21
Abu Daawood & Haakim, who declared
it saheeh & Dhahabi agreed.
22
Bukhaari & Muslim. This raising of
the hands is reported as mutawaatir from
him (sallallaahu `alaihi wa sallam),
as is the raising of the hands on straightening
up after rukoo`. It is the madhhab of
the three Imaams Maalik, Shaafi`i and
Ahmad, and of the majority of scholars
of hadeeth and fiqh. Imaam Maalik (rahimahullaah)
practised it right up to his death, as
reported by Ibn `Asaakir (15/78/2). Some
of the Hanafis chose to do it, among
them `Isaam bin Yusuf Abu `Asamah al-Balkhi
(d. 210), a student of Imaam Abu Yusuf
(rahimahullaah), as has been explained
in the Introduction. `Abdullaah bin Ahmad
reported from his father in his Masaa'il
(p. 60), "It is related from `Uqbah bin
`Aamir that he said about a man raising
his hands during prayer, 'He earns ten
good deeds for each such movement'."
This is supported by the hadeeth qudsi,
"... he who intends a good deed and
then does it, Allaah writes it down with
Himself as from ten to seven hundred
good deeds", transmitted by Bukhaari
& Muslim. See Saheeh at-Targheeb,
no. 16.
23
ibid.
24
ibid.
25
Abu Daawood & Nasaa'i. Haakim declared
it saheeh & Dhahabi agreed.
26Bukhaari
& Abu Daawood.
27Bukhaari
& Muslim.
28
Bukhaari & Abu Daawood.
29Haakim
, who declared it saheeh; Dhahabi &
Tayaalisi agreed. It is given in Saheeh
Abi Daawood (809).
30Ibn
Khuzaimah & Ibn Hibbaan in their
Saheehs.
31
Tirmidhi, who declared it saheeh, &
Ibn Khuzaimah.
32Bukhaari,
and Baihaqi with a saheeh isnaad.
33Tabaraani
in Mu`jam al-Kabeer and Mu`jam
al-Sagheer, `Abdullaah b. Ahmad
in Zawaa'id al-Musnad &
Ibn Maajah.
34Ahmad
& Abu Daawood with a saheeh isnaad.
35Abu
Daawood & Bukhaari in Juz' al-Qiraa'ah
with a saheeh isnaad.
36Muslim
& Abu `Awaanah.
37This
vision was physically real, and was one
of his miracles; it was confined to during
prayer: there is no evidence for it being
of a general nature.
38Bukhaari
& Muslim.
39Abu
Ya`laa in his Musnad (340/3491/1), Aajuri
in al-Arba`een, Baihaqi, Tabaraani
(1/192/1), Diyaa' in al-Muntaqaa
(276/1), Ibn `Asaakir (2/226/2, 414/1,
8/14/1, 76/2) with a hasan isnaad, &
Ibn Khuzaimah declared it saheeh (1/82/1).
Ibn Battah has a supporting mursal narration
for the first part of the hadeeth, minus
the addition, in al-Ibaanah
(5/43/1).
40Tayaalisi,
Ahmad & Ibn Abi Shaibah; it is a
hasan hadeeth, as I have explained in
my footnotes on al-Ahkaam (1348)
by `Abdul Haqq Ishbeeli.
41Ibn
Abi Shaibah (1/89/2), Tabaraani &
Haakim , who declared it saheeh and Dhahabi
agreed.
42Ibn
Abi Shaibah (1/89/1), Ibn Maajah &
Ahmad, with a saheeh isnaad.
43Abu
`Awaanah, Abu Daawood & Sahmi (61);
Daaraqutni declared it saheeh.
44Ahmad,
Abu Daawood, Ibn Maajah, Daaraqutni,
Tahaawi, Bazzaar, & Tabaraani in
Mu`jam al-Kabeer, on the authority
of seven Companions. Hence this refutes
those who did not accept the specification
of the glorifications to three times,
such as Ibn al-Qayyim and others.
45This
can be deduced from the ahaadeeth which
make it clear that he (sallallaahu `alaihi
wa sallam) used to make his standing,
rukoo` and sujood equal in length, as
mentioned after this section.
46A
saheeh hadeeth, transmitted by Abu Daawood,
Daaraqutni, Ahmad, Tabaraani & Baihaqi
.
