah) for Hazrat Itban (radi Allahu anhu), and chose resolve (azimah) for Hazrat Ibn Umm Maktum (radi Allahu anhu).
٭ Hazrat Itban (radi Allahu anhu) perhaps could not hear the call to prayer (adhan), whereas Hazrat Ibn Umm Maktum (radi Allahu anhu) could hear the adhan, as is explicitly mentioned in the hadith.
٭ It is possible that the excuse of Hazrat Ibn Umm Maktum (radi Allahu anhu) was of a lesser degree compared to that of Hazrat Itban (radi Allahu anhu), and for this reason, he was not granted permission.

Hadith Commentary:

In another hadith it is narrated that no person is permitted to go to another place and assume the position of imam in place of their own imam. However, if those people themselves desire it and their imam also grants permission, then the guest may also lead the prayer as imam. Along with this, it is also the case that the chief imam, who is referred to as the caliph of the time or the sultan, since he himself is the authority, may lead the prayer there.

Hadith Commentary:
The basic principle is that when a person goes to meet someone, he should neither stand on the place of the imam (imamat's prayer mat) nor sit upon their seat of honor.
As mentioned in the hadith, however, in two situations the guest can be made the imam (prayer leader) in the host's house:
➊ If the host himself requests the guest to lead the prayer or grants him permission.
➋ If the guest is the chief imam, i.e., the caliph of the time.
The host should, if the guest is the caliph of the time, himself offer him the opportunity to lead the prayer.
Hafiz Ibn Hajar rahimahullah states that in those narrations where it is mentioned that one should not lead the prayer in another's house, Imam Bukhari rahimahullah wishes to make an exception from this prohibition for the "caliph of the time," that he is permitted to lead the prayer wherever he goes, because he possesses the highest authority (wilayah uzma).
On this basis, the restriction of "imam" in the chapter heading is a precautionary qualification.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam al-Bukhari rahimahullah established the chapter stating that the follower (muqtadi) should not give a separate reply to the imam’s salutation (salam), meaning that the salam said in the prayer is sufficient, and the hadith also mentions this, that «ثم سلّم وسلّمنا حين سلّم» then you (the Prophet sallallahu alayhi wa sallam) turned for salam from the prayer, and at the time of your salam, we also said salam.
Therefore, from here, the relevance between the chapter and the hadith is clear.
◈ Hafiz Ibn Hajar rahimahullah writes:
«واعتماده فيه على قوله : ثم سلم وسلمنا حين سلّم، فان ظاهره انهم سلموا نظير سلامه، وسلامه اما واحدة وهى التى يتحلل بها من الصلاة واما هي أخري معها، فيحتاج من استحب تسليمه ثالثة على الامام بين التسليمتين، كما تقوله المالكية . إلى دليل خاص، وإلي رد ذالك اشار البخاري . . . .» [فتح الباري ج2 ص411]
That is, the apparent meaning from this hadith (you turned for salam and at the time of your salam, we also turned for salam) is that the followers did not say any separate salam in reply to the imam, because the reply to salam comes after the original salam, and from the aforementioned hadith it is also established that the followers’ salam was like the salam of the Prophet sallallahu alayhi wa sallam. Your salam was once, with which a person becomes lawful (exits prayer), or it was twice, so the followers’ salam will also be twice, not three times as the Malikis say. Thus, from here, the relevance between the chapter heading and the hadith becomes apparent.
Therefore, it is understood that the Maliki position is not correct, those who hold that salam should be said three times.
◈ The author of Tawfiq al-Bari, Dr. Abdul Kabir, writes:
From the words «وسلمنا حين سلّم» it is intended to deduce that the follower will use the same words of salam as the imam’s salam «السلام عليكم ورحمة الله». It is not that in reply to the imam’s salam, they should say «و عليكم السلام». The Maliki position is that between the two salams, the follower should reply to the imam’s salam, but there is no evidence for this. [توفيق الباري شرح صحيح البخاري ج1 ص746]
◈ Siddiq Hasan Khan al-Qanuji says:
«. . . . . . فيحتاج من استحب تسليمة ثالثة على الامام بين التسليمتين كما يقوله المالكية الي دليل خاص وإلي رد ذالك أشار البخاري فى الترجمة بقوله بابب من لم يرد السلام على الامام . .» [عون الباري ج 2 ص 59]
“That is, the Malikis hold that there is a third salam between the two salams. Therefore, Imam al-Bukhari rahimahullah, through the chapter heading, has refuted their third salam, that there is no need for the imam to give a (third) salam; only the two salams of the prayer are sufficient.”
◈ Ibn Battal rahimahullah says:
«أظنه كان قصد الرد على من يوجب التسليمة الثانية»
“That is, in my opinion, Imam al-Bukhari rahimahullah intended to refute those who hold for a second salam (i.e., giving a reply to the salam).” [شرح ابن بطال : 2؍456]

