Mu'jam al-Saghir

Hadith Commentary: The Prophet (sallallahu alayhi wa sallam) was in a state of major ritual impurity (janabah), but due to forgetfulness, he came (to the mosque). Later, when he realized, he returned. From this hadith, Imam Bukhari (rahimahullah) established the ruling that if a person faces such a severe necessity, he may leave the mosque even after the call to prayer (adhan) and the commencement (iqamah). In the hadith where prohibition is mentioned, what is meant is leaving without any valid reason, merely due to personal desire.

The hadith regarding prohibition is narrated by Abu Hurayrah (radi Allahu anhu) in Sahih Muslim and is also found in Musnad Ahmad. After quoting these ahadith, Allamah Shawkani (rahimahullah) states:

"Wal-hadithan yadullan ‘ala tahreem al-khurooj min al-masjid ba‘da sama‘ al-adhan li-ghayr al-wudu’ wa qada’ al-hajah wa ma tad‘u al-darurah ilayh hatta yusalli fihi tilka al-salah li-anna dhalika al-masjid qad ta‘ayyana litilka al-salah."
(, Nayl al-Awtar)

That is, it is forbidden to leave the mosque after hearing the adhan. However, if it is for ablution (wudu), relieving oneself, or any other necessary matter, then it is permitted. Otherwise, once a person has heard the adhan while in a mosque, it is obligatory to perform the prayer in that very mosque, because that mosque has now been designated for that prayer.

This hadith also proves that forgetfulness (nisyan) can occur in the rulings of Shariah and the method of worship, so that its correction can be made in accordance with divine revelation.

Hadith Commentary:
(1)
It is mentioned in Sahih Muslim that the Messenger of Allah (sallallahu alayhi wa sallam) saw a man leaving the mosque after the call to prayer (adhan), so he said:
“He has disobeyed Abu al-Qasim (sallallahu alayhi wa sallam).”
From the hadith presented by Imam Bukhari rahimahullah, it is understood that this warning is for the person who leaves the mosque after the adhan without any valid reason. However, if there is a need, it is permissible to leave the mosque even after the iqamah, as is mentioned in the aforementioned hadith. For example:
If someone remembers that he is in a state of major ritual impurity (janabah) and needs to perform a ritual bath (ghusl), or he becomes unconscious, or he suffers a nosebleed, or he leads prayers as an imam in another mosque, then in such circumstances it is permissible to leave the mosque after the adhan or the takbir.
Leaving the mosque after the adhan without necessity is a sign of hypocrisy. Thus, it is mentioned in the hadith:
If a person leaves the mosque after the adhan without any reason and does not return, then he is a hypocrite. However, if there is a need, that is a different matter.
(al-Mu‘jam al-Awsat li’l-Tabarani: 4/502)
From this, it is understood that one should not leave the mosque after the adhan or iqamah without a valid reason (Fath al-Bari: 2/159).
(2)
There is an addition in a narration of Sunan al-Daraqutni that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“I was in a state of major ritual impurity (janabah) and I forgot to perform the ritual bath (ghusl).”
From this, it is understood that the Prophets (alayhim as-salam) can experience forgetfulness or oversight (sahw wa nisyan) in matters related to acts of worship.
The wisdom in this is that the ummah may be informed about the related rulings through them. Furthermore, the following rulings are derived from this hadith:
➊ Used water (ma’ musta‘mal) is pure.
➋ If there is an interval between the iqamah and the prayer, it is not necessary to repeat the takbir.
➌ Modesty and shyness should not become an obstacle in religious matters.
➍ Conversation between the iqamah and the prayer is permissible.
➎ The ritual bath for major impurity (ghusl janabah) can be delayed for a valid reason.
(Fath al-Bari: 2/160)

Benefits:

➊ Imam Bukhari rahimahullah established this chapter because, as narrated in Muslim and Abu Dawud from Abu Hurairah radi Allahu anhu, he saw a man leave the mosque after the mu’adhdhin had called the adhan. So he said: «أَمَّا هَذَا، فَقَدْ عَصَى أَبَا الْقَاسِمِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ» [مسلم: 655 - أبو داود: 536] “This person has certainly disobeyed Abu al-Qasim sallallahu alayhi wa sallam.” The point is that if there is a genuine need, such as the need to relieve oneself, or a nosebleed, or if one has to go to another mosque to lead the prayer, then it is permissible to leave the mosque after the adhan or iqamah, just as the Prophet sallallahu alayhi wa sallam, upon remembering, left the mosque and returned.

