روي أنه صلى الله عليه وسلم قال: إن الصف الأول على مثل صف الملائكة ولو علمتم ما فضيلته لابتدرتموه. وقال: وإن صلاة الرجل مع الرجل أزكى من صلاته وحده وصلاته مع الرجلين أزكى من صلاته مع الرجل وما كثر فهو أحب إلى الله تعالى. وروي أن النبي صلى الله عليه وسلم فقد ناسا في بعض الصلوات فقال: ليس صلاة أثقل على المنافقين من الفجر والعشاء ولو يعلمون ما فيهما لأتوهما ولو حبوا. ما بال رجال يسمعون النداء بالصلاة ثم يتخلفون. والذي نفسي بيده لقد هممت أن آمر المؤذن فيقيم ثم آمر رجلا يصلي بالناس ثم آخذ شعلا من نار فأحرق من لا يخرج إلى الصلاة. والذي نفسي بيده لو يعلم أحدهم أنه يجد عرقا سمينا أو مرماتين حسنتين لشهد العشاء.
It is narrated that the Prophet (pbuh) said: Indeed the first row [in the congregational prayer] is like a row of angels [in the blessings that it entails]. Had you known its virtues, you would then have hastened towards it. The Prophet (pbuh) also said: The prayer of a man in congregation with another man is better than his prayer alone and his prayer in congregation with two men is better than his prayer in congregation with one man. As the number increases, it becomes dearer to God1.
It is also narrated that in one of the prayers, the Prophet (pbuh) missed a few people2. Observing this, he said: There is no prayer which is heavier upon these hypocrites than the Fajr and the ‘Isha prayers3. Had they known what [of rewards] is in these two prayers, they would then have attended these, even if they had to crawl [on their bellies]. What is the matter with these men, they hear the call for the prayers, yet hold back [from it]. By Him, in Whose hands is my life, I had intended to direct the caller of prayers to stand the prayer congregation, then direct a man to lead people in prayers, then take a torch of fire and burn those down who do not come out [of their houses] for [congregational] prayers4. By Him, in Whose hands is my life, had these people known that they would have found even a fat bone or a pair of nice hooves [by coming to the mosque], they would then have attended the ‘Isha prayer5.
General Notes:
- 1- That is, as the number of people praying in the congregation increases, the congregation becomes dearer to God.
- 2- It is clear from the latter part of this narrative as well as from other narratives that these people were hypocrites.
- 3- It seems that the hypocrites would generally remain absent especially from the congregation of these two prayers.
- 4- This is clearly a warning for those who hold back from attending the prayer congregation. It should be remembered that a prophet of God, according to the Islamic faith is an appointed representative of God. The prayer call made on behalf of a prophet of God is, in fact, a call made by the appointed representative of God. It should be the desire of every believer to attend to all the prayers in the leadership of the Prophet (pbuh). Thus, avoiding to attend the prayer congregation, while the prayer call was made on behalf of the Prophet (pbuh) not only implied the absentees’ complete lack of interest in gaining the extraordinary rewards entailed in praying behind the Prophet of God, but it also meant refuting the Prophet’s position as the appointed representative of God. It should further be kept in mind that the Qur’an has:
- ordained the death penalty for all those from Banu Ishmael who reject the Prophethood of Muhammad (pbuh);
- given a clearly distinguishable criterion to make a distinction between the believers and the rejecters. This criterion includes: Offering prayers and Paying Zaka’h (Al-Taubah 9: 5).
Keeping these points in perspective, it should be clear that the stated Prophet’s warning is in accordance with the express directive of the Qur’an.
- 5- That is, had these people expected some worldly gain – even if it were as trivial as a fat bone or a pair of hooves – by coming to the mosque, nothing would then have stopped them from attending to prayer. However, these people lack all desire to win God’s pleasure and to render themselves deserving of the eternal bliss of the hereafter.
