النص المفهرس

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The congregational becomes makruh (unbecoming) tahrimi if the salah of khusuf 1 (lunar
eclipse) and supererogatory salah are offered with the congregation, when the
supererogatory are offered observing the same formalities of the congregational salah for
fard salah(obligatory prayer). Like the adhan and iqamah, or gathering the people in some
other way. If two or three people stand together without adhan and iqamah and offer a
congregational salah, then it is not wrong.
WISDOM BEHIND THE CONGREGATIONAL SALAH AND ITS BENEFITS: The
ulama (Scholars) have written much on this subject. However, the great imam, shah
waliullah Muhaddith Dahlawi lar> has said something so beautiful and comprehensive as
cannot be matched. So, his saying is reproduced here in the lines following.
1.
Nothing is more profitable than turning acts of worship into customary practices.
They will become inseparable customs. And, salah is the greatest and most glorious
of all acts of worship. So this should be done with it, too.
2.
There are people of different kinds, the nescient and the scholars. When they are
together and see each other worship, they will teach the unknowing. So, Allah's
worship is a jewellery. The beholder points out any fault and admires its beauty.
Therefore the congregation will perfect salah.
3.
Those who do not offer salah will also come into its fold and benefit from
admonition and advice.
4.
When a few Muslims get together and worship Allah and pray to Him, they attract
the mercy of Allah and gain approval.
5.
Allah's plan is to raise His word through this ummah and to subdue the falsehood
of disbelief so that nothing overwhelms Islam on the surface of earth. This can be
achieve only when all Muslims whatever their status, the common and the elite,
traveler and resident, young and old - assemble for their worship which is
significant and well-know. There they are exhorted to follow the glory of Islam and
forbidden to forsake it.2
6.
Muslims learn of each other and their problems. It fasters religious fraternity and
love which is one of the chiefs aims of this Shari'ah (divine law) as emphasized in
the Quran and the ahadith. 3
In the light of the current ideologies, the congregation is the most prominent
demonstration of equality taught by Islam. Five times a day, all the slaves of Allah
whatever their worldly position stand before Allah with the common man, putting aside
their worldly superiorities, bowing the poet's words.
نہکوئی بندە رہا اور نهکونی بندهنواز
ایلک بیصف میں کھڑے ہو گٹےمحمود وایاز
(The king and the courtier stand shoulder to shoulder
The slave and the benefactor are next to one another)
WHEN IS ONE EXCUSED FROM THE CONGREGATIONAL SALAH
As stated previously, the congregational salah is wajib (compulsory) on every sane adult who
is not handicapped. But, if anyone is unable to go to the mosque for the congregational
salah, then it is not wajib (compulsory) for him. The jurists have mentioned fifteen excuses for
1
Kusuf is solar eclipse (particularly( and khusuf is lunar eclipse.
2 Hajj jatullah Rabidah.
3 Ibn ul fiqh

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not joining the congregation (as adopted from Ilm ul Fiqh):
1.
Not being able to meet the conditions of salah, like purity, covering the body, etc
2.
Heavy downpour but Imam Muhammad alar, has written in his Muwatta: though
it is allowed not to go for the congregation when it rains heavily, 'This is fine, it is a
concession but prayer in congregation is better.'1
3.
The path to the mosque is muddy or swampy.
4.
It is so very cold that going out or walking up to the mosque may cause illness
or worsen it.
.
5.
There is risk of property or anything being stole in one's absence.
6.
Likelihood of encountering an enemy on the path to the mosque.
7.
Possibility of being hauled on the way by a creditor provided one is really unable
to repay the debt. If one is able to repay it then he will be deemed to be a
wrongdoer and is not permitted to miss the congregation.
8.
The night is so dark that one cannot see the path to the mosque. It is not binding on
him to carry a torch or any other kind of light.
9.
It is a windy, stormy night.
10.
One is nursing a patient who cannot be left unattended for fear he might suffer much.
11.
One needs to relieve oneself (to pass stool or urine).
12.
One is about to embark on a journey and by joining the congregation might miss the
caravan, or train (etc). However, if he can catch the next train then he is not allowed
to stay away from the congregation. If the need is very pressing, then he is excused.
13.
He is occupied in learning or teaching fiqh and gets no opportunity to go out.
14.
He is extremely ill, like being paralyzed or tremendous weakness making him
immobile. Or he is blind. It is irrelevant whether he finds a guide or helper up to
the mosque. Or, he is lame as has lost a hand and a foot.
15.
Food is ready, or almost ready, and he is so very hungry that he will not be able to
play attention to the salah.
SECTION I
REWARD FOR JOINING THE CONGREGATION
الفضلُ الأوَّلْ
(١٠٥٢) عَنْ إِبْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاَةُ الْجَمَاعَةِ تَفْضُلُ صَلاَةَ الْفَذِّ بِسَبُعْ
وَعِشْرِ يُنَ دَرَجَةً- (متفق عليه)
1052. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
'Salah with the congregation is better than the salah of a man by himself by twenty-
seven degrees."
.
COMMENTARY: This hadith makes the congregational salah twenty-seven degrees more
excellent but others say that it is twenty-five degrees better. It means that Allah increased
the excellence by two degrees favouring the Prophet's alugacall to ummah. Or, the reward
differs from worshipper to worshipper depending on his condition.
Opinion differ on whether it applies to a congregation in the mosque or even outside the
mosque, say at home. While some scholars maintain that it is specific to the mosque, others
hold that the excellence is of a general nature covering congregation at every place.
1 Note following hadith 1.55-187 in Muwatta of Imam Muhammad

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WARNING ON NEGLECT OF CONGREGATION
(١٠٥٣) وَعَنْ آَبِيْ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالَّذِى نَفْسِ بِيَدِهِ لَقَدُ هَمَمْثُ أُ أُمُرَ
بِخَطَبٍ فَيُخْطَبُ ثُقَّ أُمُرَ بِالقَّلوةِ فَيُؤَذَّبُ لَهَا تُؤَّ اهُرَ رَجُلًا فَيُؤُمُ النَّاسَ ثَُّ أُخَالِفَ إِلى رِجَالٍ وَفِيْ رِوَايَةٍ
لَا يَشْهَدُوُنَ القَّلْوَةَ فَأُحَرِّقَ عَلَيْهِمْ بُيُوَُهُمُ وَالَّذِى نَفْسِى بِيَدِهِ لَوْ يَعْلَمُ أَحَدُ هُمْ أَنَّهُ يَجِدُ عَرُقًّا شُمِيْنًّا أَوْ
مِرْمَاتَيْنِ حَسَنَتَيْنِ لَشَهِدَ الْعِشَاءَ- (رواه البخارى ولمسلم نحوه)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1053
said "By Him in whose hand is my soul, I have resolved to get firewood gathered
and then order for salah (of isha) and the adhan to be called, then instruct someone
to lead the salah, then go to those men (who fail to come to the congregation
without reason)." According to another version, (he said:) 'Go to them who do not
offer the salah and burn down their homes. By Him in whose hand is my soul, if
any of them know that he would get a fat fleshy bone or two fine hoofs of sheep (in
the mosque), he would surely come to the salah of isha."1
COMMENTARY: Those who do not come to the mosque have been warned of Divine
punishment in this figurative manner. Their mentality is such that they vie with each other
for little worldly things but their minds do not incline to the reward in the hereafter and to
nearness to Allah.
An imam may appoint another person to deputies for him if he has to go somewhere.
BLIND NOT EXCUSED
(١٠٥٤) وَعَنْهُ قَالَ آَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلْ أَعْنِى فَقَالَ يَا رَسُولَ اللّهِ إِنَّهِ لَيْسَ لِى قَائِدْ يَقُوْدُنِي إِلَى
الْمَسْجِدِ فَسَنَالَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُرَخَّصَ لَهُ فَيُعَلّى فِيْ بَيْتِهِ فَرَخَّصَ لَهُ فَلَنَّا وَلَّى دَمَّاهُ
فَقَالَ هَلْ تَسْمَعُ النِّدَاءَ بِالصَّلَاةِ قَالَ نَعَمُ قَالَ فَأَجِبُ- (رواه مسلم)
1054. Sayyiduna Abu Hurayrah & dil , narrated that a blind man (Sayyiduna
Abdullah ibn Umm Muktum رضى الله عنه came to the Prophet صلى الله عليه وسلم and
submitted, "O Messenger of Allah, I have no guide to lead me to the mosque." So,
he requested Allah's Messenger ,Ale il Je to permit him to offer salah at home,
and he gave him permission. But, as he turned to go back, he called him and asked,
"Do you here the call to salah?" He said, "Yes!" Then, the Prophet alugarcall to said,
"So respond (to it and you must come to the mosque)."2
COMMENTARY: According to a hadith in Bukhari and Muslim when Sayyiduna Itban ibn
Maalik رضى الله عنه complained of his poor eyesight, the Prophet صلى الله عليه وسلم gave him
permission to offer salah at home. 3
This means that a blind man is allowed to stay away from the congregation. However, we
read in this hadith that the some concession was not allowed to Abdullah ibn Umm
1
Muslim # 251-651, Abu Dawud # 548, Tirmidhi # 217, Nasai # 848, Ibn Majah # 791/ Bukhari # 644
etc.
2
Muslim # 255-653, Abu Dawud # 552, Nasai # 850, Ibn Majah # 792, Musnad Ahmad 3-423.
3
Muslim # 263-33, Bukhari # 424, 425.

