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Onderwerp: Het Gebed, elke stap met een Sahih Hadith (engelstalig)

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    Het Gebed, elke stap met een Sahih Hadith (engelstalig)

    When you wish to begin your prayer, you should make the intention.

    Sayyiduna Umar radiallahu anhu narrates, aa‚¬ËœActions are based on intention. For each man will be the reward of what he has intended. So he who has migrated to Allâh and His Rasool sallallahu alaihi wasallam, his will be a migration to Allâh and His Rasool sallallahu alaihi wasallam. As for he who has migrated to a wordly gain which he hopes to acquire, or a woman whom he wishes to marry, then his will be a migration to whatever he has intended.aa‚¬a„¢[1]

    Note that when praying in congregaÂÂ*tion it is necessary to make the intenÂÂ*tion of following the Imam also. It is reported from Sayyiduna Abu Hurairah radiallahu anhu as part of a longer hadeeth that Rasulullah sallallahu alaihi wasallam said, aa‚¬ËœThe Imam has been appointed so that he may be followed. Therefore, do not differ from him.aa‚¬? [2]

    Sayyiduna Jabir bin Abdullah radiallahu anhu narÂÂ*rates that Rasulullah sallallahu alaihi wasallam said, aa‚¬ËœThe Imam is responsible, therefore whatever he does, you do.aa‚¬a„¢ [3]

    Both of the above narrations show the position and leadership of the Imam in salâh, and signify that it is not acceptÂÂ*able for one to join a congregation withÂÂ*out the intention of following the Imam and making him responsible. The folÂÂ*lowing narration makes this clear:

    Ibrahim al Nakhai [4] said, aa‚¬ËœIf you join a congregation and do not make the intention of their salâh then yours will be invalid. And if the Imam makes the intention for a salâh and those behind him make an intention for another salâh, his salâh will be valid but not theirs.aa‚¬a„¢ [5]

    The intention should preferably be made in oneaa‚¬a„¢s heart and not verbally. It is sufficient to have a definite knowlÂÂ*edge in the mind about the salâh and the manner in which it is being perÂÂ*formed. However, some scholars have made concessions for those who are unable to focus themselves or who reguÂÂ*larly experience doubt unless they proÂÂ*nounce the intention.

    [1] Bukhari 1 and Muslim 1907

    [2] Bukhari 689 and Muslim 411.

    [3] Tabarani in al Muaa‚¬a„¢jam al Awsat as quoted by Hafidh Haithami 2/66. Also reported by Daruqutni 1214. Muhaddith Dhafar Ahmad Uthmani has declared it hasan 2/175. For details of the lives, learning and works of both Hafidh Haithami and Muhaddith Dhafar Ahmad Uthmani see the biographies in the next volume.

    [4] For details of his life and learning see the biographies section in the next volume.

    [5] Imam Muhammad in Kitab al Aathaar 153.


    And raise your hands until they are level with the lobe of your ears.[6]

    Sayyiduna Anas radiallahu anhu says, aa‚¬ËœI saw Rasulullah sallallahu alaihi wasallam say the takbeer and place his thumbs close to his ears. He bowed down into rukuaa‚¬a„¢ until each of his joints became motionless, and then descended (into sujûd) with the takbeer. His knees went before his handsaa‚¬a„¢. [7]

    In another narration Sayyiduna Anas radiallahu anhu reports, aa‚¬ËœWhen Rasulullah sallallahu alaihi wasallam would say the takbeer he would raise his hands until he brought them in line with his ears and then say Subhânak Ãa€šllahumma...[8]



    Sayyiduna Wail bin Hujr radiallahu anhu says, aa‚¬ËœI saw Rasulullah sallallahu alaihi wasallam raise his thumbs till his earlobes in salâh.aa‚¬a„¢ [9]

    The same has been narrated by the noble companions Sayyiduna Baraa bin Azib radiallahu anhu[10], Sayyiduna Malik bin al Huwayrith radiallahu anhu[11]

    There are some ahadeeth that mention the hands being raised till the shoulders in the beginning of salâh. It is quite possible that they did this only when they had shawls and cloaks over them in winter and were unable to raise their hands up to their ears from beÂÂ*neath their cloaks. This is clearly explained by Imam Tahawi in his Sharh Maaa‚¬a„¢ani al Athaar [12] and confirmed by the following hadeeth: Sayyiduna Wail bin Hujr radiallahu anhu says, aa‚¬ËœI saw Rasulullah sallallahu alaihi wasallam raise his hands close to his ears when beginning salâh.aa‚¬a„¢ He continues, aa‚¬ËœI then came to them (the companions, and in one narration, aa‚¬Ëœin the following yearaa‚¬a„¢) and saw them raising their hands till their chests in the beginning of salâh - they had cloaks and shawls over them.aa‚¬a„¢[13]