Notes on the Text of the Narrative
This narrative or a part of it with some variations has been reported in Bukhari (narrative no. 618, 626, 2288, 6797), Muslim (narrative no. 651, 652), Mu’atta (narrative no. 290), Tirmidhi (narrative no. 217), Abu Dawood (narrative no. 548, 549, 554), Nissaiy (narrative no. 843, 848) Ibn Maajah (narrative no. 791, 797), Ahmad ibn Hanbal (narrative no. 3743, 3816, 4007, 4295, 4297, 4398, 7324, 8134, 8877, 8890, 9372, 9482, 10102, 10103, 10221, 10815, 10889, 10948, 10975, 21302, 21303, 21306, 21308), Ibn Hibban (narrative no. 2056, 2097, 2098), Ibn Khuzaymah (narrative no. 383, 1476, 1477, 1479, 1481, 1482, 1484, 1553, 1853, 1854), Daarimiy (narrative no. 1212, 1269, 1271, 1274), Nissaiy’s Sunan al-Kubraa (narrative no. 917, 921), Bayhaqi (narrative no. 4709, 4710, 4711, 4712, 4713, 4714, 4715, 4744, 4780, 4974, 5365), Ibn Abi Shaybah (narrative no. 3816, 5539), Abd al-Razzaq (narrative no. 1912, 1984, 1985, 1986, 1987, 1998, 2004, 5170), Abu Ya`laa (narrative no. 5335, 6338), Humaidiy (narrative no. 956). The reported text has been formed primarily on the basis of Bukhari’s narrative no. 626, 6797, Abu Dawood’s narrative no. 554 and Muslim’s narrative no. 651.
The words “وإن صف الأول على… أحب إلى الله تعالى” (i.e., ‘ Indeed the first row is like a row of angels… it becomes dearer to God.’) have been taken from Abu Dawood’s narrative no. 554; in some narratives, as in Ibn Hibban’s narrative no. 2056, the words “على مثل صف الملائكة” (i.e., ‘is like a row of angels’) have been reported as “لعلى مثل صف الملائكة” (i.e., ‘is indeed like a row of angels’); in some narratives, as in Bayhaqi’s narrative no. 4744, these words have been reported as “وأن الصف الأول على مثل صفوف الملائكة” (i.e., ‘the first row is like the rows of angels’).
In some narratives, as in Ahmad ibn Hanbal’s narrative no. 21302, the words “الصف الأول” (i.e., ‘the first row’) have been reported as “الصف المقدم” (i.e., ‘the leading row’).
In some narratives, as in Nissaiy’s narrative no. 843, the words “ولو علمتم ما فضيلته” (i.e., ‘had they known what are its virtues’) have been reported as “ولو تعلمون فضيلته” (i.e., ‘had you known what are its virtues’).
In some narratives, as in Ahmad ibn Hanbal’s narrative no. 21303, the words “إن صلاة الرجل مع الرجل أزكى من صلاته وحده” (i.e., ‘The prayer of a man in congregation with another man is better than his prayer alone’) have been reported as “إن صلاتك مع رجل أزكى من صلاتك وحدك” (i.e., ‘Indeed your prayer in congregation with one man is better than your prayer alone’); in some narratives, as in Ibn Khuzaymah’s narrative no. 1476, this part has been reported as “وإن صلاتك مع رجل أربى من صلاتك وحدك” (i.e., ‘Indeed your prayer in congregation with one man is more rewarding than your prayer all by yourself’).
In some narratives, as in Ahmad ibn Hanbal’s narrative no. 21303, the words “وصلاته مع الرجلين أزكى من صلاته مع الرجل” (i.e., ‘his prayer in congregation with two men is better than his prayer in congregation with one man’) have been reported as “إن صلاتك مع رجلين أزكى من صلاتك مع رجل” (i.e., ‘Indeed your prayers with two men is much better than your prayer with one man’); in some narratives, as in Nissaiy’s narrative no. 843, this part has been reported as “وصلاة الرجل مع الرجلين أزكى من صلاته مع الرجل” (i.e., ‘prayer of a man in congregation with two men is better than his prayer with one man’); in some narratives, as in Ibn Khuzaymah’s narrative no. 1476, this part has been reported as “وصلاتك مع رجلين أربى من صلاتك مع رجل” (i.e., ‘your prayer in congregation with two men is more rewarding than your prayer with one man’).
