Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author (may Allah have mercy on him) said in the chapter on gentleness with Muslims, quoting from Abu Qatadah, al-Harith ibn Rib'i al-Ansari (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), that he said: : This hadith is one of the examples that indicate the mercy of the Prophet (peace and blessings be upon him) for his Ummah, as Allah described him in His saying: [At-Tawbah 9:128] .
He enters the congregational prayer intending to prolong it, and what is meant is relative prolongation, not prolongation beyond what he used to do before. So when he heard the crying of the child, he shortened and lightened it, fearing that it would be a hardship for his mother, because when the mother hears his crying, it is a hardship for her to hear her son crying, and it may occupy her greatly from the prayer, so the Prophet (peace and blessings be upon him) lightened it.
In this hadith, there is evidence for several benefits:
First: The mercy of the Prophet (peace and blessings be upon him) for his Ummah and his compassion for them.
Second: The permissibility of women attending the mosques to pray with the congregation, and this is provided that the woman does not go out in a manner that is not permissible, such as going out wearing perfume or displaying her adornment, for that is not permissible, because the Prophet (peace and blessings be upon him and his family) said:Sahih Muslim 444 .
Third: The permissibility of bringing children into the mosque, this is if her child is with her, and if he is outside the mosque nearby, there is no indication in that, but it is unlikely that a woman would hear her child crying in the house while she is in the mosque, so it appears that their children are with them, so there is evidence for the permissibility of bringing children into the mosques, but on the condition that they do not cause harm to the mosque or to the worshippers. If it is feared that they will cause harm to the mosque by soiling it with urine or impurity, then they are prevented, or if it is feared that they will disturb the people by screaming, running, and noise, then they are also prevented. But if there is no harm from them, then there is no harm in bringing them to the mosques.
As for the hadith:Sunan Ibn Majah 750 : it is weak.
And from the benefits of this hadith is that it is permissible for the worshipper to hear what is around him, and he is not obligated to block his ears, rather he may hear, but if what is around him disturbs him when he hears it, let him not pray near it, let him move away, just as if a person wanted to pray in the mosque and there was a circle of dhikr or a circle of Qur'an around him, and he feared that they would disturb him if he approached them, let him move away. But if they do not disturb him, there is no harm in hearing them, unlike listening, for the worshipper does not listen except to the recitation of his imam.
And on this basis, if you are praying and the reciter comes to recite a hadith or a sermon, do not strain your ear to listen to it, do not listen to it, because this is not prescribed. But if you hear it while you are proceeding in your prayer, not paying attention to it and not turning toward it, there is no harm.
And from the benefits of this hadith is that it is permissible for the worshipper to change his intention from prolonging to shortening, or vice versa, if a reason for that is found, because the Prophet (peace and blessings be upon him and his family) would enter the prayer intending to prolong it, then he would shorten it.
So if a person enters his prayer intending to prolong it, then a person comes to him and says to him: “There is a group of guests at the door or something similar,” then there is no harm in shortening it so that he can go to his guests, just as the Messenger (peace and blessings be upon him) used to do this.
And from the benefits of this hadith is that there is no blame on a person if the crying of his son is a hardship for him, or what harms his son from pain or ...
The author (may Allah have mercy on him) said in the chapter on gentleness with Muslims, quoting from Abu Qatadah, al-Harith ibn Rib'i al-Ansari (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), that he said:
I stand up for prayer intending to prolong it, then I hear the crying of the child -meaning- so I shorten it fearing that I will cause hardship for his mother
إني لأقوم إلى الصلاة وأريد أن أطول فيها ، فأسمع بكاء الصبي -يعني- فأوجز مخافة أن أشق على أمهThere has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.
لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُوفٌ رَحِيمٌHe enters the congregational prayer intending to prolong it, and what is meant is relative prolongation, not prolongation beyond what he used to do before. So when he heard the crying of the child, he shortened and lightened it, fearing that it would be a hardship for his mother, because when the mother hears his crying, it is a hardship for her to hear her son crying, and it may occupy her greatly from the prayer, so the Prophet (peace and blessings be upon him) lightened it.
In this hadith, there is evidence for several benefits:
First: The mercy of the Prophet (peace and blessings be upon him) for his Ummah and his compassion for them.
Second: The permissibility of women attending the mosques to pray with the congregation, and this is provided that the woman does not go out in a manner that is not permissible, such as going out wearing perfume or displaying her adornment, for that is not permissible, because the Prophet (peace and blessings be upon him and his family) said:
Whoever (woman) fumigates herself with perfume should not join us in the 'Isha' prayer.
أيما امرأة أصابت بخوراً فلا تشهد معنا صلاة العشاءThird: The permissibility of bringing children into the mosque, this is if her child is with her, and if he is outside the mosque nearby, there is no indication in that, but it is unlikely that a woman would hear her child crying in the house while she is in the mosque, so it appears that their children are with them, so there is evidence for the permissibility of bringing children into the mosques, but on the condition that they do not cause harm to the mosque or to the worshippers. If it is feared that they will cause harm to the mosque by soiling it with urine or impurity, then they are prevented, or if it is feared that they will disturb the people by screaming, running, and noise, then they are also prevented. But if there is no harm from them, then there is no harm in bringing them to the mosques.
As for the hadith:
Keep your infants, your insane
جنبوا مساجدكم صبيانكم ومجانينكمAnd from the benefits of this hadith is that it is permissible for the worshipper to hear what is around him, and he is not obligated to block his ears, rather he may hear, but if what is around him disturbs him when he hears it, let him not pray near it, let him move away, just as if a person wanted to pray in the mosque and there was a circle of dhikr or a circle of Qur'an around him, and he feared that they would disturb him if he approached them, let him move away. But if they do not disturb him, there is no harm in hearing them, unlike listening, for the worshipper does not listen except to the recitation of his imam.
And on this basis, if you are praying and the reciter comes to recite a hadith or a sermon, do not strain your ear to listen to it, do not listen to it, because this is not prescribed. But if you hear it while you are proceeding in your prayer, not paying attention to it and not turning toward it, there is no harm.
And from the benefits of this hadith is that it is permissible for the worshipper to change his intention from prolonging to shortening, or vice versa, if a reason for that is found, because the Prophet (peace and blessings be upon him and his family) would enter the prayer intending to prolong it, then he would shorten it.
So if a person enters his prayer intending to prolong it, then a person comes to him and says to him: “There is a group of guests at the door or something similar,” then there is no harm in shortening it so that he can go to his guests, just as the Messenger (peace and blessings be upon him) used to do this.
And from the benefits of this hadith is that there is no blame on a person if the crying of his son is a hardship for him, or what harms his son from pain or ...