it, so it was not permissible for him to abandon it, like the rest of the pillars. Our argument is what Abu Hurayrah, may Allah be pleased with him, narrated, saying: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The Imam is only appointed to be followed, so do not differ from him; and if he prays sitting, then all of you pray sitting." Agreed upon (8). Also from Aisha, may Allah be pleased with her, who said: [The Prophet (peace and blessings of Allah be upon him)] (9) prayed in his house while he was ailing, so he prayed sitting, and a group of people prayed behind him standing. He gestured to them to sit. When he finished, he said: "The Imam is only appointed to be followed. When he bows, then bow; when he rises, then rise; when he says 'Sami'a Allahu liman hamidah' (Allah hears those who praise Him), say 'Rabbana wa laka al-hamd' (Our Lord, and to You is the praise). And if he prays sitting, then all of you pray sitting." Anas narrated something similar; both Al-Bukhari and Muslim recorded it (8). Jabir also narrated from the Prophet (peace and blessings of Allah be upon him) something similar, which Muslim recorded (8). Usayd ibn Hudayr also narrated it and acted upon it. Ibn Abd al-Barr said: "This hadith is narrated from the Prophet (peace and blessings of Allah be upon him) through mutawatir (concurrently transmitted) chains of narration, from the hadith of Anas, Jabir, Abu Hurayrah, Ibn Umar, and Aisha, all with authentic chains." Furthermore, because it is the state of the Imam's sitting, the followers are required to follow him, as in the state of the Tashahhud. As for the hadith of Al-Sha'bi, it is mursal (a narration where a Successor omits the Companion) and is narrated by Jabir al-Ju'fi, who is considered abandoned (matruk). Four of the Prophet's (peace and blessings of Allah be upon him) Companions acted upon this after him. As for the hadith of others, Ahmad said: "There is no evidence in this, because Abu Bakr had started the prayer, and if he starts the prayer standing, they should pray standing." Ahmad thus pointed out that it is possible to reconcile the two hadiths by interpreting the first as referring to someone who...
= the Book of Imamate. Al-Mujtaba 2/77-79. Ibn Majah, in: "The Chapter on What Has Been Reported Regarding the Prayer of the Messenger of Allah (peace and blessings of Allah be upon him) during his illness," from the Book of Establishing Prayer. Sunan Ibn Majah 1/389. Al-Darimi, in: "The Chapter on One Who Prays Behind an Imam while the Imam is Sitting," from the Book of Prayer. Sunan al-Darimi 1/287-288. And Imam Ahmad, in: Al-Musnad 1/356, 2/52, 6/224, 251. (8) The takhrij (authentication/sourcing) of these hadiths has already been provided in full in Volume Two, page 131, in the takhrij of the hadith: "The Imam is only appointed to be followed." (9) In M: "The Messenger of Allah prayed with us."
عليه، فلم يَجُزْ له تَرْكُه، كسائِرِ الأرْكانِ. ولَنا، ما رَوَى أبو هُرَيْرَةَ، رَضِىَ اللَّه عنه، قال: قال رسولُ اللهِ -صلى اللَّه عليه وسلم-: "إنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَلَا تَخْتَلِفُوا عَلَيْهِ، وَإذَا صَلَّى جَالِسًا، فَصَلُّوا جُلُوسًا أجْمَعُونَ". مُتَّفَقٌ عليه (٨). وعن عائشةَ، رَضِىَ اللهُ عنها، قالت: [صَلَّى النَّبِىُّ] (٩) -صلى اللَّه عليه وسلم- في بَيْتِه، وهو شَاكٍ، فَصَلَّى جَالِسًا، وصَلَّى وَرَاءَهُ قَوْمٌ قِيَامًا، فأشَارَ إليهم، أنِ اجْلِسُوا، فلما انْصَرَفَ قال: "إنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ به، فَإذَا رَكَعَ فَارْكَعُوا، وَإذَا رَفَعَ فَارْفَعُوا، وإذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَه، فَقُولُوا: رَبَّنَا ولَكَ الحَمْدُ. وإذا صَلَّى جَالِسًا، فَصَلُّوا جُلُوسًا أَجْمَعُونَ". ورَوَى أَنَسٌ نَحْوَه، أخْرَجَهما البُخَارِىُّ، ومُسْلِمٌ (٨). ورَوَى جَابِرٌ، عن النَّبِيِّ -صلى اللَّه عليه وسلم- مِثْلَه. أخْرَجَهُ مُسْلِمٌ (٨). ورَوَاهُ أُسَيْدُ بن حُضَيْرٍ، وعَمِلَ به. قال ابنُ عبدِ البَرِّ: رُوِىَ هذا الحَدِيثُ عن النَّبِيِّ -صلى اللَّه عليه وسلم- من طُرُقٍ مُتَوَاتِرَةٍ، من حَدِيثِ أَنَسٍ، وجَابِرٍ، وأبى هُريرَةَ، وابنِ عمرَ، وعائشةَ، كلُّها بأسَانِيدَ صِحَاحٍ. ولأنَّها حالَةُ قُعُودِ الإِمامِ، فكان على المَأْمُومِينَ مُتَابَعَتُه، كحالِ التَّشَهُّدِ. فأمَّا حديثُ الشَّعْبِىِّ فَمُرْسَلٌ، يَرْوِيهِ جابِرٌ الجُعْفِىُّ، وهو مَتْرُوكٌ. وقد فَعَلَه أرْبَعَةٌ من أصْحابِ النَّبِيِّ -صلى اللَّه عليه وسلم- بعدَه. وأما حديثُ الآخَرِينَ، فقال أحمدُ: ليس في هذا حُجَّةٌ؛ لأنَّ أبا بكرٍ كان ابْتَدَأَ الصلاةَ، فإِذا ابْتَدَأ الصَّلَاةَ قَائِمًا صَلُّوا قِيَامًا. فأشارَ أحمدُ إلى أنَّه يُمْكِنُ الجَمْعُ بين الحَدِيثَيْنِ، بِحَمْلِ الأوَّل على من
= كتاب الإِمامة. المجتبى ٢/ ٧٧ - ٧٩. وابن ماجه، في: باب ما جاء في صلاة رسول اللَّه -صلى اللَّه عليه وسلم- في مرضه، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٣٨٩. والدارمى، في: باب في من يصلى خلف الإمام والإِمام جالس، من كتاب الصلاة. سنن الدارمي ١/ ٢٨٧، ٢٨٨. والإِمام أحمد، في: المسند ١/ ٣٥٦، ٢/ ٥٢، ٦/ ٢٢٤، ٢٥١.(٨) سبق تخريج هذه الأحاديث مستوفاة في الجزء الثاني صفحة ١٣١. في تخريج حديث: "إنما جعل الإِمام ليؤتم به".(٩) في م: "صلى بنا رسول اللَّه".
