Nasai

720. Commentary:

➊ The reasoning of the Imam regarding tashbik (interlacing the fingers) is clear: that Abdullah ibn Mas'ud radi Allahu anhu performed tashbik inside the prayer. And prayer is generally performed in the mosque, therefore tashbik is permissible in the mosque. However, the objection to this is that performing tashbik in bowing (ruku‘) by placing both hands between the knees—which is termed tatbiq in scholarly terminology—is, by consensus, abrogated. So how can one reason from something that is abrogated, as Imam al-Nasa’i rahimahullah has done? The answer is that the abrogation pertains to ruku‘ or within the prayer itself, not before or after, nor is it prohibited in the mosque outside of prayer. Abdullah ibn Mas'ud radi Allahu anhu was not aware of this abrogation, whereas it is explicitly established from other Companions, such as Sa‘d ibn Abi Waqqas radi Allahu anhu. See: [صحیح مسلم ، المساجد ، حدیث : 525]

Here, another important issue to consider is: if someone is sitting in the mosque waiting for prayer, or has left his house with the intention of prayer, can he perform tashbik? Upon examining the hadiths, some prohibit it while others affirm and permit it, i.e., on some occasions the Prophet sallallahu alayhi wa sallam himself performed tashbik. The reconciliation, as explained by Ibn al-Munir, is that interlacing the fingers of one hand with those of the other without reason or necessity is prohibited, because this act is idle and without benefit. If it is for the purpose of teaching, explanation, or illustration, then it is permissible. And wherever the hadiths affirm it, this is what is intended. According to some, if one is in prayer or intends prayer, it is prohibited. The hadiths of prohibition should be understood in this context. However, if one is sitting in the mosque without the intention of prayer, then there is no harm in performing tashbik, because the prohibition is for a specific state or time. Therefore, outside the times of prayer, it is permissible whenever one wishes. This is also supported by the chapter heading of Imam al-Nasa’i rahimahullah. For details, see: [فتح الباري : 732/1 ، حدیث : 481]

Some scholars have declared weak those narrations that indicate the prohibition of tashbik, but their validity and authenticity is the stronger opinion. See: [صحیح سنن أبي داود (فصل) للألباني : 93/3]

➋ The standing of two followers (muqtadis) to the right and left of the imam is also abrogated. Its abrogation is agreed upon. The evidence is the prayer of the Messenger of Allah sallallahu alayhi wa sallam in the house of Anas radi Allahu anhu, in which he placed Anas and his brother behind him, and their mother or grandmother behind them. [صحیح البخاري ، الصلاۃ ، حدیث : 380 ، و صحیح مسلم ، المساجد ، حدیث : 658]

➌ If the call to prayer (adhan) and the congregational prayer (jama‘ah) have already been performed in the mosque, then it is permissible to pray inside the mosque or in a nearby neighborhood without repeating the adhan and iqamah. The original adhan and iqamah suffice. This is the position of Abdullah ibn Mas'ud radi Allahu anhu and his companions, that when the congregational prayer has been performed with adhan and iqamah, those who come later should pray without repeating the adhan and iqamah, i.e., the adhan and iqamah of the first group suffice for them. If they establish a congregation, they should do so without repeating the iqamah. However, the majority of the scholars, both early and later, hold the opposite view. They say that the iqamah of the first group does not suffice; rather, it is Sunnah for the later group to pronounce the iqamah for themselves. For details, see: [ذخیرۂ العقبیٰ ، شرح سنن النسائي : 69/9]

Imam al-Bukhari rahimahullah has mentioned the narration of Anas radi Allahu anhu in a suspended (mu‘allaq) form in his Sahih, stating: «جاء أنس إلی مسجد قد صلی فیه فأذن و أقام و صلی جماعة» [صحیح البخاري ، الأذان ، باب فضل صلاۃ الجماعة ، رقم الباب : 30]

“Anas radi Allahu anhu came to a mosque in which the prayer had already been performed, so he gave the adhan and iqamah and prayed in congregation.” In Musannaf Ibn Abi Shaybah and others, this narration is transmitted with a connected chain. Shaykh al-Albani rahimahullah has declared its chain authentic. See: [مختصر صحیح البخاري ، بتحقیق الألباني : 209/1]