سنن ابن ماجه
Ibn Majah
كتاب المساجد والجماعاتThe Book On The Mosques And The Congregations
بَابُ : الْمَشْيِ إِلَى الصَّلاَةِChapter: Walking To prayer
Hadith 777
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، حَدَّثَنَا شُعْبَةُ ، عَنْ إِبْرَاهِيمَ الْهَجَرِيِّ ، عَنْ أَبِي الْأَحْوَصِ ، عَنْ عَبْدِ اللَّهِ ، قَالَ : " مَنْ سَرَّهُ أَنْ يَلْقَى اللَّهَ عَزَّ وَجَلَّ غَدًا مُسْلِمًا فَلْيُحَافِظْ عَلَى هَؤُلَاءِ الصَّلَوَاتِ الْخَمْسِ ، حَيْثُ يُنَادَى بِهِنَّ فَإِنَّهُنَّ مِنْ سُنَنِ الْهُدَى ، وَإِنَّ اللَّهَ شَرَعَ لِنَبِيِّكُمْ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُنَنَ الْهُدَى ، وَلَعَمْرِي لَوْ أَنَّ كُلَّكُمْ صَلَّى فِي بَيْتِهِ لَتَرَكْتُمْ سُنَّةَ نَبِيِّكُمْ ، وَلَوْ تَرَكْتُمْ سُنَّةَ نَبِيِّكُمْ لَضَلَلْتُمْ ، وَلَقَدْ رَأَيْتُنَا وَمَا يَتَخَلَّفُ عَنْهَا إِلَّا مُنَافِقٌ مَعْلُومُ النِّفَاقِ ، وَلَقَدْ رَأَيْتُ الرَّجُلَ يُهَادَى بَيْنَ الرَّجُلَيْنِ حَتَّى يَدْخُلَ فِي الصَّفِّ ، وَمَا مِنْ رَجُلٍ يَتَطَهَّرُ فَيُحْسِنُ الطُّهُورَ فَيَعْمِدُ إِلَى الْمَسْجِدِ فَيُصَلِّي فِيهِ ، فَمَا يَخْطُو خَطْوَةً إِلَّا رَفَعَ اللَّهُ لَهُ بِهَا دَرَجَةً ، وَحَطَّ عَنْهُ بِهَا خَطِيئَةً " .
´It was narrated that 'Abdullah said:` "Whoever would like to meet Allah tomorrow (i.e. on the Day of Judgment) as a Muslim, let him preserve these five (daily) prayer when the call for them is given, for they are part of the ways of guidance, and Allah prescribed the ways of guidance to your Prophet. By Allah, if each of you prays in his house, you will have abandoned the Sunnah of your Prophet, and if you abandon the Sunnah of your Prophet you will go astray. I remember when no one stayed behind from the prayer except a hypocrite who was known for his hypocrisy. I have a man coming supported by two others, until he joined the row (of worshippers). There is no man who purifies himself and does it well, and comes to the mosque and prays there, but for every step that he takes, Allah raises him in status one degree thereby, and takes away one of his sins."
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
(1)
This hadith is mawquf, meaning it is not a statement of the Messenger of Allah (sallallahu alayhi wa sallam), but rather several statements from a Companion (Abdullah ibn Mas'ud radi Allahu anhu). However, the things he has stated were learned while in the company of the Messenger of Allah (sallallahu alayhi wa sallam). Especially, the last issue has already been mentioned in previous hadiths as a statement of the Messenger of Allah (sallallahu alayhi wa sallam).
(2)
In the view of Ibn Mas'ud radi Allahu anhu, a true Muslim is one who habitually performs prayer in congregation in the mosque. Otherwise, after death, when he is presented before Allah Ta'ala, he will not be presented in the status of a Muslim.
(3) (Sunan al-Huda)
The works of guidance (hudā) are called sunan (plural of sunnah), meaning the path upon which many people walk. Therefore, it is also used in the sense of custom and tradition. Congregational prayer is a sign and distinguishing mark of Muslims, and the existence of a mosque proves that Muslims reside in that locality. If the practice of congregational prayer ceases, then no difference remains between a Muslim and a non-Muslim population.
(4)
Since congregational prayer is a sign of Islam, a believer cannot be negligent in it. In the view of the noble Companions (radi Allahu anhum), the importance of congregational prayer was above all else. That is why Umar radi Allahu anhu, in the written instructions he issued to his governors, stated:
(إِنَّ أَهَمَّ أَمْرَكُمْ عِنْدِي الصَّلَاةُ...)
"In my view, your most important matter is the prayer. Whoever safeguards the prayer safeguards his religion, and whoever neglects it is more negligent in other obligations." (Muwatta of Imam Malik, Book of Prayer Times, Hadith: 6)
(5)
The care taken by the Companions (radi Allahu anhum) to participate in congregational prayer also proves that, in their view, it was not permissible to stay behind from congregational prayer without a severe excuse. Therefore, a sick person who could not walk to the mosque would come with the support of others, but would not pray at home.
(6)
This encourages following the Sunnah, because avoiding the Sunnah leads to misguidance.
(1)
This hadith is mawquf, meaning it is not a statement of the Messenger of Allah (sallallahu alayhi wa sallam), but rather several statements from a Companion (Abdullah ibn Mas'ud radi Allahu anhu). However, the things he has stated were learned while in the company of the Messenger of Allah (sallallahu alayhi wa sallam). Especially, the last issue has already been mentioned in previous hadiths as a statement of the Messenger of Allah (sallallahu alayhi wa sallam).
(2)
In the view of Ibn Mas'ud radi Allahu anhu, a true Muslim is one who habitually performs prayer in congregation in the mosque. Otherwise, after death, when he is presented before Allah Ta'ala, he will not be presented in the status of a Muslim.
(3) (Sunan al-Huda)
The works of guidance (hudā) are called sunan (plural of sunnah), meaning the path upon which many people walk. Therefore, it is also used in the sense of custom and tradition. Congregational prayer is a sign and distinguishing mark of Muslims, and the existence of a mosque proves that Muslims reside in that locality. If the practice of congregational prayer ceases, then no difference remains between a Muslim and a non-Muslim population.
(4)
Since congregational prayer is a sign of Islam, a believer cannot be negligent in it. In the view of the noble Companions (radi Allahu anhum), the importance of congregational prayer was above all else. That is why Umar radi Allahu anhu, in the written instructions he issued to his governors, stated:
(إِنَّ أَهَمَّ أَمْرَكُمْ عِنْدِي الصَّلَاةُ...)
"In my view, your most important matter is the prayer. Whoever safeguards the prayer safeguards his religion, and whoever neglects it is more negligent in other obligations." (Muwatta of Imam Malik, Book of Prayer Times, Hadith: 6)
(5)
The care taken by the Companions (radi Allahu anhum) to participate in congregational prayer also proves that, in their view, it was not permissible to stay behind from congregational prayer without a severe excuse. Therefore, a sick person who could not walk to the mosque would come with the support of others, but would not pray at home.
(6)
This encourages following the Sunnah, because avoiding the Sunnah leads to misguidance.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 777
