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مسند الحميدي
Musnad Humaydi
Hadiths of Jabir ibn Abdullah al-Ansari, may Allah be pleased with him
Hadith Number 1283
Hadith 1283
اُردوEn
1283 - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ، قَالَ: حَدَّثَنَا عَمْرُو كُمْ إِنْ شَاءَ اللَّهُ، قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ، يَقُولُ: كَانَ مُعَاذُ بْنُ جَبَلٍ يُصَلِّي مَعَ النَّبِيِّ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ الْعِشَاءَ، ثُمَّ يَرْجِعُ فَيْصَلِّيَهَا بِقَوْمِهِ، قَالَ: فَأَخَّرَ رَسُولُ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ الْعِشَاءَ ذَاتَ لَيْلَةٍ، قَالَ: فَصَلَّاهَا مُعَاذٌ مَعَهُ، ثُمَّ رَجَعَ فَأَمَّ قَوْمَهُ، فَافْتَتَحَ سُورَةَ الْبَقَرَةِ، فَتَنَحَّي رَجُلٌ مِمَّنْ خَلْفَهُ، فَصَلَّي وَحْدَهُ، ثُمَّ انْصَرَفَ، فَقَالُوا: نَافَقْتَ، فَقَالَ: لَا، وَلَكِنِّي آتِي رَسُولَ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهُ، فَأَتَي رَسُولَ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّكَ أَخَّرْتَ الْعِشَاءَ الْبَارِحَةَ، وَإِنَّ مُعَاذًا صَلَّاهَا مَعَكَ، ثُمَّ رَجَعَ فَأَمَّنَا، فَافْتَتَحَ بِسُورَةِ الْبَقَرَةِ، فَلَمَّا رَأَيْتُ ذَلِكَ تَأَخَّرْتُ، فَصَلَّيْتُ وَحْدِي، وَإِنَّمَا نَحْنُ أَهْلُ نَواضِحَ نَعْمَلُ بِأَيْدِينَا، فَأَقْبَلَ النَّبِيُّ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ عَلَي مُعَاذٍ، فَقَالَ: «أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، أَفَتَّانٌ أَنْتَ، اقْرَأْ سُورَةَ كَذَا، وَسُورَةَ كَذَا» ، وَعَدَّدَ السُّوَرَ. قَالَ سُفْيَانُ: وَزَادَ فِيهِ أَبُو الزُّبَيْرِ: أَنَّ النَّبِيَّ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَي، وَاللَّيْلِ إِذَا يَغْشَي، وَالسَّمَاءِ ذَاتِ الْبُرُوجِ، وَالشَّمْسِ وَضُحَاهَا، وَالسَّمَاءِ وَالطَّارِقِ» . قَالَ سُفْيَانُ: فَقُلْتُ لِعَمْرِو بْنِ دِينَارٍ: إِنَّ أَبَا الزُّبَيْرِ، يَقُولُ: قَالَ النَّبِيُّ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ: «اقْرَأْ بِسَبِّحِ اسْمَ رَبِّكَ الْأَعْلَي، وَاللَّيْلِ إِذَا يَغْشَي، وَالشَّمْسِ وَضُحَاهَا، وَالسَّمَاءِ وَالطَّارِقِ، وَالسَّمَاءِ ذَاتِ الْبُرُوجِ» ، فَقَالَ عَمْرٌو: وَهُوَ هَذَا، أَوْ نَحْوُ هَذَا
Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) narrates: Sayyiduna Mu'adh bin Jabal (may Allah be pleased with him) used to perform prayer behind the Prophet Muhammad (peace and blessings be upon him), then he would return (to his neighborhood) and lead his people in that prayer. The narrator says: One night, the Prophet Muhammad (peace and blessings be upon him) performed the 'Isha prayer late, so Sayyiduna Mu'adh (may Allah be pleased with him) performed the 'Isha prayer behind him, then he went back and began to lead his people in prayer, and he started reciting Surah al-Baqarah. Among those praying behind him, one man stepped back, performed the prayer alone, and left. The people said to him: You have become a hypocrite. He replied: No! I will go to the Prophet Muhammad (peace and blessings be upon him) and inform him about this. Then that man went to the Prophet Muhammad (peace and blessings be upon him) and said: O Messenger of Allah! Last night you performed the 'Isha prayer late, Sayyiduna Mu'adh (may Allah be pleased with him) performed this prayer behind you, then he came back and began to lead us in prayer and started reciting Surah al-Baqarah. When I saw this, I stepped back, performed the prayer alone, and left. We are people who tend camels and have to work with our hands. (The narrator says) So the Prophet Muhammad (peace and blessings be upon him) turned towards Sayyiduna Mu'adh (may Allah be pleased with him) and said: "O Mu'adh! Do you want to put people to trial? Do you want to put people to trial? You should recite such and such Surahs!" Then he counted those Surahs. Sufyan, the narrator, says: Abu Zubair, the narrator, further narrated these words: "The Prophet Muhammad (peace and blessings be upon him) said: You should recite Surah al-A'la, Surah al-Buruj, Surah ash-Shams, and Surah at-Tariq." Sufyan says: I said to Amr bin Dinar: Abu Zubair has narrated that the Prophet Muhammad (peace and blessings be upon him) said: "You should recite Surah al-A'la, Surah al-Lail, Surah ash-Shams, Surah at-Tariq, and Surah al-Buruj." So Amr bin Dinar said: These are the words, or something similar to them.
