Indexed OCR Text

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much away from him is better than standing to his left how so much close to him. However it
there is unfilled space to his left then, to balance the two sides, it is better to stand on his left.
(١٠٩٧) وَعَنِ النُّعْمَانِ بْنِ بَشِئْرٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَنَّى اللهُ عَلَيْهِ وَسَلَّمَ بُسَوِّى صُفُوْفَنَا إِذَا أُقِيْمَتُ
إِلَى القَّلَاةِ فَإِذَا اسْتَوَيْنَا گَبَر-(رواهابوداؤد)
1097. Sayyiduna Numan ibn Bashir &sail se, narrated that when the iqamah was called
(and they stood for salah), Allah's Messenger alugarcall to used to make their rows
balanced and straight. When that was done, he called the takbir (Allahu Akabr)1
(١٠٩٨) وَعَنْ آَنَسٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ عَنْ يَمِيْنِهِ إِعْتَدِلُوا سَؤُّوًا صُفُوْفَكُمُ
وَعَنُ يَّسَارِهِاغْتَدِلُوا سؤُوا صُفُؤْفَكُمُ-(رواهابوداؤد)
1098. Sayyiduna Anas 4e all (o) narrated that (before beginning the salah), Allah's
Messenger alugarcall to used to say to those on his right, "stand straight and keep
your rows straight" and to his left, "stand straight and keep your rows straight."2
SOFT SHOULDERS
(١٠٩٩) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خِيَارُ كُمْ اَلْيَنَّكُمُ مَنَّاكِبَ فِي السَّلَاةِ-
(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .1099
said, "The best of you are they whose shoulders are the softest in salah."3
COMMENTARY: The ulama (Scholars) have given many meanings of this hadith.
(i)
It anyone stands in a row out of line and another man behind holds his shoulder to
put him straight, he responds politely and corrects himself without demur.
(ii)
It anyone finds a space in a row and tries to fill it up, the man there does not object
but makes room for him.
(iii)
It is a figurative way of describing someone's humility in salah. The best one in
salah is he who is most attentive and composed while offering salah.
SECTION III
الفَضْلُ الثَّالِثُ
(١١٠٠) وََنْ آَنَسٍ قَالَ كَتَ النَّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اسْتَرُوْاسْتَهُوُ، إِسْتَوَوْا فَوَ الَّذِى نَفْسِئْ بِيَدِهِ
إِ لَاَرَاكُمُ مِنْ خَلْفِى كَمَا اَرَاكُمْ مِنْ بَیْنِ یَدَیَّ۔(رواهابوداود)
1100. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم used to say,
"Keep straight! Keep straight! Keep straight! For, by him who has my soul in his
hand, I do see you behind me as I see you in front of me."4
(١١٠١) وَعَنْ أَبِيْ أُمَامَةً قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَرِكَّ اللّهُ وَمَلَائِكَتَّهُ يُصَلُّونَ عَلَى الشَِّّ
1
Abu Dawud # 665.
2
Abu Dauwd # 670
3
Abu Dawud # 672
4 Nasa'i # 813

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الْأَوَلِ قَالُوا يَا رَسُولَ اللَّهِ وَعَلَّمَ الثَّانِ قَالَ إِثَّ اللّهَ وَمَلَائِكَتَّهُ يُصَلُّوُنَ عَلَى القَِّّ الْأَوَلِ قَالُوا يَا
رَسُولَ اللهِ وَعَلَ الثَّانِ وَقَالَ إِكَّ اللّهُ وَمَلَائِكَتَّهُ يُصَلُّونَ عَلَى الَّيِّ الْأَوَلِ قَالُوا يَا رَسُوْلَ اللَّهِ وَعَلَى
الثَّانِيْ قَالَ وَعَلَى الثَّانِ وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَؤُوا صُفُوْ فَكُمُ وَحَادُوْ ابَيْنَ مَنَاكِكُمْ
وَلِيْنُوْا فِيْ آَيْدِىُ إِخْوَانِكُمْ وَسَدُّوا الْخُلَلَ فَإِنَّ الشَّيْطَانَ يَدْخُلُ فِيْمَا بَيْنَكُمُ بِمَنْزِلَةِ الْحُذَّفِ يَعْنِى أَوْلَادَ
الضَّانِ الصَّغَارَ- (رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .1101
said, "Surely, Allah and His angels bless the first row." The sahabah (companions)
said, "O Messenger of Allah and the second? He said, "Allah and His angels bless
the first row." They (again) asked, "O Messenger of Allah, and the second? He
confirmed, "And the second."
And, Allah's Messenger alug at all to said, "Straighten your rows. Keep your
shoulders together. Be mild in the hands of your brothers. Fill up the gaps, for, the
devil sneaks into the spaces between you like the young of sheep."1
COMMENTARY: Clearly, the hadith shows that the merit of the second row is lesser than
the merit of the first.
(١١٠٢) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقِيْهُوُ الشُفُوْفَ وَحَاذُوُ بَيْنَ الْمَنَّاكِبِ
وَسَدُّؤْ الْخُلَّلَ وَلِيِّنُوْ بِأَيْدِىٌ إِخْوَانِكُمْ وَلَّا تَذَرُوْا فُرُجَاتِ الشَّيْطَانٍ وَمَنْ وَصَلَ صَفًّا وَصَلَهُ اللّهُ وَمَنُّ
قَطَعَهُ قَطَعَهُ اللهُ- (رَوَاهُ أَبُوْدَاوُدَ وَرَوَى النِّسَائِىُّ مِنْهُ قَوْلَهُ مَنْ وَصَلَ صَفًّا إِلى أُخِره)
1102. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Keep the rows straight. Let the shoulders be balanced. Fill in the gaps. Be mild in
the hands of your brothers. Leave no space for the devil. He who joins a row, Allah
will join him (with his favour and mercy) but he who breaks a row, Allah will
breaks a row, Allah will break him (by distancing him from himself).2
Nasa'i has it only from "he who joins a row .... "
IMAM IN CENTRE
(١١٠٣) وَعَنُّ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَوَشَُّوا الْإِمَامَ وَسَدُّوالَخَلَلَ-(رواه أبوداود)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1103
said "Let the imam be in the center (so that the right and the left to him are
balanced). And fill in the gaps."3
FIRST ROW
(١١٠٤) وَعَنْ عَائِشَةٍ قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ قَوْمٌ يَتَأَخَّرُوْنَ عَنِ القَفِّ الْأَقَلِ
1
Musnad Ahmad 5-962
2
Abu Dawud # 666, Nasa'i # 819
3 Abu Dawud # 681

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حَتَّى يُؤَخِّرُ هُمُ اللّهُ فِي النَّارِ-(رواه ابوداؤد)
1104. Sayyiduna Ayshah asaus, narrated that Allah's Messenger said, "People will not
cease to keep back behind the first row till Allah puts them in hell somewhere back."1
COMMENTARY: The words somewhere back in hell' could also mean that the people who
do not try to join the first row but keep to the back rows, Allah will consign them to hell as
a last resort. Or, Allah will put them to a place to the back in hell.
SOLITARY MAN IN LAST ROW
(١١٠٥) وَعَنْ وَابِصَةَ ابْنِ مَعْبَدٍ قَالَ رَاى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلًا يُصَلِى خَلْفَ الشَّفِّ وَحْدَهُ
فَأَمَرة ◌َدْ يُحِيُّدَ الصَّلاَةَ رَوَاهُ أَحْمَدُ وَالتِّرْ مِذِىُّ وَأَبُوْدَاوُدَ وَقَالَ التِّزْمِذِئْ هُذَا حَدِيْثُ حَسَنُ.
1105. Sayyiduna wabisah ibn Mabad we also> narrated that Allah's Messenger cold
Alugole saw a man offering salah alone (in a row) behind the row (of worshippers).
So, he instructed him to repeat the salah.2
COMMENTARY: There was space in the row ahead, yet he stood alone in the next row. So
the prophet alu,4. leabl Jo told him to repeat his salah as a mustahab (desirable) procedure.
If anyone stands alone in the last row, imam Abu Ahmad due dil go, says that his salah
will not be valid. However, Imam Abu Hanifahaus abl (so) Imam Shafi Que ath (so) and Imam
Maalik due abl so) say that while the salah will be valid, yet one should not stand alone. It
is makruh (unbecoming).
CHAPTER - XXVI
WHERE MAY THE MUQTADI STAND
بَابُالْمُؤْقِفِ
SECTION I
الفَضْلُ الْأَوَّلْ
(١١٠٦) عَنْ عَبْدِ اللَّهِبْنِ عَبَّاسِ قَالَ بِتُّ فِي بَيْتِ خَالَتِى هَيْمُوْنَةً فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّى
فَقٌّمُتُ عَنْ يَسَارِهِ فَأَخَذَ بِيَدِىٌ مِنْ وَرَاءٍ ظَهُرٍهٍ فَعَدَ لَنِى كَذُلِكَ مِنْ وَرَاءِ ظَهْرٍهٍ إِلَى الشَّقِّ الْأَزْمَنِ - (متفق عليه)
1106. Sayyiduna Abdullah Ibn Abbas &we also, narrated that one night he slept at
the house of his aunt sayyiduna Maymunah. we also, Allah's Messenger ulsatio
A stood up (for the tahajjud) and offered salah. So, he too stood at his left
side, but he took him by his hand from behind his back and shifted him in this
manner (here Abdullah durable, indicated how he did it) from behind his back to
the right side (of him).3
COMMENTARY: Sharah us Sunnah (Practice of Holy Prophet صلى الله عليه وسلم) deduces many
rulings from this hadith. They are:
(i)
It is allowed to form a congregation for the supererogatory.
1
Abu Dawud # 679
Abu Dawud # 682, Tirmidhi # 230, Musnad Ahmad 4-228
3 Bukhari # 697, Muslim # 192-763, Abu Dawud # 610, Tirmidhi # 232, Nasa'i # 842, Ibn Majah # 973,
Darimi # 1244, Musnad Ahmad 1-249