In some narratives, as in Nissaiy’s narrative no. 843, the words “وما كثر فهو أحب إلى الله” (i.e., ‘And as the number increases, it becomes dearer to God’) have been reported as “وما كانوا أكثر فهو أحب إلى الله” (i.e., ‘And when they are more in [number], it becomes dearer to God’); in some narratives, as in Ibn Hibban’s narrative no. 2056, this part has been reported as “وكلما كثر فهو أحب إلى الله” (i.e., ‘And as their number increases, it becomes dearer to God’).
Some variations of the part “فقد ناسا في بعض الصلوات” (i.e., ‘in one of the prayers, the Prophet (pbuh) missed a few people’) have been reported differently in various narratives. In some narratives, as in Abu Dawood’s narrative no. 554, this part has been reported as “صلى بنا رسول الله صلى الله عليه وسلم يوما الصبح فقال: أشاهد فلان؟ قالوا: لا، فقال: أشاهد فلان؟ قالوا: لا” (i.e., ‘one day, the Prophet led us in the morning prayers. Then he said: Is such and such person present? They replied: No. Then he said: Is such and such person present? They replied: No.’); in some narratives, as in Nissaiy’s narrative no. 843, the words “الصبح” (i.e., ‘the morning [prayer]’) has been reported as “صلاة الصبح” (i.e., ‘morning prayer’) while the Prophet’s question has been reported as “أشهد فلان الصلاة؟” (i.e., ‘did such and such person attend the prayer?’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 21302, the Prophet’s question has been reported as “شاهد فلان؟” (i.e., ‘such and such person present?’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 21303, the word “الصبح” (i.e., ‘the morning [prayer]’) has been reported as “الفجر” (The Fajr [prayer]; in the same narrative, the people’s response to the Prophet’s question has been reported in the words “فسكت القوم. قالوا: نعم، ولم يحضر” (i.e., ‘People remained silent. [Then] they said: Yes, though that person was not present’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 21306, the words “صلى بنا رسول الله” (i.e., ‘the Prophet of God led us in prayers’) have been reported as “صلى لنا رسول الله…” (i.e., ‘the Prophet of God prayed for us [in congregation]’); in some narratives, as in Ibn Khuzaymah’s narrative no. 1476, there is an addition of the words “ثم التفت” (i.e., ‘then he turned around’) before “فقال أشاهد فلان؟” (i.e., ‘then he asked: Is such and such person present?’); in the same narrative, the people’s response to the Prophet’s question has been reported as “قلنا: لا، ولم يشهد الصلاة“(i.e., ‘We said: No. As they had not come for the prayer’); in some narratives, as in Nissaiy’s Sunan al-Kubraa’s narrative no. 917, the word “الصبح” (i.e., ‘the morning [prayer]’) has been replaced with “صلاة العشاء” (i.e., ‘the ‘Isha prayer’); in the same narrative, there is an addition of the words فتقد رجالا” (i.e., ‘he found some men missing’) before the Prophet’s question; in some narratives, as in Bayhaqi’s narrative no. 4974, there is an addition of the words “نظر في وجوه القوم” (i.e., ‘he looked at the people’s faces’) before the Prophet’s question; in the same narrative, the people’s answer to the Prophet’s enquiry has been reported as “نعم” (i.e., ‘Yes’) in place of “لا” (i.e., ‘No’); in some narratives, as in Daarimiy’s narrative no. 1269, there is an addition of the words “ثم أقبل علينا بوجهه” (i.e., ‘then he turned his face towards us’) before the Prophet’s enquiry; furthermore, in the same narrative, it is stated that the people about whom the Prophet asked whether or not they were present were hypocrites. Thus, there is an addition of the words “لنفر من المنافقين لم يشهدوا الصلاة” (i.e., ‘[the Prophet asked this] for a group of hypocrites, who had not attended prayer’) at the end.