47Abu
Ishaaq said: subbooh means "the
one who is free of any defect", while
quddoos means "the Blessed"
or "the Pure". Ibn Saidah said: Glorified
and Blessed are attributes of Allaah,
Mighty and Sublime, because He is glorified
and sanctified by others. (Lisaan
al-`Arab)
48Muslim
& Abu `Awaanah.
49Bukhaari
& Muslim. "Implementing the Qur'aan"
refers to the saying of Allaah: "Then
glorify with the Praises of your Lord,
and seek His Forgiveness, for He is Oft-Returning."
(Nasr 110:3)
50This
is an example of use of a general phrase
coming after mention of individual items.
51Muslim,
Abu `Awaanah, Tahaawi & Daaraqutni
.
52Nasaa'i
with a saheeh isnaad.
NOTE:
Is there proof for combining two or more
of these adhkaar in one rukoo`, or not
? The scholars have differed about this.
Ibn al-Qayyim was uncertain about this
in Zaad al-Ma`aad. Nawawi chose
the first possibility in al-Adhkaar,
saying, "It is best to combine all of
these adhkaar if possible, and similarly
with the adhkaar of other postures."
Abu al-Tayyib Siddeeq Hasan Khan disagreed
with him, saying in Nuzul al-Abraar
(84), "It is narrated with one of them
here, another one there, but I see no
evidence for combining. The Messenger
of Allaah (sallallaahu `alaihi wa sallam)
would not combine them in one go, but
he would say one of them sometimes, another
one sometimes; to follow is better than
to start something new." This latter
view is the correct one, Allaah willing,
but it is proved in the Sunnah to lengthen
this posture, as well as others, until
it is about the length of the standing:
hence, if the worshipper wishes to follow
the Prophet (sallallaahu `alaihi wa sallam)
in this sunnah, the only way is to combine
adhkaar, as Nawawi said, and as Ibn Nasr
has related it in Qiyaam al-Layl
(76) from Ibn Juraij as done by `Ataa',
or to repeat one of the adhkaar for which
there is text for repetition, and this
is closer to the Sunnah. Allaah knows
best.
53Bukhaari
& Muslim. It is given in Irwaa'
al-Ghaleel (331).
54Muslim
& Abu `Awaanah. The forbiddance is
general, hence covering both obligatory
and voluntary prayers. The addition in
Ibn `Asaakir (17/299/1), "as for voluntary
prayers, then there is no harm" is either
shaaddh or munkar - Ibn `Asaakir pointed
out a defect in it - so it is not permissible
to act according to it.
55ibid.
56Bukhaari
& Muslim.
57Abu
Daawood & Haakim , who declared it
saheeh and Dhahabi agreed.
58
Bukhaari & Abu Daawood; Ar. faqaar:
vertebrae, "the bones making up
the spine, from the base of the neck
to the coccyx" according to Qaamoos;
see also Fath al-Baari (2/308).
59Bukhaari
& Ahmad.
60ibid.
61Muslim,
Abu `Awaanah, Ahmad & Abu Daawood.
*NB:
This hadeeth does not prove that those
following an imaam should not share with
the imaam in saying: Allaah listens
to the one who praises Him, just
as it does not prove that the imaam does
not share with those following him in
saying: Our Lord, to You be all Praise.
This is because the purpose of this hadeeth
is not to set out exactly what the imaam
and his followers should say in this
position; rather, it explains that the
followers' tahmeed should be
said after the imaam's tasmee`.
This is supported by the fact that the
Prophet (sallallaahu `alaihi wa sallam)
used to say the tahmeed when he was the
imaam, and also because the generality
of his saying, "Pray as you have seen
me praying", dictates that the follower
should say what the imaam says, e.g.
tasmee`, etc. Those respected brothers
who referred to us in this issue should
consider this, and perhaps what we have
mentioned is satisfactory. Whoever would
like further discussion on this issue
should refer to the article by the Haafiz
Suyooti on this matter in his book al-Haawi
lil Fataawi (1/529).
62Bukhaari
& Muslim; Tirmidhi declared it saheeh.
63Bukhaari
& Muslim. The raising of the hands
here is narrated in a mutawaatir way
from the Messenger (sallallaahu `alaihi
wa sallam), and the majority of scholars
have supported it, including some Hanafis.