    Hafidh Ibn al Humam has another explaÂÂ*nation. He writes, aa‚¬ËœThere is no contradiction here. Bringing the thumbs in line with the earlobes also permits the hands being level with the shoulÂÂ*ders and the ears. This is because the lower part of the hand together with the wrist is parallel with or close to the shoulder, and the hand itself is in line with the ear. NarraÂÂ*tors who have distinctly mentioned the thumbs being in line with the earlobes have been successful in combining both reports, hence it becomes obligatory to take this into consideration.aa‚¬a„¢[14]

    Thus, the meaning of all these different ahadeeth is that when beginning salâh the hands are to be raised to shoulder height with the thumbs level with the earlobes and the fingers in line with the top of the ears. In this way all the different narrations of raisÂÂ*ing the hands till the shoulders, earlobes, and the top of the ears will be reconciled. This explanation is confirmed by the following hadeeth:

    Sayyiduna Wail bin Hujr radiallahu anhu relates that he observed Rasulullah sallallahu alaihi wasallam when he stood up for salâh. He raised his hands until they were close to his shoulders, made his thumbs level with his ears, and then pronounced the takbeer. [15]

    It is permissible to raise the hands before the takbeer as in the above hadeeth of Sayyiduna Wail bin Hujr radiallahu anhu and in the hadeeth of Sayyiduna Abu Humaid al Saidee quoted later.[16] It is also permissible to raise them together with the takbeer as menÂÂ*tioned in the hadeeth of Sayyiduna Wail bin Hujr radiallahu anhu recorded by Abu Dawood.[17] Both methods are permissible but the Hanafi ulama have preferred the first option of raisÂÂ*ing the hands before the takbeer. [18]


    [6] This is for men. Women should raise their hands to their shoulders or close to their bosoms..

    [7] Hakim 822 and Baihaqi 2632. Hakim clasÂÂ*sified it saheeh and Dhahabi agreed with him. Hafidh Ibn al Humam quotes Ibn at Jawzi in Fath al Qadeer 1/287 as saying that all of its narrators are authentic. For details of Hafidh Ibn al Humamaa‚¬a„¢s life, learning and works see the biographies section in the next volume.

    [8] Abu Yaaa‚¬a„¢laa 3735, Tabarani in al Muaa‚¬a„¢jam al Awsat as quoted by Hafidh Haithami 2/ 107. Hafidh Haithami adds that its narrators are authentic. Also reported by Daruqutni 1135. Ibn Qudamah says in al Mughni 2/27 that its narrators are all authentic

    [9] Imam Abu Hanifah as quoted in Jamaa‚¬a„¢i al Masaneed 1/412. Also reported by Ibn Abi Shaibah 2410, Ahmad 18370, Abu Dawood 737, Nasai in his al Mujtaba 882 and his al Sunan al Kubra 956, Ibn al Jarood in al Muntaqa 202, Ibn Khuzaimah 480, Tahawi 1/196 and Tabarani in al Muaa‚¬a„¢jam al Kabeer 22/32 no 72. Imâm Nasai says in his al Sunan al Kubra 956, aa‚¬ËœAlthough Abdul Jabbar did not hear ahadeeth directly from his father the hadeeth itself is saheeh.aa‚¬a„¢

    [10] Abdul Razzaq 2530, Ibn Abi Shaibah 2411, Ahmad 18199, and Tahawi 1/196.

    [11] Ibn Abi Shaibah 2412.

    [12] Sharh Maaa‚¬a„¢ani al Aathaar 1/197

    [13] Abu Dawood 728. Imam Nimawi 320 classified it hasan. For details of Imam Nimawiaa‚¬a„¢s life, learning and works see the biographies section.

    [14] Fath al Qadeer 1/288.

    [15] Abu Dawood 724.

    [16] See the following page.

    [17] Abu Dawood 725.

    [18] There is also a third possibility of raising the hands after saying the takbeer as may be understood from the hadeeth of Sayyiduna Malik bin al Huwayrith radiallahu anhu in Muslim, but Allamah Anwar Shah Kashmiri says in his Arabic commentary of Bukhari, Faidh al Bari, that this has never remained the pracÂÂ*tice of any one in the ummah. See the biogÂÂ*raphies section at the end of the book for details of Allamah Anwar Shah Kashmiriaa‚¬a„¢s life, learning and work.


