Is the hadith (The imam's sutrah is the sutrah for those behind him) authentic?
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The Shaykh : Before that, it is necessary to point out that the phrase transmitted in the wording that came in the questioner's questionThe questioner This came as a Prophetic hadith, but it is not valid in terms of its chain of narration, even though its text is correct, because the meaning of the text is what the practice of the early Muslims, and those who followed them, was based on. After this clarification and this definition of this phrase, I now enter into the core of the answer, and I say: if the follower is behind by a rak'ah or more, and the imam has finished the prayer while he was actually taking the imam as his sutrah, he stands to complete and make up the rak'ahs he was behind by. Here we say that he is still taking that ruling which was expressed as "the imam's sutrah is the sutrah for those behind him." This is with regard to him as a follower. But so that no one intentionally passes in front of him from the inattentive, especially as happens in the Masjid al-Haram in Makkah and then in the Prophet's Mosque in Madinah, it is good here
The questioner : Peace be upon you
The Shaykh: And upon you be peace. By ijtihad and derivation, and not by explicit text, that he take a new sutrah, because that sutrah is a legal one and is not visible, with regard to those who may be exposed to breaking his prayer. So in order that no one be exposed to breaking his prayer, it is necessary to place and take a material sutrah, a visible, tangible one. Here, detail is necessary. If the sutrah is far from him in the manner mentionedThe questioner : just now, such that it requires a lot of effort from him, here we say he should suffice by praying where he is. But if he is able to take a sutrah nearby, even if he walks a few steps to it, there is no harm in that. This entire discussion is derivation and ijtihad that is open to discussion and open to disagreement. But what we see, in brief, is this: if the sutrah is far from him and requires a lot of walking, he prays where he is. And if he is able to take a sutrah close to him, he walks to it in a few steps. The difference between this and that, between the few steps we see and the many steps we see, is this: if he is seen walking, it is said, "This man is not praying." If it is many steps, the ruling is that he should not do it. If it is few steps, let him do it, in the way of achieving that benefit, which is repelling the harm that this worshipper may be exposed to. This is my answer to this question. Now I return to draw attention to a matter concerning the 'aqiqah.
The questioner: Completing the question, O Shaykh
The Shaykh : Please go ahead.
The questioner: Okay, if he walks many steps, does the prayer become invalid?
The Shaykh: I said just now, many steps. Why did we advise avoiding them? Because it is a lot of action, and the scholars differed greatly regarding the action that invalidates the prayer. Some said that three movements invalidate the prayer, and some said that it cannot be defined by movements, but rather by the type of action. If the action the worshipper performs makes the observer and the one looking at him feel that he is not in prayer, then this is the action that invalidates the prayer, and less than that does not. I remember that some of them gave a strange, beautiful, and rare example for the worshipper, but the intention was to clarify the issue. Regarding a lot of action, he said: if one is seen praying and sewing a button or a tear in a garment or something similar, what does the one who sees him say about it? Is he in prayer? He does not say he is in prayer. So this type of action invalidates the prayer. And I am now giving an example within the previous example, which is steps. If we see a person who is in prayer and is behind, as came in the question and answer, walking in a military march, I am illustrating it like this now, who says that this is praying? No one. So this is an action that invalidates his prayer. We descend a little from this image to an image further from it, which can be among the ambiguous ones, meaning it can be said that it invalidates the prayer, and it can be said that it does not invalidate the prayer. He is walking, not in the regulated military march, but he is walking quickly. Who says that this is in prayer? And so the examples and images multiply. When we come to an image of walking that goes beyond what can be said about it that he is not in prayer, then it is said that this walking is permissible, in the way of achieving that benefit which we referred to. This is approximately the clarification of what you asked about. But now something comes to mind, which is that the Muslim must be not only a jurist, and this is necessary, but he must also be wise in his da'wah and in his fiqh, following his Prophet (peace and blessings be upon him), where he said to A'ishah when she wanted to enter the Ka'bah and pray two rak'ahs in it, following her Prophet and her husband Muhammad (peace and blessings be upon him), he said: . It is not two high doors as it is today, one high door from which no one enters the Ka'bah except one who is not fit to enter it. Today I say, he (peace be upon him) said: .
The questioner: Organizing the procession
The Shaykh : Yes.
The questioner: Organizing the procession
The Shaykh: Ah, organizing the procession, what Allah wills. But the Messenger did not do any of that. Why? He feared the harm that might result from this innovation and this reform. We now, as callers to follow the righteous Salaf, who were upon the Book and the Sunnah, we are callers to reform. We should combine in our da'wah between knowledge and the good manner in da'wah.[An-Nahl 16:125] . This is an introduction to say: if the one who is behind is in a mosque where the ears of its people are filled with bid'ah and the Sunnah, and he (peace be upon him) said, and so on, and they are not madhhab followers who do not know these Prophetic realities, then he advances and walks a long walk, but not that first or second or third walk that makes people think that he is not praying, let him do it. But if he is in a mosque where they do not know anything of the Sunnah and they know that three steps invalidate the prayer, without doubt, if he walks three steps, the people will rise up against him and a problem will occur that he was in no need of stirring up. So at that time, he does not stir it up with this reform of his prayer, following his Prophet (peace and blessings be upon him) in his leaving the Ka'bah on the construction of the pre-Islamic age, fearing that harm might occur among his people. .
The questioner: Meaning, if the worshipper walks, his prayer does not become invalid, but...?