➋ From this hadith, it is understood that special care should be taken to straighten the rows before the prayer. The Messenger of Allah sallallahu alayhi wa sallam would sometimes personally straighten the rows. He would go from the beginning to the end of the row, touching people’s shoulders and chests to align them, and would say: «لَا تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوْبُكُمْ» [مسلم: 432 - أبو داود: 664] “Do not be uneven, lest your hearts become divided.” Then, when people increased in number during the time of Umar and Uthman radi Allahu anhuma, they appointed a person to straighten the rows; when the rows were straightened, he would say the takbir for the prayer. [الموطا: 542، 543] Compare the actions and fatwas of those who say that people should stand up at the muqim’s «حَيَّ عَلَى الصَّلَاةِ» and that the imam should begin the prayer with «اللهُ أَكْبَرُ» when the muqim says «قَدْ قَامَتِ الصَّلَاةُ», with the practice of the Messenger of Allah sallallahu alayhi wa sallam and the Rightly Guided Caliphs. Tell me, when will the rows be straightened? The result is that there is neither mutual love in the hearts nor tranquility and humility in the prayer.

Among Muslims, the blood is no longer alive

The passion of love is no longer alive

Rows are crooked, hearts are scattered, prostration is without taste

For the inner attraction is no longer alive

➌ This hadith also shows that even if there is a considerable gap between the iqamah and the opening takbir (takbir al-tahrimah), there is no need to repeat the iqamah. In the time of the Noble Prophet sallallahu alayhi wa sallam, there was not the convenience we have today of turning on a tap and performing a ritual bath (ghusl); rather, it took some time to fetch water and bathe. Despite this, the Companions waited, and after performing ghusl, the Prophet sallallahu alayhi wa sallam led the prayer on the basis of the first iqamah.

➍ This hadith shows that the Messenger of Allah sallallahu alayhi wa sallam could forget, because he forgot that ritual bath (ghusl) was obligatory upon him, then remembered and returned home to perform ghusl. Whereas Allah, Exalted is He, is free from this, as He said: «لَا يَضِلُّ رَبِّي وَلَا يَنْسَى» [طه: 52]

“My Lord neither errs nor forgets.”

And that, upon remembering that ritual bath (ghusl) is obligatory upon him, or that he does not have ablution (wudu), neither the imam nor the follower should, out of shyness, perform the prayer without ghusl or wudu; rather, he should go out to perform ghusl or wudu.

➎ In this hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam had not said the takbir, and upon remembering, he went for ghusl. In [صحيح مسلم 605] it is explicitly stated: «قَبْلَ أَنْ يُكَبِّرَ ذَكَرَ فَانْصَرَفَ» that is, he turned back upon remembering before saying the takbir. This shows that he had not started the prayer. Whereas in Sunan Abi Dawud and Ibn Hibban, it is narrated from Abu Bakrah radi Allahu anhu: «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ فِي صَلَاةِ الْفَجْرِ فَأَوْمَاً بِيَدِهِ أَنْ مَكَانَكُمْ، ثُمَّ جَاءَ وَ رَأْسُهُ يَقْطُرُ فَصَلَّى بِهِمْ» [أبو داود: 233۔ ابن حبان: 2235] “That the Messenger of Allah sallallahu alayhi wa sallam entered the Fajr prayer and signaled with his hand for the people to remain in their places, then he returned, and water was dripping from his head, and he led the people in prayer.” There is an apparent contradiction between these two hadiths. Now, either reconciliation should be made by saying that in the hadith of Abu Dawud, “saying the takbir” means he intended to say the takbir, or it should be said that these are two separate incidents. If neither reconciliation is satisfactory, then the narration of the two Sahihs (Sahihayn) is to be given preference in any case. [فتح الباري]

➏ In some manuscripts of Sahih Bukhari, there is a passage here, the translation of which is: “Abu Abdullah, that is, Bukhari rahimahullah, was asked: If this situation occurs to one of us, should he do the same? He replied: Yes! He was asked: Should the people stand waiting for the imam or sit? He replied: If it is before the takbir, there is no harm in sitting, and if it is after the takbir, then they should remain standing and wait for him.” In some manuscripts, this passage is at the end of the next chapter.

