Is it permissible for a woman who fears disturbing her child to pray at home?
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The questioner : May Allah reward you. As for those who come to the mosques, especially in Ramadan, and from the time the prayer begins, the boys get occupied with each other and cause disturbance?
The Shaykh : In this gathering of ours, I mean this gathering of ours now, we have boys, may Allah improve them.
The questioner : ... it would be better ... so do we say that it is better for a mother with a child to pray at home so that she does not disturb ...
The Shaykh : We say that it is better for a woman to stay in her home, whether she has a child or not, except if she attends for knowledge. As for mere prayer, she will be able to perform it at home, so it is better for her to pray in her home. But if there is knowledge, she attends for the sake of knowledge and prays with the people, and that is good. If the children cause harm, it is obligatory for her to restrain them, either by preventing them from causing harm or by keeping them at home if someone is there to look after them. If neither of these is possible, she stays with them and does not attend. Yes.
The student: Regarding the second hadith, without Abu, do we add it or not?
The Shaykh : How?
The student: The narrator from Anas, we have Qatadah written, there is no Abu Qatadah.
The Shaykh : He said: Qatadah narrated to us that Anas ibn Malik narrated to him from the Prophet
The student: I mean without Abu.
The Shaykh : In the last context, Ali ibn Abdullah narrated to us, he said: Yazid ibn Zura' narrated to me, he said: Sa'id narrated to me, he said: Qatadah narrated to us that Anas ibn Malik narrated to him that the Prophet
The questioner : The narrator from Anas is not a Companion.
The Shaykh : Now I said: Ali ibn Abdullah narrated to us, you have this last hadith, no, not the last hadith, the one before the last said: Sa'id narrated to us, he said: Qatadah narrated to us that Anas ibn Malik narrated to him, and the one after it is also from Sa'id from Qatadah from Anas ibn Malik that the Prophet (peace and blessings be upon him) said ...
The questioner : The first one, Shaykh, I mean, is the one who narrated from Anas the same Companion mentioned in the first hadith?
The Shaykh : Yes, Abu Qatadah.
The student: Here we have Qatadah and here we have Abu Qatadah.
The Shaykh : Look, I assumed it was Abu Qatadah, the first one from Qatadah from Abdullah ibn Abu Qatadah from his father Abu Qatadah from the Prophet (peace and blessings be upon him), do you not have it like this?
The student: Abu Qatadah is a Companion and Qatadah is a Successor.
The Shaykh : From Abdullah ibn Abu Qatadah from his father, who is his father? Abu Qatadah, is he a Companion or a Successor? A Companion from the Prophet (peace and blessings be upon him), this is directly, so he is a Companion who narrated from the second Companion. I assumed it was: Qatadah narrated to us that Anas ibn Malik, and I assumed he said: Abu Qatadah narrated to us. And on this basis, the benefit we mentioned before is a benefit ... but not from this hadith. Yes.
The Shaykh : In this gathering of ours, I mean this gathering of ours now, we have boys, may Allah improve them.
The questioner : ... it would be better ... so do we say that it is better for a mother with a child to pray at home so that she does not disturb ...
The Shaykh : We say that it is better for a woman to stay in her home, whether she has a child or not, except if she attends for knowledge. As for mere prayer, she will be able to perform it at home, so it is better for her to pray in her home. But if there is knowledge, she attends for the sake of knowledge and prays with the people, and that is good. If the children cause harm, it is obligatory for her to restrain them, either by preventing them from causing harm or by keeping them at home if someone is there to look after them. If neither of these is possible, she stays with them and does not attend. Yes.
The student: Regarding the second hadith, without Abu, do we add it or not?
The Shaykh : How?
The student: The narrator from Anas, we have Qatadah written, there is no Abu Qatadah.
The Shaykh : He said: Qatadah narrated to us that Anas ibn Malik narrated to him from the Prophet
The student: I mean without Abu.
The Shaykh : In the last context, Ali ibn Abdullah narrated to us, he said: Yazid ibn Zura' narrated to me, he said: Sa'id narrated to me, he said: Qatadah narrated to us that Anas ibn Malik narrated to him that the Prophet
The questioner : The narrator from Anas is not a Companion.
The Shaykh : Now I said: Ali ibn Abdullah narrated to us, you have this last hadith, no, not the last hadith, the one before the last said: Sa'id narrated to us, he said: Qatadah narrated to us that Anas ibn Malik narrated to him, and the one after it is also from Sa'id from Qatadah from Anas ibn Malik that the Prophet (peace and blessings be upon him) said ...
The questioner : The first one, Shaykh, I mean, is the one who narrated from Anas the same Companion mentioned in the first hadith?
The Shaykh : Yes, Abu Qatadah.
The student: Here we have Qatadah and here we have Abu Qatadah.
The Shaykh : Look, I assumed it was Abu Qatadah, the first one from Qatadah from Abdullah ibn Abu Qatadah from his father Abu Qatadah from the Prophet (peace and blessings be upon him), do you not have it like this?
The student: Abu Qatadah is a Companion and Qatadah is a Successor.
The Shaykh : From Abdullah ibn Abu Qatadah from his father, who is his father? Abu Qatadah, is he a Companion or a Successor? A Companion from the Prophet (peace and blessings be upon him), this is directly, so he is a Companion who narrated from the second Companion. I assumed it was: Qatadah narrated to us that Anas ibn Malik, and I assumed he said: Abu Qatadah narrated to us. And on this basis, the benefit we mentioned before is a benefit ... but not from this hadith. Yes.