In some narratives, as in Ahmad ibn Hanbal’s narrative no. 9482, the words “ليس صلاة أثقل على المنافقين من الفجر والعشاء” (i.e., ‘There is no prayer which is heavier upon these hypocrites than the Fajr and the ‘Isha prayers’) have been reported as “أثقل صلاة على المنافقين صلاة العشاء والفجر” (i.e., ‘The heaviest prayer upon these hypocrites is the ‘Isha and the Fajr prayer’); in some narratives, as in Abu Dawood’s narrative no. 554, these words have been reported as “إن هاتين الصلاتين أثقل الصلوات على المنافقين” (i.e., ‘Indeed these two prayer are the heaviest of prayers upon these hypocrites’); in some narratives, as in Nissaiy’s narrative no. 843, these words have been reported as “إن هاتين الصلاتين من أثقل الصلاة على المنافقين” (Indeed these two prayers are the heaviest of prayer upon these hypocrites’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 21302, these words have been reported as “إن هاتين الصلاتين من أثقل الصلوات على المنافقين” (i.e., ‘Indeed these two prayers are amongst the heaviest of prayers upon these hypocrites’); in some narratives, as in Ibn Khuzaymah’s narrative no. 1476, these words have been reported as “إن اثقل الصلاة على المنافقين صلاة العشاء وصلاة الفجر” (i.e., ‘Indeed the heaviest prayer upon these hypocrites are the ‘Isha prayer and the Fajr prayer’); in some narratives, as in Bayhaqi’s narrative no. 4974, these words have been reported as “أما أنه ليس من صلاة أثقل على المنافقين من هاتين الصلاتين” (Listen, there is no prayer that is heavier upon these hypocrites than these two prayers’); in some narratives, as in Abd al-Razzaq’s narrative no. 1987, this part has been reported as “وما صلاة أشد على المنافقين من هاتين الصلاتين” (i.e., ‘there is no prayer that is severer upon these hypocrites than these two prayers’).
In some narratives, as in Ahmad ibn Hanbal’s narrative no. 10221, the word “الفجر” (i.e., ‘the Fajr prayer’)have been reported as “الصبح” (i.e., ‘the morning [prayer]’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 21308, this word has been reported as “الغداة” (i.e., ‘the morning [prayer]’).
In some narratives, as in Ibn Khuzaymah’s narrative no. 1484, the word “العشاء” (i.e., ‘the ‘Isha [prayer]’) has been reported as “العشاء الآخرة” (i.e., ‘the latter ‘Isha‘).
In some narratives, as in Abu Dawood’s narrative no. 554, the words “ولو يعلمون ما فيهما لأتوهما ولو حبوا” (i.e., ‘Had they known what [of rewards] is in these two prayers, they would then have attended these, even if they had to crawl’) have been reported as “ولو تعلمون ما فيهما لأتيتموهما ولو حبوا على الركب” (i.e., ‘Had you known what is in these two prayers, you would have come for them, even if you had to crawl on your knees’); in some narratives, as in Ibn Hibban’s narrative no. 2056, these words have been reported as “ولو يعلمون فضل ما فيهما… حبوا” (i.e., ‘had you known what virtues are in these two prayers… crawl’).
The words “والذي نفسي بيده” (i.e., ‘By Him, in Whose hands is my life’) before “لقد هممت” (i.e., I had intended’) have been taken from Bayhaqi’s narrative no. 4709. In some narratives, as in Bayhaqi’s narrative no. 4711, these words have been reported as “والذي نفس محمد بيده” (i.e., ‘By Him, in Whose hands is Muhammad’s life’);
The words “ما بال رجال يسمعون النداء بالصلاة ثم يتخلفون” (i.e., ‘what is the matter with these men, they hear the call for the prayers and yet stay behind’) have been reported in Abd al-Razzaq’s narrative no. 1912.
In some narratives, as in Ibn Khuzaymah’s narrative no. 1484, the words “لقد هممت” (i.e., ‘I have intended’) have been reported as “وإني لأهم” (i.e., ‘I intend’); in some narratives, as in Daarimiy’s narrative no. 1212, these words have been reported as “لهممت” (i.e., ‘Indeed I intended’).