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(ii)
If there is only one muqtadi with the imam, then he should stand to the right of the imam.
(iii)
Some movement or action is allowed while offering the salah.
(iv)
The muqtadi is not allowed to come before (in front of) his imam. The Prophet aldus
alugade did not shift sayyiduna Ibn Abbas acaul go, from in front of him but brought
". him from behind his back to the right side.
(v)
It is allowed to follow one who had not begun his salah with an intention to be an imam.
-
The Hidayah writes that, in the stated case, if a single muqtadi offers salah standing behind
the imam or to his left, then it is allowed, but not good.
THREE MEN
(١١٠٧) وَعَنُ جَابِرٍ قَالَ قَامَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِيُّصَلّى فَجِئْتُ حَتَّى قُمْتُ عَنْ يَسَارِهِ فَأَخَدَ
بِيَدِيْ فَأَدَارَنِيُ حَتّى أَقَّا مَنِى عَنْ يَمِينِهِ ثُمَّ جَاءَ جَبَّارُ بْنُ صَخْرٍ فَقَامَ عَنْ يَّسَارِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ فَأَخَذَ بِيَدَيْنَا جَمِيْهَا فَدَ فَعْنَا حَتَّى آَقَامَنَا خَلْفَه۔(رواه مسلم)
1107. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم stood up to
offer the salah. So, he too came and stood to his left, but he took him by his hand and
brought him round to his right side. Then, (Sayyiduna) Jabbar ibn Sakhr us dul (so)
came and stood to the left of Allah's Messenger Aw, Ale il Jo, but, he took them by
their hands together and pushed them back till he had made them stand behind him.1
COMMENTARY: If there is only one muqtadi, he may stand to the imam's right side. More
than one may stand behind the imam.
Qadi ablar> deduced from this hadith that if any one moves his hands in action once, or
twice in succession, then his salah does not become invalid.
MEN & WOMEN MUQTADIS
(١١٠٨) وَعَنْ آَنَسٍ قَالَ صَلَّكُ أَنَا وَيَتِيُّهْ فِيْ يَسْتِنَا خَلْقَ الَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأُمُ سُلَيْمٍ خَلْفَنَا- (رواه مسلم)
1108. Sayyiduna Aans mail so) narrated that he and an orphan offered salah in their
house behind the Prophet صلى الله عليه وسلم and (Sayyidah) umm Sulaym رضى الله عنه was
behind them.2
COMMENTARY: Sayyidah Umm Sulaym weall so, was the mother of Sayyiduna Anas also,
Aus while the orphan was his' brother. Some people say that the word yatim (orphan) was
actually the boys name yatim. Others give his name damirah. This hadith is evidence that
women must stand behind men in the congregation.
(١١٠٩) وَعَنْ آَنّسِ آَّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَى بِهِ وَ بِأُقِهِ أَوْخَالَتِهِ قَالَ فَأَقَامَنِ عَنْ يَمِيْنِهِ وَأَقَامَ الْمَرْأَةُ خَلْفَنَا-
(رواه مسلم)
1109. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم led him and his
mother or his maternal aunt in salah. He said, "He made me stand to his right and
made the woman stand behind us."3
1
Muslm # 181-763
Bukhari # 727
3
Bukhari # 803

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.
(١١١٠) وَعَنْ أَبٍ بَكْرَةَ أَنَّهِإِنْتَهِى إِلَى النَِّيّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ رَاكِهُ فَرَكَّةَ قَبْلَ أَنْ يَّصِلُ إِلَى الصَّفِّ ثُقَّ مَشَى
إِلَى الصَّفِ فَذَكَرَ ذلِكَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ زَادَ اللَّهُ حِرْصًا وَلَّا تَعُدُ-(رواه البخارى)
صلى الله عليه narrated that he reached the Prophet رضى الله عنه Sayyiduna Abu Bakrah .1110
Awy when he was in the bowing posture. So he bowed before joining the row (to get
that rakaah having formed the intention and called the takbir tahrimah). Then he
walked (slowly) to the row. He mentioned that to the Prophet du, Ale al do and he
said." May Allah multiply your zeal But, do not do it again."1
COMMENTARY: Sayyiduna Abu Bakrah رضى الله عنه came to the Prophet صلى الله عليه وسلم when
the congregational salah was in progress and he had gone into ruku so, he went into ruku
after forming an intention and calling the takbir tharimah from his position without joining
the row. Then he walked two steps or more up to the row without raising his feet but
trailing slowly. The couple of steps do not necessitate repeating the salah though it is better
not to do it.
The last words of the hadith (do not do it again) are reported in many ways:
(i)
Exactly as they are reproduced here with a fathah (") on taa ~ and dammah (*) on
ayn ¿ , from (to repeat), so, is do not repeat.
(ii) ·
With a sukun (') on ayn ¿ and dammah(') on daal > to mean run, so do not run. In
future, do not run to join the salah but be patient and walk to it, calmly and than
begin the salah.
(iii)
With a dammah (') on taa - and a fathah (") on ayn ¿, so would mean do not
return, to say do not repeat the salah that you have offered.
However, only the first rendering seems sensible (do not do it again). This also means that
if anyone forms his own row, it does not invalidate the salah because the Prophet lato
Alwy did not ask Abu Bakrah Asatil so, to repeat the salah. Of course, it is disliked.
SECTION II
الفضلُ الثَّانِى
ONE OF THREE IS IMAM
(١١١١) عَنُ سَمُرَةَ بْنِ جُنْدُبٍ قَالَ أَمَرَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كُنَّا ثَلاثَةً أَنْ يَّتَقَدَّمَنَّا أَحَدُنَّا-
(رواه الترمذى)
1111. Sayyiduna Samurah ibn Jundub awall so, narrated that Allah's Messenger tido
Auale commanded them, "when you are three (to offer the salah), one of you must
(step forward to) head you,"2
MAKRUH (UNBECOMING) IF IMAM IS AT A DISTANCE
(١١١٢) وَعَنُ عَمَّارٍ أَنَّهُ أَمَّ النَّاسَ بِالْمَدَائِنِ وَقَّامَ عَلَى رُكٍَّ يُصَلّى وَالنَّاسُ أَسْفَلَ مِنْهُ فَتَقَدَّمَ حُذَيْفَةٌ فَلَتَّا فَرَءَ
عَمَّارْ مِنْ صَلَاتِهِ قَالَ لَهُ حُذَيْفَةُ الَمْ تَسْمَهُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِذَا آَمَّ الرَّجُلُ الْقَوْمَ فَلَا يَقُمُ
فِى مَقَّامٍ ارْفَغَ مِنْ مِقَامِهِمْ أَوْ نَخُوَ ذُلِكَ فَقَالَ عَمَّارٌ لِذَلِكَ اتَّبَعْتُكَ حِيْنَ آَخَذُتَ عَلییَدِی۔(رواهابوداؤد)
1
Bukhari # 783
N
Tirmidhi # 233