Benefit: Imam al-Bukhari rahimahullah has narrated the aforementioned hadith in more than twenty places, and from this hadith, he has derived many important issues. He has also mentioned this hadith in another place, upon which Imam al-Bukhari rahimahullah established a chapter that «باب المساجد فى البيوت» meaning, in this statement (that in case of necessity) it is permissible to designate a place for prayer in homes.
◈ Hafiz Ibn Hajar rahimahullah has pointed out many important issues from this hadith, for example:
① The permissibility of an imam who is blind.
② Stating one’s illness is not considered as complaining.
③ From the mentioned hadith, it is also clear that in Madinah, besides the Prophet’s Mosque, there were other mosques where prayer was established.
④ For those with excuses like ‘Itban radi Allahu anhu, it is permissible to miss the congregation in darkness and rain.
⑤ In case of necessity (a legal excuse), it is permissible to designate a place in the house for prayer.
⑥ Straightening the rows.
⑦ The permissibility of a distinguished guest leading the prayer, provided the owner of the house permits.
⑧ The place where the Prophet sallallahu alayhi wa sallam performed prayer becomes blessed.
⑨ If a righteous, pious person is invited to the house for blessing, it is permissible.
⑩ Elders accepting the invitation of younger brothers.
⑪ Fulfilling promises and saying “in sha Allah” for them.
⑫ If one trusts the host, it is permissible to bring other friends along without invitation.
⑬ Seeking permission from the owner before entering the house.
⑭ The people of the neighborhood gathering with the scholar or imam to seek blessings.
⑮ If there is fear of harm to the religion, it is permissible to inform the imam about the person’s condition.
⑯ Mere verbal affirmation of faith is not sufficient until there is certainty in the heart and outward action.
⑰ One who dies upon tawhid will not remain in Hell forever.
⑱ Praying at home during rain.
⑲ Performing voluntary prayers (nawafil) in congregation.
Note: Respected reader, for points 15, 16, and 17, refer to those routes of this hadith where Imam al-Bukhari rahimahullah has mentioned this hadith in more detail. «باب المساجد فى البيوت»

Hadith Commentary: According to the majority of jurists, there are two salutations (salams) in the prayer. However, according to Imam Malik rahimahullah, for one who is praying alone, a single salutation is sufficient, but if the prayer is being performed in congregation, then there should be two salutations—for both the imam and the follower (muqtadi). However, if the follower is standing directly behind the imam, that is, neither to the right nor to the left, then he must give three salutations: one for those praying on the right side, the second for those on the left side, and the third for the imam. Thus, even in this salutation, he has observed the etiquette of greeting upon meeting. Imam Bukhari rahimahullah is representing the position of the majority. (Tafheem al-Bukhari)

Imam Bukhari rahimahullah has brought this hadith in several places and has derived multiple rulings from it. Here, the purpose of the chapter from this hadith is as follows: apparently, the salutation of the followers was also like the salutation of the Prophet sallallahu alayhi wa sallam, and if the followers had said a third salutation, it would certainly have been mentioned. It is also derived from the hadith that for those with valid excuses and for voluntary (nafl) prayers, it is permissible to designate a place for prayer in any part of the house. It is also established that making such a request from a truly pious person (wali of Allah) is permissible.

