Next, "he (sallallaahu 'alaihi wa sallam) would say takbeer and go down into sajdah"78, and he ordered "the one who prayed badly" to
do so, saying to him, No one's prayer is complete unless ... he says: Allaah listens
to the one who praises Him and stands up straight, then says: Allaah is the Greatest
and prostrates such that his joints are at rest.79
Also, "when he wanted to perform sajdah, he would say takbeer, [separate his hands
from his sides,] and then perform sajdah."80
Sometimes, "he would raise his hands when performing sajdah."81
"He used to place his hands on the ground before his knees."82
He used to instruct likewise, saying, When one of you performs sajdah, he should
not kneel like a camel, but should place his hands before his knees.83
He also used to say, Verily, the hands prostrate as the face prostrates, so when
one of you places his face (on the ground), he should place his hands, and when
he raises it, he should raise them.84
"He would support himself on his palms [and spread them]"85,
"put his fingers together"86, and "point them towards
the qiblah."87
Also, "he would put them (his palms) level with his shoulders"88,
and sometimes "level with his ears"89. "He would
put his nose and forehead firmly on the ground."90
He said to "the one who prayed badly", When you prostrate, then be firm in your prostration91; in one narration: When you prostrate, put your face
and hands down firmly, until all of your bones are relaxed in their proper places.92
He also used to say, "There is no prayer for the one whose nose does not feel as
much of the ground as the forehead."93
"He used to put his knees and toes down firmly"94,
"point with the front of the toes towards the qiblah"95,
"put his heels together"96, "keep his feet upright"97, and "ordered likewise."98
Hence, these are the seven limbs on which he (sallallaahu 'alaihi wa sallam) would
prostrate: the palms, the knees, the feet, and the forehead and nose - counting
the last two as one limb in prostration, as he (sallallaahu 'alaihi wa sallam) said:
I have been ordered to prostrate (in one narration: we have been ordered to prostrate)
on seven bones: on the forehead ..., and he indicated by moving his hand99
around his nose, the hands (in one version: the palms), the knees and
the toes, and not to tuck up100 the garments and
hair.101
He also used to say, When a slave prostrates, seven limbs prostrate with him: his
face, his palms, his knees and his feet.102
He said about a man who was praying with his hair tied103
behind him, His example is surely like that of someone who prays with his hands bound
(behind his back).104 He also said, That is the
saddle of the devil, i.e. where the devil sits, referring to the knots
in the hair.105
"He would not rest his fore-arms on the ground"106,
but "would raise them above the ground, and keep them away from his sides such that
the whiteness of his armpits could be seen from behind"107,
and also "such that if a small lamb or kid wanted to pass under his arms, it would
have been able to do so."108
He would do this to such an extent that one of his Companions said, "We used to
feel sorry for the Messenger of Allaah (sallallaahu 'alaihi wa sallam) because of
the way he kept his hands away from his sides."109
He used to order likewise, saying, When you perform sajdah, place your palms (on
the ground) and raise your elbows110, and
Be level in sujood, and none of you should spread his fore- arms like the spreading
of a dog (in one narration: like a dog spreads them)111.
In a separate hadeeth, None of you should rest arms on the ground the way a dog rests
them.112
He also used to say, Do not spread your arms [the way a beast of prey does], rest
on your palms and keep your upper arms apart, for when you do all that, every one
of your limbs prostrates with you.113
He (sallallaahu 'alaihi wa sallam) used to command the completion of rukoo' and
sujood, comparing someone not doing so to the hungry man who eats one or two dates,
which are of no use to him, and also saying about him, he is indeed one of the worst
thieves among the people.
He also ruled that the prayer of one who does not straighten his spine fully in
rukoo' and sujood is invalid, as has been mentioned under "Rukoo'", and ordered
"the one who prayed badly" to be at ease in his sujood, as mentioned before.
He (sallallaahu 'alaihi wa sallam) would say any one of the following remembrances
of Allaah and supplications in this posture:
-
How Perfect is my Lord, the Most High, three times.114
Sometimes, "he would repeat it more times than that."115
Once, he repeated it so much that his sujood were nearly as long as his standing,
in which he had recited three of the Long Soorahs: al-Baqarah, an-Nisaa' and aal-'Imraan.