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1112. Sayyiduna Ammar Aus cul so, narrated that he was leading the people (in salah)
in al-Mada in (a city near Kufah) standing on a raised platform to offer the salah
while the people were lower than he was Sayyiduna Hudhayfah we also> stepped
forward, took him by the hands and Ammar &we also, followed him till Hudhayfah
say that when صلى اللهعليه وسلم asked him, Had you not heard Allah's Messenger رضى الله عنه
a man leads the people in salah, he must not stand in a place that is higher than
their position? Or, something like that?" Ammar cable, said, "It is because of that I
followed you when you held my hand.1
COMMENTARY: If the imam is in a higher place with some muqtadis and other muqtadis
are lower than they are, then it is not makruh (unbecoming). But, if only the imam is at a
higher position than all the muqtadis, then it is makruh (unbecoming). Sayyiduna Ammar
Que ath (so) was alone in a higher place than all the muqtadis, so Sayyiduna Hudhayfah attl so,
u broutht him down.
IF THE IMAM IS LOWER .....
If it is the other way about and the imam is lower than his followers, then the scholars
differ on this question. Imam Tahawi aus all (so) said that it is not makruh (unbecoming)
because it does not resemble the procedure of the peoples of the book whose leader is
always positioned at a higher level. However, common sense says that even this is makruh
(unbecoming) because it places the imam in a disrespectful position and hurts his
authority.
WHEN MAKRUH (UNBECOMING): Imam's standing higher alone than (all) his
muqtadis is makruh (unbecoming), but how much higher? Some people say that it is
makruh (unbecoming) if he stands higher than his followers up to the height of a man, but
others put it at the height of a hand. The jurists have given their verdict on this last opinion,
imam being higher by a hand's height. (is makruh (unbecoming)).
THE HADITH ITSELF: The words of the hadith do not say if Sayyiduna Ammar due dil (so)
had begun the salah or had merely decided to offer and was about to stand when
Sayyiduna Hudhayfah Ausatl so, brought him down. It seems that he had not begun the salah
but was about to form the intention.
Sayyiduna Hudhayfah &sail so, also said, "or something like that" about the exact words of
the prophet Alwyd lead o. He did not remember the exact words of the hadith, so he gave the
words he remembered and qualified with these words 'or ... like that?
Also Sayyiduna Ammar رضى الله عنه was aware of the Prophet's صلى الله عليه وسلم command. Then
why did he do as he did? The answer is that he had not remembered it till Sayyiduna
Hudhayfah de algo, told him of it. On remembering it, he got down obediently as a true,
.رضى الله عنه faithful sahabi
LOWER & ALONE TO TEACH
(١١١٣) وَعَنْ سَهْلٍ بُنِ سَعْدِنِ السَّاعِدِيِّ أَنَّهُ سُئِلَ مِنْ آَيِّ شُيٍ الْمِنْبَرُ فَقَالَ هُوَ مِنْ آَثُلِ الْغَابَةِ عَمِلَهُ
قُلَانْ مَوْلى قُلَانَةٍ لِرَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَامَ عَلَيْهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِيْنَ
1 Tirmidhı # 233.

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عَمِلَ وَوُضِعَ فَاسْتَقْبَلَ الْقِبْلَةَ وَكَبَّرَ وَقَامَ النَّاسُ خَلْقَه فَقَرَأَ وَرَكَةَ وَرَكَةَ النَّاسُ خَلْفُهُ ثَُّ رَفَةَ رَأُسَهُ ثُؤَّ
رَجَعَ الْقَهُقَرِى فَسَجَد عَلَى الْأَرْضِ ثُقَّ عَادَإِلَى الْمِنْبَرِ تُؤَّ قَرَأَ تُؤَّ رَكَعَ ثُؤَّ رَفَةَ رَأْسَهُ ثُؤَّ رَجَعَ الْقَهْقَرِى حَتّى
سَجَدَ بِالْأَرْضِ هُذَا لَفْظُ الْبُخَارِيِّ وَفِى الْمُتَّفَّقِ عَلَيْهِ تَخْوَهِ وَقَالَ فِيْ آخِرِهٍ فَلَمَّا فَرَةَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ أَيُّهَا
النَّاسُ إِلَّمَا صَنَّعْتُ هَذَا لِتَأَتَّئُؤْانىٍ وَلِتَعْلَمُوا صَلَاتِ-
1113. Sayyiduna Sahl ibn Sadi Said &sablso) is reported to have been asked, "of what
was the pulpit (of the Prophet ,4. lailgo) made?" He said, "It was made of species
of tamarisk from a thicket,1 made by a certain man who was the freedman of a
certain woman, for Allah's Messenger ,4, leil y when it was ready and put in its
place in the mosque Allah's Messenger alugarcall to climbed it, faced the qiblah and
called the takbir (for the salah). The people stood behind him. He recited the quran,
made the ruku and they too made the ruku and he raised his head (from ruku).
Then he moved back wards and prostrated himself on the ground (below the
pulpit)." These are Bukari's words. In another version by both Bukhari and
Muslim, after similar words, there is an addition: "when he finished the salah, he
faced the people and said, 'O people, I did this only that you follow me and that
you may know my salah (meaning its nature and procedure)."2
COMMENTARY: The thicket is near Madinah from where the wood was brought. It is
about nine leagues from there.
The man belonged to Rome and the woman was Sayyidah Ayshah Ansariyah call so).
Mawlan Mazhar au ail (so) said that three steps led to the top of the pulpit and they were
close together and it was very easy to climb up with just one. Footstep, or tow. Hence, it
did not involve fil kathir (much activity) to cause the salah to be invalid.
This hadith is evidence that an imam is allowed to stand in a higher position alone (without
any) muqtadi with him at the height) to let others far and near watch his movements.
This hadith ought to have been placed in section I because it belongs there, being a
transmission of Bukhari and Muslim. The compiler of Mishkat has followed the compiler of
Masabih in this regard.
I'TIKAF AND IMAMAH
(١١١٤) وَعَنْ عَائِشَةً قَالَتْ صَلَى رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي حُجْرَةٍ وَالنَّاسُ يَأْتَّقُونَ بِهِ مِنْ وَرَاءِ
الُجْرَةِ - (رواه ابوداؤد)
1114. Sayyiduna Ayashah 4 4tl so) narrated that Allah's Messenger offered the salah
in his (makeshift) room and the people followed his lead from outside (that) room.3
COMMENTARY: This hadith pertains to the month of Ramadan. The prophet w, a, allo
was observing I'tikaf in a portion of the mosque and had put up a makeshift recluse for
himself. He offered the tarawih in it for some nights and the sahabah (companions) sweatl so)
1
The Arabic al-Ghaba is a desert, thicket and also name of a place near Madinah.
2
Bukhari # 917, Muslim # 44-544, Nasa'i # 739. The first version in Bukhari is # 377.
3
Abu Dawud # 116.