Hadith Commentary:
(1)
Some jurists hold the view that at the end of the prayer, only one salutation (salam) should be said, as narrated from Sa’d ibn Abi Waqqas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam used to say “as-salamu alaykum” only once at the end of the prayer.
(Sharh Ma’ani al-Athar: 1/266, al-Istidhkar: 4/291)
However, most jurists and hadith scholars have adopted the position that at the end of the prayer, the salutation should be said twice: once to the right side and once to the left side. This is also called the “salutation of the prayer.”
It is narrated from approximately twenty Companions radi Allahu anhum that two salutations should be said, and the narration of saying the salutation only once is based on a misunderstanding, because Ibn al-Mubarak rahimahullah narrated this report with two salutations.
(‘Umdat al-Qari: 4/601)
According to us, the preferred opinion is that sufficing with one salutation is also permissible, even though the habitual practice of the Prophet sallallahu alayhi wa sallam was mostly two salutations. Therefore, to consider it a misunderstanding is questionable. Also, this salutation is to be turned while facing forward.
See:
(Asl Sifat Salat al-Nabi sallallahu alayhi wa sallam: 3/1030)
In some narrations, it is mentioned that the imam should also be greeted with salam, as Samurah ibn Jundub radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam commanded us to say salam to the imam.
(Sunan Abi Dawud, al-Salat, Hadith: 1001)
Some commentators have explained this as follows: one salutation is for those on the right, the second for those on the left, and the one in front is for the imam.
Imam al-Bukhari rahimahullah has refuted this position, because saying salam to the imam would mean that the person on the right intends the imam in the left salutation, and the one on the left intends the imam in the right salutation, and the one behind the imam intends the imam in the first salutation.

(2)
The relevance of the hadith to the chapter heading is as follows: according to the narration, first the Messenger of Allah sallallahu alayhi wa sallam turned for the salutation, then the people also turned for the salutation.
There is no mention of a third salutation in this.
(‘Umdat al-Qari: 4/602)
Hafiz Ibn Hajar rahimahullah has also written that the apparent wording of the hadith indicates that the Companions radi Allahu anhum, in following the Messenger of Allah sallallahu alayhi wa sallam, performed the salutation as he did, and his salutation was one by which the prayer was concluded, or there was a second salutation with it. For a third salutation, evidence is required, as is the position of some Maliki scholars.
Imam al-Bukhari rahimahullah has titled the chapter and presented the hadith to refute this latter position.
(Fath al-Bari: 2/418)
And Allah knows best.

Hadith Commentary:
1.
This heading has two components:
➊ The guest may, by his own choice, pray wherever he wishes.
➋ He may perform the prayer at the place indicated by the household.
Between these two components is the word (أَوْ) which is used in two senses:
➊ Takhyir: The guest has the option between these two situations—if he wishes, he may take advantage of the permission to enter the house and pray wherever he likes, or if he wishes, he may act according to the indication of the household. That is, he is free to act upon either of these two matters.
➋ Ta‘yin ahad al-amrayn: The word أَوْ is for specifying one of the two situations. This would mean that the guest must choose which of these two situations to act upon. In taking this meaning, the initial (هَل) would be possible.
2.
From this brief narration, it is understood that the host’s wishes should be respected, and one should not act solely according to one’s own preference, because in this narration it is clarified that the Messenger of Allah (sallallahu alayhi wa sallam) himself asked, “In which place of your house do you prefer that I pray, so that I may pray there?” However, from the detailed narration, it is understood that the host has the right to exercise his own discretion, because ‘Itban bin Malik (radi Allahu anhu) requested the Messenger of Allah (sallallahu alayhi wa sallam) to come to his house and pray at any place, so that he could make that blessed spot a household mosque.
But Imam Bukhari (rahimahullah) has added in the heading the words: (لَا يَتَجَسَّسُ) “he should not pry,” which also indicates that he is bound by the wishes of the household, because if he prays wherever he wishes, it is possible that he may wish to pray in a place that the household does not like, or that is contrary to their privacy and veiling, or he may wish to pray in a place where their household belongings are kept which they do not wish to disclose to anyone, etc.
However, if the householder gives general permission to pray wherever he wishes, then there is no harm in exercising his own discretion.
This is the detail regarding the general case, but if someone invites a respected person specifically for this purpose, then the respected person should ask the household about the place, just as the Messenger of Allah (sallallahu alayhi wa sallam) asked ‘Itban (radi Allahu anhu).
In summary, Imam Bukhari’s (rahimahullah) intent seems to be the specification of one of these two situations. Although there may be freedom to act upon either of the two situations, for this one would have to rely on the details mentioned in other chains of the narration.
Hafiz Ibn Hajar (rahimahullah), quoting Ibn Munir (rahimahullah), has preferred the second situation. (Fath al-Bari: 1/671) But the heart is not satisfied with this.
And Allah knows best.

