Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
يَخْنُقُوْنَهَا:
To constrict its time,
they will perform the prayer with delay.

(2)
اِلىٰ شَرْقِ الْمَوْتٰي:
If this is taken as شَرْقُ الشَّمْسِ, the meaning will be:
they will perform the prayer when the sun is about to set; and if it is taken as شَرْقُ الْمَيِّتِ بِرِيْقَهِ, the meaning will be: the deceased’s throat was choked by saliva,
thus he died quickly.
In both cases, the purpose is that they will perform the prayer when only a little time remains before sunset.

(3)
سُبْحَةً:
Supererogatory (nafl),
meaning, the prayer you performed separately at its proper time will be considered obligatory (fard), and the prayer you perform at the last moment with the rulers and authorities to avoid them will be considered supererogatory (nafl).

(4)
لِيَجْتَاْ:
To bend,
in one manuscript it is لِيُحْنِ,
its meaning is also
to incline and to bend,
if it is يَحْنُ, then too the meaning is the same.

(5)
لِيُطَبِّقَ بَيْنَ كَفَّيْهِ:
To join both palms together and place them between the knees.

Benefits and Issues:
(1)
Abdullah ibn Mas'ud radi Allahu anhu was a noble and distinguished Companion who, in ordinary times, would serve and remain with the Prophet sallallahu alayhi wa sallam, yet despite this, he held the view of “tatbeeq” (joining the hands) during bowing (ruku‘). He always prayed with the Prophet sallallahu alayhi wa sallam, but even so, he did not realize that the Prophet sallallahu alayhi wa sallam did not join the hands and place them between the knees during ruku‘, but rather placed the hands on the knees. Therefore, no Companion, Tabi‘i, or Imam from the Ummah adopted his position. So, if he did not come to know about raising the hands (raf‘ al-yadayn) when going into and rising from ruku‘, what is surprising about that?

(2)
Abdullah ibn Mas'ud radi Allahu anhu held the view that if there are two people with the Imam, one should stand on the right and the other on the left. No Imam adopted this view either, because the Prophet sallallahu alayhi wa sallam would make two people stand behind him, not side by side.

(3)
If the appointed Imam (imam ratib) leads the congregation with delay, then one should perform the congregational prayer at home, and if giving the adhan (call to prayer) poses a risk of discord and division, then the adhan should not be given. However, the iqamah (second call to prayer) must be given in any case. But Abdullah ibn Mas'ud radi Allahu anhu did not even hold the iqamah necessary; the Hanafis did not accept his position on this either.

(4)
If there is any kind of fear or danger from not performing the congregational prayer in the mosque, then the prayer should be repeated as a supererogatory (nafl) prayer.
And the apparent meaning of the hadith is that this was the ‘Asr prayer; Abdullah ibn Mas'ud radi Allahu anhu, due to necessity, permitted performing nafl after ‘Asr. But those who claim that their jurisprudence is based on the statements of Abdullah ibn Mas'ud radi Allahu anhu do not accept this either. It is strange: if the statement of an Imam is abandoned, it is considered disrespect and insult, but if the statement of a noble Companion is abandoned, it is not considered disrespect or insult.
If it is permissible to abandon the statement and action of a noble Companion in opposition to the hadith, then why is it not permissible to adopt this attitude with the Imams?

(5)
From the statement of Abdullah ibn Mas'ud radi Allahu anhu, it is established that prayer should be performed at its earliest time. Also, if the prayer is repeated, the first prayer will be considered obligatory (fard), and the second time it will be supererogatory (nafl). That is why the prayer Mu‘adh radi Allahu anhu performed first with the Messenger of Allah sallallahu alayhi wa sallam was obligatory, and the one he led again was supererogatory. Therefore, it is permissible to perform an obligatory prayer behind a supererogatory prayer.

780. Commentary:

➊ It is established that if there is some deficiency in the imam, the prayer of the followers (muqtadis) will still be valid. The question of the imam’s shortcomings or excesses will be directed at him; therefore, one should not refuse to pray behind any imam merely on the basis that he has such-and-such deficiency or flaw. The only One free from all defects is the Exalted Essence of Allah Ta’ala.