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followed him from outside the recluse.
SECTION III
اَلْفَضِلْ الثَّالِثُ
(١١١٥) وَعَنْ أَبِيْ مَالِكِّ نِ الْأَشْعَرِيِّ قَالَ أَلَّا أُحَدِّتُكُمْ بِصَلاَةٍ رَسُوْلِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ آَقَامَ
القَّلاَةَ وَصَفَّ الرِّجَالَ وَصَفَّ خَلْفَهُمُ الْغِلْمَانَ تُؤَّ صَلَى بِهِمْ فَذَكَّرَ صَلَاتَهُ ثُمَّ قَالَ هُكَّذَا صَلْوةُ قَالَ عَبْدُ
الْأَعْلِى لَا أَحْسِبَة إِلَّ قَالَ أُمتى-(رواه ابوداؤد)
1115. Sayyiduna Abu Maalik al- Ashari de atl (so) narrated, "Shall I not describe to
you the nature of the salah of Allah's Messenger , Llc il ? He had the people
stand for the salah (with the iqamah) and had the men stand in row, followed by
the boys behind them. Then he led them in salah." He mentioned his salah and
(then said) the Prophet صلى الله عليه وسلم (offered the salah and) said, "I think he (Abu
رضى الله عنه said, 'of my ummah." In other words Abu Maalik (رضى الله عنه Maalik
concluded the hadith: the Prophet صلى الله عليه وسلم said (هَكَذَا ضلوةُ أقَتِى) (This is how the
salah of my ummah is)."1
COMMENTARY: The concluding words of the hadith mean, "The members of my ummah
should offer the salah as described to them. Those who do not follow the sunnah (Practice of
Holy Prophet صلى الله عليه وسلم) in offering the salah show by their deeds that they are not
obedient members of the Prophet's صلى الله عليه وسلم ummah.
(١١١٦) وَعَنْ قَيْسِ بْنِ عُبَّادٍ قَالَ بَيْنَا آَنَافِي الْمَسْجِدِ فِىِ الصَّفِّ الْمُقَدَّمِ فَجَبَدَ نِ رَجُلْ مِنْ خَلْفِى جَبْذَةً فَتَخَّانِى
وَقَامَ مَقَّامِى فَوَ اللَّهِ مَا عَقَلْتُ صَلَاتٍ فَلَمَّا انْصَرَفَ إِذَا هُوَ أُنُّ بُنُ كَعْبٍ فَقَالَ يَافَتَى لَا يَسُوْءُكَ اللَّهُ إِكَّ
هُذَا عَهْدْ مِنَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِلَّيْنَا أَنْ تَلِيَّةُ تُؤَّ اسْتَقْبَلَ الْقِبْلَةً فَقَالَ هَلَكَ آهُلُ الْعَقِدِ وَرَبٍ
الْكُمْبَةِ ثَلَاثًا ثُؤَّ قَالَ وَ وَاللّهِ مَا عَلَيْهِمْ أُمِى وَلَكِنُ انى عَلى مَنْ آَضَلُّوا قُلْتُ يَا آتَايَهُقُوبَ مَاتَعْنِى پِآَهُلٍ
الْعَقْدِ قَالَ الْأَمَرَاءُ - (رواه النسائى)
1116. Sayyiduna Qays ibn Ubad &l >> narrated that (one day) while he was
(offering salah) in the mosque in the first row, someone pulled him from behind
him, moved him aside and took his place. He swore by Allah that he (was so
angry that he) lost count of his salah. When that man finished his salah and Qays
looked at him, he was (Sayyiduna) Ubayy ibn Ka'b de atl (+) who said, "O young
man, may Allah not grieve you. (I did what I did because) this is an instruction of
the Prophet صل الله عليه وسلم to us that we should stand near him (so, after him we
keep standing near the imam)." Then, he faced the qiblah and said three times,
"By the lord of the Ka'bah, ahl ul- aqd have perished!" (He meant the chiefs).
Again, he said, "By Allah, I do not grieve for them, but I grieve for those whom
they have misled." Qays asked (him),"O Abu Ya'qub, what do you mean by ahl
ul-aqd?" He said, "The amirs (chiefs and rulers)."2
Abu Dawud # 677
2 Nasa'i # 808, Musnad Ahmad 5-140.

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COMMENTARY: Syyiduna Ubayy Ibn Ka'b 'we also referred to the saying of the Prophet
: صلىاللهعليه وسلم
لِيَّلَنِى مِنْكُمْ أُولُو الْأَحْلَامِ وَالتُّهى
"The wise and sagacious among you must be nearer to me."
Since Qays ibn Ubad alar> did not qualify for that Ubayy Ibn Ka'b moved him from there
and himself took his place.
The ahlul-aql have perished because they fail in their responsibilities which include taking
care of their subjects, their conduct, religion, worldly affairs, even straightening their rows.
Those chiefs and rulers who supervised these things have disappeared now, they do not
صلى الله عليه sunnah (Practice of Holy Prophet صلى الله عليه وسلم guide their subjects to the Prophet's
aus ). The result is that people have become lazy and have gone astray.
Sayyiduna ka'b de atl (so) died in the times of Syyiduna Uthman & atil (se), so clearly he did
not refer to the caliph. Perhaps, he had in mind some of his amirs who did not discharge
their duties faithfully.
CHAPER - XXVII
IMAMAH (THE OFFICE OF THE IMAM)
بَابُ الْإِمَامَةِ
The imam for the salah has a very significant place and duty imposed on him by shari'ah
(divine law), He is responsible for the salah of all the muqtadis. Shari'ah (divine law) has
laid some conditions for appointing an imam and has defined the qualities of this man.
This chapter includes ahadith about those things that must be considered before
appointing an imam.
The correct procedure is that the muqtadis should choose the most deserving man among
them. If there are many who qualify as imam then they must go by majority opinion and
choose their imam. If they ignore the deserving and appoint an unworthy and unqualified
man, then all the worshippers will be guilty of abandoning the sunnah (Practice of Holy
.( صلى الله عليه وسلم Prophet
1.
The most deserving for the office of imam is he who is the most learned in the
rulings of the salah and is not known for any kind of sin and such other things, and has
committed to memory the minimum of the Qur'an prescribed by the sunnah (Practice of
.( صلى الله عليه وسلم Holy Prophet
2.
He recites the Qur'an in a good voice according to the rules of reciting.
3.
He is the most good - looking.
4.
He is the oldest.
5.
He is the most polite.
6.
He is the most God fearing and abstinent.
7.
He is the most well-dressed.
8.
He has the biggest head,
9.
He is a resident relative to travellers.
10.
He is a born free man.
11.
He who has offset hadath asghar (min impurity) by tayammum compared to one
who has offset hadath akbar (major impurity) by tayammum.

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He who possesses two qualities is more deserving to be imam than one who possesses one
quality. For example, he who is more learned in rules of the salah and the qur'an is more
deserving than he "vho knows the rules of the Quran only.
SECTION I
الفضل الآوَلْ
THE DESERVING
(١١١٧) عَنْ أَبِيْ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَؤُّ الْقَوْمَ أَقْرَ أُهُمْ لِكِتَابِ اللَّهِ فَإِنْ
كَانُوْ فِي الْقِرَاءَةِ سَوَاءٌ فَأَعْلَمَهُمْ بِالسُّنَّةِ فَإِْ كَانُوُ فِي السُّنَّةِ سَوَاءٌ فَأَقْدَ مُهُمْ هِجْرَةً فَإِنْ كَانُوا فِي الْهَجُرَةِ
سَوَاءٌ فَأَقْدَمُهُمْ سِنَّا وَلَّا يُؤَمَّنَ الرَّجُلُ الرَّجُلَ فِي سُلْطَانِهٍ وَلَّا يَقْعُدُ فِي بَيْتِهِ عَلَى تَكْرِمَتِهِ إِلَّا بِإِذْنِهِ) رَوَاءُ
مُسْلِمْ وَفِى رِوَايَةٍ لَهُ وَلَّا يُؤَّمَّنَ الرَّجُلُ الرَّجُلَ فِى آَهْلِهِ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Masud .1117
said, He should lead the people as imam who is (well aware of the rules governing
salah and is) most read in the Qur'an (and learned in rule of recital and the best
reciter of all men). If they are at par in reciting the quran then he who has most
knowledge of the sunnah (Practice of Holy Prophet ,.,.,le ano ). If they are at par in
the sunnah (Practice of Holy Prophet صلى الله عليه وسلم), then the first of them to have
emigrated (to Madinah). If they had emigrated togather, then the oldest of them.
(should lead them). No man should lead another in the latter's dominion (where he is
imam) and not sit in his place of honour in his house unless he has his permission."
According to another version: "And a man must not lead another as imam in his house
(without his permission even if he is more learned than the owner of the house)."1
COMMENTARY: Allamah teebi alar> said about possessing most knowledge of the sunnah
(صلى الله عليه وسلم that sunnah (Practice of Holy Prophet (صلى الله عليه وسلم Practice of Holy Prophet)
means the Prophet's alwy ane al e ahadith. The person who knew most ahadith was
regarded by the sahbah "catl so) as a great faqih. Imam Ahmad lar, and Imam Abu Yusuf
watlo, abide by this hadith and prefer a qari (one who recites the qur'an according to the
rules) over a scholar.
Imam abu Hanifah «lar>, Imam Muhammad atlar>, Imam Maalik atlar, and Imam Shafi Atlar,
hold that the more learned and faqih is more suitable as imam than a great qari, because
reciting the Quran is called for only in one posture (while knowledge is necessary throughout).
The ahadith that prefer a qari over a scholar may be explained that in the times of the
prophet alus ade atl to the qari was also a great scholar. They learnt the qur'an with its
commands. However, in our times most qaris are unaware of the rules, so the scholar is
preferred. Moreover, in his illness that led to his death the prophet , de atl instructed
sayyiduna Abu Bakr deaile, to lead the salah though he was not a qari but the best scholar
(among the sahabah (companions) asables0). There were better qaris than he.
As for emigration (hijrah), Ibn Maalik «lar> said that since hijrah is over, instead of true
hijrah (emigration) the figurative emigration is done from sins. Hence, the ulama (Scholars)
Muslim # 290.673, Abu Dawud # 582, Nasa'i # 780, Ibn Majah # 980.