See the previous footnote under Rukoo`.
64ibid.
65ibid.
66Bukhaari
& Ahmad. Ibn al-Qayyim (rahimahullaah)
erred on this point in Zaad al-Ma`aad,
rejecting the combination of "O Allaah!"
with "and", despite the fact that it
is found in Saheeh al-Bukhaari, Musnad
Ahmad, in Nasaa'i & Ahmad again via
two routes of narration from Abu Hurairah,
in Daarimi as a hadeeth of Ibn `Umar,
in Baihaqi from Abu Sa`eed al-Khudri,
& in Nasaa'i again as a hadeeth of
Abu Musa al-Ash`ari .
67Bukhaari
& Muslim; Tirmidhi declared it saheeh.
68Muslim
& Abu `Awaanah.
69ibid.
70
jadd: wealth, might, power;
i.e., the one who has wealth, sons, might
and power in this world will not benefit
from them in front of You; his possessions
will not save him from You: only righteous
deeds will benefit or save anyone.
71Muslim
& Abu `Awaanah.
72Muslim,
Abu `Awaanah & Abu Daawood.
73Abu
Daawood & Nasaa'i with a saheeh
isnaad. It is given in Irwaa'
(335).
74Maalik,
Bukhaari & Abu Daawood.
75Bukhaari
, Muslim & Ahmad. It is given in
Irwaa' (no. 307).
76Bukhaari
& Muslim (first sentence only), Daarimi,
Haakim, Shaafi`i & Ahmad. By 'bones'
here is meant those of the spinal structure,
the vertebrae, as has preceded in the
main text.
*NB:
The meaning of this hadeeth is clear
and obvious: to be at ease in this standing.
As for the usage of this hadeeth by our
brothers from the Hijaaz and elsewhere
as evidence to justify placing the right
hand on the left in this standing, it
is far-removed from the meaning of the
multitude of narrations of this hadeeth.
In fact it is a false argument, since
the placing mentioned is not referred
to with regard to the first standing
in any of the narrations or wordings
of the hadeeth; therefore, how can "the
bones taking their proper places" mentioned
in the hadeeth be interpreted as referring
to the right hand taking hold of the
left before rukoo`?! This would apply
if all the versions of the hadeeth could
be construed to mean this, so what about
when they imply an obviously different
meaning? In fact, this placing of theirs
cannot be inferred from the hadeeth at
all, since what is meant by "bones" is
the bones of the spine, as confirmed
by the Sunnah, "... he would stand straight
until every vertebra returned to its
place."
I, for one, am in no doubt that to place
the hands on the chest in this standing
is an innovation and a leading astray,
for it is not mentioned in any of the
ahaadeeth about prayer, despite their
large number. Had this practice any foundation,
it would have reached us by at least
one narration. Further, not one of the
Salaf practised it, nor has a single
leading scholar of hadeeth mentioned
it, as far as I know.
This is not inconsistent with what Shaikh
Tuwaijiri has quoted in his article (pp.
18-19) from Imaam Ahmad (rahimahullaah),
"if one wishes, he may leave his hands
by his sides, or, if he wishes, he can
place them on his chest", for Imaam Ahmad
did not attribute this to the Prophet
(sallallaahu `alaihi wa sallam), but
said it from his own ijtihaad
and opinion, and opinion can be erroneous.
When authentic evidence establishes the
innovatory nature of any practice, such
as this one, then the saying of an imaam
in its favour does not negate its being
an innovation, as Shaikh-ul-Islaam Ibn
Taymiyyah (rahimahullaah) has written.
In fact, I see in these words of his,
an indication that Imaam Ahmad did not
regard the above-mentioned placing as
being proved in the Sunnah, for he allowed
a choice between practising it and leaving
it! - Does the respected shaikh think
that the Imaam also allowed a similar
choice regarding placing the hands before
rukoo`? Thus, it is proved that the placing
of the hands on the chest in the standing
after rukoo` is not part of the Sunnah.
This is a brief discussion of this issue,
which could be dealt with in more detail
and depth, but due to lack of space here,
that is done instead in my Refutation
against Shaikh Tuwaijiri.
77Ahmad
& Tabaraani in Mu`jam al-Kabeer
with a saheeh isnaad.