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صحيفه همام بن منبه
Sahifah Hammam
متفرقMiscellaneous
Emphasis on Congregational Prayer and Warning for the Negligent
Hadith 37
اُردوEn
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " وَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ هَمَمْتُ أَنْ آمُرَ فِتْيَانِي أَنْ يَسْتَعِدُّوا لِي بِحُزَمِ حَطَبٍ، ثُمَّ آمُرَ رَجُلا يُصَلِّي بِالنَّاسِ، ثُمَّ أُحَرِّقُ بُيُوتًا عَلَى مَنْ فِيهَا "
The Messenger of Allah, peace and blessings be upon him, said: "By Him in Whose hand is my soul! Indeed, I had firmly resolved to order my young men to collect bundles of wood for me, then I would order someone to lead the people in prayer, and then I would go to the houses (of those who did not join the congregational prayer) and burn them down along with their inhabitants."
Explanation & Benefits
Hafiz Abdullah Shameem
Explanation of the Hadith:
From this hadith, it is understood that performing the prayer in congregation is an individual obligation (fard ‘ayn), as Hafiz Ibn Hajar al-‘Asqalani rahimahullah writes in "Fath al-Bari": "Performing the prayer in congregation is an individual obligation (fard ‘ayn), not a Sunnah nor a communal obligation (fard kifayah). The reason for this is that if performing the prayer in congregation were a Sunnah, then the Messenger of Allah sallallahu alayhi wa sallam would not have stated such a severe and burning warning for the one who abandons the congregation.
And if this act were a communal obligation (fard kifayah), then it would have sufficed that the Prophet of Allah sallallahu alayhi wa sallam and those who were with him fulfilled this obligation together. What need was there for such measures as calling people to prayer, appointing one of them to stand on the prayer mat as imam, and threatening to set their houses on fire along with the people? In other words, what was the need to say such things?
After this, Hafiz Ibn Hajar rahimahullah says: For this reason, some jurists have deduced from this prophetic statement that performing the prayer in congregation is an individual obligation (fard ‘ayn). The jurists who have deduced this from the hadith are: ‘Ata’, al-Awza‘i, Ahmad, Abu Thawr, Ibn Khuzaymah, Ibn al-Mundhir, Ibn Hibban, and Imam al-Bukhari rahimahumullah. [فتح الباري: 2 /125-129]
Benefits of the Hadith:
‘Allamah ‘Ayni rahimahullah has derived several benefits from this hadith, which are listed below:
➊ One should always precede a threat before giving a punishment, because if the correction of a mistake can be achieved by mere scolding or a light punishment, then it is sufficient to suffice with that instead of giving a greater punishment.
➋ For the sake of the truth, anyone can be expelled from his house. As the Prophet sallallahu alayhi wa sallam intended, i.e., by burning with fire.
➌ To hold the negligent accountable for their crime.
➍ It is permissible to swear an oath without being asked to do so, as the Prophet sallallahu alayhi wa sallam swore an oath.
➎ It is permissible not to participate in the congregation due to an excuse, such as illness, fear, or missing the prayer due to the arrival of an oppressor or a wild animal—this is also related to this.
➏ For a certain benefit, a less virtuous (meaning, one who is lesser in rank and knowledge) person may lead the prayer in the presence of someone more virtuous, as the Messenger of Allah sallallahu alayhi wa sallam intended. [عمدة القاري: 4 /333-335]
In conclusion, we state that performing the prayer in congregation is what befits the prayer, and at the same time, it expresses affection, love, and companionship with Islam. To adopt isolation from the congregation without a valid excuse is inappropriate and unreasonable.
From this hadith, it is understood that performing the prayer in congregation is an individual obligation (fard ‘ayn), as Hafiz Ibn Hajar al-‘Asqalani rahimahullah writes in "Fath al-Bari": "Performing the prayer in congregation is an individual obligation (fard ‘ayn), not a Sunnah nor a communal obligation (fard kifayah). The reason for this is that if performing the prayer in congregation were a Sunnah, then the Messenger of Allah sallallahu alayhi wa sallam would not have stated such a severe and burning warning for the one who abandons the congregation.
And if this act were a communal obligation (fard kifayah), then it would have sufficed that the Prophet of Allah sallallahu alayhi wa sallam and those who were with him fulfilled this obligation together. What need was there for such measures as calling people to prayer, appointing one of them to stand on the prayer mat as imam, and threatening to set their houses on fire along with the people? In other words, what was the need to say such things?
After this, Hafiz Ibn Hajar rahimahullah says: For this reason, some jurists have deduced from this prophetic statement that performing the prayer in congregation is an individual obligation (fard ‘ayn). The jurists who have deduced this from the hadith are: ‘Ata’, al-Awza‘i, Ahmad, Abu Thawr, Ibn Khuzaymah, Ibn al-Mundhir, Ibn Hibban, and Imam al-Bukhari rahimahumullah. [فتح الباري: 2 /125-129]
Benefits of the Hadith:
‘Allamah ‘Ayni rahimahullah has derived several benefits from this hadith, which are listed below:
➊ One should always precede a threat before giving a punishment, because if the correction of a mistake can be achieved by mere scolding or a light punishment, then it is sufficient to suffice with that instead of giving a greater punishment.
➋ For the sake of the truth, anyone can be expelled from his house. As the Prophet sallallahu alayhi wa sallam intended, i.e., by burning with fire.
➌ To hold the negligent accountable for their crime.
➍ It is permissible to swear an oath without being asked to do so, as the Prophet sallallahu alayhi wa sallam swore an oath.
➎ It is permissible not to participate in the congregation due to an excuse, such as illness, fear, or missing the prayer due to the arrival of an oppressor or a wild animal—this is also related to this.
➏ For a certain benefit, a less virtuous (meaning, one who is lesser in rank and knowledge) person may lead the prayer in the presence of someone more virtuous, as the Messenger of Allah sallallahu alayhi wa sallam intended. [عمدة القاري: 4 /333-335]
In conclusion, we state that performing the prayer in congregation is what befits the prayer, and at the same time, it expresses affection, love, and companionship with Islam. To adopt isolation from the congregation without a valid excuse is inappropriate and unreasonable.
Source: Sahifa Hammam bin Munabbih: Commentary by Hafiz Abdullah Shameem, Page: 37
