Taysīr al-ʿAllām - Abd Allah al-Bassam - (129)

Taysīr al-ʿAllāmAbd Allah al-Bassam

Derived rulings:

The apparent sense of the hadith is that straightening the rows is obligatory and that leaving them crooked is forbidden, because of the stern threat it contains. Yet certain other sound narrations temper this emphasis, indicating that aligning the rows is strongly recommended, while allowing them to remain uneven is severely disliked. This is based on the previous report: “Setting the rows straight is part of completing the prayer.”
The Prophet’s ﷺ intense concern for the rows: he himself used to adjust them with his blessed hand. This shows that keeping the rows straight is one of the imam’s duties.
Recompense mirrors the deed: he threatened that their faces would be made to differ because their rows had differed.
The Prophet ﷺ became angry when the ranks were uneven, so one must beware of that.
The hadith allows the imam to speak between the iqāmah and the actual prayer when a need arises.

The Third Hadith
Anas ibn Mālik ⦗Allah be pleased with him⦘ reported that his grandmother (1) Mulaykah invited the Messenger of Allah ﷺ to a meal she had prepared for him. He ate from it and then said, “Stand so that I may lead you in prayer.” Anas continued, “I went to a straw mat of ours that had blackened from long use and sprinkled it with water. The Messenger of Allah ﷺ stood on it, and I and the orphan lined up behind him, while the elderly woman stood behind us. He led us in two rakʿahs (units of prayer) and then departed.”

Muslim’s wording is: “The Messenger of Allah ﷺ prayed with me and my mother; he placed me to his right and positioned the woman behind us.”

The orphan mentioned is Dumayrah, the grandfather of Ḥusayn ibn ʿAbd Allah ibn Dumayrah.

Unfamiliar terms
“Sprinkled it with water”: naḍḥ means to sprinkle; it can also mean to wash.

Overall meaning
Mulaykah ⦗Allah be pleased with her⦘ invited the Messenger of Allah ﷺ to a meal she had prepared, and Allah had endowed him with the loftiest virtues.

(1) The author’s explicit statement that she was Anas’s grandmother contradicts the commonly accepted view. This hadith is actually transmitted by Ishaq ibn Abd Allah ibn Abi Talha on the authority of Anas; therefore the pronoun in “his grandmother” should refer to Ishaq ibn Abd Allah, i.e., to his paternal grandmother. Ibn Abd al-Barr, Qadi Iyad, and al-Nawawi remark that the compiler ought to have named Ishaq so that the pronoun would clearly relate to him, which would make the woman in question Anas’s maternal aunt, for Ishaq was Anas’s nephew on his mother’s side. Some scholars have nevertheless maintained that she was Anas’s maternal grandmother and, at the same time, Ishaq’s paternal grandmother. In any case, citing Ishaq would have removed this ambiguity.

الأحكام المأخوذة: ١- ظاهر الحديث، وجوب تعديل الصفوف، وتحريم تعويجها، للوعيد الشديد. ولكن يوجد في بعض الأحاديث الصحيحة ما يخفف من حدة هذا التأكيد فيصرفْ إلى استحباب تعديلها، والكراهة الشديدة لاعوجاجها، وذلك مأخوذ من الحديث السابق وهو " إن تسوية الصفوف من تمام الصلاة ". ٢- شدة اهتمامه ﷺ بإقامة الصفوف، فقد كان يتولى تعديلها بيده الكريمة وهذا يدل على أن تسوية الصفوف من وظيفة الإمام. ٣- أن الجزاء من جنس العمل، فقد توعد بمخالفة وجوههم مقابل مخالفة صفوفهم. ٤- غضب النبي ﷺ على اختلاف الصف، فيقتضي الحذر من ذلك. ٥- فيه جوازَ كلامَ الإمام فيما بين الإقامة والصلاة لما يعرض من الحاجة. الحديث الثالث عن أنَس بنِ مَالِكٍ ﵁ أن جَدَّتَهُ (١) مُلَيْكَةَ دَعَتْ رَسُولَ الله ﷺ لِطَعَام صَنَعَتْهُ لَهُ، فَأكَلَ مِنْهُ، ثم قَالَ: "قُومُوا فَلأصَل بِكُم " قال أنس: فقُمْتُ إِلَى حَصِير لَنَا قَد اسْوَدَّ مِنْ طُولَ مَا لَبِثَ فَنَضَحْتُهُ بِماء، فَقَامَ عَلَيهِ رَسُول الله ﷺ، وَصفَفْتُ أنَا وَالْيَتيمُ وَرَاءهُ، وَالعَجُوزُ مِنْ وَرَاَئِنَا فَصَلى لَنَا رَكْعَتينِ، ثُمَّ انْصَرَفَ. ولمسلمِ أنَّ رَسُولَ الله ﷺ صلى بِه وَبِأمهِ فأقامني عن يَمِيِنِه وَأقَامَ الْمَرْأةَ خَلفنَا. اليتيم: هو ضُمَيْرة جَدُّ حسين بن عبد الله بن ضميرة. غريب الحديث: "فنضحته بماء": النضح الرش، وقد يراد به الغسل. المعنى الإجمالي: دعت مليكة ﵂ رسول الله ﷺ لطعام صنعته وقد جبله الله تعالى على أعلى المكارم

(١) ما صرح به من أنها جدة أنس خلاف المشهور، وذلك أن هذا الحديث يرويه إسحاق بن عبد الله بن أبي طلحة عن أنس. فالضمير من جدته، يعود إلى إسحاق بن عبد الله، وهي أم أبيه، قال ابن عبد البر، وعياض والنووي: فكان ينبغي للمصنف أن يذكر إسحاق، فيعود الضمير عليه، فتكون أم أنس لأن إسحاق ابن أخي أنس لأمه، نعم، ذكر بعضهم أنه جدة أنس أم أمه وهي جدة لإسحاق أم أبيه، وينبغي ذكر إسحاق للخروج من الخلاف.