The words “أن آمر المؤذن فيقيم” (i.e., ‘to direct the caller of prayers to stand the prayer congregation’) have been taken from Bukhari’s narrative no. 626. In some narratives, as in Ibn Hibban’s narrative no. 2098, the words “أن آمر المؤذن فيقيم” (i.e., ‘to direct the caller of prayers to stand the prayer congregation’) have been reported as “أن آمر بالصلاة فتقام” (i.e., ‘to direct the prayer to be started’); in some narratives, as in Ibn Khuzaymah’s narrative no. 1481, these words have been reported as “أن آمر فتياني فيقيموا الصلاة” (i.e., ‘to direct my men to stand the prayer congregation’); in some narratives, as in Daarimiy’s narrative no. 1212, these words have been reported as “أن آمر رجلا يصلي بالناس” (i.e., ‘to direct a man to lead people in prayer’); in some narratives, as in Humaydiy’s narrative no. 956, this part has been reported as “أن أقيم الصلاة” (i.e., ‘that the prayer be started’).
In some narratives, as in Ahmad ibn Hanbal’s narrative no. 9482, the word “فيقيم” (i.e., ‘to stand the prayer congregation’) has been reported as “فيؤذن” (i.e., ‘to call for the prayer’); in some narratives, as in Abu Ya`laa’s narrative no. 6338, this part has been rendered as “فيؤذن بها” (i.e., ‘to call for it’).
In some narratives, as in Bukhari’s narrative no. 626, the words “يصلي بالناس” (i.e., ‘lead people in prayer’) have been reported as “يؤم بالناس” (i.e., ‘to lead people [in prayer]’).
In some narratives as in Ahmad ibn Hanbal’s narrative no. 9482, the words “ثم آخذ شعلا من نار فأحرق من لا يخرج إلى الصلاة” (i.e., ‘then take a torch of fire and burn those down who do not come out [of their houses] for [congregational] prayers’) have been replaced with “ثم انطلق معي برجال معهم حزم الحطب إلى قوم يتخلفون عن الصلاة فأحرق عليهم بيوتهم بالنار” (i.e., ‘then I should go with people who have a pack of firewood to the group which remains behind from [attending] prayer and burn upon them their houses with fire’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 10221, these words have been reported as “ثم آتي أقواما يتخلفون عن الصلاة فأحرق عليهم” (i.e., ‘then I should go to the groups that remain behind from prayer and put a torch on them’); in some narratives as in Ibn Hibban’s narrative no. 2098 these words have been reported as “ثم أنطلق معي برجال معهم حزم حطب إلى قوم لا يشهدون الصلاة فأحرق عليهم بيوتهم بالنار” (i.e., ‘then I should go with people who have a pack of firewood to the group which does not attend prayer and burn upon them their houses with fire’); in some narratives, as in Ibn Khuzaymah’s narrative no. 1484, these words have been reported as “ثم آخذ حزم النار فأحرق على أناس يتخلفون عن الصلاة بيوتهم” (i.e., ‘then I should take a pack of fire and burn upon those people – their houses – who remain behind from [attending] prayer’); in some narratives, as in Bayhaqi’s narrative no. 4710, these words have been reported as “ثم أنطلق معي برجال معهم حزم الحطب ثم أخالف إلى قوم لا يشهدون الصلاة فأحرق عليهم بيوتهم بالنار” (i.e., ‘then I, with a group of men who have a pack of firewood, should approach those people who do not attend the prayer and burn upon them their houses with fire’); while in some narratives, as in Muslim’s narrative no. 651, the phrase “حزم الحطب” (i.e., ‘pack of firewood’) have been reported as “حزم من حطب” (i.e., ‘pack consisting of firewood’); in some narratives, as in Muslim’s narrative no. 651, these words have been reported as “ثم أخالف إلى رجال يتخلفون عنها فآمر بهم فيحرقوا عليهم بحزم الحطب بيوتهم” (i.e., ‘then I should approach these men who remain behind from [attending] it, then I direct them to burn upon them their houses with a pack of firewood’); in some narratives, as in Bukhari’s narrative no. 2288, these words have been reported as “ثم أخالف إلى منازل قوم لا يشهدون الصلاة فأحرق عليهم” (i.e., ‘then I should approach the houses of the group which does not attend the prayer and burn these upon them’); in some narratives, as in Ibn Khuzaymah’s narrative no. 1479, these words have been reported as “لقد هممت أن آتي هؤلاء الذين يتخلفون عن هذه الصلاة فأحرق عليهم بيوتهم“(i.e., ‘I