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Maktum au ail , because he was among the learned muhajirs(immigrants) and it was
worthy of him that he should act on what was the best.
This hadith says that one who hears the adhan must come to the mosque.
WHEN IT IS VERY COLD OR RAINING
(١٠٥٥) وَعَنْ إِبْنِ عُمَرَ أَنَّه ◌َذَّنَ بِالقَلوةِ فِيْ لَيْلَةٍ ذَاتٍ بَرْدٍ وَرِيُجٍ ثُمَّ قَالَ أَلَّا صَلُّوا فِي الرِّ حَالِ ثُمَّ قَالَ إِّ
تَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَامُرُ الْمُؤْذِّنَ إِذَا كَانَتْ لَيْلَةٌ ذَاتُ بَرُدٍ وَمَطَرٍ يَقُوْلُ اَلَّ صَلُّوافِى
الرِّحَالَ - (متفق عليه)
1055. Sayyiduna Ibn Umar aus wil so) is reported to have called the adhan on a cold,
windy night (for the salah). Afterwards, he said, "Offer salah in your homes." Again,
he explained that on a cold, windy night, Allah's Messenger dlu, Ale al do used to
instruct the mu'adhdhin to say (after the adhan), "Offer salah in your homes."1
COMMENTARY: This is a concession in severe cold and rain. Salah may be offered at home.
However, Ibn Hammam lar, reported that Abu Yusuf alar> asked Imam Abu Hanifah 47,
al what should one do when it is muddy, and at such other times, he said, "I do not like
that one should stay away from the congregation."
WHEN FOOD IS READY
(١٠٥٦) وَعَنُ إِبْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا وُضِعَ عَشَاءُ أَحَدِكُمْ وَأُقِيْمَتِ القَّلوةُ
فَابْدَؤُ بِالْعَشَاءِ وَلَّا يَعْجَلُ حَتَّى يَقْرُءَ مِنْهُ وَكَانَ ابْنُ عُمَرَ يُؤْضَّهُ لَهُ الَّعَامُ وَتُقَامُ السَّلاَةُ فَلَا يَأْتِيْهَا حَتّى
يَفْرُغَ مِنْهُ وَإِنَّهُ لَيَسْمَعَ قِرَاءَةَ الْإِمَامِ - (متفق عليه)
1056. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said,
"When the dinner of one of you is placed before him and the iqamah of the salah is
also called (at the some time), let him begin with his meal and he must not make
haste till he has finished it." Indeed, when food was placed for Ibn Umar du atl (so)
and the salah also commenced, he would not come for the salah till he had finished
eating. Indeed, the while, he could hear the imam's recitation.2
COMMENTARY: This command applies when the concerned person is hungry and will
not be able to concentrate on the salah. He may have his meal and then offer the salah
provided, of course, there is enough time for the salah after his meal.
SALAH MUST BE DELAYED TO ANSWER CALL OF NATURE
(١٠٥٧) وَعَنْ عَائِشَةً أََّا قَالَتُ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا صَلوَةَ بِشْرَةِ الَّعَامِ وَلَّا
هُوَ يُدَافِئُهُ الْآَخْبَقَانِ - (رواه مسلم)
صلى الله عليه narrated that she heard Allah's Messenger رضى الله عنه Sayyiduna Ayshah .1057
A, say, "Salah is noi (offered in a) perfect (manner) when the meal is ready and not
-
Bukhari # 666, Muslim # 22-697, Abu Dawud # 1063, Nasai # 654, Ibn Majah # 936, Darimi # 1275,
Muwatta Maalik 3.2-11 (offer salah in shelter), Musnad Ahmad 2-74.
2 Bukhari # 673, Muslim # 66-559, Tirmidhi # 353, Nasai # 853, Ibn Majah # 935, Darimi # 1280,
Musnad Ahmad 6-40/

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when the two dirty things (urge to pass water or stool) prevent him."1
COMMENTARY: Allamah Nawawi weil (o) said that when the meal is ready and one is
desirous of eating and so when one has the nature's call, it is makruh (unbecoming) to offer
the salah. The same command applies when one feels like breaking wind or vomiting. If
these things are suppressed and salah is offerd then concentration would be lacking.
However, if there is not enough time, salah may be offered first.
NO OTHER SALAH WITH IQAMAH OF FARD (OBLIGATORY)
(١٣٥٨) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا أُقِيْمَتِ السَّلاَةُ فَلَا صَلوَةً إِلََّ
الْمَكُتُوْبَةُ-(رواهمسلم)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1058
said, "When the salah is called (with the igamah), there is no salah other than the
prescribed salah."2
COMMENTARY: This means that when the iqamah is called, even the sunnah (Practice of
Holy Prophet صلى الله عليه وسلم ) of fajr may not be offered but one should follow the imam and
offer the fard salah (obligatory prayer). Imam Shafi'l &l 47 abides by it. But, Imam Abu
Hanifah &sail so, says that if one is hopeful of joining the congregation for even one raka'ah,
then he must first offer the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr and then
join the congregation. However, the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) must be
offered out of the rows of the congregation. If there is no likelihood of getting even one
raka'ah then the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) must be put off.
Ibn Maalik wila>> said, that the command in this hadith excludes the sunnah (Practice of Holy
Prophet صلى الله عليه وسلم ) of fajr because the Prophet صلى اللهعليه وسلم had said:
صلوها وان طردتكم الخيل-
"Offer the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr even if the army
drives you."
Hence, the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr are emphasized strongly.
They must not be omitted.
Ibn Hamman alar> said, "Then are the most important of all sunnah (Practice of Holy Prophet
l a>> quoted Imam Abu Hanifahثه and most strong. "So much so that Hasan (صلى الله عليه وسلم
صلى الله عليه to have said, "It is not allowed to offer the sunnah (Practice of Holy Prophet رضى الله عنه
plus ) of fajr sitting down without a valid reason."
WOMEN ALLOWED TO GO TO MOSQUES
(١٠٥٩) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَأْذَنَتِ امْرَأَةُ أَحَدِكُمْ إِلَى الْمَسْجِدِ
فَلَا يَمْنَعَنَّهَا- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .1059
said, "When the wife of one of you seeks permission to go to the mosque, he must
1
Muslim # 67-560.
2
Muslim # 63-710, Abu Dawud # 1266, Tirmidhi # 421, Nasai # 865, Ibn Majah # 1151, Darimi # 1448,
Musrad Ahmad 2-331.