That prayer was full of supplication and seeking of forgiveness, as mentioned before
under "Night Prayer".
-
How Perfect is my Lord, the Most High, and Praised be He, three times.116
-
Perfect, Blessed, Lord of the Angels and the Spirit.117
-
How perfect You are O Allaah, our Lord, and Praised. O Allaah! Forgive me,
which he would say often in his rukoo' and sujood, implementing the order of the
Qur'aan.118
-
O Allaah! For you I have prostrated; in You I have believed; to You I have submitted;
[You are my Lord;] my face has prostrated for the One Who created it and shaped
it , [shaped it excellently,] then brought forth its hearing and vision: [so] blessed
be Allaah, the Best to Create!119
-
O Allaah! Forgive me all my sins: the minor and the major, the first and the last,
the open and the hidden.120
-
My person and my shadow have prostrated to You; my heart has believed in You; I acknowledge
Your favours towards me: here are my hands and whatever I have earned against myself.121
-
How Perfect is He Who has all Power, Kingdom, Magnificence and Supremity122, which he would say in night prayer, as with
the following ones:
-
How perfect You are [O Allaah] and Praised. None has the right to be worshipped except
you.123
-
O Allaah! Forgive me what (sins) I have concealed and what (sins) I have done openly.124
-
O Allaah! Place light in my heart; [and light in my tongue;] and place light in my
hearing; and place light in my seeing; and place light from below me; and place
light from above me, and light on my right, and light on my left; and place light
ahead of me; and place light behind me; [and place light in my self;] and make the
light greater for me.125
-
[O Allaah!] [Indeed] I seek refuge with Your Pleasure from Your Anger; [I seek refuge]
with Your Pardons from Your Punishment; I seek refuge with You from You. I cannot
count all exultations upon You; You are as You have extolled Yourself.126
He (sallallaahu 'alaihi wa sallam) used to forbid recitation of the Qur'aan in rukoo'
and sujood, and commanded striving in, and a lot of, supplication in this posture,
as explained previously under "Rukoo'". He also used to say, The slave is closest
to his Lord when he is prostrating, so increase supplication [in it].127
He (sallallaahu 'alaihi wa sallam) would make his sujood about as long as his rukoo',
and sometimes he would make it extremely long due to the circumstances, as one of
his Companions said:
"The Messenger of Allaah (sallallaahu 'alaihi wa sallam) came out to us for one
of the two later prayers, [Zuhr or 'Asr,] carrying Hasan or Husain. The Prophet
(sallallaahu 'alaihi wa sallam) then came to the front and put him down [next to
his right foot], said takbeer for the prayer and commenced praying. During the prayer,
he performed a very long prostration, so I raised my head [from among the people],
and there was the child, on the back of the Messenger of Allaah (sallallaahu 'alaihi
wa sallam), who was in prostration. I then returned to my prostration. When the
Messenger of Allaah (sallallaahu 'alaihi wa sallam) had offered the prayer, the
people said, 'O Messenger of Allaah! In the middle of [this] your prayer, you performed
a prostration and lengthened it so much that we thought either something had happened,
or that you were receiving revelation!' He said, Neither of those was the case: actually,
my son made me his mount, so I did not want to hurry him until he had satisfied
his wish "128
In another hadeeth, "He (sallallaahu 'alaihi wa sallam) was praying. When he performed
sajdah, al-Hasan and al-Husain jumped onto his back. When the people tried to stop
them, he gestured to them to leave the two alone. After offering his prayer, he
placed them in his lap and said, Whoever loves me should love these two."129
He (sallallaahu 'alaihi wa sallam) used to say, There is no one among my ummah whom
I will not recognise on the Day of Resurrection. They said, "How will you
recognise them, O Messenger of Allaah, among the multitude of created beings?" He
said, Do you not see that were one of you to enter an enclosure in which there was
a jet black130 steed and a horse with a white
forehead and legs131, would you not recognise
the latter from the former? They said, "Of course." He said, Thus, my ummah on
that day will surely have white faces132 because
of sujood, and white arms and feet133 because
of ablution.134
He would also say, When Allaah intends to have mercy on whomsoever he wishes of the
people of the Fire, He will order the angels to bring out whoever used to worship
Allaah; so they will bring them out, recognising them from the marks of sujood,
for Allaah has prohibited the Fire from devouring the marks of sujood. Thus, they
will be brought out from the Fire, for the Fire devours all of a son of Aadam except
the marks of sujood.135
He would often prostrate on the (bare) ground.137
"His Companions would pray with him in the intense heat, so when one of them could
not press his forehead against the ground, he would spread his robe and prostrate
on that."138
He also used to say, the whole earth has been made a place of worship (masjid) and
a purification for me and my ummah; so wherever prayer becomes due on someone of
my ummah, he has his place of worship (masjid) and his purification next to him.