845. Commentary: If the congregation for a voluntary (nafl) prayer happens incidentally, there is no harm in it, but people should not be invited or called for it. However, certain specific prayers are exempt from this, such as: the eclipse prayer (salat al-kusuf), the prayer for rain (salat al-istisqa), the two Eid prayers, and the tarawih prayer, etc. For these, it is permissible to call people because their establishment through the Sunnah is proven. However, giving the adhan (call to prayer) or iqamah (second call) for them is not correct.

789. Commentary:

➊ There is a difference of opinion regarding the leadership (imamah) of a blind person. Some say it is disliked (makruh) because he cannot protect himself from impurity (najasah). Others have said the opposite—that his leadership is superior because, due to the absence of sight, he will have greater humility and submissiveness (khushu‘ wa khudu‘). Both of these opinions are merely based on personal reasoning. The correct view is that the leadership of a blind person is simply permissible, but it is preferable to give precedence to a reciter of the Qur’an (qari’ al-Qur’an) and a pious, knowledgeable person. Even those with sight can be affected by impurity—in fact, it does happen—and the guardian (wali) of the blind person is also Allah, and He grants him insight (basirah). Many of the eminent Companions (ajall sahabah) were blind—so, were they always impure? We seek refuge with Allah from that.

➋ The request to the Prophet sallallahu alayhi wa sallam to pray in the house was for the sake of blessing (tabarruk). For details, see: Benefit no. 4 of Hadith no. 702 and the introduction of this book.

1328. Commentary:

➊ When the imam says the salam (ending the prayer), if the follower’s prayer is complete, he should also say the salam. If his prayer is not complete, then after completing his prayer, he should say the salam.

➋ If a person is experiencing some difficulty, he may inform others about it; this will not be considered as complaining.

➌ In Madinah Munawwarah, there were mosques other than the mosque of the Prophet (sallallahu alayhi wa sallam).

➍ If, due to a Shar‘i excuse such as rain, the congregational prayer is missed, there is no sin.

➎ Due to a Shar‘i excuse, it is permissible to designate a place in the house for prayer.

➏ It is obligatory to straighten the rows for prayer.

➐ From this blessed hadith, the importance of fulfilling promises becomes evident.

➑ It is necessary to seek permission before entering someone’s house; no one may enter another’s house without permission, just as the Noble Prophet (sallallahu alayhi wa sallam) did not enter the houses of his companions without permission. If the owner of the house does not grant permission to enter, one should not feel offended.

➒ It is legislated to establish congregation (jama‘ah) for voluntary (nafl) prayers.

Hadith Authentication (Takhrij al-Hadith):
[الموطأ رواية يحييٰ بن يحييٰ 172/1 ح 416، ك 9، ب 24، ح 82، التمهيد 226،227/6، الاستذكار : 382 ● أخرجه البخاري 667، عن مالك به ورواه مسلم 33 بعد ح 657، من حديث ابن شهاب الزهري به نحو المعني]
Jurisprudential Points (Tafaqquh):
➊ It is permissible to perform and lead prayer at home due to a valid Shar‘i (legal) excuse.
➋ Seeking blessings (tabarruk) from the relics of the Prophet sallallahu alayhi wa sallam is correct.
➌ In one narration, it is mentioned that the Prophet sallallahu alayhi wa sallam did not permit ‘Itban radi Allahu anhu to pray at home. See: [مسند الامام أحمد 43/4 وطبقات ابن سعد 550/3 التمهيد 229/6] However, this narration is weak and rejected due to the tadlis (concealment of the source) of Sufyan ibn ‘Uyaynah and al-Zuhri, and doubt in the chain of transmission.
➍ Congregational prayer is obligatory unless there is a valid Shar‘i excuse.
➎ It is permissible to have the inauguration of a mosque, school, house, etc., performed by a pious personality.
It is permissible to designate a specific part of the house for prayer.
➐ For congregational prayer, it is not necessary for the place to be endowed (waqf) as a mosque.
➑ The leadership (imamah) of a blind imam is absolutely valid and legally permissible.