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not disallow her."1
COMMENTARY: Imam Nawawi assaul so, said that this prohibition is makruh (unbecoming)
tanzihi. Mazhar ablar> said that it means that it is lawful for women to go to mosques, but, in
the current times, it is makruh (unbecoming) for fear of mischief. There is a hadith in Bukhari
and Muslim from which support may be had for this opinion. Sayyidah Ayshah said, "Had
the Prophet alugarcall to seen what the women have introduced, he would have certainly
disallowed them (into mosques), just as the women of Banu Isra'il were forbidden."2
Sayyiduna Ibn Mas'ud forbade women from going to mosques. He allowed only old
women and that too in dirty garments.
Old women are allowed into the mosque without make up and perfume. Young women
are not allowed at all. In these days, women went to mosques to acquire knowledge of
religion but today that is not necessary because these things are well known and can be
learnt at home easily.
NOT PERFUMED
(١٠٦٠) وَعَنْ زَيْتَبَ أُمرَأَةٍ عَبْدِ اللهِ بْنِ مَسْعُوْرٍ قَالَتْ قَالَ لَنَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا شَهِدَتُ
إِحْدَا كُنَّ الْمَسْجِدَ فَلَا تَمَسَّ طِيْبًا- (رواه مسلم)
1060. Sayyidah Zaynab wife of Sayyiduna Abdullah ibn Mas'ud 's au (so) narrated
that Allah's Messenger ,4,labi . said to them, "when one of you (women) comes
to the mosque, she must not touch perfume (and not apply it."3
(١٠٦١) وَعَنْ أَبيْ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّمَا امْرَأَةٍ أَصَابَتُ تَجُوْرًا فَلَا تَشْهَدُ مَعَنَّا
الْمِشَآءَ الْآخِرَةَ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1061
said, "The woman who has used incense may not join us for the salah of isha."4
COMMENTARY: The Arabic word ( +) (bakhur) is to use the smoke of something
fragrant.'5 It is an incense. At night, there is more likelihood of mischief, hence only isha is
mentioned here. But, the previous hadith has an overall ban.
SECTION II
!
الفضلُ الثَّانِى
WOMEN SHOULD OFFER SALAH AT HOME
(١٠٦٢) عَنِ ابْنِ عُمَرَ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَمْتَهُوْا نِسَاءَ كُمُ الْمَسَاجِدَ
وَُوتُهُنَّ خَيْرٌلَّهُنَّ-(راوه ابوداؤد)
1062. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not forbid your women from going to the mosque though their homes are
1
Bukhari # 865, 5238, Muslim # 134-442, Darimi # 1278, Musnad Ahmad 2-7.
2
Bukhari # 867, Muslim # 144-445.
3
Muslim # 142-413, Nasai # 5129.
Muslim # 143-443, Abu Dawud # 4175, Nasai # 5128.
5
Like burning gum, spice, etc.

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better (place for salah) for them."1
THE BEST PLACE FOR A WOMAN'S SALAH
(١٠٦٣) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَاءُ الْمَرْأَّةِ فِي بَيْتِهَا آَفْضَلُ مِنْ صَلَاقِهَا فِي
حُجُرَ ◌ِهَا وَصَلَاتُمَا فِى مَخْدَعِهَا آَفْضَلُ مِنْ صَلَاقِهَا فِى بَيْتِهَا-(رواهابوداؤد)
1063. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "A
woman's salah in her house (in its verandah) is better than in her courtyard, and her
salah in her secluded chamber is better than her salah in her house."2
COMMENTARY: The more seclusion a woman observes when offering salah, the better.
She depends entirely on the veil and covering and, for this reason, it is said about her:
نِعُمَ الصَّهُرُ الْقَبْرُ
'How excellent an in-law the grave is!'
This hadith asserts that for a woman the best place for salah is the one most covered.
PERFUMED WOMAN IN MOSQUE
(١٠٦٤) وَعَنْ أَبِي هُرَيْرَةَ قَالَ إِى سَمِعْتُ حِتِى أَبَّا الْقَاسِمِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ لَا تُقْبَلُ صَلَاءُ إِهْرَأَةٍ
تَطَّيََّتُ لِلْمَسْجِدِ حَتَّى تَغْتَسِلَ غُمْلَهَا - مِنَ الْجَنَابَةِ رَوَاهُ أَبُوْدَاوُدَ وَرَوَى أَحْمَدُ وَالنَّسَائِىُّ نَخْوَهُ-
1064. Sayyiduna Abu Hurayrah Au ail (*) narrated that he heard his dear friend
Abual-Qasim (Allah's Messenger) alugade all to say, "The salah of the woman who
has perfumed herself to go to the mosque is not accepted till she has a purifying
bath as she would have for sexual defilement."3
COMMENTARY: If a woman has perfumed herself intends to go to the mosque then she
must first wash off the perfume. If it is on her whole body then she must wash all her
person otherwise only that part where she has applied it. If it is on her garment, then she
must change her clothes. However, this command need not be obeyed if she does not go to
the mosque but offers salah at home.
PERFUMED WOMAN SHOULD NOT GO OUTDOORS.
(١٠٦٥) وَعَنْ أَبِىِ مُؤْسى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلُّ عَيْنٍ زَانِيَةٌ وَإِّ المَرْأَةَ إِذَا
اسْتَخْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ فَهِىَ كَذَا وَكَذَا يَعْنِى زَانِيَةٌ رَوَاءُ القِرِمِذِىُّ وَلَّا بي داود وَالنَّسَائِ نخۇُهُ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Musa .1065
said, "Every eye is adulterous (when it looks at a stranger woman) and a woman
when she perfumes herself and passes by an assembly (of men) is such and such (if
she hopes to draw attention of men)," meaning to say that she is an adulteress.4
COMMENTARY: The woman who perfumes herself and goes past an assembly of men is
an adulteress, because she temps them to look at her. When they look at her, they indulge
1
Abu Dawud # 567.
Abu Dawud # 570
3
Abu Dawud # 4174, Nasai # 5127, Ibn Majah # 4002, Musnad Ahmad 2-246.
4
Tirmidhi # 2795, Abu Dawud # 4173. Musnad ahmad 4-413

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in adultery of the eyes. She, being the driving force, she is the perpetrator.
EXCELLENCE OF FAJR & ISHA
(١٠٦٦) وَعَنْ أُنَيِّ بْنِ كَبٍ قَالَ صَلَى بِنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمًّا الصُبْحَ فَلَمَّا سَلَّمَ قَالَ أَشَاهِدُ
فَلَاهْ قَالُوا لَا قَالَ أَشَاهِدْ فُلَانْب قَالُوا لَا قَالَ إِثَّ هَاتَيْنِ القَّلَاتَيْنِ أَثْقَلُ الصَّلَوَاتِ عَلَى الْمُنَافِقِيْنَ وَلَو
تَعْلَمُونَ مَافِيهِمَا لَا تَيْتُمُؤُهُمَا وَلَوْ حَبْوًّا عَلَى الرُّكَبِ وَإِنَّ السَّفَّ الْأَوَلَ عَلَى مِثْلِ صَفِّ الْمَلائِگةِ وَلَۇ
عَلِمُتُمُ مَا فَضِيْلَتُهُ لَّا بْتَدَرُ تُمُوْهُ وَإِنَّ صَلاَةَ الرَّجُلِ مَةَ الرَّجُلِ أَزْكَى مِنْ صَلَاتِهِ وَحْدَهُ وَصَلاَتُهُ مَعَ الَّجُلَيْنِ
ازُّکی مِنْ صَلَاتِهِ مَعَ الرَّجُلِ وَمَاكَثُرَ فَهُوَ أَحَبُّ إِلَى اللهِ(رواهأبوداود والنسائى)
1066. Sayyiduna Ubayy ibn Ka'b narrated that one day, Allah's Messenger led
them in the salah of fajr. When he gave the salutation, he asked whether a certain
man was present and the sahabah (companions) asalso, said, "No" Then he asked
about another man and was told that he too was not present . Then, he said,
"These two salah (of fajr and isha) are the most demanding of the hypocrites of
all the salahs. Were you to realize what they have (of reward), you would come to
them, even if you had to crawl on your knees. The first row is like the row of the
angels (for the reward it fetches). Were you to realize its merit, you would hurry to
get to it. And, a man's salah alongwith another man is (more rewarding and) purer
than his salah by himself, and his salah with one. And the more there are (in a
congregation) it is dearer to Allah."1
COMMENTARY: The hypocrite does every deed and worship to show off. In the salah of
fajr and isha he cannot make a demonstration and also feels lethargic and unwilling to
attend. So, these salah are arduous and difficult for him. At other times, he can make
himself visible very much. The excellence of these two salalt is underlined so that the
sincere Muslims may not miss the opportunity of their propitious ness.
DEVIL DOES NOT SUBDUE ONE WHO JOINS CONGREGATION
(١٠٦٧) وَعَنْ أَبيِ الذَّرُدَآءِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ ثَلاثَةٍ فِي قَرُيَةٍ وَلَّا بَدُوٍلًا
تُقَامُ فِيْهِمُ السَّلاَةُ إِلَّ قَدِ اسْتَحُوَذَ عَلَيْهِمُ الشَّيْطَاُ فَعَلَيْكَ بِالْجُمَاعَةِ فَإِنَّمَا يَاكُلُ الذِّئْبُ الْقَاصِيَّةَ-
(رواه أحمد وأبوداود والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu ad-Darda .1067
said, "There never are three people in a village or a desert who do not form a
congregation for the salah without the devil prevailing over them. Hence bind
yourself to the congregation because the wolf devours only the sheep that separates
from the herd (and is alone)."2
COMMENTARY: There is success in togetherness but failure in separation. Islam calls
upon its adherents to keep together. There is strength in it and most acts of worship in
Islam lay stress on it. Separation spells disaster.
1 Abu Dawud # 554, Nasai # 843.
2 Abu Dawud # 547, Nasai # 847, Musnad Ahmad 6-446.

