Benefits of the Hadith: (Let one of you screen himself in prayer, even with an arrow)

The Shaykh : This hadith contains several benefits, among which is the command to use a sutrah. Is this command obligatory or recommended? We say: First, it is not our right, when a command comes in the Book and the Sunnah, to say whether it is for obligation or recommendation. Our duty is to say, "We hear and we obey," and to screen ourselves. However, if we are tested and we disobey, then we ask whether the command is for obligation or recommendation. If it is for obligation, then one must repent and perform it if possible, or perform its substitute if that is not possible, or seek forgiveness and repent if neither the substitute nor the original act is possible. As for before that, our obligation and duty is acceptance and action. The scholars differed on this issue, and the correct view is that it is not obligatory, due to the presence of indicators. The indicators here are that the Prophet (peace and blessings be upon him) said: This indicates that a person may pray facing that screen, or he may not. Second: The Prophet (peace and blessings be upon him) was in Mina, and Ibn Abbas (may Allah be pleased with him) passed by him riding a donkey and said: The scholars said: This means without a sutrah, because the absence of a wall is known in Mina at that time, as there is no building in Mina at all, so there is no need to guard against it; it is not present in the first place. So the intended meaning of Ibn Abbas is: meaning: without a sutrah. This indicates that the sutrah is not obligatory, although there is a possibility that he means without a wall, i.e., that he screens himself with a stake. But what appears is that the intended meaning of Ibn Abbas is the negation of the obligation of the sutrah. And when the evidences conflict, there is no doubt that the precaution is to act, but to declare a person sinful for leaving it requires a clear proof. Among the benefits of this hadith is that the sutrah is prescribed for every person praying, even in voluntary prayer, and even for the ma'mum with the imam. As for the one praying alone and the imam, it is clear. But it is said that exceptions were reported. The sutrah is not prescribed for the ma'mum because the Companions did not use to take one behind the Prophet (peace and blessings be upon him and his family), and because the imam's sutrah is the sutrah for those behind him. So if it is the sutrah for those behind him, then the ma'mum taking a sutrah is a matter of excessive strictness in religion and affectation. But the question remains: If the ma'mum is masbuq, does he take a sutrah for the remainder of his prayer? It appears not. It appears not, because it requires movement, and its permissibility is doubtful. If that is the case, it is better that he not take a sutrah. But he may turn back anyone who passes in front of him while making up what he missed. Among the benefits of this hadith is that the sutrah is valid with a small or large object, due to his saying: And among its benefits is that a larger sutrah is better than a smaller one, because his saying: implies minimization, meaning at least with an arrow. Does a sutrah with less than an arrow suffice? It will come to us, if Allah wills, at the end of the chapter that a line suffices, and a line is not an arrow and is not a standing thing. So the intended meaning of his saying: is: in the case where the sutrah is standing.