    The palms should be facing towards the qiblah and the fingers should be slightly spread out in a natural manner: not too closed, not too open.[19]

    Saeed bin Samaan relates: aa‚¬ËœSayyiduna Abu Hurairah radiallahu anhu entered the masjid of Banu Zurayq whilst we were there. He said, aa‚¬ËœThere are three things which were of the practice of Rasulullah sallallahu alaihi wasallam but which people have now abandoned: when Rasulullah sallallahu alaihi wasallam would stand for prayer he would do this.aa‚¬a„¢ (Explaining this) Abu Amir (one of the narrators) then raised his hands without spreading his finÂÂ*gers open or closing them tight.[20]

    [19] The fingers are to be spread out in rukuaa‚¬a„¢ whilst grasping the knees, and kept tightly together in sujud. Apart from these two inÂÂ*stances the fingers are to be left in their natuÂÂ*ral position in salâh, not held too tightly toÂÂ*gether and not too spread out. See the hadeeth of Sayyiduna Wail bin Hujr radiallahu anhu later under the sub-heading aa‚¬ËœGrasping your knees with the fingers outspread.aa‚¬a„¢ Note that this is for men. Women should try to keep their finÂÂ*gers together in all the postures of salâh.

    [20] Hakim 856 and Baihaqi 2317. Hakim deÂÂ*clared it saheeh and Dhahabi agreed.


    Your gaze should not wander in any direction but should be focused in front of you on your place of prayer.

    Sayyiduna Anas radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœWhat is it with certain people that they raise their gaze towards the sky in their salâh?aa‚¬a„¢ Sayyiduna Anas radiallahu anhu says, aa‚¬ËœRasulullah sallallahu alaihi wa sallam then spoke so strongly about this that he said, aa‚¬Å“Either they refrain from this or their sight will be taken away.aa‚¬?[21]

    Muhammad Ibn Seereen relates that they (the companions of Rasulullah sallallahu alaihi wa sallam ) would recommend that a personaa‚¬a„¢s gaze does not go beyond the place of his prayer.[22]

    Sayyiduna Anas radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœOh Anas! Focus your gaze where you will prostrate.[23]

    You should then say the consecrating takbeer (takbeerat al tahreemah).

    Allâh says in the Holy Quraa‚¬a„¢ÃƒÂ¢n: And (who) mentions the name of his Lord and prays.[24]

    Sayyiduna Ali radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœThe key to salâh is purity, its conÂÂ*secration is takbeer, and its deconsecrating act is the salam. [25]

    Sayyiduna Abu Humaid al Saidi radiallahu anhu says, aa‚¬ËœWhen Rasulullah sallallahu alaihi wa sallam would stand for prayer, he would face the qiblah, raise his hands and say Allâhu Akbar.aa‚¬a„¢[26]

    Sayyiduna Abu Hurairah narrates that when Rasulullah sallallahu alaihi wa sallam would stand up for salâh he would say the takbeer when standÂÂ*ing, then whilst bowing for rukuaa‚¬a„¢. He would then read aa‚¬ËœSami Allâhu li man Hamidahaa‚¬a„¢ (Allâh has heard the one who praised him) when rising from rukuaa‚¬a„¢. Whilst standing he would say aa‚¬ËœRabbanâ lakal Hamdaa‚¬a„¢ (Oh Allâh! All praise belongs to you.) He would then say the takbeer when falling into prostration and again when rising. He would do this throughout the salâh until he completed it. He would also say the takbeer when standÂÂ*ing up from the sitting of the second rakah.[27]

    Ibrahim al Nakhai says, aa‚¬ËœWhoever does not say the takbeer when beginning salâh then he is not in salâh.aa‚¬a„¢[28]

    There is no disagreement among the scholÂÂ*ars that the takbeerat al tahreemah is obligaÂÂ*tory, and without it the salâh is not valid.[29]

    [21] Bukhari 717.

    [22] Saeed bin Mansoor as quoted in Muntaqa al Akhbaar 2/194 and Fath al Bari 2/295. Hafidh Ibn Hajar adds that its narrators are authentic. Also reported by Baihaqi 3541

    [23] Baihaqi 3545. Muhaddith Dhafar Ahmad Uthmani quotes (666) from Azizi that Dailami has narrated this hadeeth in his Musnad al Firdaus and that it is hasan 1i ghairihi. He also quotes Ibn Hajar Makki who says that the hadeeth has a number of chains that make it eligible for the rank of hasan.