Explanation:
The narration of Abdul A'la has been recorded by Imam Ahmad, and the narration of Awza'i has been mentioned by Imam al-Bukhari rahimahullah himself in the Book of Adhan.

Hadith Commentary:
➊
Ibn Battal rahimahullah has written, citing some of the Tabi‘in rahimahumullah, that if a person in a state of major ritual impurity (janabah) enters the mosque forgetfully, then when he remembers, he should perform dry ablution (tayammum) and then leave the mosque.
Imam Thawri rahimahullah and Ishaq rahimahullah also hold this same view.
(Sharh Ibn Battal: 1/389)
Imam Bukhari rahimahullah, in refutation of these scholars, has established this chapter heading, i.e., if a person in a state of janabah enters the mosque, not realizing that he needs to perform a ritual bath (ghusl), and later remembers that he is in a state of janabah, then what should he do to leave? Should he perform tayammum and then leave, or should he leave the mosque immediately? Imam Bukhari rahimahullah has made his position clear: upon remembering, he should leave the mosque immediately; he is not permitted to remain for the duration it takes to perform tayammum. However, rulings of necessity are excepted from this, for example:
©.
A person is sleeping in the mosque and experiences a wet dream, and it is very dark outside at night.
He cannot go outside.
©.
There is a predatory animal or the like standing outside the mosque, posing a threat to his life.
©.
There is very heavy rain outside.
In such circumstances, he may remain seated in the mosque and continue to repent to Allah.
➋
The reasoning of Imam Bukhari rahimahullah from the hadith has been clarified by Allamah Sindhi rahimahullah in these words: the purpose of the Companions radi Allahu anhum in narrating hadiths was not to tell stories or tales, but rather they would narrate events solely to clarify legal rulings (masail shar‘iyyah).
If, on this occasion, the Messenger of Allah sallallahu alayhi wa sallam had performed tayammum, then Abu Hurayrah radi Allahu anhu would certainly have mentioned it; therefore, this silence is the silence of a context where mention is expected, which carries the force of a statement.
In such cases, the absence of mention is evidence of non-occurrence.
From this, it is established that the Messenger of Allah sallallahu alayhi wa sallam did not perform tayammum when leaving the mosque.
(Hashiyat al-Sindi: 1/60)
From this, it is understood that if, after entering the mosque, one remembers being in a state of janabah, one should leave the mosque immediately without waiting to perform tayammum.
In view of the sanctity of the mosque, it is not permitted to perform tayammum even from the wall of the mosque.
➌
Imam Bukhari rahimahullah, in support of this, has presented two corroborating narrations:
©.
Abdul-A‘la ibn Abdul-A‘la al-Basri, through Ma‘mar, has narrated from al-Zuhri, thus corroborating the narration of ‘Uthman ibn ‘Umar, which Imam Ahmad ibn Hanbal rahimahullah has recorded in his Musnad with a connected chain.
©.
Imam Awza‘i rahimahullah has also narrated this report from Ibn Shihab al-Zuhri, which Imam Bukhari rahimahullah himself has recorded with a chain at the beginning of the chapters on Imamate.
(Fath al-Bari: 1/497)

Hadith Commentary:
Hazrat Maulana Waheeduz-Zaman Sahib, qaddasallahu sirrah, states that in some manuscripts, there is the following additional passage:

It was said to Abu Abdullah, i.e., al-Bukhari: “If something like this happens to one of us, should he do as the Prophet sallallahu alayhi wa sallam did?” He replied, “Then what else should he do?” It was said, “Should the followers (muqtadis) wait for the imam while standing or sitting?” He said, “If it is before the opening takbir (takbir al-tahrimah), then there is no harm in them sitting. But if it is after the takbir, then they should wait for him while standing.”

That is, people asked Imam Bukhari rahimahullah: If such a situation occurs to one of us, what should he do? He replied: He should do as the Prophet sallallahu alayhi wa sallam did.