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
This discussion proves that the imam should lead the prayer while considering the conditions of the people; he should not lead such a lengthy prayer that people fall into hardship (fitnah). Among the various reasons for the complaint made by the companion regarding Sayyiduna Mu'adh ibn Jabal radi Allahu anhu, a very important reason is mentioned in Al-Awsat by Ibn al-Mundhir (2002): One day, the Messenger of Allah sallallahu alayhi wa sallam performed the Isha prayer late, due to which Sayyiduna Mu'adh ibn Jabal radi Allahu anhu reached his people quite late. Then, when he began to lead the prayer, he started reciting Surah al-Baqarah. That is, firstly, the Prophet sallallahu alayhi wa sallam had already delayed the prayer considerably, causing the people of Sayyiduna Mu'adh ibn Jabal radi Allahu anhu to wait for him for a long time. What should have happened is that Sayyiduna Mu'adh radi Allahu anhu should have led a brief prayer for the people and finished quickly, but since he had great love for the Noble Qur'an, he, with good intention, began reciting Surah al-Baqarah. However, one person from the congregation broke away from the prayer and prayed separately, and then complained in the morning.
Furthermore, this hadith also proves that the obligatory prayer (fard) is valid behind a permanent imam. The subjects (followers) may complain about the imam or teacher to the ruler of the time, and the ruler should not delay in making a decision, but rather should decide as quickly as possible so that no further harm occurs.
This discussion proves that the imam should lead the prayer while considering the conditions of the people; he should not lead such a lengthy prayer that people fall into hardship (fitnah). Among the various reasons for the complaint made by the companion regarding Sayyiduna Mu'adh ibn Jabal radi Allahu anhu, a very important reason is mentioned in Al-Awsat by Ibn al-Mundhir (2002): One day, the Messenger of Allah sallallahu alayhi wa sallam performed the Isha prayer late, due to which Sayyiduna Mu'adh ibn Jabal radi Allahu anhu reached his people quite late. Then, when he began to lead the prayer, he started reciting Surah al-Baqarah. That is, firstly, the Prophet sallallahu alayhi wa sallam had already delayed the prayer considerably, causing the people of Sayyiduna Mu'adh ibn Jabal radi Allahu anhu to wait for him for a long time. What should have happened is that Sayyiduna Mu'adh radi Allahu anhu should have led a brief prayer for the people and finished quickly, but since he had great love for the Noble Qur'an, he, with good intention, began reciting Surah al-Baqarah. However, one person from the congregation broke away from the prayer and prayed separately, and then complained in the morning.
Furthermore, this hadith also proves that the obligatory prayer (fard) is valid behind a permanent imam. The subjects (followers) may complain about the imam or teacher to the ruler of the time, and the ruler should not delay in making a decision, but rather should decide as quickly as possible so that no further harm occurs.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1283
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
From this hadith, it is understood that those performing obligatory (fard) prayers may offer their prayer behind someone performing voluntary (nafl) prayers, because Mu'adh radi Allahu anhu used to perform the obligatory Isha prayer with the Messenger of Allah sallallahu alayhi wa sallam, as an obligation, as is explicitly mentioned in some narrations. When Mu'adh radi Allahu anhu would lead his people in the Isha prayer, it would be a voluntary (nafl) prayer for him, while it would be obligatory (fard) for his people.
In addition to this, the following evidences also support this position:
➊ In the prayer of fear (salat al-khawf), it is established from the Messenger of Allah sallallahu alayhi wa sallam that he led each of the two groups in two rak‘ahs.
In this way, his first prayer was obligatory (fard) and the second was voluntary (nafl), while the followers (muqtadis) were performing the obligatory prayer both times, as is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam prayed four rak‘ahs and the others prayed two rak‘ahs each.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4136)
➋ ‘A’ishah radi Allahu anha reports that when the Messenger of Allah sallallahu alayhi wa sallam would return from the mosque, he would lead us in prayer.
(Talkhis al-Habir: 2/38)
Similarly, if the imam is performing an obligatory (fard) prayer, the followers may perform a voluntary (nafl) prayer behind him.