    [24] al Aaaa‚¬a„¢laa 18/15.

    [25] Abdul Razzaq 2539, Ibn Abi Shaibah 2378, Ahmad 1009, Ibn Majah 275, Abu Dawood 61 & 618, and Tirmidhi 3. Imam Nawawi has declared its isnad saheeh in al Majmaa‚¬a„¢u 3/240. Hakim has also narrated it (457) on the authority of Sayyiduna Abu Saeed al Khudri radiallahu anhu saying that it is saheeh.
    Dhahabi agreed with him.

    [26] Ibn Majah 803. Imam Nimawi declares it hasan (312).

    [27] Bukhari 756.

    [28] Imam Muhammad in Kitab al Aathaar 74.

    [29] Rahmat al Ummah fi Ikhtilaf al Aimmah, p29.



    And placing your right palm over the back of your left hand, wrist and lower arm.

    Sayyiduna Sahl bin Saaa‚¬a„¢d radiallahu anhu anhu relates that people were commanded to fasten the right hand over the left in salâh. Abu Hazim (the narrator from Sahl radiallahu anhu ) says, aa‚¬ËœI only know that he (Sahl bin Saaa‚¬a„¢d radiallahu anhu) is ascribing this directly to rasulullah sallallahu alaihi wa sallam.aa‚¬a„¢[30]

    As part of a longer hadeeth Sayyiduna Wail bin Hujr radiallahu anhu also narrates that rasulullah sallallahu alaihi wa sallam placed his right hand on the back of his left hand, the wrist and the lower arm.[31]

    Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu reÂÂ*ports that he was once praying salâh having placed his left hand on his right. Rasulullah sallallahu alaihi wa sallam saw him and placed his right hand over his left.[32]

    Qabeesah bin Hulb narrates from his faÂÂ*ther, who says: aa‚¬ËœRasulullah sallallahu alaihi wa sallam would lead us in prayer and would clasp his left hand with his right hand.aa‚¬a„¢[33]


    [30] Malik 378 and Bukhari 707.

    [31] Ibn Khuzaimah 480 and Baihaqi 2325. Imam Nimawi has classified it saheeh (323).

    [32] Ibn Majah 811, Abu Dawood 755, Nasai 888 and Baihaqi 2327. Imam Nawawi has declared it saheeh in al Majmaa‚¬a„¢u 3/313.

    [33] Ibn Abi Shaibah 3934, Ahmad 21467, Ibn Majah 809 and Tirmidhi 252. Imam Tirmidhi adds that it is a hasan hadeeth.





    You should position both hands below the navel. [34]

    Sayyiduna Wail bin Hujr radiallahu anhu says: aa‚¬ËœI saw Rasulullah sallallahu alaihi wa sallam radiallahu anhu placing his right hand over his left in prayer, below the navel.[35]

    Sayyiduna Ali radiallahu anhu says, aa‚¬ËœIt is part of he sunnah of prayer to place the palm over the palm below the navel.aa‚¬a„¢[36]

    Sayyiduna Abu Hurairah radiallahu anhu says, aa‚¬ËœThe positioning of the hands upon the hands in prayer is below the navel.aa‚¬a„¢[37]

    Hajjaj bin Hasan said, aa‚¬ËœI heard Abu Mijlaz[38] say or I asked him how should I place my hands.aa‚¬a„¢ He replied, aa‚¬ËœHe (the individual perÂÂ*forming the prayer) should place the inside of his right palm on his left hand and position both of them below the navel.aa‚¬a„¢[39]

    Ibrahim al Nakhai reports that Rasulullah sallallahu alaihi wa sallam would rest one of his hands on the other in salâh, humbling himself before Allâh. Imam Muhammad (the narrator of this hadeeth) says, aa‚¬ËœHe would place the palm of his right hand on his left wrist below the navel. The wrist would thus be in the middle of the palm.aa‚¬a„¢ [40]

    Ibrahim al Nakhai also says, aa‚¬ËœHe (the inÂÂ*dividual performing the prayer) should place his right hand on his left, below the navel.aa‚¬a„¢[41]

    Imam Tirmidhi says in his Sunan after narrating the above hadeeth of Qabeesah: aa‚¬ËœFastening the hands in prayer is the pracÂÂ*tice of the learned Sahâbah, Tabiaa‚¬a„¢ÃƒÂ»n and Tabaa‚¬a„¢ Tabieen. They are of the view that the individual performing the prayer should place his right hand on his left. Some of them then say that he should position them above the navel whilst others contend that they should be placed below the navel. All is perÂÂ*missible in their view.aa‚¬a„¢[42]