Those before me used to think that this was too much: indeed, they would only pray
in their churches and synagogues.139
Sometimes, he would prostrate in mud and water, and that happened to him once at
dawn on the twenty-first night of Ramadaan, when it rained and the roof of the mosque,
which was made of palm-branches, was washed away. So he (sallallaahu 'alaihi wa
sallam) prostrated in mud and water; Abu Sa'eed al- Khudri said, "So I saw, with
my own eyes, the Messenger of Allaah (sallallaahu 'alaihi wa sallam), with traces
of mud and water on his forehead and nose."140
Also, "he would pray on a khumrah"141 sometimes,
or "on a mat"142 sometimes, and "he prayed on it
once when it had become blackened due to prolonged use."143
Next, "he (sallallaahu 'alaihi wa sallam) would raise his head from prostration
while saying takbeer"144, and he ordered "the one
who prayed badly" to do that, saying, The prayer of any person is not complete until
... he prostrates until his limbs are at rest, then he says, 'Allah is the Greatest'
and raises his head until he is sitting straight.145
Also, "he would raise his hands with this takbeer" sometimes.146
Next, "he would lay his left foot along the ground and sit on it [relaxed]"147,
and he ordered "the one who prayed badly" thus, saying to him, When you prostrate,
prostrate firmly, then when you rise, sit on your left thigh.148
"He would have his right foot upright"149, and "point
its toes towards the qiblah."150 [See diagram -
qss]
"He would sometimes practise iq'aa' [resting on both his heels and (all) his toes]."151
"He (sallallaahu 'alaihi wa sallam) would be relaxed until every bone returned to
its (proper) position"152, and he ordered "the one
who prayed badly" likewise, and said to him, The prayer of any of you is not complete
until he does this.153
Also, "he would lengthen it until it was about almost as long as his sajdah"154,
and sometimes, "he would remain (in this position) until one would say: He has forgotten."155
In this sitting, he (sallallaahu 'alaihi wa sallam) would say:
-
O Allaah! (in one version: O my Lord!) Forgive me; have mercy on me;
[strengthen me;] [raise my rank;] guide me; [pardon me;] sustain me.156
Or sometimes, he would say:
-
O my Lord! Forgive me, forgive me.157
He would say the above two in night prayer also.158
Next, "he would say takbeer and prostrate for the second time."159
He also ordered "the one who prayed badly" to do so, saying to him after he had
ordered him to be at ease between sajdahs, then say 'Allaah is the Greatest' and
prostrate until your joints are relaxed [and do that in all your prayer].160
He would perform this sajdah exactly as he performed the first one. Also, "he would
raise his hands with this takbeer" sometimes.161
Next, "he would raise his head while saying takbeer"162,
and he ordered "the one who prayed badly" to do likewise, saying to him after ordering
him to prostrate for the second time, "then raise your head and say takbeer"163. He also said to him, "[then do that in all your
bowings and prostrations,] for if you do that, your prayer will be complete, and
if you fall short in any of this, you will be deficient in your prayer."164
Also, "he would raise his hands"165 sometimes with
this takbeer.
Next, "he would sit straight [on his left foot, upright, until every bone returned
to its position]."166
Next, "he (sallallaahu 'alaihi wa sallam) would get up for the second rak'ah, supporting
himself on the ground."167 Also, "he would clench
his fists168 during prayer: supporting himself with
his hands when getting up."169
Footnotes
78 Bukhaari & Muslim.
79 Abu Daawood & Haakim, who declared it saheeh and
Dhahabi agreed.
80 Abu Ya`laa in his Musnad (284/2)
with a good isnaad & Ibn Khuzaimah (1/79/2) with a different, saheeh
isnaad.