had intended to go to those, who remain behind from [attending] this prayer and burn their houses upon them’); in some narratives, as in Ibn Khuzaymah’s narrative no. 1481, these words have been reported as “وآمر فتيانا فيتخلفوا إلى رجال يتخلفون عن الصلاة فيحرقون عليهم بيوتهم” (i.e., ‘and direct some young men to remain behind [from prayer] and go to those people who remain behind from [attending] prayer and to burn upon them their houses’); in some narratives, as in Ibn Hibban’s narrative no. 2097, these words have been reported as “ثم آتي أقواما يخلفون عنها فأحرق عليهم” (i.e., ‘then I should go to the groups that remain behind from [attending] it and put a torch on them’); in some narratives, as in Abu Dawood’s narrative no. 549, these words have been reported as “أن آمر فتيتي فيجمعوا حزما من حطب ثم آتي قوما يصلون في بيوتهم ليست بهم علة فاحرقها عليهم” (i.e., ‘I should direct my boys to gather a stock of firewood, then I should go to the people that offer their prayers at home – while not suffering from any ailment – and to burn these upon them’); in some narratives, as in Bayhaqi’s narrative no. 4712, these words have been reported as “ثم آمر بفتيان معهم حزم الحطب وأحرق على قوم دورهم يسمعون النداء ثم لا يأتون الصلاة” (i.e., ‘then I should direct a group of boys having a pack of firewood and burn upon those people their houses, who hear the call [for prayers] and still don’t come for prayers’); in some narratives, as in Daarimiy’s narrative no. 1212, these words have been reported as “ثم أتخلف على أهل هذه الدور الذين يتخلفون عن هذه الصلاة فاضرمها عليهم بالنيران” (i.e., ‘then remaining behind, I should attack the inhabitants of these houses, who remain behind from [attending] this prayer and burn these houses upon them with fire’); in some narratives, as in Daarimiy’s narrative no. 1274, these words have been reported as “ثم أخالف إلى أقوام يتخلفون عن هذه الصلاة فأحرق عليهم بيوتهم” (i.e., ‘then I should approach these groups who remain behind from [attending] this prayer, then burn upon them their houses’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 3743, these words have been reported as “ثم آمر بأناس لا يصلون معنا فتحرق عليهم بيوتهم” (i.e., ‘then I should direct for these people who do not offer prayers with us that their houses be burnt upon them’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 8890, these words have been reported as “ثم أتتبع هؤلاء الذين يتخلفون عن الصلاة في دورهم فاحرقها عليهم” (i.e., ‘then I should find those who remain behind from prayer in their houses and burn their houses upon them’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 9372, these words have been reported as “أن آمر رجلا فيتخلف على أهل هذه الدور الذين يتخلفون عن هذه الصلاة فأحرقها عليهم بالنيران” (i.e., ‘then I should direct a man that remaining behind, he attacks the inhabitants of these houses, who remain behind from [attending] this prayer and then to burn their houses upon them’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 10948, this part has been reported as “واتبع هذه الدور التي تخلف أهلوها عن هذه فاضرمها عليهم بالنيران” (i.e., ‘I should follow these houses, whose inhabitants remain behind from [attending] this [prayer] and burn their houses upon them with fire’); in some narratives, as in Abd al-Razzaq’s narrative no. 1912, this part has been reported as “ثم لا يتخلف عنها أحد الا حرقت بيته” (i.e., ‘then anyone who remains behind from [attending] it, his house should be torched’); while in an alternative wording in the same narrative, the Prophet said “ثم لا يتخلف عنها أحد الا حرقت عليه” (i.e., ‘then anyone who remains behind from [attending] it, his house should be torched upon him’); in some narratives, as in Abd al-Razzaq’s narrative no. 1998, this part has been reported as “أن آمر فتيانا فيجمعون حطبا ثم آمر رجلا يصلي بالناس ثم أحضر إلى بيوت قوم لم يحضروا الصلاة فأحرقها عليهم” (i.e., ‘that I should direct some boys to gather firewood and direct a man to lead people in prayers and then go to the houses of those who do not come to prayer and then burn their houses upon them’).
