Muslim

Hadith Commentary:
Vocabulary of the Hadith:
Dahad, dhalal, zalaq, and rada‘—all these words are synonymous; they refer to mud and clay in which a person slips.

Benefits and Issues:
➊
(“Sallu fi buyutikum” and “Sallu fi rihalikum” and “Sallu fi al-rihal”)
The purpose of all these phrases is to grant concession from attending the mosque, because according to Ibn Abbas (radi Allahu anhuma), if these words are not said, then one would have to come to the mosque, and this would be a cause of hardship and distress for the weak, the elderly, and the sick.

➋
The words of concession can also be said in place of (“Hayya ‘ala al-salah” and “Hayya ‘ala al-falah”); it is not necessary to say them at the end of the adhan.

➌
In the case of mud and clay, when coming to the mosque for Jumu‘ah becomes a cause of hardship and difficulty for someone, he may leave Jumu‘ah and instead perform the Zuhr prayer at home.
Islam takes into consideration the convenience and ease of people, and in times of hardship and difficulty, it creates allowance and facilitation.

Hadith Commentary:
The commentators of Bukhari write:
The purpose of the author in establishing this chapter is to clarify that the command to perform prayer in the dwellings (during rain) is for permissibility, not for obligation nor for recommendation; otherwise, it would not be permissible, or it would not be preferable, for the imam to lead prayer with those present. That is, the purpose of Imam Bukhari rahimahullah in this chapter is that the command to perform prayer at one’s own place during rain and mud is not for obligation, but only for permissibility.

If this command were for obligation, then it would not be permissible, or it would not be preferable, for the imam to perform prayer with those present in the mosque.

In rain, it often happens that some people are able to come, while others are not able to come.

In any case, the Lawgiver has, in every way, kept ease and facilitation in view.

Hadith Commentary:
(1) (Ala sallu fi ar-rihal)
This is a verb in the imperative form, which is generally used for obligation. This gives rise to the doubt that, during rain, it is necessary to pray at home and that congregational prayer should not be arranged in the mosque. Therefore, Imam Bukhari rahimahullah established a chapter heading to clarify that the present imperative is not for obligation; rather, if the imam leads the people present in the mosque in congregational prayer, it is permissible.

(2)
It should be noted that the aforementioned chapter heading consists of two parts:
* The imam leading those present in congregational prayer during rain
* The arrangement of the Friday sermon at the time of rain on the day of Jumu‘ah
In the hadith presented by Imam Bukhari rahimahullah, there is correspondence with both parts of the heading.
Ibn Abbas radi Allahu anhuma, despite the rain, arranged for the Friday sermon and also led those who were present in congregational prayer.

(3)
The apparent words of the hadith indicate that Ibn Abbas radi Allahu anhuma delivered the sermon before the adhan, whereas the time for the sermon is after the adhan, not before. The answer to this is that, in this context, the action refers to the intention of the action; that is, when Ibn Abbas radi Allahu anhuma intended to deliver the sermon, at that time he instructed the mu’adhdhin to say (Ala sallu fi ar-rihal) in the adhan.
(Hashiyat as-Sindi: 1/123)

Hadith Commentary: Explanation:
The intent of Ibn Abbas (radi Allahu anhu) was that indeed Jumu‘ah (Friday prayer) is obligatory.
However, in the state of rain, this strict obligation is replaced with a concession (rukhsah). Therefore, why should I not grant you the benefit of this concession, so that you may be saved from slipping in the mud and getting drenched in the rain?

Hadith Commentary:
(1)
According to Imam Malik rahimahullah, rain and similar circumstances are not considered valid excuses for abandoning Jumu‘ah, whereas according to the majority (jumhur), if the rain is very heavy, it can be considered an excuse for not attending the Jumu‘ah prayer. Imam Bukhari rahimahullah has presented the hadith of Ibn Abbas radi Allahu anhu in support of the majority’s view. From the manner of expression of Ibn Abbas radi Allahu anhu, it is understood that he did not perform the Jumu‘ah prayer, but instead offered the Zuhr prayer in its place. (Fath al-Bari: 2/294)

(2)
The hadith scholars (muhaddithin) have also considered illness to be a valid excuse, and if a patient requires extensive care or if being away from him would worsen the illness, then in such a case, Jumu‘ah prayer can be abandoned; however, in its place, the Zuhr prayer must be performed. (Umdat al-Qari: 5/52)

Should the words "Sallu fi buyutikum" ("Pray in your homes") be said in the middle of the adhan or after its completion at the end? We have already explained the details of this under Hadith: 616.

1066. Commentary:
➊ In Sahih Bukhari, the title of this hadith is: "There is concession if one does not attend Jumu‘ah due to rain." [صحيح بخاري۔ حديث : 901]
➋ Nowadays, coming and going to the mosques is not difficult in light rain; however, in severe or continuous rain, this concession can be acted upon.
➌ On such occasions, the mu’adhdhin should say the words of «ألا صلو فى الر حال» in place of «حي على الصلوة» and «حي على الفلاح» in the adhan. "Which means: O people! Pray in your homes."

Benefits and Issues:

➊
From this it is understood that the words (Sallu fi rihalikum) are to be said in place of (Hayya ‘ala as-salah) and (Hayya ‘ala al-falah).

➋
Islam is a religion of ease. There are many concessions (rukhsah) in it. Despite this, being negligent in acting upon its rulings is a sign of weakness of faith.

➌
When an issue arises only occasionally, most people are not familiar with it. Instead of becoming upset at their objection, the matter should be clarified for them.

➍
Due to rain, the permission to pray in homes is not only for the five daily prayers, but the same ruling applies to the Friday (Jumu‘ah) prayer as well.