➋ If one has already performed the prayer on time, and then, in order to attain the virtue of congregation (jama‘ah) or to avoid discord (fitnah), one has to pray again, then the second prayer will be considered supererogatory (nafl), while the obligatory (fard) prayer will be the first one. For further details regarding the leadership (imamat) of an oppressor or open sinner (fasiq), see the introduction of this very book.

800. Commentary:

➊ This narration is contrary to the numerous authentic narrations in which it is mentioned that two followers (muqtadis) should stand behind the imam. Therefore, this narration is abrogated, meaning that in the beginning the Prophet sallallahu alayhi wa sallam did so, then abandoned it, as is the position of Imam Shafi’i rahimahullah and others. Or it may be that Ibn Mas’ud radi Allahu anhu forgot, as he was human and forgetfulness is inherent to mankind. This is also supported by other indications, such as his performing tatbeeq in bowing (ruku‘)—that is, instead of placing both hands on both knees, interlacing the fingers of one hand into the other and placing them between the knees, etc. In any case, whatever the reality, in the beginning this was only the position of Ibn Mas’ud and his two companions. All the other Companions and the great Imams, in light of numerous hadiths, hold the view that when there are three people, one should stand ahead as the imam for leading the prayer. And this is the truth. There is consensus upon this. For details of the hadiths and reports, see [ذخیرة العقبیٰ شرح سنن النسائي : 84-80/10].

(2) Some have declared this hadith weak in its chain due to Harun ibn ‘Antarah, but this position is not correct. According to them, this is the personal action of Ibn Mas’ud radi Allahu anhu, which is contrary to the marfu‘ (attributed to the Prophet) hadiths, and therefore not a proof. But the correct view is that this hadith is valid as marfu‘, and according to the majority, Harun is trustworthy (thiqah). In short, this hadith is no longer actionable. For further details, see: [صحیح سنن أبي داود (مفصل) للألباني رقم الحدیث : 626]

432. Commentary:
In both of the aforementioned hadiths, the Messenger of Allah (sallallahu alayhi wa sallam) mentioned a particularly important matter regarding the days of tribulation: “performing the prayer (salah) outside of its prescribed time.” To abandon it altogether is an even greater injustice. The Prophet (sallallahu alayhi wa sallam) did not mention other forms of oppression and injustice by rulers, which could relate to wealth or honor. From this, it is understood that for a Muslim, nothing in Allah’s religion holds greater importance than prayer (salah). May Allah, the Exalted, grant Muslims the recognition of the true religion and the ability to fulfill its rights.

Benefits and Issues:

➊
The phrase "perhaps you will find such people" means that in the future, such people will exist who will perform the prayer (salah) with undue delay. And it is quite possible that at that time, the noble Companions (radi Allahu anhum ajma'in) will also be present. Indeed, this is what happened: in the presence of the noble Companions (radi Allahu anhum ajma'in), some rulers adopted the habit of performing the prayer late.

➋
Collectivity (ijtima'iyyat) holds such importance in Islam that even if the rulers lead the prayer at an improper time, the congregational prayer (salah in jama'ah) should still be maintained. However, it remains necessary to inform the imams and rulers of the correct legal (shar'i) ruling and to encourage them to act upon it.

➌
The earliest time for prayer (awwal waqt) is also of great importance; therefore, one should perform the prayer at its earliest time at home. However, if the prayer times in the mosque are determined by the consultation of the Muslims without interference from the rulers, then it is necessary to perform the prayer at its earliest time in the mosque.

➍
From the phrase "consider it as voluntary (nafl)," some scholars have understood that a prayer performed at its earliest time without congregation is considered voluntary (nafl). However, the correct view is that the prayer performed at its earliest time is the actual obligatory (fard) prayer. The prayer performed later in congregation brings additional reward, as is explicitly mentioned in Hadith 1257. The prayer performed with those imams who delay the prayer will be considered voluntary (nafl), meaning it will be a means of further reward.