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سنن دارمي
Darimi
من كتاب الاستئذانFrom the Book of Seeking Permission
باب في صَاحِبِ الدَّابَّةِ أَحَقُّ بِصَدْرِهَا:Chapter: The owner of the animal has more right to its front
Hadith 2701
اُردوEn
أَخْبَرَنَا سَعِيدُ بْنُ سُلَيْمَانَ، عَنْ إِسْحَاق بْنِ يَحْيَى بْنِ طَلْحَةَ، عَنْ الْمُسَيَّبِ بْنِ رَافِعٍ، وَمَعْبَدِ بْنِ خَالِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ الْخَطْمِيِّ وَكَانَ أَمِيرًا عَلَى الْكُوفَةِ، قَالَ: أَتَيْنَا قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ فِي بَيْتِهِ، فَأَذَّنَ الْمُؤَذِّنِ لِلصَّلَاةِ، وَقُلْنَا لِقَيْسٍ: قُمْ فَصَلِّ لَنَا، فَقَالَ: لَمْ أَكُنْ لِأُصَلِّيَ بِقَوْمٍ لَسْتُ عَلَيْهِمْ بِأَمِيرٍ، فَقَالَ رَجُلٌ لَيْسَ بِدُونِهِ . يُقَالُ لَهُ: عَبْدُ اللَّهِ بْنُ حَنْظَلَةَ بْنِ الْغَسِيلِ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الرَّجُلُ أَحَقُّ بِصَدْرِ دَابَّتِهِ، وَصَدْرِ فِرَاشِهِ، وَأَنْ يَؤُمَّ فِي رَحْلِهِ"، فَقَالَ قَيْسُ بْنُ سَعْدٍ عِنْدَ ذَلِكَ: يَا فُلَانُ لِمَوْلًى لَهُ: قُمْ فَصَلِّ لَهُمْ.
It is narrated from Abdullah bin Yazid al-Khatmi, who was the governor of Kufa, that he said: We went to the house of Qais bin Sa'd bin 'Ubadah. The muezzin gave the call to prayer. We said to Qais: Stand up and lead us in prayer. He replied: I cannot lead in prayer a people over whom I am not the leader. Upon hearing this, a man who was not of low status—he was called Abdullah bin Hanzalah ibn al-Ghasil—said: The Messenger of Allah (peace and blessings be upon him) said: "The owner has more right to his mount, likewise the one who owns the bed has more right to sit on it, and a man has more right to lead prayer in his own house." Upon hearing this, Qais bin Sa'd said to his servant: Stand up and lead them in prayer.
Brief Explanation
(Commentary on Hadith 2700)
From this hadith, it is established that the pious predecessors (aslaf) used to honor and respect one another and would visit and meet each other. It also shows that the person who owns the mount (means of conveyance) has more right to sit in the front, except if the owner himself seats someone else in front or grants permission to sit in the front, as the Messenger of Allah (sallallahu alayhi wa sallam) seated Sayyiduna Qutham bin Abbas (radi Allahu anhu) in front of him [بخاري 5966], and likewise Sayyiduna Abdullah bin Ja‘far (radi Allahu anhu), as has been mentioned above. This ruling includes all animals and means of conveyance, such as motor cars, etc.
Similarly, the owner of the house (sahib-e-dar) has more right to sit in his own sitting place, and in his own mosque or prayer place within the house or tent, the owner has more right to lead the prayer.
There is an authentic hadith: «لَا يُؤَمُّ (يَؤُمَّنَّ) الرَّجُلُ الرَّجُلَ فِي سُلْطَانِهِ ، وَلَا يَقْعُدْ فِي بَيْتِهِ عَلَى تَكْرِمَتِهِ، إِلَّا بِإِذْنِهِ» [رواه مسلم : 673 و أصحاب السنن وغيرهم].
Once, the Imam of the Haram, Sheikh Muhammad al-Subayl, came to our mosque. Samahat al-Sheikh Ibn Baz (rahimahullah) was also present. This humble one requested the Imam of the Haram to lead the prayer, but he declined. So I said to the respected Sheikh: Please recommend that he lead the prayer. He replied: Why should I say so? It is your right to lead the prayer. Yes, if you yourself ask and he accepts, then that is better; if he does not accept, then it is his choice.
All of this was in view of this hadith: «أَنْ يَؤُمَّ فِيْ رَحْلِهِ» «تغمده اللّٰه بواسع رحمته».
Similarly, once the Imam of Masjid al-Nabawi, Sheikh Ali al-Hudhaifi, came, and he also gave the same response, and the respected Sheikh refused to make a recommendation.
From this hadith, it is established that the pious predecessors (aslaf) used to honor and respect one another and would visit and meet each other. It also shows that the person who owns the mount (means of conveyance) has more right to sit in the front, except if the owner himself seats someone else in front or grants permission to sit in the front, as the Messenger of Allah (sallallahu alayhi wa sallam) seated Sayyiduna Qutham bin Abbas (radi Allahu anhu) in front of him [بخاري 5966], and likewise Sayyiduna Abdullah bin Ja‘far (radi Allahu anhu), as has been mentioned above. This ruling includes all animals and means of conveyance, such as motor cars, etc.
Similarly, the owner of the house (sahib-e-dar) has more right to sit in his own sitting place, and in his own mosque or prayer place within the house or tent, the owner has more right to lead the prayer.
There is an authentic hadith: «لَا يُؤَمُّ (يَؤُمَّنَّ) الرَّجُلُ الرَّجُلَ فِي سُلْطَانِهِ ، وَلَا يَقْعُدْ فِي بَيْتِهِ عَلَى تَكْرِمَتِهِ، إِلَّا بِإِذْنِهِ» [رواه مسلم : 673 و أصحاب السنن وغيرهم].
Once, the Imam of the Haram, Sheikh Muhammad al-Subayl, came to our mosque. Samahat al-Sheikh Ibn Baz (rahimahullah) was also present. This humble one requested the Imam of the Haram to lead the prayer, but he declined. So I said to the respected Sheikh: Please recommend that he lead the prayer. He replied: Why should I say so? It is your right to lead the prayer. Yes, if you yourself ask and he accepts, then that is better; if he does not accept, then it is his choice.
All of this was in view of this hadith: «أَنْ يَؤُمَّ فِيْ رَحْلِهِ» «تغمده اللّٰه بواسع رحمته».
Similarly, once the Imam of Masjid al-Nabawi, Sheikh Ali al-Hudhaifi, came, and he also gave the same response, and the respected Sheikh refused to make a recommendation.