81 Nasaa'i, Daaraqutni & Mukhlis in al-Fawaa'id
(1/2/2) with two saheeh isnaads. This raising of the hands has been reported
from ten Companions, and a number of the Salaf viewed it as correct, among
them Ibn `Umar, Ibn `Abbas, Hasan Basri, Taawoos, his son `Abdullaah, Naafi` the
freed slave of Ibn `Umar, Saalim the son of Ibn `Umar, Qaasim bin Muhammad, `Abdullaah
bin Deenaar & `Ataa'. Also, `Abdur Rahmaan bin Mahdi said, "This is from the
Sunnah", it was practised by the Imaam of the Sunnah, Ahmad bin Hanbal, and it has
been quoted from Maalik & Shaafi`i .
82 Ibn Khuzaimah (1/76/1), Daaraqutni & Haakim, who
declared it saheeh and Dhahabi agreed. All the ahaadeeth which contradict
this are inauthentic. This way has been endorsed by Maalik, and similar is reported
from Ahmad in Ibn al-Jawzi's al-Tahqeeq (108/2). Also, al-Marwazi quoted
with a saheeh isnaad, Imam al-Awzaa`i in his Masaa'il (1/147/1)
as saying, "I found the people placing their hands before their knees."
83 Abu Daawood, Tammaam in al-Fawaa'id, &
Nasaa'i in Sunan as-Sughraa and Sunan al-Kubraa (47/1) with a
saheeh isnaad. `Abdul Haqq declared it saheeh in al-Ahkaam
(54/1), and went on to say in Kitaab al-Tahajjud (56/1), "it has a sounder
isnaad than the previous one", i.e. the hadeeth of Waa'il which is the other way
round (knees before hands). In fact, the latter hadeeth, as well as being contradictory
to this saheeh hadeeth and the preceding one, is neither authentic in isnaad
nor in meaning, as I have explained in Silsilah al-Ahaadeeth ad-Da`eefah
(no. 929) and al-Irwaa' (357).
It should be known that the way to differ from the camel is to place the hands before
the knees, because the camel places its knees first; a camel's "knees" are in its
forelegs, as defined in Lisaan al-`Arab and other books of the `Arabic
language, and as mentioned by Tahaawi in Mushkil al-Aathaar and Sharh Ma`aani
al-Aathaar. Also, Imaam Qaasim al-Saraqusti (rahimahullaah) narrated in
Ghareeb al-Hadeeth (2/70/1-2), with a saheeh isnaad, Abu Hurairah's
statement, "No one should kneel the way a runaway camel does", and then added, "This
is in sajdah. He is saying that one should not throw oneself down, as a runaway
(or untamed) camel does, hurriedly and without calmness, but he should go down calmly,
placing his hands first, followed by his knees, and an explanatory marfoo`
hadeeth has been narrated in this regard." He then mentioned the hadeeth above.
As for Ibn al-Qayyim's extremely strange statement, "These words are incomprehensible,
and not understood by the experts of the language", it is answered by the sources
which we have mentioned, and also many others which can be consulted. I have also
expanded on this in the refutation against Shaikh Tuwaijari, which may be published.
84 Ibn Khuzaimah(1/79/2), Ahmad & Siraaj; Haakim declared
it saheeh and Dhahabi agreed. It is given in Irwaa' (313).
85 Abu Daawood & Haakim, who declared it saheeh
and Dhahabi agreed.
86 Ibn Khuzaimah, Baihaqi & Haakim, who declared it
saheeh and Dhahabi agreed.
87 Baihaqi with a saheeh isnaad. Ibn Abi Shaibah
(1/82/2) & Siraaj have related the pointing of the toes in a different narration.
88 Abu Daawood & Tirmidhi, who declared it saheeh,
as did Ibn al-Mulaqqin (27/2); it is given in Irwaa' (309).
89 Abu Daawood & Nasaa'i with a saheeh isnaad.
90 Abu Daawood & Tirmidhi, who declared it saheeh,
as did Ibn al-Mulaqqin (27/2) it is given in al-Irwaa, (309).
91 Abu Daawood & Ahmad with saheeh isnaad.
92 Ibn Khuzaimah (1/10/1) with a hasan
isnaad.