The words “والذي نفسي بيده لو يعلم أحدهم أنه يجد عرقا سمينا أو مرماتين حسنتين لشهد العشاء“(i.e., ‘By Him, in Whose hands is my life, had these people known that they would have found even a thick bone or a pair of nice hooves, they would then have attended the ‘Isha prayer’) have been reported in Bukhari’s narrative no. 6797. In some narratives, as in Ibn Khuzaymah’s narrative no. 1481, these words have been reported as “ولو علم أحدهم أنه يدعى إلى عظم إلى ثريد أي لأجاب” (i.e., ‘Had each of them known that they have been called towards even a bone or towards some porridge, they would then have responded [to the call]’); in some narratives, as in Daarimiy’s narrative no. 1274, these words have been reported as “لو كان عرقا سمينا أو مرماتين حسنتين لشهدوهما ولو يعلمون ما فيهما لأتوهما ولو حبوا” (i.e., ‘Had it been a big bone or a pair of nice hooves, they would then have attended these two prayers. And had they known what is in these two prayers, they would then have come for them, even if they had to crawl’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 8877, these words have been reported as “وأيم الله لو يعلم أحدهم أن له بشهودها عرقا سمينا أو مرماتين لشهدها ولو يعلمون ما فيها لأتوها ولو حبوا” (i.e., ‘By God, If they had known that by attending it they would have received a big bone or a pair of nice hooves, they would then have attended it. And had they known what was in it, they would then have attended it even if they had to crawl’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 9372, these words have been reported as “لو أن رجلا بدا الناس إلى عرق أو مرماتين لأجابوا له وهم يتخلفون عن هذه الصلاة” (i.e., ‘Had a man shown these people a bone or a pair of hooves, they would then have responded [to his call], yet they hold back from [attending] this prayer’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 10815, these words have been reported as “لو ان رجلا نادى الناس إلى عرق أو مرماتين لأتوه لذلك وهم يتخلفون عن الصلاة” (i.e., ‘Had a man called these people to a bone or a pair of hooves, they would then have come for it, yet they hold back from prayer’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 10889, these words have been reported as “ولو علم أحدكم انه إذا وجد عرقا من شاة سمينة أو مرماتين حسنتين لأتيتموها أجمعين” (i.e., ‘Had they known that they would find a fat sheep’s bone or a pair of nice hooves then they would all have come’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 10948, this part has been reported as “لو أن رجلا دعا الناس إلى عرق أو مرماتين أتوه لذلك ولم يتخلفوا وهم يتخلفون عن هذه الصلاة” (i.e., ‘Had a man called these people to [get] a bone or a pair of hooves, they would have come for it and would not have held back, yet they hold back from this prayer’); in some narratives, as in Abd al-Razzaq’s narrative no. 1987, this part has been reported as “ولو قيل لأحدكم إنك إذا شهدت العشاء وجدت مرماتين حسنتين أو عرقا سمينا لشهدها” (i.e., ‘if it were said to one of them: If you attend the ‘Isha prayer, you would have found a pair of nice hooves or a fat bone, they would then have attended it’); in some narratives, as in Abd al-Razzaq’s narrative no. 1998, this part has been reported as “والله لو قيل لأحدهم إن جاء إلى المسجد وجد مرماة أو مرماتين أو عرقا أو عرقين لحضرها” (i.e., ‘By God, if it were said to one of them that if were to go to the mosque, he would find a hoof or two or a bone or two, he would then have attended it’).
In some narratives, as in Muslim’s narrative no. 651, the words “عرقا سمينا” (i.e., ‘a fat bone’) have been replaced with a synonym phrase “عظما سمينا“.
In some narratives, as in Ahmad ibn Hanbal’s narrative no. 7324, the words “لشهد العشاء” (i.e., ‘he would certainly have attended ‘Isha [congregation]’) have been replaced with “إذا لشهد الصلوات” (i.e., ‘then he would certainly have attended the [congregational] prayers’).
In some narratives, as in Bukhari’s narrative no. 618, the Prophet (pbuh) is reported to have said:
By Him in Whose hands is my life, I had intended that I should direct that firewood be gathered; then I should direct that a call be made for prayer; then I should direct a man to lead people [in prayer]; then I should approach men and burn their houses upon them.
