Umdat at-Talib - Al-Buhuti - (1/80)

Umdat at-TalibAl-Buhuti

any mosque other than the Sacred Mosque in Mecca and the Prophet’s Mosque in Medina, or even within either of them when there is a legitimate excuse.
When the iqamah is pronounced, no voluntary prayer may be initiated; if one is already engaged in such a prayer, he should complete it provided he does not fear missing the congregation.
Whoever pronounces the opening takbir before the imam’s salām (1) has caught the congregation; if he joins the imam while he is bowing, he has caught that rakʿah, the tahrimah (opening takbir) suffices for the bowing-takbir, and the imam carries for him the recitation of the Fatiha.
It is recommended that the follower recite during the imam’s silent portions and pauses (2), and when he cannot hear the imam because of distance or deafness—so long as he does not disturb the person beside him (3). He should also recite the opening supplication and seek refuge, even in parts where the imam is reciting aloud.
Whoever bows or prostrates—or the like—before his imam intentionally has committed something forbidden and must return to follow the imam, like one who remembers after forgetting (4). If he deliberately refuses to return, his prayer becomes invalid. Likewise, if he bows and rises from bowing before the imam on purpose, his prayer is invalid; if it happens out of forgetfulness or ignorance, he must make up that rakʿah.
It is Sunnah to make the first rakʿah longer than the second; the imam should shorten the prayer while still completing its integrals, and he should wait for someone entering the mosque so that he may join, provided this does not cause hardship.
If a woman asks permission to go to the mosque, it is disliked to prevent her, though her home is better for her.
Section
[On Leading the Prayer]
Those most entitled to lead the prayer (5) are: the one most proficient in recitation and knowledgeable of the jurisprudence of the prayer, then the one who is more learned in jurisprudence, then the eldest, then

(1) Manuscript B reads: “imamahu” (his imam). (2) Manuscript G reads: “wa-sakkatāhu” (and they kept silent about it). (3) Al-atras (a hard-of-hearing person): he is permitted to recite al-Fatiha because he cannot hear the imam. However, if his recitation disturbs the worshippers beside him, he should remain silent. (4) Manuscripts B and G read: “bi-mutābaʿatihi” (by following him). (5) Manuscripts B and G read: “bi-imāmatin” (with an imamate), whereas Hidayat al-Raghib, ed. Makhluf, has: “li-imāmatin” (for an imamate).

غير مسجدي مكة والمدينة ولا فيهما لعُذْرٍ، وإذا أُقيمتِ الصلاةُ لم تنعقدِ النَّافلةُ، وإنْ كان فيها أتَّمها إنْ لم يخفْ فوتَ الجماعةِ. ومَنْ كبَّر قبلَ سَلامِ إمامٍ (١) أدركَ الجماعةَ، وإنْ أَدركَه رَاكعًا أدركَ الركعةَ وَأجْزأته التَّحريمةُ عن تكبيرةِ رُكوع، ويتحمَّل الإمامُ عنه قراءةَ الفاتحةِ. ويسنُّ أن يقرأ في إسرار إمامه وسَكَتاتِه (٢) وإذا لم يسمعه لبُعدٍ أو طَرَشٍ ما لم يَشْغَل مَنْ بِجَنْبه (٣) ، ويستفتحُ ويستعيذُ، ولو فيما يجهر فيه إمامُه. ومَنْ ركعَ أوْ سجدَ ونحوه قبلَ إمامِه عمدًا حرُم، وعليهِ أنْ يرجعَ لمُتابعةٍ (٤) كَنَاسٍ ذَكَرَ، فإنْ لَمْ يرجعْ عمدًا بطلتْ، وإنْ ركعَ ورفعَ قبلَ إمامِه عمدًا بطلتْ، وَسَهوًا أَوْ جهلًا يقضي الرَّكعةَ. وسُنَّ تطويلُ أُولَى عنْ ثانيةٍ، ولإمامٍ التخفيفُ معَ الإِتْمامِ، وانتظارُ داخلٍ إنْ لَمْ يشقَّ. وإنِ اسْتأذنتِ امرأةٌ لمسجدٍ كُره مَنعُها، وبَيتُها خيرٌ لها. فصلٌ [في الإمامة] الأَوْلى بِالإمامة (٥) الأقرأُ، العالمُ فقهَ صَلاتِه، ثمَّ الأفقهُ، ثمَّ الأسنُّ، ثمَّ

(١) في (ب): "إمامه". (٢) في (ج): "وسكتتاه". (٣) الأطرش: ثقيل السمع، والمعنى: أن الأطرش له أن يقرأ الفاتحة حيث إنه لا يسمع الإمام، ولكن إذا تسببت قراءة الأطرش في التشويش على مَنْ بجنبه مِنَ المُصلِّين فلا يقرأ. (٤) في (ب) و (ج): "بمتابعته". (٥) في (ب) و (ج): "بإمامةٍ"، وفي (هداية الراغب، ط. مخلوف): "لإمامةٍ".