93 Daaraqutni, Tabaraani (3/140/1) & Abu Nu`aim in Akhbaar
Isbahaan.
94 Baihaqi with a saheeh isnaad. Ibn
Abi Shaibah (1/82/2) & Siraaj have related the pointing of the toes in a different
narration.
95 Bukhaari & Abu Daawood. Ibn Sa`d (4/157) related
from Ibn `Umar that he liked to point whatever of his body he could towards the
qiblah when praying, even his thumbs.
96 Tahaawi, Ibn Khuzaimah (no. 654) & Haakim, who
declared it saheeh and Dhahabi agreed.
97 Baihaqi with a saheeh isnaad.
98 Tirmidhi & Siraaj; Haakim declared it saheeh
and Dhahabi agreed.
99 This movement of the hand was deduced from the grammar
of the `Arabic text. (Fath al-Baari)
100 i.e. to draw them in and prevent them from being scattered,
meaning to gather the garment or hair with the hands for rukoo` and sujood. (Nihaayah).
This forbiddance is not only during prayer; the majority of scholars include tucking
in the hair and garments before prayer in the prohibition. This is further strengthened
by his forbidding men to pray with their hair tied, which follows later.
101 Bukhaari & Muslim. It is given in al-Irwaa'
(310).
102 Muslim, Abu `Awaanah & Ibn Hibbaan.
103 i.e. tied up or plaited.
104 Muslim, Abu `Awaanah & Ibn Hibbaan. Ibn al-Atheer
says, "The meaning of this hadeeth is that were his hair loose, it would fall on
the ground when in sajdah; hence, the man would be rewarded for the prostration
of the hair. However, if the hair is tied, it is effectively as though it did not
prostrate, for he compared him to someone whose hands are shackled together, since
they would then not lie on the ground in sajdah."
It would seem that this instruction is limited to men and does not apply to women,
as Shawkaani has quoted from Ibn al-`Arabi.
105 Abu Daawood & Tirmidhi, who declared it hasan;
Ibn Khuzaimah & Ibn Hibbaan declared it saheeh. See Saheeh Abi Daawood
(653).
106 Bukhaari & Abu Daawood.
107 Bukhaari & Muslim. It is given in Irwaa'
(359).
108 Muslim, Abu `Awaanah & Ibn Hibbaan.
109 Abu Daawood & Ibn Maajah with a hasan
isnaad.
110 Muslim & Abu `Awaanah.
111 Bukhaari, Muslim, Abu Daawood & Ahmad.
112 Ahmad & Tirmidhi, who declared it saheeh.
113 Ibn Khuzaimah (1/80/2), al-Maqdisi in al-Mukhtaarah
& Haakim, who declared it saheeh and Dhahabi agreed.
114 Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi,
Bazzaar, & Tabaraani in Mu`jam al-Kabeer on the authority of seven
different Companions. See also the note on this dhikr under "Rukoo`".
115 See the previous note on this under "Rukoo`"also.
116 Saheeh, transmitted by Abu Daawood, Daaraqutni,
Ahmad, Tabaraani & Baihaqi.
117 Muslim & Abu `Awaanah.
118 Bukhaari & Muslim.
119 Muslim, Abu `Awaanah, Tahaawi & Daaraqutni.
120 Muslim & Abu `Awaanah.
121 Ibn Nasr, Bazzaar & Haakim, who declared it saheeh
but Dhahabi disagreed, however, it has a support which is mentioned in the manuscript
version.
122 Abu Daawood & Nasaa'i, with a saheeh
isnaad.
123 Muslim, Abu `Awaanah, Nasaa'i & Ibn Nasr.
124 Ibn Abi Shaibah (62/112/1) & Nasaa'i ; Haakim
declared it saheeh and Dhahabi agreed.
125 Muslim, Abu `Awaanah & Ibn Abi Shaibah (12/106/2,
112/1).
126 ibid.
127 Muslim, Abu `Awaanah & Baihaqi . It is given in Irwaa'
(456).
128 Nasaa'i, Ibn `Asaakir (4/257/1-2) &
Haakim, who declared it saheeh and Dhahabi agreed.
129 Ibn Khuzaimah in his Saheeh, with a
hasan isnaad from Ibn Mas'ood (887) & Baihaqi in mursal form.