As the Messenger of Allah sallallahu alayhi wa sallam said to those two men who had already prayed at home: If you have already prayed in your homes, then pray with the imam; it will be counted as a voluntary (nafl) prayer for you.
(Musnad Ahmad: 4/160)
It is narrated from Abu Sa‘id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam saw a man praying alone and said:
“Is there anyone who will give charity to him by praying with him?” (Sunan Abi Dawud, al-Salat, Hadith: 574)
It is evident that the one praying alone was performing the obligatory (fard) prayer, and the one who prayed with him as an act of charity, his prayer would be counted as voluntary (nafl).
From this hadith, it is understood that those performing obligatory (fard) prayers may offer their prayer behind someone performing voluntary (nafl) prayers, because Mu'adh radi Allahu anhu used to perform the obligatory Isha prayer with the Messenger of Allah sallallahu alayhi wa sallam, as an obligation, as is explicitly mentioned in some narrations. When Mu'adh radi Allahu anhu would lead his people in the Isha prayer, it would be a voluntary (nafl) prayer for him, while it would be obligatory (fard) for his people.
In addition to this, the following evidences also support this position:
➊ In the prayer of fear (salat al-khawf), it is established from the Messenger of Allah sallallahu alayhi wa sallam that he led each of the two groups in two rak‘ahs.
In this way, his first prayer was obligatory (fard) and the second was voluntary (nafl), while the followers (muqtadis) were performing the obligatory prayer both times, as is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam prayed four rak‘ahs and the others prayed two rak‘ahs each.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4136)
➋ ‘A’ishah radi Allahu anha reports that when the Messenger of Allah sallallahu alayhi wa sallam would return from the mosque, he would lead us in prayer.
(Talkhis al-Habir: 2/38)
Similarly, if the imam is performing an obligatory (fard) prayer, the followers may perform a voluntary (nafl) prayer behind him.
As the Messenger of Allah sallallahu alayhi wa sallam said to those two men who had already prayed at home: If you have already prayed in your homes, then pray with the imam; it will be counted as a voluntary (nafl) prayer for you.
(Musnad Ahmad: 4/160)
It is narrated from Abu Sa‘id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam saw a man praying alone and said:
“Is there anyone who will give charity to him by praying with him?” (Sunan Abi Dawud, al-Salat, Hadith: 574)
It is evident that the one praying alone was performing the obligatory (fard) prayer, and the one who prayed with him as an act of charity, his prayer would be counted as voluntary (nafl).
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 711
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
أَخَذُوا أَخَذَاتِهِمْ:
They have taken the things granted to them,
or they have set out towards their destinations.
(2)
أَرَدْتُ:
I have chosen them,
I have selected them.
(3)
غَرَسْتُ كَرَامَتَهُمْ:
I Myself have planted their honor and dignity,
there is no possibility of change or alteration in the honor that I have established and made firm.
Vocabulary of the Hadith:
(1)
أَخَذُوا أَخَذَاتِهِمْ:
They have taken the things granted to them,
or they have set out towards their destinations.
(2)
أَرَدْتُ:
I have chosen them,
I have selected them.
(3)
غَرَسْتُ كَرَامَتَهُمْ:
I Myself have planted their honor and dignity,
there is no possibility of change or alteration in the honor that I have established and made firm.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 465
Shaykh Umar Farooq Saeedi
600. Commentary:
➊ When there is a reasonable cause, the prayer may be repeated, but the second prayer will be considered voluntary (nafl). For example, the first prayer of Mu'adh radi Allahu anhu would be obligatory (fard), and the second would be voluntary (nafl). On one occasion, Abu Bakr radi Allahu anhu also performed prayer with someone who had been left behind. See: [سنن ابي داؤد۔ حديث 574]
➋ If the imam is performing a voluntary (nafl) prayer, the follower (muqtadi) may intend an obligatory (fard) prayer. This situation commonly arises during the Tarawih prayers in Ramadan, and it is permissible for someone who arrives late to intend the obligatory prayer behind the imam. When the imam concludes with salam after two rak‘ahs, the follower should stand up and complete the remainder of his prayer.
➊ When there is a reasonable cause, the prayer may be repeated, but the second prayer will be considered voluntary (nafl). For example, the first prayer of Mu'adh radi Allahu anhu would be obligatory (fard), and the second would be voluntary (nafl). On one occasion, Abu Bakr radi Allahu anhu also performed prayer with someone who had been left behind. See: [سنن ابي داؤد۔ حديث 574]
➋ If the imam is performing a voluntary (nafl) prayer, the follower (muqtadi) may intend an obligatory (fard) prayer. This situation commonly arises during the Tarawih prayers in Ramadan, and it is permissible for someone who arrives late to intend the obligatory prayer behind the imam. When the imam concludes with salam after two rak‘ahs, the follower should stand up and complete the remainder of his prayer.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 600