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When people are well-knit they have a strong voice and are feared The devil is quick to
overwhelm the individual but cannot cast a spell on the group.
This hadith speaks of this by way of an example of a lone, straying sheep.
STAYING AWAY FROM THE CONGREGATION WITHOUT EXCUSE
(١٠٦٨) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنُ سَمِعَ الْمُنَادِىَّ فَلَمْ يَمْنَعُهُ مِن اتِّبَاعِهِ
◌ُذّرْ قَالُوا وَمَا الْعُذْرُ قَالَ خَوْفٌ أَوْ مَرَضْ لَمْ تُقْبَلُ مِنْهُ القَلوُ الَّتِی صلى-(رواه ابوداؤد والدار قطنى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .1068
said, "If anyone hears the mu'adhdhin and no excuse prevents him from obeying
him (by going to the mosque) ... " The listeners asked him, "What can an excuse be?"
He interposed "Fear of an enemy), illness .. " continued, "then his salah that he offer
(by himself) is not accepted from him."1
COMMENTARY: While Sayyiduna Ibn Abbas &sail so, narrated the hadith, his listeners asked
him about the kinds of excuse. He interrupted his narration and enlightened them that it
could be fear of an enemy to life or honour, or of property being lost, or a serious illness.
Ibn Maalik wathso> said that fear could be of an enemy of oppression, of a creditor when he
cannot repay the debt. Other reasons have been mentioned earlier in the beginning of the
chapter (just before Section I).
As for his individual salah not being accepted from him, it means that while he will have
discharged his obligation, he will not earn its reward. It is like a person who offers salah on
a piece of land snatched from another, his salah will have been offered but he will get no
reward. It is also like one who performs Hajj (Pilgrimage) with unlawful money then his
responsibility will cease but no reward will accrue to him.
The ulama (Scholars) agree that on the basis of these two hadith, no one is allowed at all the
deliberately, without excuse, stay away from the congregation.
ANSWER NATURE'S CALL FIRST
(١٠٦٩) وَعَنُ عَبْدِ اللهِ بُنِ ارْقَمَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِذَا أُقِيْمَتِ السَّلَاءُ
وَوَجَدَ احَدُكُمُ الْخُلَاءَ فَلْيَبْدَأَ بِالْخُلَاءِ- (رواه الترمذى وروى مالك وابوداود والنسائى نحوه)
1069. Sayyiduna Abdullah ibn Arqam ass al Go, narrated that he heard Allah's
Messenger alugadail to say, "If the iqamah for the salah is called and any of you gets
the call of nature then he must first answer that (even if he misses the
congregational salah)."2
THREE THINGS FORBIDDEN
(١٠٧٠) وَعَنْ ثَوْبَاتَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ ثَلَاتُ لَا يَحِلُّ لِأَحَدٍ أَنْ يَفْعَلَهُنَّ لَا يُؤَمَّنَّ
رَجُلْ قَوْمًا فَيَخْضَّ نَفْسَهُ بِالدُّعَاءِ دُوْنَهُمُ فَإِنْ فَعَلَ ذلِكَ فَقَدْ خَافَهُمْ وَلَّا يَنْتُرُفِي فَعْرِبَيْتٍ قَبْلَ آَُ
يَسْتَأْذِنَ فَإِنْ فَعَلَ ذَالِكَ فَقَدْ خَافَهُمُ وَلَّا يُصَلِّ وَهُوَ حَقِنْ حَتَّى يَتَخَفَّفَ- (رواهابوداؤد والترمذى نحوه)
1
Abu Dawud # 551, Ibn Majah # 793.
2
Abu Dawud # 98, Tirmidhi # 142, Nasai # 852, Ibn Majah # 616, Muwatta Maalik # 9.17-52, Darimi
# 1427, Musnad Ahmad 4-35.

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1070. Sayyiduna Thawban رضى الله عنه narrated that Allah's Messenger صلى الله عليهوسلم said,
"Three things are not lawful for anyone to do. He must not lead a people (as their
imam) who singles himself for prayer at the exclusion of those people. If he does
that then, indeed, he has cheated them.
He must not peep into a house before getting permission to enter. If he does that
then he has cheated them, Indeed. He must not offer salah while suppressing
nature's call till he has relieved himself."1
DELAYING SALAH FOR MEAL NOT ALLOWED
(١٠٧١) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُؤَخِرُوا الصَّلاَةَ لِطَعَاٍ وَلَّا لِغَيْرٍهـ
(رواه فى شرح السنة)
1071. Sayyiduna Jabir صلى الله عليه وسلم narrated that Allah's Messenger said, "Do not
delay salah because of a meal or any other reason."2
COMMENTARY: The hadith # 1056 and 1057 narrated previously assert that if a meal is
placed before anyone, he must finish eating first before joining the congregation. This
hadith seems to differ but actually means that if the time of the salah is running out then it
should not be delayed. The previous two hadith imply that if there is sufficient time for the
salah and a desire to eat too, then one should first have one's meal.
SECTION III
اَلْفَصلُ الثَّالِثُ
JOIN THE CONGREGATION
(١٠٧٢) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسُْوْرٍ قَالَ لَقَدْ رَأَيْتُنَا وَمَا يَتَخَلَّهُ عَنِ السَّلَاةِ إِلَّمُنَافِى قَدْ عُلِمَ نِقَّاقُهُ اَوْ مَرِئْضُ
إِنْ كَاتَ الْمَرِيُضُ لِيَمْشِى بَيْنَ رَجُلَيْنِ حَتَّى يَائِيَ الصَّلوَةً وَقَالَ إِثّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
عَلَّمَنَا سُنَّنَ الْهُدَى وَإِثَّ مِنْ سُنَنِ الْهُدَى الصَّلاَةُ فِي الْمَسْجِدِ الَّذِى يُؤَذَّكُ فِيْهِ وَفِيْ رِوَايَةٍ قَالَ مَنْ سَرَّه
أَن يَلْقَى اللَّهُ غَدًّا مُسْلِمَّا فَلْيُحَافِظُ عَلَى هَذِهِ القَّلَوَاتِ الْخُمْسِ حَيْثُ يُنَادِى بِهِنَّ فَإَِّ اللَّهُ شَرَءَ لِنَبِّكُمُ
◌ُتَنَّ الْهُدِى وَ إِنَّهُنَّ مِنْ سُنَنِ الْهُدِى وَلَوْ أَنَّكُمْ صَلَّيْتُمْ فِيْ بُيُوتِكُمُ كَمَا يُصَلِى هَذَا الْمُتَخَلِفُ فِی بَيْتِه لَتْرُ كُتُمُ
سُنَّهَ نَبِّكُمْ وَلَوْ تَرَكْتُمُ سُنَّةَّ نَبِّكُمُ لَضَلَلْتُمْ وَمَا مِنْ رَجُلٍ يَّتَطَهَّرُ فَيُحْسِنُ الُهُوُرَ ثُمَّ يَعُمِدُ إِلَى مَسْجِدٍ مِنْ
هذِهِ الْتَسَاجِدِ إِلَّا كُتِبَ اللّهُ لَّهُ بِكُلِّ خَطْوَةٍ يَخُْوُهَا حَسَنَةً وَرَفَعَهُ بِهَا دَرَجَةً وَحَّ عَنْهُ بِهَا سَيِّئَةٌ وَلَقَدْ رَأَيْتُنَا
وَمَا يَشَخَلَّفُ عَنْهَا إِلَّ مُنَافِقٌ مَعْلُومُ النِّفَاقِ وَلَقَدُ كَانَ الرَّجُلُ يُؤْثَى بِهَا يُهَادِى بَيْنَ الرَّجُلَيْنِ حَتَّى يُقَامَفِی
القَّفّ- (رواه مسلم)
1072. Sayyiduna Abdullah ibn Mas'ud & wil ) narrated, "We observed that only
those hypocrites stayed away from the congregational salah whose hypocrisy was
manifest (but even those whose hypocrisy was concealed attended the congregation),
or the ill, but if he could walk between two men, he would come for the salah."
1
Abu Dawud # 91, Tirmidhi (similar) # 357, Ibn Majah # 923, Musnad Ahmad 5-280.
.800 # (صلى الله عليه وسلم Abu Dawud # 3758, Baghawi in Sharah as sunnah (Practice of Holy Prophet