Ibn Khuzaimah prefixed it with, "Chapter: evidence that gesturing which is understood
during prayer neither invalidates nor spoils the prayer" - this action is one which
the People of Opinion have prohibited! In this regard, there are also ahaadeeth
in Bukhaari, Muslim and others.
130 i.e. its colour is pure black,
with no other colours mixed with it. (Nihaayah)
131 the whiteness refers to that part of the horse where
chains and bangles are put, including the lower legs but not the knees.
132 i.e. the shining of the face due to the light of
sujood.
133 i.e. the shining of the parts covered in ablution:
the face, hands and feet. The shining marks of ablution on the face, hands and legs
of humans is compared to the whiteness of a horse's face and legs.
134 Ahmad, with a saheeh isnaad. Tirmidhi related
a part of it and declared it saheeh. It is given in Silsilah al-Ahaadeeth
as-Saheehah.
135 Bukhaari & Muslim; the hadeeth shows that the
sinful from among those regular at Prayer, will not remain the Fire forever; in
fact, even those given to missing prayers out of laziness will not remain in the
Fire forever, this is authentic - see as-Saheehah (2054).
136 Ar. haseer: a mat made of date-palm leaves
or straw, etc.
137 This was because his mosque was not covcered with
mats, etc. This is evident from a great many ahaadeeth, such as the next one and
the one of Abu Sa`eed later.
138 Muslim & Abu `Awaanah.
139 Ahmad, Siraaj & Baihaqi, with a saheeh isnaad.
140 Bukhaari & Muslim.
141 ibid. A khumrah is a piece of matting, palm-fibre,
or other material which is big enough for a man to place his face on it in sajdah;
the term does not apply to larger pieces.
142 ibid.
143 Muslim & Abu `Awaanah. Ar. labisa usually
means 'to wear', but here it is used to mean 'to use', i.e. to sit on; hence 'wearing'
includes 'sitting on', so this indicates that it is prohibited (haraam) to sit on
silk, because of the prohibition on wearing it established in the Saheehs of Bukhaari
and Muslim, and others. In fact, a clear forbiddance of sitting on silk is related
in these, so do not be confused by the fact that some leading scholars allow it.
144 Bukhaari & Muslim.
145 Abu Daawood & Haakim who declared it saheeh
and Dhahabi agreed.
146 Bukhaari in his Juz' Raf` al-Yadain, Abu
Daawood with a saheeh isnaad, Muslim & Abu `Awaanah. It is given in
Irwaa' (316).
To raise the hands here, and with every takbeer, was a view voiced by Ahmad, as
in Ibn al-Qayyim's Badaa'i` (3/89): "Athram quoted from him (Imaam Ahmad)
that on being asked about raising the hands, he said: With every movement down and
up. Athram said: I saw Abu `Abdullaah (i.e. Imaam Ahmad) raising his hands in prayer
with every movement down and up."
This was also the opinion of Ibn al-Mundhir & Abu `Ali of the Shaafi`is, and
also a view of Maalik and Shaafi`i themselves, as in Tarh at-Tathreeb.
The raising of the hands here is also authentically-reported from Anas bin Maalik,
Ibn `Umar, Naafi`, Taawoos, Hasan Basri, Ibn Seereen & Ayyoob as-Sikhtiaani,
as in Musannaf Ibn Abi Shaibah (1/106) with saheeh narrations from them.
147 Ahmad & Abu Daawood with a good isnaad.
148 Bukhaari & Baihaqi .
149 Nasaa'i with a saheeh isnaad.
150 Muslim, Abu `Awaanah, Abu Shaikh in Maa Rawaahu Abu
az-Zubair `an Ghair Jaabir (nos. 104-6) & Baihaqi .
151 ibid. Ibn al-Qayyim (rahimahullaah) overlooked this,
so after mentioning the Prophet's (sallallaahu `alaihi wa sallam) iftiraash between
the two sajdahs, he said, "No other way of sitting here is preserved from him" !
