Continuation of the explanation of the hadith of Abu Hurayrah (may Allah be pleased with him), who said: A blind man came to the Prophet (peace and blessings be upon him)
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The Shaykh : And that blindness is not an excuse for leaving the congregation.
And that also indicates that it is obligatory in the mosque, and that the intention is not just the congregation, but that the congregation be in the mosque.
And that also indicates that the criterion is hearing the call, but the intended meaning is hearing the customary call, not hearing the call through a microphone. The microphone is heard from far away, but the customary standard is that if there is no obstacle to hearing the voice, then that is what obligates him to attend the congregation.
And that also indicates that it is not valid for one who is outside the mosque to follow one who is inside the mosque, even if he is able to follow him. For example, if a person has a house next to the mosque and he hears the imam’s takbirs, and he says to his son, for example: “Let us pray together as a congregation in our house,” then that is not valid, because it is necessary to be present in the place where the congregation is held. However, if the mosque is full and the people pray in the markets, then those outside the mosque are following the mosque due to the connection of the rows. But without the connection of the rows, the prayer of one who is outside the mosque is not valid with the people of the mosque. It is necessary to be present, even if he hears all the takbirs; he must be present.
So if someone says: “If a person is sick and cannot attend, but he hears through the microphone and follows the imam,” we say: He does not pray with the imam. He is excused, excused from leaving the congregation. And if it is his custom to pray with the congregation, then he is credited with what he used to do when he was healthy, by the saying of the Prophet (peace and blessings be upon him and his family):Musannaf Ibn Abi Shaybah 5:6, and Allah knows best.
And that also indicates that it is obligatory in the mosque, and that the intention is not just the congregation, but that the congregation be in the mosque.
And that also indicates that the criterion is hearing the call, but the intended meaning is hearing the customary call, not hearing the call through a microphone. The microphone is heard from far away, but the customary standard is that if there is no obstacle to hearing the voice, then that is what obligates him to attend the congregation.
And that also indicates that it is not valid for one who is outside the mosque to follow one who is inside the mosque, even if he is able to follow him. For example, if a person has a house next to the mosque and he hears the imam’s takbirs, and he says to his son, for example: “Let us pray together as a congregation in our house,” then that is not valid, because it is necessary to be present in the place where the congregation is held. However, if the mosque is full and the people pray in the markets, then those outside the mosque are following the mosque due to the connection of the rows. But without the connection of the rows, the prayer of one who is outside the mosque is not valid with the people of the mosque. It is necessary to be present, even if he hears all the takbirs; he must be present.
So if someone says: “If a person is sick and cannot attend, but he hears through the microphone and follows the imam,” we say: He does not pray with the imam. He is excused, excused from leaving the congregation. And if it is his custom to pray with the congregation, then he is credited with what he used to do when he was healthy, by the saying of the Prophet (peace and blessings be upon him and his family):