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Then, he said, "Indeed, Allah's Messenger alwgadcall to did teach us the paths of guidance.
Among the paths of guidance is salah in the mosque in which the adhan is called."
According to another version, he narrated, "He to whom it pleases to meet Allah
tomorrow as a Muslim should continue to offer these five times salalı where the call
is made for them (in the mosques with congregation) because Allah has defined for
your Prophet alugarle all to the paths of guidance and they (the five times salah) are
among the paths of guidance. If you will offer the salah in your homes as this one
who stays behind (the hypocrite) does, you will be abandoning the sunnah (Practice
of Holy Prophet صلى الله عليه وسلم) of your Prophet صلى الله عليه وسلم and if you will abandon
the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of your Prophet صلى اللهعليه وسلم you
will be straying. If anyone purifies himself making ablution very well and goes to a
mosque among these mosques, then Allah records for him a blessing at every step
he takes (to it), raises him a degree for it and erases a sin from him for it.
Indeed, I have seen (previously) that no one stayed behind from the congregation
save a hypocrite known for his hypocrisy. And, indeed, a man would be supported
by two men (dragging himself) till he was made to stand in a row."1
COMMENTARY: The paths of guidance are those that lead them who pursue these paths
to proper guidance and nearness to Allah and His pleasure.
NATURE OF PROPHET's صلى الله عليه وسلم DEEDS: The Prophet's صلى الله عليه وسلم deeds were of
two kinds. Those that were part of his worship and those that formed his habit. The latter
were known his habit. The latter were known as (سنن الزوائد) (sunan us zawa'id - additional
سنن) and the former as ((صلى الله عليه وسلم paths or practices or sunnah (Practice of Holy Prophet
's-4JI) (sunan ul huda - right guidance paths or practices).
The sunan ul huda are of two kinds
(i)
muwakkadah (emphasized) and
(ii)
ghayr muwakkadah (not stressed).
The sunan muwakkadah: he did with consistency and constantly, and exhorted the people to do it.
The sunan ghayr muwakkadah were deeds that he did not perform regularly and he did
not call upon the people to do them (regularly).
This hadith refers to the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) muwakkadah.
Those who regards the congregation as wajib (expedient), this definition does not contradict
them because wajib (expedient) too is within the definition sunan al huda.
Ahmad and Tabarani ablar> have reported a hadith in a marfu form that the Prophet ,catio
said, "He is guilty of wrong doing, complete wrong doing, disbelief and hypocrisy who hears
the crier of Allah calling to the mosque but he does not respond positively." This is a very
strong warning from the Prophet alugarcal to to those who keep away from the congregation.
The reference to 'this one who stays behind offers salah in his house' seems to refer to a
particular person. Ibn Mas'ud «ilar> warns those who emulate him that their doing will be
tantamount to neglecting the sunnah (Practice of Holy Prophet صلى الله عليه وسلم). Such a one
falls into the pit of straying. .
NEGLECTING IT IS GRAVE SIN
(١٠٧٣) وَعَنْ أَبِيْ هُرَيُرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَوْ لَا مَافِى الْبُيُوتِ مِنَّ النِّسَآءِ وَالذُّرِّيَّةِ أَقَمْتُ
Muslim # 256-654, Abu Dawud # 550, Nasai # 849, Ibn Majah # 777, Musnad Ahmad 1-414.

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صَلَوةَالِْشَاءِ وَآَمَرتُ فِتْيَانِی مُحَدِّقَوْنَ مَافِى الْبُيُوتِ پِالنَّارِ-(رواه احمد)
1073. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said,
"Were there not women and children in homes, I would begin the salah of isha and
instruct my young men to burn whatever is in the houses (of those do not join the
congregation with fire."1
COMMENTARY: Since it is not wajib (expedient) for women and children to join the
congregation, they ought to be spared and should not be punished for the fault of other
people. This is proof that those who neglect the congregation are great sinners.
AFTER THE ADHAN
(١٠٧٤) وَعَنْهُ قَالَ آَمَرَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كُنْتُهُ فِى الْمَسْجِدِ فُنُؤْدِىَّ بِالقَلْوةِ فَلَا يَخْرُجُ
أَحَدُكُمُ حتی یُصَلِی۔(رواهاحمد)
1074. Sayyiduna Abu Hurayrah & dl , narrated that Allah's Messenger said, "If
you are in the mosque and the adhan for the salah is sounded then none of you
must go out without offering the salah."2
COMMENTARY: According to the Hanafi scholars, this command, of not departing from
the mosque after the adhan, applies to one who is not responsible for any other mosque as
its imam, or to one who intends to go out and come back before the salah. If anyone has
offered the salah already then it is not makruh (unbecoming) for him to go out, but, if the
iqamah is being called for the salah of zuhr and isha, then, though he has offered the salah,
he must join the congregation to acquit himself from blame of neglecting the congregation.
However, other imams say that he must join every salah not merely zuhr and isha.
(١٠٧٥) وَعَنْ أَبيِ الشَّعْقَاءِ قَالَ خَرَجَ رَجُلٌ مِنَ الْتَسْجِدِ بَعْدَ مَا أُذِّنَ فِيْهِ فَقَالَ أَبُوُ هُرَيْرَةَ آَمَّا هَذَا فَقَدُ عَفى
آبَا الْقَاسِمِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - (رواه مسلم)
1075. Sayyiduna Abu Ash-Sha'tha «lar, narrated that a man went out of the mosque
after the adhan was called in it. So, Abu Hurayrah 's atl (+) said, "This man has
disobeyed Abu al-Qasim alugadatil to. "3
(١٠٧٦) وَعَنُ عُثْمَاتَ بُنَّ عَقَّاتَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ أَدْرَكَهُ الْآَذَابُ فِي
الْمَسْجِدِ ثُقَّ خَرَجَ لَمْ يَخْرُجْ لِحَاجَةٍ وَهُوَ لَا يُرِيْدُ الرَّجُعَةَ فَهُوَ مُنَافِقٌ-(رواه ابن ماجة)
1076. Sayyiduna Uthman ibn Affan dicaul , narrated that Allah's Messenger adeal to
Aw, said, "If anyone hears the adhan while he is in the mosque and then he goes
out but not for a need and not intending to return, then he is a hypocrite."4
-
(1): Musnad Ahmad 2-267.
2
Musnad Ahmd 2-537.
3 Bukhari # 258-655, Abu Dawud # 536, Tirmidhi # 204, Nasai # 683, Ibn Majah # 733, Darimi # 1205,
Musnad Ahmad 2-410.
4 ibn Majah # 734.