How can this be correct, when iq`aa' has reached us via: the hadeeth of Ibn `Abbaas
in Muslim, Abu Daawood & Tirmidhi, who declared it saheeh, and others (see Silsilah
al-Ahaadeeth as-Saheehah 383); the hadeeth of Ibn `Umar with a hasan isnaad
in Baihaqi, declared saheeh by Ibn Hajar. Also, Abu Ishaaq al-Harbi related in Ghareeb
al-Hadeeth (5/12/1) from Taawoos, who saw Ibn `Umar and Ibn `Abbaas practising
iq`aa'; its sanad is saheeh. May Allaah shower His Mercy on Imaam Maalik, who said,
"Every one of us can refute and be refuted, except the occupant of this grave",
and he pointed to the grave of the Prophet (sallallaahu `alaihi wa sallam). This
sunnah was practised by several Companions, Successors and others, and I have expanded
on this in al-Asl.
Of course, this iq`aa' is different to the one which is forbidden, and follows under
"Tashahhud".
152 Abu Daawood & Baihaqi with a saheeh isnaad.
153 Abu Daawood & Haakim , who declared it saheeh
and Dhahabi agreed.
154 Bukhaari & Muslim.
155 ibid. Ibn al-Qayyim said, "This sunnah was abandoned
by the people after the time of the Companions. But as for the one who abides by
the Sunnah, and does not glance sideways towards whatever contradicts it, he is
unworried by anything opposing this guidance."
156 Abu Daawood, Tirmidhi, Ibn Maajah & Haakim ,
who declared it saheeh and Dhahabi agreed.
157 Ibn Maajah with a hasan sanad. Imaam Ahmad chose
to supplicate with this one; Ishaaq bin Raahawaih said, "If he wishes, he can say
this three times, or he can say O Allaah! Forgive me ..., because both of them have
been reported from the Prophet (sallallaahu `alaihi wa sallam) between the two sajdahs."
(Masaa'il of Imaam Ahmad & Ishaaq bin Raahawaih as related by Ishaaq al-Marwazi,
p. 19).
158 This does not negate the validity of the expressions
in the obligatory prayers due to the absence of anything to differentiate between
those and voluntary prayers. This is the view of Shaafi`i, Ahmad & Ishaaq, who
held that this was allowed in compulsory and voluntary prayers, as Tirmidhi has
narrated. Imaam Tahaawi has also taken this view in Mushkil al-Aathaar.
Proper analysis supports this argument, for there is no position in prayer where
a dhikr is not valid, and so it is fitting that this should be the case here.
159 Bukhaari & Muslim.
160 Abu Daawood & Haakim , who declared it saheeh
and Dhahabi agreed; the addition is from Bukhaari & Muslim.
161 Abu `Awaanah & Abu Daawood with two saheeh sanads.
this raising of the hands has supported by Ahmad, Maalik & Shaafi`i in narrations
from them. See the previous note under Sujood.
162 Bukhaari & Muslim.
163 Abu Daawood & Haakim , who declared it saheeh and Dhahabi
agreed.
164 Ahmad & Tirmidhi, who declared it
saheeh.
165 see the fourth last note.
166 Bukhaari & Abu Daawood. This sitting is known
as jalsah al-istiraahah (the sitting of rest) by the scholars of fiqh.
Shaafi`i supported it, as did Ahmad in Tahqeeq (111/1) and favoured it
more strongly, as is well-known of him that he would insist on following a sunnah
which had nothing to contradict it. Ibn Haani said in his Masaa'il of Imaam Ahmad
(p. 42), "I saw Abu `Abdullaah (i.e. Imaam Ahmad) sometimes leaning on his hands
when standing up for the next rak`ah, and sometimes sitting straight and then getting
up." It was also the preference of Imaam Ishaaq bin Raahawaih, who said in Marwazi's
Masaa'il (1/147/2), "The example was set by the Prophet (sallallaahu `alaihi
wa sallam) of supporting himself with his hands when getting up, whether he was
old or young." See also Irwaa' (2/82-3).
167 Bukhaari & Shaafi`i .
168 literally, "as one who kneads dough".
169 Abu Ishaaq al-Harbi with a faultless sanad, and its
meaning is found in Baihaqi with a saheeh sanad. As for the hadeeth, "He used to
get up like an arrow, not supporting himself with his hands", it is mawdoo` (fabricated),
and all narrations of similar meaning are weak, not authentic, and I have explained
this in Silsilah al-Ahaadeeth ad-Da`eefah (562, 929, 968).
ICTruth.info