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have placed the most righteous and abstinent after the most learned and (will-versed)
reciter of the Qur'an as eligible as imam.
The jurists have mentioned other characteristics. If all are of equal age then respectively
age, manners, looks, dress and nobility are considered. If they are at par in these things
then either lots should be drawn or the choice be left to the people.
No one may take over as imam where another is leading or represents a ruler. This is more
marked on eeds and Friday.
Indeed, we have the example of Sayyiduna Ibn Umar aus wil so, that, in spite of his
excellence, knowledge and righteousness, he offered salah behind an oppressor and
sinner like hajjaj ibn yusuf.
(١١١٨) وَعَنْ أَبِيْ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانُوْ ثَلَاثَةً فَلْيُؤُ مَّهُمْ أَحَدُهُمْ وَأَحَقُّهُمْ
بِالْإِمَامَةِ أَقْرَ أُهُمْ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu sa'eed .1118
said, "When there are three (to offer the salah), one of them must act as their imam.
The one most deserving of them to act as imam is the most learned of them."1
COMMENTARY: Though the hadith mentions three, even if there are two or more than
three, the some command applies, one will be imam. Allamah teebi atlar> said that most of
the sahabah (companions) Auscul so> were old when they embraced Islam. So, before reciting
the Qur'an, they acquired knowledge of religion. Later, however, people learnt to recite the
Qur'an in early life before acquiring religious knowledge.
As for imam, a scholar will be preferred to a good qari, but he will not gain preference over
a qari who has more knowledge of the concerned field.
The hadith of Maalik ibn al- Huwayrith aus atl so) is mentioned in the chapter (VII) (#682):
"some rules about adhan" (The complier of al- Masabih had placed it here, but we have
retained it there.)
SECTION II
الفَصلُ الثَّانِئ
(١١١٩) عَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيُؤَذُِّ لَكُمْ خِيَارُ كُمْ وَلْيُؤُ مَّكُمْ قُرَّاءَ كُمْـ
(رواه ابوداود)
صفى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .1119
said, "The best among you should call the adhan for you and the most learned
among you should act as your imams."2
COMMENTARY: The responsibility to observe the hours of salah and fasting rests on the
muadhdhin. When he stands on a higher place to call the adhan, his sight may fall into
homes. If he is honest and religious, he will respect the hours of fasting and salah and keep
his gaze away from stranger women.
(١١٢٠) وَعَنُ أَبيْ عَيِيَّةَ الْعُقَيْلِى قَالَ كَانَ مَالِكُ بنُّ الْخُوَيُرِثِ يَأْتِيْنَا إِلى مُصَلَّانَا يَتَحَدَّثُ فَحَضَرَتِ الشَلّاءُ
1
Muslim # 289-672, Nasa'i # 782, Darimi # 1254.
2
Abu Dawud # 590.

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يَوْمَّا قَالَ أَبُوْ عَطِيَّةً فَقُلْنَا لَهْ تَقَدَّمُ فَصَلّهُ قَالَ لَنَا قَدِّ مُوْا رَجُلًا مِنْكُمُ يُصَلِى بِكُمْ وَسُأُحَدِّ تُكُمْ لِمَ لَا أُصَلِّى
بِكُمْ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ زَارَ قَوْمًّا فَلَا يُؤْقَّهُمْ وَلِتُؤُ مَّهُمْ رَجُلْ مِنْهُمُ ـ رَوَاءُ
أَبُودَاوُدَ وَالتِّزْمِذِىُّ وَ النِّسَائِىُّ إِلَّ انَهُ إِقْتَصَرَ عَلَى لَفْظِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
1120. Sayyiduna Abu Atiyah al-uqayl: narrated that (Sayyiduna) Maalik Ibn
Huwayrith &sail (so) came to their mosque. He narrated to them the ahadith of the
Prophet Au, Ale il Jo. One day (while he was there), it was time for salah, they
requested him to step forward and lead the salah. However, he said that they
should let one of their own step forward and conduct them in salah and added that
he would disclose to them why he would not lead them in salah. Then he said that
he had heard Allah's Messenger Au,aleail do say, "If anyone visits a people, then he
must not lead them as imam but one of their own must act as their imam."1
صلى الله عليه preferred to abide by the Prophet's رضى الله عنه COMMENTARY: Sayyiduna Maalik
Awy command rather than seize their invitation to lead the congregation.
BLIND IMAM
(١١٢١) وَعَنْ أَنَسٍ قَالَ اسْتَخْلَفَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ابْنَّ أُمِّ مَكْتُوْمٍ يُؤَّ النَّاسَ وَهُوَ اعْنى - (رواه
ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Anas .1121
appointed (Sayyiduna) Ibn umm 'Maktum we also, as his deputy to lead the people
in salah though he was blind.2
COMMENTARY: This proves that a blind man may be imam. If he also is learned then he is
preferable.
DISLIKED IMAM
(١١٢٢) وَعَنْ أَبِيْ أُمَامَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةٌ لَا تُجَاوِزُ صَلَاتُهُمْ أَذَا نُهُمُ الْعَبْدُ الْأُبِقُ
حَتَى يَرْجِعَ وَامْرَأَةٌ بَاتَتُ وَ زَوْجُهَا عَلَيْهَا سَاخِظٌ وَإِمَامُ قَوْمٍ وَهُمْ لَهُ كَارِ هُوْتَ رَوَاهُ التّْ مِذِىُّ وَقَالَ هُذَا
حَدِيْثُ غَرِيُبْ۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .1122
Aw, said, "The salah of three people does not go beyond their ears (meaning is not
accepted): a runaway slave until he returns (to his master), a woman whose
husband is displeased with her all night (while she sleeps) and an imam whose
people dislike him."3
COMMENTARY: The runaway slave includes both male and female slaves.
The woman's salah not being accepted is when she is bad mannered and her husband is
1
Abu Dawud # 116 Tirmidhi # 356, Musnad aiunad # 5-53, Nasa'i # 787 (only the Prophet's Alla
.(asying عليه وسلم
LN M
Abu Dawud # 595.
3 Tirmidhi # 358

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displeased with her because of that and her disobedience. But, if he himself is bad
mannered and is displeased with her for no fault of hers then she is not sinful.
The imam's case is when he is an innovator and sinner but if his people dislike him for a
worldly reason then he is not a sinner. The hadith does not censure him. The muqtadis will
be sinners in that case. As for the imam, he is the imam who leads the salah and also he who
reules as a ruler or a khalifah.
THREE MORE PEOPLE
(١١٢٣) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةُ لَّا تُقْبَلُ مِنْهُمْ صَلَاتُهُمْ مَنْ تَقَدَّم
قَوْمًا وَهُمْ لَهُ كَارِهُوُنَ وَرَجُلْ آتَى الشَّلاَةَ دِبَارًا وَالدِّبَارُ أَنْ يَأْتِيَهَا بَعْدَ انْ تَفُوْتَهُ وَرَجُلْ اعْتَبَدَ
مُحَزَّرَة۔ (رواه ابوداود وابن ماجة)
1123. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The salah of three people is not accepted from them he is the imam (leader) of a
people and they dislike him, he who comes to the salah behind time, meaning after the
(mustahab (desirable)) time in over; and, he who regards a free person to be a slave."1
COMMENTARY: To regard a free person as a slave is to emancipate a slave but continue to
press him to work for him. Or, to emancipate him but conceal the freedom of the slave
from the slave. Or, two say about a free man that he is his slave and treat him as a slave, or,
to buy a slave illegally (not as sanctioned by shari'ah (divine law)) and treat him or her as
his property, as people buy male and female slaves in a way not allowed by Shari'ah
(divine law). The jurists explain a slave, male or female, as recognized by Shari'ah (divine
law) in these words.
"If an army of Muslims from the land of Islam invades deer ul- harb (enemy territory) and
conquers it and captures men and women, young and old who are disbelievers and treats
these captives as slaves and brings them to the land of Islam (Darrul - Islam), and
so, too, the warring infidels of a country conquer the warring infidels of another country
and bring them as captives,
Then, in both cases, the captors, whether muslims or infidels, are owners of the captives.
They are allowed to buy and sell them sexual intercourse with the female slaves without
marrying them. All these kinds of uses as owners are allowed.
Moreover, the children of the female slaves also fall in the same category as the slaves,
provided they are not sired by the owner or his descendant, for, if they are sired by one of
them, then they will be free."
The jurists have also mentioned other kinds besides these two. They have said about some
that they are not recognized by Shari'ah (divine law), and they disagree about the legality
of some others. However, the correct thing is that apart from the two aforementioned, all
other kinds are not recognized by Shari'ah (divine law), so their buying and selling is also
not allowed by Shari'ah (divine law).
Hence, Muslims must be careful in this regard. It they are not recognized by Shari'ah
(divine law) then Muslims should not treat them slaves and they must not have sexual
intercourse with a woman who is not recognized as a female slave by Shari'ah (divine law)
1
Abu Dawud # 593, Ibn Majah # 971.