The Shaykh: No, we do not state this statement generally?
The questioner: With another interpretation of the phrase.
The Shaykh: No problem, if you qualify it, we do not state this statement generally, with the previous qualification. Yes, it does not invalidate the prayer.
The questioner: May Allah reward you with good. A Muslim has a neighbor...?
The believer's sutrah is from what? The imam's sutrah is the sutrah for the worshippers.
سترة المؤمن من ايه ؟ سترة الإمام سترة للمصلينThe questioner : Peace be upon you
The Shaykh: And upon you be peace. By ijtihad and derivation, and not by explicit text, that he take a new sutrah, because that sutrah is a legal one and is not visible, with regard to those who may be exposed to breaking his prayer. So in order that no one be exposed to breaking his prayer, it is necessary to place and take a material sutrah, a visible, tangible one. Here, detail is necessary. If the sutrah is far from him in the manner mentionedThe questioner : just now, such that it requires a lot of effort from him, here we say he should suffice by praying where he is. But if he is able to take a sutrah nearby, even if he walks a few steps to it, there is no harm in that. This entire discussion is derivation and ijtihad that is open to discussion and open to disagreement. But what we see, in brief, is this: if the sutrah is far from him and requires a lot of walking, he prays where he is. And if he is able to take a sutrah close to him, he walks to it in a few steps. The difference between this and that, between the few steps we see and the many steps we see, is this: if he is seen walking, it is said, "This man is not praying." If it is many steps, the ruling is that he should not do it. If it is few steps, let him do it, in the way of achieving that benefit, which is repelling the harm that this worshipper may be exposed to. This is my answer to this question. Now I return to draw attention to a matter concerning the 'aqiqah.
The questioner: Completing the question, O Shaykh
The Shaykh : Please go ahead.
The questioner: Okay, if he walks many steps, does the prayer become invalid?
The Shaykh: I said just now, many steps. Why did we advise avoiding them? Because it is a lot of action, and the scholars differed greatly regarding the action that invalidates the prayer. Some said that three movements invalidate the prayer, and some said that it cannot be defined by movements, but rather by the type of action. If the action the worshipper performs makes the observer and the one looking at him feel that he is not in prayer, then this is the action that invalidates the prayer, and less than that does not. I remember that some of them gave a strange, beautiful, and rare example for the worshipper, but the intention was to clarify the issue. Regarding a lot of action, he said: if one is seen praying and sewing a button or a tear in a garment or something similar, what does the one who sees him say about it? Is he in prayer? He does not say he is in prayer. So this type of action invalidates the prayer. And I am now giving an example within the previous example, which is steps. If we see a person who is in prayer and is behind, as came in the question and answer, walking in a military march, I am illustrating it like this now, who says that this is praying? No one. So this is an action that invalidates his prayer. We descend a little from this image to an image further from it, which can be among the ambiguous ones, meaning it can be said that it invalidates the prayer, and it can be said that it does not invalidate the prayer. He is walking, not in the regulated military march, but he is walking quickly. Who says that this is in prayer? And so the examples and images multiply. When we come to an image of walking that goes beyond what can be said about it that he is not in prayer, then it is said that this walking is permissible, in the way of achieving that benefit which we referred to. This is approximately the clarification of what you asked about. But now something comes to mind, which is that the Muslim must be not only a jurist, and this is necessary, but he must also be wise in his da'wah and in his fiqh, following his Prophet (peace and blessings be upon him), where he said to A'ishah when she wanted to enter the Ka'bah and pray two rak'ahs in it, following her Prophet and her husband Muhammad (peace and blessings be upon him), he said:
She should pray in the Hijr, for it is part of the Ka'bah. And if it were not that your people are recent in their association of partners with Allah, I would have demolished the Ka'bah and built it on the foundation of Ibrahim (peace be upon him), and I would have made for it two doors at ground level.
لها صلي في الحجر ، فإنه من الكعبة ولولا أن قومك حديثوا عهد بالشرك ، لهدمت الكعبة ولبنيتها على أساس إبراهيم عليه السلام ، ولجعلت لها بابين مع الأرضAnd I would have made for it two doors at ground level, a door from which they enter and a door from which they exit.
ولجعلت بابين مع الأرض ، بابا يدخلون منه وبابا يخرجون منهThe questioner: Organizing the procession
The Shaykh : Yes.
The questioner: Organizing the procession
The Shaykh: Ah, organizing the procession, what Allah wills. But the Messenger did not do any of that. Why? He feared the harm that might result from this innovation and this reform. We now, as callers to follow the righteous Salaf, who were upon the Book and the Sunnah, we are callers to reform. We should combine in our da'wah between knowledge and the good manner in da'wah.
Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسنO Aisha, if it were not that your people had recently embraced Islam from polytheism, I would have demolished the Ka'bah and rebuilt it on the foundation of Ibrahim (peace be upon him).
يا عائشة لولا أن قومك حديث عهد بالشرك لهدمت الكعبة ، ولبنيتها على أساس إبراهيم عليه السلامThe questioner: Meaning, if the worshipper walks, his prayer does not become invalid, but...?
The Shaykh: No, we do not state this statement generally?
The questioner: With another interpretation of the phrase.
The Shaykh: No problem, if you qualify it, we do not state this statement generally, with the previous qualification. Yes, it does not invalidate the prayer.
The questioner: May Allah reward you with good. A Muslim has a neighbor...?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.