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RESPONSE TO ADHAN
(١٠٧٧) وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ سَمِعَ التِّدَاءَ فَلَمْ يُحِبُهُ فَلَا صَلَاةَ لَهُ إِلَّ مِنْ
عُذُّرٍ - (رواه الدار قطنى)
1077. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "He
who hears the adhan but does not respond to it his salah is not (perfect or not)
accepted unless he has an excuse."1
COMMENTARY: The response to the adhan is both verbal and physical. When a man
comes to the mosque, he gives a practical answer.
BLIND IS ALSO BOUND
(١٠٧٨) وَعَنُ عَبْدِ اللّهِ ابْنِ أُمِّ مَكْتُوْمٍ قَالَ يَا رَسُولَ اللَّهِثَّ الْمَدِيْنَةً كَثِيْرَةُ الْهَؤَّامِ وَالسِّبَاءِ وَأَنَا ضَرِيْرُ
الْبَصَرِ فَهَلْ تَجِدُ لِى مِنْ رُخْصَةٍ فَقَالَ هَلْ تَسْمَهُ حَيَّ عَلَى الصَّلَوةِ حَىَّ عَلَّى الفَلَاحِ قَالَ نَعَمْ قَالَ فَكَىَّ هَلَّ وَلَمْ
یُرخّص۔(رواه أبوداؤد والنسائى)
1078. Sayyidah Abdullah ibn Umm Maktum aus aile, said, "O Messenger of Allah,
there are, in Madinah, plenty of venomous creatures and wild beasts, and I am
blind, so do you permit me to stay away (from the congregation)." He asked, "Do
you hear (Arabic) He said, "Yes." So, he said, "Then you must come (to the
congregation)." He did not allow him concession.2
(حَىّ عَلَى الفَلَاحِ) and (خَى عَلى الصَّلْوةِ) mentioned صلى الله عليه وسلم COMMENTARY: The Prophet
particularly because these expressions call to salah.
(١٠٧٩) وَعَنْ أُمّ الدَّرْدَاءِ قَالَتْ دَخَلَ عَلَّ أَبُوُ الدَّرْدَاءِ وَهُوَ مُغْضَبْ فَقُلْتُ مَا أَغْضَبَكَ قَالَ وَاللّهِ مَا أَعْرِفُ
مِنْ أَهْرٍ أُتَّةٍ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَيْئًا إِلَّا أَّهُمْ يُصَلُّوْتَ جَمِيْتًا- (رواه البخارى)
1079. Sayyidah Umm Darda usail so) narrated that (one day) Sayyiduna Abu Darda
as cil (so) came to her in anger. She asked him, "What makes you angry?" He said,
صلى اللهعليه وسلم By Allah, I do not see any good thing about the ummah of Muhammad"
except that they offer salah in congregation."3
FAJR IN CONGREGATION
(١٠٨٠) وَعَنْ أَبِي بَكْرِ بْنِ سُلَيْمَاتَ بْنِ أَيْ حَقْمَةً قَالَ إِكَّ عُمَرَ بُنَّ الْخُطَّابِ فَقَدَ سُلَيَّمَاتَ بْنَ آٍ
حَقْمَةً فِي صَلاةِ القُبْحِ وَإِبّ ◌ُمَرَ غَدًا إِلَى السُّوْقِ وَ مَسْكِّنُ سُلَيْمَانَ بَيْنَ الْمَسْجِدِ وَالشُّوْقِ فَمَرَّ عَلَى
الشِّفَاءِ أُمِّ سُلَيْمَانَ فَقَالَ لَهَا لَمْ آَرَ سُلَيْمَانَ فِي التُّبْحِ فَقَالَتْ إِنَّهُ بَاتَ يُصَلِى فَغَلَبَتْهُ عَيْنَاهُ فَقَالَ عُمَرَ
لَاْ أَشْهَدَ صَلاَةَ الشُبْحِ فِي جَمَاعَةٍ أَحَبُّ إِلَىَّ مِنْ آَنْ أَقُوْمَ لَيْلَةٌ-(رواه مالك)
1
Ibn Majah # 793.
Abu Dawud # 553, Nasai # 851, Ibn Majah # 792.
3
Bukhari # 650, Musnad Ahmad 6-443.

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1080. Sayyiduna Abu Bakr ibn Sulayman ibn Abu Hathman Alar, narrated that (one
morning) Sayyiduna Umar ibn al-Khattab we will o) did not find (his father)
Sulayman ibn Abu Hathmah &sail so, in the fajr salah. When, in the morning, Umar
ducati so, went to the market, Sulayman's &call so, house was between the mosque and
the market, he met Sayyidah ash-Shifa &cati so, the mother of Sulayman assail so) and
asked her why he did not see sulayman in the salah of fajr. She said, "He spent the
night offering salah till sleep overtook him." So, Umar Alu, Ale il Jo said, "That I
should join the congregational salah of fajr is nearer to me than that I should stand
all night in salah."1
COMMENTARY: If anyone keeps the vigil (all night) to pray and also offers the salah of fajr
with the congregation then this is the best thing. But, if after the vigil, he fails to join the fajr
salah then that is not good.
TWO MEN IN CONGREGATION
(١٠٨١) وَعَنْ أَبِ مُؤْسِى الْأَشْعَرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِثْنَانٍ فَمَا فَوْقَهُمَا جَمَاعَةٌ۔
(رواه ابن ماجة)
1081. Sayyiduna Abu Musa al-Ash'ary diablo, narrated that Allah's Messenger Able
Alugale said, "Two and more than them (can) form a congregation."2
COMMENTARY: It is not necessary that there should be a large number of people to form
a congregation. The minimum is an imam and a muqtadi.
(١٠٨٢) وَعَنْ بِلَالِ بْنِ عَبْدِ اللّهِ بْنِ عُمَرَ عَنْ آَيْهِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَمْنَهُو النِّسَآءَ
◌ُفُوْ ظِمِنَّ مِنَ الْمَسَاجِدِ إِذَا سُتَأُذُ نَّكُمْ فَقَالَ بِلَالْ وَاللّهِ لَتَمْتَعَهُنَّ فَقَالَ لَهُ عَبْدُ اللَّهِ أَقَوْلُ قَالَ رَسُوْلُ اللّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَقُوْلُ أَنْتَ لَنَمْنَعُهُنَّ
1082. Sayyiduna Bilal ibn Abdullah ibn Umar lar, narrated from his father that Allah's
Messenger alwgadcall to said, "Do not deny the women their portion in the mosques then
they seek you permission." Bilal atlar> remarked, "By Allah, we shall certainly deny it to
them." So, Abdullah "catic", said, "I tell you what Allah's Messenger alugadeath to has said,
yet you insist that you shall deny them (their portion)."3
According to another version:
(١٠٨٣) وَفِيْ رِوَايَةٍ سَالٍِ عَنْ آَيْهِ قَالَ فَاقْبَلَ عَلَيْهِ عَبْدُ اللَّهِ فَسَبَّهِ سَبَّا مَا سَمِعْتُ سَبَّهُ مِثْلَة قَتٌ وَقَالَ أُخْبِرُكَ
عَنُ رَسُوْلِ اللّهِ عَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَتَّقُوْلُ وَاللَّهِ لَتَمْنَعُهُنَّ - (رواه مسلم)
1083. Sayyiduna Saalim war, narrated that his father, Abdullah due dil go, faced him
and reviled him to such an extent that he (saalim) had never heard him revile
1
Muwatta Maalik # 8.2-7.
2
Ibn Majah # 972, Musnad Ahmad 5-69.
3
Muslim # 135-442, Abu Dawud # 566, Ibn Majah # 16, Musnad Ahmad 2-140.

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(anyone) like that. And he said, "I inform you what Allah's Messenger Alu, 4lculo
said and you insist that you shall deny the women (their share)."1
COMMENTARY: Ssayyiduna Abdullah ibn Umar due abl so) was very angry at his son Bilal
atlas, and reviled him because he seemed to challenge the hadith. He should have pointed
out politely that, in their times, it was not reasonable to let women go to the mosques. In
that case, his father, Abdullah due aulo, would not have been angry. The ulama (Scholars),
too have seen the current times and disallowed women from going to the mosques. It is
stated in the Hidayah, "In our times, the imam should not form an intention to lead women
in the congregational salah."
The ulama (Scholars) are unanimous, as stated in the foregoing lines, that it is mukruh for
women to go to the mosques.
(١٠٨٤) وَعَنْ مُجَاهِدٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ آَّ اللَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَمْنَكُنَّ رَجُلْ أَهْلَهُ آَبُ
يَأْتُوا الْتَسَاجِدَ فَقَالَ ابْنْ لِعَبْدِ اللَّهِ بْنِ عُمَرَ فَإِنَّا أَمْتَعُهُنَّ فَقَالَ عَبْدُ اللَّهِ أُحَدِّئُتَ عَنْ رَسُولِ اللهِ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمَ وَتَقُوْلُ هَذَا قَالَ فَمَا كَلَّمَهُ عَبْدُ اللّهِحَتّى مَات-(رواه احمد)
1084. Sayyiduna Mujahid «lar, narrated that from Sayyiduna Abdullah ibn Umar (so,
weall that the Prophet alugarcall to said, "Let no man forbid his wife from coming to the
mosques." A son (Bilal) duedil ++, of Abdullah ducati so, said, "We shall forbid them." So,
صلى الله عليه وسلم said, "I narrate to you a hadith of Allah's Messenger رضى الله عنه Abdullah
and you say as this." Then Abdullah watts, did not speak to him till he died."2
COMMENTARY: This hadith is explained in the same way as the previous was explained.
Sayyiduna Abdullah ibn Umar 4 dl (+) did not speak to his son for the rest of his life
because of his seeming contradiction of the Prophet's alugadoall to saying.
We learn from this hadith that if any one abandons the sunnah (Practice of Holy Prophet
aluy le &l ) or seems to differ from it, then his father may stop speaking to him.
We now expound the methods for joining the congregation.
SOME RULING FOR THE CONGREGATION3
If anyone goes to a neighbourhood or nearby mosque only to find that the congregational salah is
over then it is mustahab (desirable) for him to go to another mosque to catch a congregation. He
also has an option to return home and gather some people to form a congregation.
If anyone has begun a supererogatory salah and, meanwhile, the congregation is called, he
must end his salah after two raka'at even if he had resolved to offer four. The some
procedure applies to the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) muwakkadah of
zuhr and Friday. If the congregation is called while he is offering the salah, he must end at
two and offer this sunnah (Practice of Holy Prophet صلى الله عليه وسلم) after the fard (obligatory)
and, in the case of zuhr, after the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) that
usually follow the fard (obligatory prayer).
If the fard salah (obligatory prayer) is being offered, then sunnah (Practice of Holy Prophet La
1
Muslim # 135-442.
2 Musnad Ahmad 2-36.
3
From Ilm ul Fiqh.