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for that is unlawful and adultery. Similarly, they must not be compelled to do other kind of
work as if they were their properties.
REFRAINING FROM IMAMAH
(١١٢٤) وَعَنُ سُلَامَةً بِئْتِ الْحُرِّ قَالَتْ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ آَنُ
يَتَدَا فَةَ أَهْلُ الْمَسْجِدِ لَا يَجِدُوْنَ إِمَامَّا يُصَلِی بِهِمْ- (رواه احمد وابوداود وابن ماجة)
1124. Sayyidah sulama (Scholars)h bint al- Hurr 4 4tl (o) narrated that Allah's
Messenger lw,4,leil ho said, "One of the portents of the Last Hour is that people of
the mosques will put off imamah (meaning, will refuse to act as imam) and they
will not find anyone to lead them in salah."1
COMMENTARY: This is an allegorical picture of the last times when ignorance and sin will
prevail. There will be no one worthy of imamah. People will ask each other to lead in salah
but everyone will refuse to act as imam.
Of curse, if anyone regards another as better than him and requests him to lead then he does
not fall in the purview of this hadith. There is no harm is stepping down for a better man.
SINNER AS IMAM
(١١٢٥) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْجِهَادْ وَ اجِبْ عَلَيْكُمُ مَعَ كُلِّ أَمِيْرٍ
بِرَّاكَانَ أَوْ فَاجِزَّ وَإِنْ عَمِلَ الْكَبَائِرَ وَالشَّلَاةُ وَاجِبَةٌ عَلَيْكُمْ خَلْفَ كُلِّ مُسْلٍِ بِرَّ ا كَانَ أَوْفَاجِرًّا وَإِْ
عَمِلَ الْكَبَائِرَ وَالسَّلاَةُ وَاجِبَةٌ عَلَى كُلِّ مُسْلِمٍ بِرَّاكَانَ أَوْفَاجِزَّ وَإِنْ عَمِلَ الْكَبَائِرَ-(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1125
said, "Jihad is wajib (expedient) on you under every (kind of) commander be he
pious or evil, even if he perpetrates grave (or major) sins. And, salah is wajib
(expedient) on you behind every Muslim be he pious or evil, even if he commits
major sins. And, (the funeral) salah is wajib (expedient) on every Muslim be he
pious or evil, even if he commits major sins."2
COMMENTARY: That jihad is wajib (expedient) means that in some conditions it is fard
(obligatory) ayn (obligatory duty on all) and in some cases it is fard (obligatory) kifayah (an
obligation that may be discharged by some to absolve all of the duty).
Salah may be offered behind any muslim even if he is immodest but provided his
indecency does not fall into infidelity. While one's salah behind an immodest, grave sinner
is discharged yet it is makruh (unbecoming) to offer it behind him. The ulama (Scholars)
say that in the presence of the pious, a sinner should not lead the people in salah.
It is fard (obligatory) kifayah for every Muslim to offer the funeral salah.
SECTION III
الفَصلُ الثَّالِثُ
MINOR AS IMAM
(١١٢٦) عَنْ عَمْرٍ وابِنُ سَلِمَةً قَالَ كُنَّا بِمَاءٍ مَمَرِّ النَّاسِ يَهُثُّ بِنَا الرُّكْبَاكُ نَسْأَلُهُمْ مَا لِلنَّاسِ؟ مَا لِلنَّاسِ؟
مَاهَذَا الرَّجُلِ فَيَقُوْلُوْنَ يَزْعَمُ أَّ اللّهُ أَرْسَلَهُ أَوْ خِى إِلَيْهِ أَوْخِى إِلَيْهِ كَذَا فَكُنْتُ أَحْفَظْ ذلِكَ الْكُلَّامَ
1
Abu Dawud # 581, Musnad Ahmad 6-381.
2 Abu Dawud # 2533.

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فَكَأَّمَا يَغْزِى فِي صَدُرِئُ وَكَانَتِ الْعَرَبُ تَلَوَّمُ بِإِسْلًا مِهِمُ الْفَتْحَ فَيَقُوْلُوْنَ اتْرُكُوْهُ وَقَوْمَهُ فَإِنَّهِإِنْ ظَهَرَ
عَلَيْهِمْ فَهُوَ نَِّىْ صَادِقٌ فَلَمَّا كَانَتْ وَقْعَةُ الْفَتْحِ بَادَرَ كُلُّ قَوْمٍ بِاِسْلًا مِهِمْ وَبَدَرَأَنْ قَوْمِى بِاِسْلَامِهِمْ فَلَنَّا قَدِمَ
قَالَ جِئْتُكُمُ وَاللَّهِ مِنْ عِنْدِ النَِّيِّ حَقًّا فَقَالَ صَلُّوا صَلَاةً كَذَافِي حِيِّنٍ كَذَا وَصَلاةَ كَذَافِي حِيْنٍ كَذَا
فَإِذَا حَضَّرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ أَحَدُكُمْ فَلْيُؤْ مَّكُمْ أَكْثَرُكُمْ قُرْانًا فَتَظِرُوْ فَلَوْ يَكُنْ أَحَدْ أَكْثَرَ قُرْاناً مِنِّى
لِمَاكُنْتُ أَتَلَقَّيِ مِنَ الرُّكْبَانٍ فَقَدَّ مُوْنِيْ بَيْنَ آَيْدِيْهِمْ وَأَنَا ابْنُ سِتٍّ أَوْسَبْعِ سِنِيْنَ وَكَانَتْ عَلَّىَّ بُرْدَةٌ كُتُ إِذَا
سَجَدْتُ تَقَلََّتْ عَنِى فَقَالَتِ امْرَأَةٌ مِنَ الْحَيِّ أَلَا تُغَتُوْنَ عَنَّا إِسْت قَارِئِكُمْ فَاشْتَرَوْا فَقَطَّهُوْا لِى فَمِيْضًا
فَمَّا فَرِحْتُهُ بِشَيْ فَرِحِى بِذَالِكَ الْقَمِيُصِ-(رواه البخارى)
1126. Sayyiduna Amr ibn Salimah 's atl (so) narrated: We lived at the edge of water
by which people passed. The caravans used to travel by us. We used to ask them,
"what is it (the religion that a man, meaning the Prophet alugarcall to, has brought )
for the people? What is it? What are the attributes of this man?" they would tell us,
"He asserts that Allah has sent him (as His true messenger)." And, (they recited the
Qur'an and would say,) "He gets revelation. He gets a revelation like this ... " I
would memorise that saying. Meaning the verses that they recited as though they
were glued to my heart (the verses came to memory automatically). The Arabs
(other than those with the Prophet ,4,leil go) waited for the conquest of Makkah
(before embracing Islam). They would say, "leave him and his people. If he
emerges victorious then he is a true prophet (because that will be a miracle which
only a true Prophet can show)." Then, (Allah gave him supremacy and) Makkah
was conquered, people accepted Islam in large numbers. My father was the first
man of my tribe to accept Islam. When he returned, he said (to his tribe), "By Allah,
I have come from a true Prophet. He said, 'Offer (such) salah at (such) time and
(such) salah at (such) time. When the time of salah comes. Let one of you call the
adhan and one among you who knows the Qur'an most should act as your imam."
They sought (when it was time for the salah) but there was none who knew more of
the qur'an than I did because of what I had retained from the men of the caravan.
So, they made me stand in front of them. I was just six years or seven years old. I
had on me a mantle which, when I prostrated myself, slipped off from me (baring
my back). A woman of the tribe (saw this and) asked," Why do you not cover the
back of your imam from us?" So, they bought and cut out a shirt for me. Nothing
delighted me as much I was delighted with that shirt.1
COMMENTARY: Normally, the name is spelt salamah, but this man who became the imam
of his tribe, Amr amail so), his father was salimah.
The ulama (Scholars) differ on whether Amr had gone with his father salimah to the
Prophet , 4.le il Jo or not to embrace Islam. Again, because of this, they also differ on
whether Amr was a sahabi or not. On the face of it, he seems not to have gone and his
father had gone alone to the Prophet صلى الله عليه وسلم . Imam shafi رضى الله عنه goes by this hadith
and says that a minor boy may act as imam. It is allowed. As for Friday, two verdicts are
Bukhari # 4302, Musnad Ahmad 5-30.