People then asked: Should the followers wait for the imam while standing, or should they sit down?

He replied: If the takbir al-tahrimah has already been pronounced, then they should wait standing.

Otherwise, there is no objection to sitting down.

Hadith Commentary:
(1)
When the imam, due to some necessity, leaves before the prayer and it is known by some indication that he will return, then the followers (muqtadis) should wait for him. Otherwise, another imam may lead the prayer.

(2)
From this narration, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) went home for a ritual bath (ghusl) before the opening takbir (takbir tahrimah). However, from some other narrations, it is understood that after beginning the prayer, he remembered that he had not performed the ritual bath, as is narrated in Abu Dawud and Ibn Hibban from Hazrat Abu Bakrah (radi Allahu anhu) that once the Messenger of Allah (sallallahu alayhi wa sallam) pronounced the opening takbir for the Fajr prayer, then signaled to the noble companions (radi Allahu anhum) to remain in their places.

These two narrations appear to be contradictory.

There are several ways to reconcile them:
One way is that he had not actually pronounced the opening takbir, but only intended to do so.
In the Arabic language, sometimes the verb is applied to the intention of the action.
In this case, the narrations of Hazrat Abu Bakrah (radi Allahu anhu) and Hazrat Abu Hurairah (radi Allahu anhu) would have the same meaning.
It is also possible that these are two different incidents, as Qadi Iyad (rahimahullah) and Allamah Qurtubi (rahimahullah) have stated, and Imam Nawawi (rahimahullah) has also supported this.
Imam Ibn Hibban (rahimahullah), according to his usual method, has said that if the narration of Abu Bakrah is authentic, then it will be attributed to two separate incidents; otherwise, preference will be given to the incident in Sahih Bukhari.
(Fath al-Bari: 2/160)

Hadith Commentary:
Vocabulary of the Hadith:
BARAJIM:
This is the plural of "burjuma,"
the joints of the fingers,
the phalanges,
because dirt tends to accumulate in them.

Benefits and Issues:
In this hadith, ten things have been described as matters of natural disposition (fitrah).
There is a verbal difference of opinion among the commentators regarding the meaning and concept of fitrah.
According to some scholars, fitrah means:
the Sunnah of the Prophets (alayhim as-salam),
that is, the way and practice of the Prophets,
because in the narration of "Mustakhraj Abi Awanah," the word "sunnah" is used in place of "fitrah,"
that is:
the words are "ten are from the sunnah,"
as if the way in which the Prophets themselves lived and the path upon which they instructed and guided their respective communities,
these ten things were included in that,
thus these ten matters are part of the common practices and agreed-upon teachings of the Prophets (alayhim as-salam),
and from this, the error in the view or opinion of those who take the meaning of sunnah as per the terminology of the principles of jurisprudence (usul al-fiqh) and say:
that keeping a beard is only sunnah,
becomes clear.

According to some commentators, "fitrah" means:
the religion of fitrah,
that is, Islam,
because in the Noble Qur’an, the upright religion (din hanif) is described as:
﴿فِطْرَتَ اللَّـهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ (),
that is, these matters are among the components or rulings of the religion of Islam.

Some commentators have taken the meaning of "fitrah" as:
"what is the innate nature and disposition of man," that these ten things are requirements of the original nature which Allah has created in man.
Just as the original nature of man is that he likes faith, goodness, purity, and cleanliness,
and dislikes disbelief, immorality, evil deeds, filth, and impurity,
similarly, if a person remains upon his original nature and it has not been corrupted or impaired by any external influence or environment,
then he will like the aforementioned ten matters.

From our observations, this reality becomes self-evident,
that whether the word fitrah means the Sunnah of the Prophets (alayhim as-salam), or the fitrah of Islam, or the original nature and disposition of man,
the intent of the hadith in all three cases will be the same,
that these ten things are the ten agreed-upon ways of life brought by the Prophets (alayhim as-salam),
and are among the components and rulings of this religion of fitrah, Islam,
which in reality are requirements of the original nature and disposition of man,
because the way of life and the religion that the Prophets (alayhim as-salam) bring,
is in fact the authentic and beneficial explanation of the requirements of human nature,
which Allah, the Exalted, explains through His Prophets (alayhim as-salam).