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au sle ål ), etc. must not be commenced if there is possibility of missing a raka'ah if it is
perfectly certain that no raka'ah will be missed then one may offer the sunnah (Practice of
.( صلى الله عليه وسلم Holy Prophet
As regards the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of fajr then are more stressed.
They may be offered even if the fard salah (obligatory prayer) has begun, provided one is
hopeful of joining at least by the last qa'dah. If there is no likelihood of getting even the last
tqadah then one may not offer the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) while the
fard (obligatory) is in progress).
If one is apprehensive that by being particular of the sunnah (Practice of Holy Prophet ,le ino
salah of (صلى اللهعليه وسلم acts and mustahab (desirable) acts of sunnah (Practice of Holy Prophet ( وسلم
fajr, one may miss the congregation, then only the fard (obligatory) and wajib (expedient) actions
of the salah must be observed and the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) and
mustahab (desirable) must be overlooked. When the fard (obligatory) salah anyone who begins
his sunnah (Practice of Holy Prophet صلى الله عليه وسلم) whether of fajr or any other salah, must
offer them at a place aside of the mosque because it is makruh tahrimah (strictly
disapproved) to offer any other salah where the fard (obligatory) is being conducted. If one
cannot find such a place, then he must keep away from the row in a corner of the mosque. If
even this is not possible, then he must not offer that salah (and must join the congregation).
If one joins the congregation at its qa'dah but does not get any raka'ah, then too he will
earn the reward of the congregation, even though it is not called the salah of congregation
in the terminology of the jurists. They hold that a salah is offered with the congregation
only when all its raka'at are Offered with its or most of them. For example, if there are four
raka'at in a salah , then one should get at least three. If there are three, then one should get
at least two. In spite of that, some jurists say that unless one manages to offer all the raka'at
of the salah with the congregation, he will be deemed not to have joined the congregation.
A man will have offered the rak'ah even when he joins while the imam is in the ruku. If he
does not join him in the ruku then that raka'ah will not be counted.
CHAPTER - XXV
ARRANCING ROWS STRAIGHT
بَابُ تَسْوِيَّةِالصّ
To keep the rows straight is that when the worshippers stand for the congregational salah
they must stand close together leaving no space in between, they must not be in a
haphazard position but in a straight line.
It there are many rows then there should be an unequal distance between every two of
them.
The ahadith :- this chapter will speak on the importance of keeping rows straight. They will
explain the rules and commands.
SECTION I
الفَضلُ الآوَّلْ
STRAIGHTEN ROWS
(١٠٨٥) عَنِ التُّعْمَانِ بُنِ بَشِيْرٍ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُسَوِّىُ صُفُوْفَنَا حَتَّى كَنَّمَا
يُسَوِّىُ بِهَا القِدَاءَ حَتَّى رَأى أَنَّا قَدْ عَقَلْنَا عَنْهُ ثُوَّ خَرَجَ يَوْمَّا فَقَامَ حَتَّى كَادَآَنْ يُكَبِّرَ فَرَأى رَجُلًا بَادِيًّا

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صَدُرَهُ مِنَ الشَّفِّ فَقَالَ عِبَادَاللَّهِ لَتُسَؤَُّّ صُفُوْفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُبَيْنَ وُجُوْمِگُهُ-(رواه مسلم)
1085. Sayyiduna an numan ibn Bashir assail se narrated that Allah's Messenger dilo
Aw, ale used to straighten there rows in such a way as though arrows could be
straightened with them until he observed that they had learnt it from him. One day,
he came out and stood till he was about to call the takbir when he detected a man
whose chest protruded from the row, so he said, "O slaves of Allah, straighten your
rows, otherwise Allah will put your faces against each other.1
COMMENTARY: the straight arrow was so well accepted by the Arab's that they gave its
example when referring to any thing as straight. Here, the arrow, too, was straightened
with those rows. This is an allegorical statement because arrows are used to straighten
other things but here rows are said to be so straight that they put arrows straight. Some
translations have it the other way: rows were straightened with arrows.
Mawlaha Mazhar explained the last sentence to warn that if you will not respect and obey
outwardly then your out word disobedience will put your inward hearts to differ. This will
lead you to detest each other, be obstinate and antagonistic. Then these will crop up and
mar your outward life. You will be bereft of compassion.
Anyway, the hadith emphasizes that rows should be straightened. When the congregation
is about to begin, everyone should put himself in a correct position and not be ahead or
behind his neighbour. If this command is not obeyed then Allah will punish you by
creating a rift among you depriving you of peace and tranquility.
COMPLETE ONE ROW BEFORE BEGINNING THE NEXT
(١٠٨٦) وَعَنْ آَنَّسٍ قَالَ أُقِيْمَتِ الشَّلَاةُ فَأَقْبَلَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِوَجُهِهٍ فَقَالَ آَقِيْمُو
اصْفُوْ فَكُمْ وَ تَرَاشُوْا فِإِنِّي أَرَاكُمُ مِنْ وَرَآءٍ ظَهْرِى رَوَاءُ الْبُخَارِىُّ وَفِ المُتَّفَقِ عَلَيْهِ قَالَ آَتِهُوا الشُّفُوْفَ.
فَإِنِّى اَرَاكُمْ مِنْ وَرَآءٍ ظَهُرِی۔
1086. Sayyiduna Anas narrated that as the iqamah was called one day, Allah's
Messenger turned towards them and said, "het your rows be straight and stand
close to each other. Surely, I can see you behind my back (while offering salah.
And according to another version: "complete your rows, for I do see you behind my back."2
COMMENTARY: Complete your rows mean begin to form a new row only after the
previous is complete. Do not leave any row incomplete.
(١٠٨٧) وَعَنْهُ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَؤُواصُفُوْ فَكُمُ فَإِنَّ تَسْوِيَةَ الشُّفُوفِ مِنْ إِقَامَةٍ
الشَّلَاةِ مُتَّفَقْ عَلَيْهِ إِلَّ أَكَّ عِنْدَ مُسْلِمٍ مِنْ تَمَامِ الصَّلاةِ
1087. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said "keep
your rows straight, for straightening of the rows is part of the observance of salah' the
words in Muslim are part of the perfection of salah ilalles instead of (8,14li (1)3
1
Bukhari # 717, Muslim # 128-436, Abu Dawud # 663, Tirmidhi # 227, Nasa'i # 810, Ibn Majah # 994,
Musnad Ahmad 4.227
2
Bukhari # 719, Muslim # 125-434, Nasa'i # 814
3
Bukhari # 723, Muslim # 124, Abu Dawud # 668, Ibn Majah # 993, Darimi # 1363, Musnad Ahmad 3-177.