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known from him.
(i)
He regards that it is allowed for a minor to lead the Friday prayers.
(ii)
He holds that a minor is not allowed to lead the Friday prayer.
Imam Hanifah alar>, Imam Maalik lar, and Imam Ahmad alar> hold that the imamah of a
minor boy is not permitted. As for the imamah of a minor boy over the supererogatory
salah, the Hanafi ulama (Scholars) disagree on whether it is allowed or disallowed. The
scholars of Balkh hold that a minor boy is allowed to act as imam over (the optional) salah,
and they do put it into practice. This is also acted on in Egypt and shaam (Syria). Other
scholars, apart from these, regard it as unlawful for a minor boy to act as imam over the
optional salah and this is abided by in Ma wara an nahr1 ZayI atlar> has explained that the
Hanafis go by the saying of Sayyiduna Ibn Masud we all , "the boy who cannot be
awarded the huddud (prescribed punishments) cannot be an imam." Also, Sayyiduna Ibn
Abbas &sail so, said, "Only when one attains maturity may he qualify to be an imam."
Hence, one is not allowed to offer the fard (obligatory) salah behind a minor boy. As for Amr
ibn salimah, he did not act as imam on the instruction of the Prophet , ,latido, but his
tribesmen made their own independent judgement in this regard because he had learnt the
Qur'an from the travellers of the caravan, and made him Imam.
It is astonishing that the shafis do not follow the opinions of the sahabah (companions) (so)
and other, but cite the action of a رضى الله عنه umar رضى الله عنه ,like Sayyiduna Abu Bakr الله عنه
miner boy, Amr ibn Salimah.
FREEDMAN AS IMAM
(١١٢٧) وَعَنِ ابْنٍ عُمَرَ قَالَ لََّّا قَدِمَ الْمُهَاجِرُؤُنَ الْأَوَّلُوُنَّ الْمَدِيْنَةَ كَانَ يَؤُّهُمُ سَالِهْ مَؤُلی آبي
خُذَّيْفَةً وَفِيْهِمْ عُمَرٌ وَأَبُوْ سَلَمَةَ بُنِ عَبْدِ الْأَسَدِ- (رواه البخارى)
1127. Sayyiduna Ibn Umar weil so, narrated that when the first muhajirs (emigrants)
came to Madinah, Sayyiduna Saalim 'due dil (0) the freedman of sayyiduna Abu
Hudhayfah &sail so, led them in salah. Among them (the muqtadis) were Umar also,
4 and Abu Salamah ibn Abdul Asad. ausatl so) 2
COMMENTARY: Sayyiduna Saalim &sail so, was a great qari (re_iter of the Qur'an). He was
among the greats of very high rank.
The Prophet Aw, Ale al had instructed the Muslims, "Learn the Quran from four men ...
"He had named Saalim amables, as one of them.
He was made imam in the presence of Sayyiduna Umar deatl so, and Sattiduna Abu salamah
ibn Abdul Asad acall , and other great and meritorious sahabah (companions) also, This
was either because he was a great reciter of the Quran or for some other reason.
WHOSE SALAH IS NOT ACCEPTED
(١١٢٨) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةٌ لَا تُرُفَهُ أَيْ صَلَاءُهُمُ فَوْقَ رَؤُسِهِمْ
شِبْرًّا رَجُلْ آَمَّ قَوْمًّا وَهُمْ لَهُ كَارِ هُوْنَ وَامْرَأٌَ بَاتَتْ وَزَوْجُهَا عَلَيَّهَا سَاخِظْ وَ إِخْوَانٍ مُتَضارِمَانَ۔
1
That portion of Russian Turkistan which is to the east of the river Jayhun.
2 Bukhari # 692.

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(رواه ابن ماجة)
1128. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
"Three people there are for whom their Salah does not rise even a span above their
heads: a man who is imam of some people but they do not like him (in religious
matters); a woman who passes the night while her husband is angry at her (because
of her disobedience or violation of his nights) and two brothers who are on bad
terms with one another."1
COMMENTARY: The salah of two brothers who are not on good terms with one another is
not accepted if they continue to stop greeting one another and converse for over three days.
CHAPTER - XXVIII
THE IMAM'S DUTIES
بَابُ مَا عَلَى الْإِمَام
In this chapter, those ahadith will be reproduced as tell the imam what is due from him
towards showing consideration to his muqtadis.
SECTION I
الفضل الأول
LET SALAH BE LIGHT
(١١٢٩) عَنْ آَنَسٍ قَالَ مَا صَلَّيْتُ وَرَاءَ إِمَامٍ قٌَّ آخَفَّ صَلَاةٍ وَلَّا آتَوَّ صَلَاةٍ مِنَ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَ
:
إِنْ كَانَ لَيَسْمَُّ بُكَاءَ الشَِّيِّ فَ يُخَفِّفُ مُخَافَةً أَنْ تُفْتَنَ أُتمه- (متفق عليه)
1129. Sayyiduna Anas die ab so, narrated that he had never offered salah behind an
imam whose salah was shorter and more complete than the Prophet's alugado all to.
And, if he heard a child cry, he would shorten the salah for fear that its mother
would be put to trial (being worried).2
COMMENTARY: The Prophet w, Aleall do did not make an extraordinarily lengthy recital
and the tasbihs, and did not stretch the letters in reciting the Quran. It was a straight
forward unpretentious recital in the tartil form of reading. It was the characteristic of his
recital that even if it was lengthy, people found it to be graceful and unburden some.
According to the hanafis, the imam must not make his salah long both while reciting and
making ruku and sajdah. If it is prolonged, people loose concentration and this is makruh
(unbecoming). But, if the muqtadis themselves wish for it then he may prolong the salah,
further, an imam must not shorten his salah beyond the shortest masnun level in order to
gratify the muqtadis.
About the last sentence of the hadith that the Prophet , ale at made concession for a
child when it wept, khattabi has this to explain: "There is evidence in it that if while the
imam is in ruku and hears the footsteps of someone, coming to the congregation, he is
allowed to wait for him that he may catch up with him in ruku. However, some people
have said that it is makruh (unbecoming) and say that he might approach polytheism. This
is the opinion of Imam Maalik & 47, Imam Abu Hanifah att ar, said that if the imam
' Ibn Majah # 971.
2
Bukhari # 708, Muslim # 190-469, Abu Dawud # 789, Tirmidhi # 378, Nasa'i # 825, Ibn Majah # 990,
Musnad Ahmad 5-305.