والذي نفسي بيده لقد هممت أن آمر بحطب فيحطب ثم آمر بالصلاة فيؤذن لها ثم آمر رجلا فيؤم الناس ثم أخالف إلى رجال فأحرق عليهم بيوتهم.
In some narratives, as in Bukhari’s narrative no. 6797, the word “فيحطب” (i.e., ‘to be gathered’) has been replaced by its synonym “فيحتطب“.
In some narratives, as in Muslim’s narrative no. 651, the Prophet (pbuh) is reported to have said:
I had intended that I should direct my boys to prepare for me a pack of firewood; then I should direct a man to lead people in prayers; and then to burn down the houses upon those who are in them.
لقد هممت أن آمر فتياني أن يستعدوا لي بحزم من حطب ثم آمر رجلا يصلي بالناس ثم تحرق بيوت على من فيها.
In some narratives, as in Muslim’s narrative no. 652, the same narrative has been reported with specific reference to the Jum`ah (Friday) congregation. Muslim’s narrative no. 652 is reproduced below:
It is narrated that the Prophet (pbuh) said for a people who used to hold back from the Friday [congregation]: I had intended that I should direct a man to lead people in prayers then to burn their down upon these men who hold back from attending the Friday [congregation].
روي أن النبي صلى الله عليه وسلم قال لقوم يتخلفون عن الجمعة: لقد هممت أن آمر رجلا يصلي بالناس ثم أحرق على رجال يتخلفون عن الجمعة بيوتهم.
In some narratives, as in Bayhaqi’s narrative no. 4713, the words “أن آمر رجلا يصلي بالناس” (i.e., ‘that I should direct a man to lead people in prayers’) have been replaced with”أن آمر فتياني أن يجمعوا حزما من حطب” (i.e., ‘that I should direct my boys to gather a pack consisting of firewood’; in some narratives, as in Ahmad ibn Hanbal’s narrative no. 7324, these words have been reported as “أن آمر رجلا فيقيم الصلاة” (i.e., ‘that I should direct a man to start the prayer’).
In some narratives, as in Bayhaqi’s narrative no. 4714, the words “ثم أحرق على رجال يتخلفون عن الجمعة بيوتهم” (i.e., ‘then burn down the houses upon those men who hold back from [attending] the Friday congregation’) have been reported as “ثم يحرق على رجال تخلفون عن الجمعة” (i.e., ‘then those who hold back from [attending] Friday congregation be burned upon’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 4007, these words have been reported as “ثم أحرق على رجال بيوتهم يتخلفون عن الجمعة” (i.e., ‘then I should burn their houses upon those men who hold back from attending Friday [congregation]’) ; in some narratives, as in Ahmad ibn Hanbal’s narrative no. 4295, these words have been reported as “ثم انظر فاحرق على قوم بيوتهم لا يشهدون الجمعة” (i.e., ‘then I should see and burn down the houses upon the group that does not attend Friday [congregation]’); in some narratives, as in Bayhaqi’s narrative no. 4713, these words have been reported as “ثم أنطلق فأحرق على قوم بيوتهم لا يشهدون الجمعة” (i.e., ‘then I should go and burn down the houses upon those people who do not attend Friday [congregation]’); in some narratives, as in Ahmad ibn Hanbal’s narrative no. 7324, these words have been reported as “ثم آمر فتيانا فيخالفون إلى قوم لا يأتونها فيحرقون عليهم بيوتهم بحزم الحطب” (i.e., ‘then I should direct some youngsters to approach this group that does not come and to burn upon them their houses with a pack of firewood’).
In some narratives, as in Ahmad ibn Hanbal’s narrative no. 4297, almost the same narrative has been reported as:
I had intended that I should direct my boys that they gather firewood; then I should direct a man to lead people [in prayer] and then burn their houses down upon these people who do not attend the Friday prayer.’
لقد هممت أن آمر فتياني فيحزموا حطبا ثم آمر رجلا يؤم بالناس فاحرق على قوم بيوتهم لا يشهدون الجمعة.
(This write-up is prepared by the Hadith Cell of Javed Ahmad Ghamidi)