صحیح ابن حبان
Ibn Hibban
كتاب الصلاةBook of Prayer
باب الحدث في الصلاة - ذكر الإباحة للإمام إذا أحدث أن يترك تولية الإمامة لغيره عند إرادته الطهارة لحدثهChapter on Breaking Wudu During Prayer – Permissibility for the Imam to Appoint Another if He Needs to Leave Due to Impurity
Hadith 2235
اُردوEn
أَخْبَرَنَا أَبُو خَلِيفَةَ ، قَالَ : حَدَّثَنَا أَبُو الْوَلِيدِ الطَّيَالِسِيُّ ، قَالَ : حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ زِيَادٍ الأَعْلَمِ ، عَنِ الْحَسَنِ ، عَنْ أَبِي بَكْرَةَ ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " كَبَّرَ فِي صَلاةِ الْفَجْرِ يَوْمًا ، ثُمَّ أَوْمَأَ إِلَيْهِمْ ، ثُمَّ انْطَلَقَ ، فَاغْتَسَلَ ، فَجَاءَ وَرَأْسُهُ يَقْطُرُ فَصَلَّى بِهِمْ " ، قَالَ أَبُو حَاتِمٍ رَضِيَ اللَّهُ عَنْهُ : قَوْلُ أَبِي بَكْرَةَ : " فَصَلَّى بِهِمْ " ، أَرَادَ : يَبْدَأُ بِتَكْبِيرٍ مُحْدَثٍ ، لا أَنَّهُ رَجَعَ فَبَنَى عَلَى صَلاتِهِ ، إِذْ مُحَالٌ أَنْ يَذْهَبَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِيَغْتَسِلَ ، وَيَبْقَى النَّاسُ كُلُّهُمْ قِيَامًا عَلَى حَالَتِهِمْ مِنْ غَيْرِ إِمَامٍ لَهُمْ إِلَى أَنْ يَرْجِعَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَمَنِ احْتَجَّ بِهَذَا الْخَبَرِ فِي إِبَاحَةِ الْبِنَاءِ عَلَى الصَّلاةِ ، لَزِمَهُ أَنْ لا يُفْسِدَ وُقُوفَ الْمَأْمُومِ بِلا إِمَامٍ مِقْدَارَ مَا ذَهَبَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاغْتَسَلَ إِلَى أَنْ رَجَعَ مِنْ غَيْرِ قِرَاءَةٍ تَكُونُ مِنْهُمْ ، وَلَمَّا صَحَّ نَفْيُهُمْ جَوَازَ مَا وَصَفْنَا ، صَحَّ أَنَّ الْبِنَاءَ غَيْرُ جَائِزٍ فِي الصَّلاةِ ، وَيَلْزَمُهُمْ مِنْ جِهَةٍ أُخْرَى أَنْ يُوجِبُوا الْقِرَاءَةَ خَلْفَ الإِمَامِ ، لأَنَّهُ لا بُدَّ مِنْ أَحَدِ الأَمْرَيْنِ : إِمَّا أَنْ يُجِيزُوا وُقُوفَ الْمَأْمُومِينَ فِي صَلاتِهِمْ بِلا قِرَاءَةٍ وَلا إِمَامٍ مُدَّةَ مَا وَصَفْنَا ، أَوْ لِيُسَوِّغُوا لِلْمَأْمُومِينَ الَّذِينَ وَصَفْنَا نَعْتَهُمُ الْقِرَاءَةَ خَلْفَ الإِمَامِ ، وَإِنْ لَمْ يَكُنْ قُدَّامَهُمْ إِمَامٌ قَائِمٌ .
Sayyiduna Abu Bakrah (may Allah be pleased with him) narrates: The Prophet Muhammad (peace and blessings be upon him) once pronounced the takbir for the Fajr prayer, then he gestured to the people (to remain in their places), then he departed. He performed ghusl (ritual bath). He returned, and drops of water were dripping from his head. He led the people in prayer. (Imam Ibn Hibban, may Allah have mercy on him, says:) The statement of Sayyiduna Abu Bakrah (may Allah be pleased with him) that the Prophet Muhammad (peace and blessings be upon him) led them in prayer means that the Prophet Muhammad (peace and blessings be upon him) did so by pronouncing the takbir anew. It does not mean that the Prophet Muhammad (peace and blessings be upon him) returned and continued from where the previous prayer was left off, because it is impossible that the Prophet Muhammad (peace and blessings be upon him) would leave, perform ghusl, and all the people would remain standing in their state without an imam, until the Prophet Muhammad (peace and blessings be upon him) returned. Whoever uses this narration as evidence that continuing a prayer (bina) is permissible, it is necessary for him not to consider the standing of the followers without an imam as invalid, for a duration as long as the Prophet Muhammad (peace and blessings be upon him) had left, performed ghusl, and returned, and during which the followers did not recite (Qur'an). So, when it is correct to negate the permissibility of what we have mentioned, then it will also be established that continuing a prayer (bina) during the prayer is not permissible. And it will be necessary for those people to consider recitation behind the imam as obligatory, because one of these two matters must be necessary: either they will consider it permissible for the followers to stand during the prayer without any recitation and without an imam, for the duration we have mentioned, or they will direct those followers to what we have mentioned, that they must recite behind the imam, even if the imam is not standing in front of them.