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prolongs the ruku not with an intention to gain nearness to Allah but to accommodate the
person approaching then it is makruh (unbecoming) tahrimi and it is possible that he might
be guilty of a greater sin but not to the limit of disbelief or polytheism because it was not
his intention to worship someone other than Allah.
Some ulama (Scholars) say that if the imam does not recognize the person coming to join,
then there is no harm in prolonging the ruku. The correct thing, however, is that this
should not be done.
If the imam prolongs the ruku to gain nearness to Allah and has no other intention then
there is no harm. However, extreme caution should be exercised because this is a rare case
and this is known as ostentation.
(١١٣٠) وَعَنْ أَبٍ قَتَادَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّي لَأَدْخَلُ فِي الصَّلاةِ وَأَنَا أُرِيْدُ إِطَالَتَهَا
فَاسْمَعُ بُكَاءَ الصَّى فَأَّجُوَّزُ فِي صَلَاقِ مِمَّا أَعْلَمُ مِنْ شِدَّةٍ وَجُدٍ أُقِهِ مِنْ بُكَائِهِ- (رواه البخارى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Qatadah .1130
Aw, said, "when I begin the salah, I hope to make it long. But, I hear a child cry
and I make my salah short knowing that its mother will find it very trying
because of its crying."1
(١١٣١) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى أَحَدُكُمْ لِلنَّاسِ فَلْيُخَفِّفُ فَإِّ
فِيُهِمُ السَّقِيْمَ وَالضَّحِيْفَ وَالْكَبِيُرَ وَإِذَا صَلَّى أَحَدُكُمْ لِنَفْسِهِ فَلْيُطَوِّلُ مَاشَاءً - (متفق عليه)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى اللهعنه Sayyiduna Abu Hurayrah .1131
said, "When any of you leads the people in salah, he must make it short, for, there
are among them the sick, the feeble and the old. But, when any of you offers salah
by himself, he may make it long as much as he wishes."2
COMMENTARY: This hadith dvises the imam to be considerate to the muqtadis. He must
not burden them with a lengthy salah; and they might stop joining the congregation.
Anyone who is offering the salah by himself then he is at liberty to lengthen it as much as
he likes. Also, if all the muqtadis are willing and there is no sick, weak or handicapped
among them then the Imam is at liberty to offer a lengthy sauh.
(١١٣٢) وَعَنْ قَيْسِ بِنْ آنٍ حَازٍرٍ قَالَ آَخْبَرَنِيْ أَبُوْ مَسْعُودٍ آَّ رَجُلًّا قَالَ وَاللَّهِيَا رَسُوْلَ اللُّهِإِّ لَأَكَأَخَّرُ
عَنْ صَلَاةِ الْغَدَاةِ مِنْ أَجْلٍ فُلَِّنٍ مِنَّا يُطِيْلُ بِنَافَمَا رَأَيْتُ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِى مَوْعِظَةٍ أَشَّهُّ
غَضَبَّا قِنْهُ يَوْمَئِذٍ ثَُّ قَالَ إِنكَّ مِنْكُمْ مُنَفِرِينَ فَأَيُّكُمْ مَاصَلَّى بِالنَّاسِ فَلْيَتَجَوَّزُ فَإِّ فِيُهِمُ الضّعِيفَ
:
وَالْكَبَ يُرَوَذَ المُحَاجَةٍ - متفق عليه)
1132. Sayyiduna Qays ibn Hazim alar, narrated that (Sayyiduna) Aiu Masud Atl(5%)
4 said to him that a man complained (to the Prophet ,4,leilJo, "O Messenger of
Allah, by Allah, I keep away from the salah of fajr because of so and so who leads
1
Bukhari # 709, Ibn Majah # 989.
2
Bukhari # 703, Muslim # 183-467, Abu Dawud # 794, Tirmidhi # 236, Nasa'i # 823, Ibn Majah # 987 ..

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us through an very lengthy salah." Abn Masud clar> said that he never saw Allah's
Messenger Alw,4.le ail do more angry while admonishing anyone as he was that day.
He said. "Some of you cause people to detest (by prolonging the salah). Know!
Whoever among you leads the people in salah must make it brief because among
the muqtadis are the weak, old and with some work to look after."1
IMAM WHO IS CARELESS
(١١٣٣) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلُّوُنَ لَكُمْ فَإِنْ أَصَابُوْ فَلَّكُمْ
وَإِنْ آَخْطَأُوْ ا فَلَكُمْ وَعَلَيْهِمْ - (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1133
said, "They lead you in salah and if they perform well, then for you is the reward
(and for them, too), but if they commit mistakes then for you is (still) the reward
and on them is the sin."2
COMMENTARY: If the imam leads the salah in a proper way as taught by shariah then
clearly he and the muqtadis will get reward. If he ignores the way taught by shariah and
sunnah (Practice of Holy Prophet صلى الله عليه وسلم) then the muqtadis will not be responsible.
Even in this case, they will earn reward for their effort and joining the congregation. The
imam will bear the repercussions of his carelessness and mistakes.
The Prophet صلى الله عليه وسلم instructs the Muslims through this hadith that the wrongdoing
rulers who will act as imams will neglect the commands and etiquettes. So, they must offer
their salah in a correct way while the imam will shoulder the consequences of his blunders.
(This chapter does not have section II)
وَهَذَا الْبَّابُ خَالٍ عَنِ الْفَصْلِ الثَّانِىِ
SECTION III
الفَصلُ الثَّالِثُ
BE ACCOMMODATING TO THE OLD
(١١٣٤) وَعَنُ عُقْمَانَ بْنِ أَبيِ العَاصِ قَالَ اخِرُ مَا عَهِدَ إِلَىَّ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَمَمْتَ قَوْمًا
فَأَخِفَّ بِهِمُ السَّلاَةَ رَوَاهُ مُسْلِمْ وَفِى رِوَايَةٍ لَّه ◌َكَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ أُمَّ قَومَكَ قَالَ
قُلْتُ يَا رَسُوْلَ اللَّهِ إِّ آَجِدُ فِيْ نَفْسِى شَيْئًا قَالَ أُذْنُهُ فَأَجْلَسَنِى بَيْنَّ يَدَيْهِ ثُمَّ وَضٌَّ كَفَّهُفِى صَدْرِئٌ بَيْنَقَدََُّْ
قَالَ تَحَوَّلُ فَوَضَغَ فِيْ ظَهُرِئْ بَيْنَّ كَتِفَنَّ ثُمَّ قَالَ أُمَّ قَوْمَتَ وَمَنْ آَّ قَوْمًا فَلْيُ خَفِّفْ فَإِنَّ فِيْهِمُ الكَبِيُرَ وَإِّ
فِيْهِمُ الْمَرِيْضَ وَإِّ فِيْهِمُ الضَّحِيْفَ وَإِّ فِيْهِمْ ذَالْحَاجَةٍ فَإِذَا صَلَى أَحَدُكُمْ وَحْدَهُ فَلْيُصَلٍ كَيْفَ شَاءً.
1134. Sayyiduna Uthman ibn Abul Aas de atl (so) narrated that the final instructions
that Allah's Messenger Aw, 4.lealgo gave him were: "when you act as imam of some
people, make the salah brief for them."
According to another version from him, Allah's Messenger du,Aleabl o said to him,
"Act as imam for your people." He pleaded, "O Messenger of Allah, I find some
1
Bukhari # 704, Muslim # 182-466, Abu Dawud # 795, Ibn majah # 984, Darami # 1259, Musnad
Ahmad 4-118.
2
Bukhari # 694.

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problem in myself." He said, "Come near and sit down before me." Then he placed
his hand on his breast between his nipples and then asked him to turn about and
put his hand on his back between his shoulders, and said again, "Act as imam for
your people. Whose leads his people, must make the salah short, for there are
among them the old, and among them are the sick, and among them are the weak,
and among them they who have to attend to work. And, when one of you offers
salah by himself, he may offer it as he wishes."1
COMMENTARY: Sayyiduna uthman ibn Abul Aas de abl (so) felt that he was not able to
discharge the duties of imam or he get some doubts and had misgivings or while leading in
salah, he felt proud and naughty. The prophet , ale il Jo stroked his chest and back to
remove those things from him.
As for the individual one engaged in salah, the ulama (Scholars) say that it is better for him
to make his salah longer.
It is very strange with the imams these days. When they lead the people in salah, they make
it very lengthy, but when they offer their own salah, they make it the very minimum that is
enough to make it valid. They need to ponder over it.
(١١٣٥) وَعَنِ ابْنِ عُمَرَ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَأْمُرُنَا بِالتَّخْفِيْفِ وَيَؤُمَّنَا بِالقَّافَاتِ -
(رواه النسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .1135
instructed them to make the salah short. As their imam, he recited surah as. Saffaat.2
COMMENTARY: While he instructed others to make their salah brief, the Prophet lablo
Awy himself recited a lengthy surah, as-Saffaat. The ulama (Scholars) explain that he recited
many verses in a very short time and it did not prove hard on the people. This
characteristic was not available to other people.
CHAPTER - XXIX
THE DUTIES OF THE MUQTADI & THE
بَابُ مَا عَلَى الْمَامُوْمِ مِنَ الْمُتَابِعَةِوَحُكُمٍ
RULES ABOUT THE MASBOOQ
الْمَسْبُؤْقِ
The ahadith in this chapter outline how much the muqtadi in required to follow the imam
and how should he do it.
There also are ahadith that give the rules that apply to the masbuq and how may he
complete the part of his salah he had missed. In the previous pages, the masbuq is defined
as one who joins the congregation after the imam has offered one raka'ah or more.
The rules that apply to the muqtadi have been explained against these ahadith. Apart from
this, the overall rule is that those actions of the salah that are fard (obligatory) or wajib
(expedient), are wajib (expedient) for the muqtadis to follow. Those actions that are sunnah
(Practice of Holy Prophet صلى الله عليه وسلم), etc.the muqtadis are not bound to follow. Thus, if the
imam is a Shafii and makes rafa yadayn while going to ruku or arising from it, then the Hanafi
1
Muslim # 186-468.
2
Nasa'i # 826.