It is the unanimous opinion of the hadith scholars that the narration of the narrator is considered,
not his opinion or action.
Here, in the ahadith, in the narration of Ibn Umar (radi Allahu anhu) regarding the beard:
the words « أَعْفُوا اللِّحَى» and «أَوْفُوا اللِّحَى» are used,
and in the narration of Abu Hurayrah (radi Allahu anhu):
the word «أَرْخُوا اللِّحَى» is used.
The clear implication of these words is
that there should be no trimming
or cutting of the beard in any way.
Now, in the presence of explicit narrations, to deduce from some weak hadiths and the actions of Ibn Umar (radi Allahu anhu) and Abu Hurayrah (radi Allahu anhu),
that trimming or cutting the beard, or considering a fist-length as sunnah, is not correct.

The requirement of faith in the Noble Prophet (sallallahu alayhi wa sallam) is
that, without introducing any addition or the opinion and action of anyone else, his (sallallahu alayhi wa sallam) statement should be accepted exactly as it is,
especially when it is established that the blessed beard of the Messenger of Allah (sallallahu alayhi wa sallam) was long and thick, filling his blessed chest,
so love and devotion to the Messenger of Allah (sallallahu alayhi wa sallam) and the requirement of following his beautiful example is
that one should follow him completely in both appearance and character, and not invent excuses and pretexts to avoid this,
rather, the real requirement of faith in him, love and devotion to him, and following his beautiful example (sallallahu alayhi wa sallam) is
that, as far as possible, without getting involved in the debate of obligatory, sunnah, or recommended, one should follow and emulate him (sallallahu alayhi wa sallam),
and avoid, as much as possible, deviating from his practice and way,
therefore, there is no need to get involved in the debate about what the views and opinions of the four Imams are regarding these ten matters.

Benefits and Issues:
➊ Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam), was bound by the rulings of the Shari'ah just as the rest of the members of the Ummah, except in those matters in which he was given a specific distinction.
➋ Whoever becomes in a state of major ritual impurity (janabah) in the mosque (for example, through a wet dream), it is not necessary for him to perform dry ablution (tayammum) before leaving, as some people think.
➌ If, due to a reasonable cause, there is a gap between the Iqamah and the Takbir, there is no harm in it, and it is not necessary to repeat the Iqamah.
➍ The followers (muqtadis) should wait for their appointed Imam; if they remain standing while waiting, it is permissible.

810. Commentary: Although one should stand up upon seeing the imam, it is also permissible to stand up a little earlier so that the rows may be straightened before the imam arrives. [مزيد فوائد كے ليے ديكهيے : 793]

793. Commentary: Such an incident can occasionally occur. It is not necessary that nowadays the imam should leave the people standing in rows and go to perform the ritual bath (ghusl). The matter of the Messenger of Allah (sallallahu alayhi wa sallam) was unique. People would remain seated waiting for you even until half the night. If such a situation arises, the imam should appoint someone in his place to lead the congregation and go himself. «أَنزِلوا الناسَ مَنازلَهم» That is, one should deal with every person according to his status and rank. Suppose if the followers (muqtadis) of an imam willingly wait for him, or if no one else is capable of leading the congregation, then the above-mentioned method can be acted upon.

Benefits and Issues:
(1)
The imam’s forgetfulness does not invalidate the prayer of the followers (muqtadis).
The Prophet Muhammad (sallallahu alayhi wa sallam) uttered the opening takbir (takbir tahrimah) while in a state of major ritual impurity (janabah) by mistake, but the takbir tahrimah of the followers was valid.
Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) signaled to them to remain standing in the state of prayer.

(2)
From this hadith, the issue of “bina” (continuation/building upon the previous prayer) could be established.
That is, if the Prophet (sallallahu alayhi wa sallam) did not repeat the takbir tahrimah, but there is a problem in this: it would require accepting the validity of the takbir tahrimah uttered in a state of janabah.
Therefore, the Prophet (sallallahu alayhi wa sallam) certainly must have repeated the takbir tahrimah.
And in this case, the issue of “bina” is not established.
And Allah knows best.