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COMMENTARY: The Quran says:
أَقِيْهُو القَّلوةً
{establish the salah} [2:43] meaning be steadfast and offer it with rules and
صلىاللهعليه وسلم regulations as taught by the Prophet
The same words in this hadith refers to these words in the Quran keeping the rows straight
is also part of establishing salah.
(١٠٨٨) وَعَنُ أَنِي مَسْعُوْدِ الْأَنْصَارِيِّ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَمْسَمُ مَنَا كِبَنَافِي الصَّلَاةِ
وَيَقُوُلُ اسْتَرُوْا وَلَا تَّخْتَلِفُوْ افَتَخْتَلِفَ قُلُوبُكُمُ لِيَلْنِىْ مِنْكُمْ أُولُو الْأَحْلَامِ وَ التُّهِى تُؤَّ الَّذِيْنَ يَلُوْنَهُمْ ثُّ
الَّذِيْنَ يَلُوْنَهُمْ قَالَ أَبْوْ مَسْعُوْدٍ فَانْتُمُ الْيَوْمَ آَشَدُّ إِخْتِلَافًا - (رواه مسلم)
1088. Sayyiduna Abu Masud al-Ansari aus abl so, narrated that (when he intended to
begin the salah,) Allah's Messenger ,4,latido touched their shoulders before the
salah and said, "keep straight. Do not be out of line lest your hearts be at odds with
each other, the wise and sagacious should be nearer to me. Then they who are next
to them. Then they who are next to them."
Abu Masud able, said "Today, you are at logger heads with each other severely."1
COMMENTARY: The rows should not be haphazard and uneven otherwise it will reflect
on the hearts and they will disagree with each other. There is a very fine relationship
between the limbs and the heart of a person. It the limbs are uneven inwardly.
ARRANGEMENT OF ROWS
The second portion of the hadith defines the arrangement of the rows. The grown up,
intelligent and learned should stand near to me' in the first row so that they might study
the nature of salah and its commands and rules. Then they might reach the other people of
the ummah. Then, those who are nearer adulthood and boys should stand in the next row
and after them the eunachs and behind them the women in their row, the hadith does not
mention women in their row. The hadith does not mention women because it is fixed that
women stand in the last row.
Sayyiduna Abu Masud de atl (so) wound up his narration with the remark that they were
experiencing disagreement among people and trials. They could get rid of that if they corrected
their outward differences by aligning their rows, Allah will remove their inward differences.
NOISE IN MOSQUES
(١٠٨٩) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِيَلْنِ مِنْكُمْ أُولُوا الْإِحْلَامِ
وَالتُّغِى ثُؤَّ الَّذِيْنَ يَلَوْنَهُمْ ثَلَاثًا وِإِيَّاكُمْ وَهَيْئَاتِ الْأَسْوَاقِ- (رواه مسلم)
1089. Sayyiduna Abdullah ibn Masud Able, narrated that Allah's Messenger
Alugole said "The wise and sagacious among you must be nearer to me followed by
those who are near to them, "He said this three times. "And, you must refrain from
Muslim # 122-432, Abu Dawud # 674, Nasa'i # 807, Ibn Majah # 976, Darimi # 1226, Musnad
Ahmad Ahmad 4-122.

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noise and tumult ( :- mosques) as is found in markets."1
COMMENTARY: There are four stages of the rows
(i)
Adults and intelligent men.
(ii)
Adolescents and boys.
(iii)
Eunuchs.
(iv)
Women.
(١٠٩٠) وَعَنْ أَلٍ سَعِيدٍ الْخُذُرِيِّ قَالَ رَأى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أَصْحَابَهِ تَأَخُّرًّا فَقَالَ لَّهُمْ
تَقَدَّمُوْاوَانْتَقُّوانٍ وَلْيُّأْتَقَّ بِكُمْ مَنْ بَعْدَكُمْ لَا يَزَالُ قَوْمٌ يَتَأَخَّرُ ونَ حَتَّى يُؤَخِّرَ هُمُ اللَّهُ- (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu saeed Khudri .1090
Awy saw that his sahabah (companions) Que & co incline to keep back (in rows). So,
he said to them, "Come forward and follow me then those behind you should
follow you. Some people will not cease to keep back so that Allah will put them
behind (in dispersing his bounty and mercy).2
COMMENTARY: while every worshipper follows the imam in reality, the apparent
following of a row is of the row ahead of it.
(١٠٩١) وَعَنْ جَابِرِ بْنِ سَمُرَةً قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَرَأَنَا حَلَقًّا فَقَالَ مَالِي أَرَاكُمُ
عِزِيْنَ ثُوَّ خَرَجَ عَلَيْنَا فَقَالَ أَلَا تَصْفُّوْنَ كَمَا تَصْفُّ الْمَلائِكَةُ عِنْدَ رَبِّهَا فَقُّلْنَا يَا رَسُوْلَ اللَّهِ وَكَيْفَ تَهُفُّ
الْمَلَائِكَةُ عِنْدَ رَبِّهَا قَالَ يُتِقُوْنَ الشُّفُوْفَ الْأُوْلِى وَيَتََّاتُونَ فِي الصَّفَّ- (رواه المسلم)
1091. Sayyiduna Jabir ibn Samurah &s wil co, narrated that (one day) Allah's
Messenger A,4 kail o came to them and found them sitting in circles. So, he asked,
"Why is it that I see you in separate groups?" (This was a sign of disunity.)
Again (one day), he came to them and said "why do you not form rows (in salah) as
the angels do before their lord?" They asked, "O Messenger of Allah, how do the
angels form themselves in rows before their lord?" He said, "They complete the
first rows (before beginning another) and stand in the row close together."3
THE BEST ROWS
(١٠٩٢) وَعَنْ أَبي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَيْرُ صُفُوْفِ الرِّجَالِ أَوَّلُّهَا وَشَؤُّهَا
أُخِرُهَا وَخَيُرُ صُفُوْفِ النِّسَاءِ آخِرُهَا وَشَرُّهَا آوَلُهَا - (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1092
Awy said, "The best of the rows for men is the first of them and the worst is the
last of them. The best of the rows for women is the last of them and the worst is
the first of them."4
1
Muslim # 123-432, Abu Dawud # 675, Darimi # 1267, Tirmidhi # 675, Darimi # 1267, Tirmidhi # 228,
Musnad Ahmad 1-457.
2
Muslim # 130-438, Abu Dawud # 680, Naasai # 795, Ibn Majah # 978.
3
Muslim # 19-439, Abu Dawud # 661, Nasa'I #816, Ibn Majah # 992.
4
Muslim # 132-440, Abu Dawud # 678, Tirmidhi # 224, Nasa'i # 820, Ibn Majah # 1000, Darimi #
1268, Musnad Ahmad 3-16.
HL Lavor

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COMMENTARY: The best row is so described in terms of reward, men should Endeavour
to get space in the first row and women should try to be in the last.
SECTION II
الفَضلُ الثَّانِىّ
NO SPACE IN BETWEEN
(١٠٩٣) عَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَشُّوْ اصُفُوْ فَكُمُ وَقَّارِبُوْ بَيْنَهَا وَحَاذُوًا
بِالْأَعْنَاقِ فَوَ الَّذِى نَفْسِى بِيَدِهِ إِّ لَاَرَى الشَّيْطَانَ يَدْخُلُ مِنْ خُلَلِ الصَّفِّ كَأَنَّهَا الْخَذَفُ- (رواه ابوداؤد)
1093. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "keep
your rows close together and let them be near to each other and keep your necks
straight (by standing on an even place). By him who has my soul in his hand, I see the
devil sneak through the gaps on your rows like the black young of a sheep."1
(١٠٩٤) وَعَنْ أَنَسٍ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَيْتُوْ الشَّ الْمُقَّدَّمَ ثُؤَّ الَّذِى يَلِيُّهِ فَمَا كَانَ
مِنْ نَقْصٍ فَلْيُكُنُ فِى الشَفِّ المُؤخّرِ-(رواهابوداؤد)
1094. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Complete the leading (or first) row, then the one after it. So, whatever shortness
there is, will be in the last row."2
MERIT OF THE FIRST ROW
(١٠٩٥) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِثَّ اللّهُ وَمَلَائِكَتَّهُ
يُصَلُّوُكَ عَلَى الَّذِيْنَ يَلُوْنَ الشُّفُوفَ الْأُوْلِى وَمَا مِنْ خَطْوَةٍ أَحَبَّ إِلَى اللَّهِ مِنْ خَطْوَةٍ يَمْشِيْهَا يَصِلُ پِهَا
صَفّا-(رواه ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna al-Bara ibn Aazib .1095
Aw, said, often, "Surely Allah and His angels bless those who are near the first
rows. And no step is dearer to Allah than one taken to join a row."3
COMMENTARY: Since the second row too is excellent over the ones after it, the Prophet
.included it in the first rows الله عليه وسلم
RIGHT SIDE
(١٠٩٦) وَعَنْ عَائِشَةَ قَالَتُ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ وَمَلَئِكَتَّهُ يُصَلُّوْنَ عَلى مَيَامِنِ
القُقُوْف۔(رواه ابوداؤد)
1096. Sayyiduna Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, Allah and His angels bless those who are on the right sides of the rows."4
COMMENTARY: The ulama (Scholars) say that to stand to the right of the imam how so
1
Abu dawud # 667, Nasa'i # 817
2 Abu Dawud # 671, Nasa'i # 818
3
Abu Dawud # 664, Nasa'i # 811
Abu Dawud # 676, Ibn Majah # 1105.
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