    [34] This is only for men. Women should place their hands on their bosoms. See later chapters for further explanation

    [35] Ibn Abi Shaibah. Hafidh Qasim bin Qutlubughah says in his takhreej of the ahadeeth of aa‚¬Ëœal Ikhtiyaaraa‚¬a„¢ that this hadeeth has a very good sanad. Imam Hashim Sindhi also says in his Dirham al Surrah p84 that its sanad is strong. Imam Nimawi says that its sanad is saheeh (330). Imam Abu Tayyib Madani also says in his commentary of Tirmidhi 1/277 (published by al Matbaaa‚¬a„¢ al Nidhami, Kanpur, India, 1299 AH) that this is a hadeeth which is saheeh in both sanad and text and is thus a basis for evidence. Also for details of the lives, learning and works of both Hafidh Qasim bin Qutlubughah and Imam Hashim Sindhi see the biographies.

    [36] Ibn Abi Shaibah 3954, Ahmad 877, Abu Dawood 756, Daruqutni 1089 & 1090, and Baihaqi 2341 & 2342. Also narrated by Abu Hafs bin Shaheen in his al Sunnah and by Adani in his Musnad as mentioned by Allamah Hashim Sindhi in Dirham al Surrah, p32 quotÂÂ*ing from Kanz al Ummal. Reported also by Razeen as quoted by the author of Jamaa‚¬a„¢ al Fawaid.

    [37] Abu Dawood 758 and Ibn Battah as quoted by Allamah Hashim Sindhi in Dirham al Surrah, p36.

    [38] For details of his life and learning see the biograÂÂ*phies

    [39] Ibn Abi Shaibah 3942. Ibn at Turkumani says 2/47 that it has been narrated with a very good sanad. Imam Nimawi (331) and Muhaddith Yusuf Binnouri 2/44 both say that its isnad is saheeh. It has also been menÂÂ*tioned by Imam Abu Dawood but without a sanad (757). For details of the lives, learning and works of both Ibn at Turkumani and Muhaddith Yusuf Binnouri see their biographies.

    [40] Imam Muhammad in his Kitab al Aathaar 120.

    [41] Ibn Abi Shaibah 3939 and Imam Muhammad in his Kitab al Aathaar 121. Imam Nimawi says that its isnad is hasan (332).

    [42] Tirmidhi 252.


    Then quietly read thana.

    Allâh says in the Holy Quraa‚¬a„¢ÃƒÂ¢n: And hymn the praise of thy Lord when you stand.[43]

    Dhahhak says in the commentary of this verse, aa‚¬ËœThis means to say: Subhânak Allâhummaaa‚¬Â¦

    You are Glorified oh Allâh and praised. Blessed is your Name and Elevated is your Majesty. There is no God besides you.[44]

    Sayyiduna Abu Saeed al Khudri radiallahu anhu narÂÂ*rates that when Rasulullah sallallahu alaihi wa sallam would begin salâh he would say Subhânak Allâhummaaa‚¬Â¦aa‚¬a„¢.[45]

    The same hadeeth has also been reported from Ummul Muaa‚¬a„¢mineen Aisha[46] radiallahu anha and Sayyiduna Anas radiallahu anhu[47], as well as other Sahâbah radiallahu anhum.

    Abdah reports that Sayyiduna Umar bin al Khattab radiallahu anhu, would recite the following words loudly (in salâh) aa‚¬ËœSubhânak Allâhumma...aa‚¬a„¢.[48]

    Aswad reports that when Sayyiduna Umar bin al Khattab radiallahu anhu would begin salâh he would say Subhânak Allâhumma...aa‚¬a„¢.[49]

    It is also narrated as being the practice of Sayyiduna Uthman,[50] Sayyiduna Abu Bakr[51] and Sayyiduna Abdullah bin Masaa‚¬a„¢ud [52] radiallahu anhum

    [43] al Toor 52/48.

    [44] Ibn Abi Shaibah 2402 and Ibn Jareer at Tabari 32403 & 32404.

    [45] Ibn Abi Shaibah 2401, Ahmad 11260, Ibn Majah 804 and Nasai 899. Hafidh Haithami says 2/265 that its narrators are authentic.

    [46] Ibn Majah 806, Abu Dawood 776, Tirmidhi 243, Hakim 859 and Baihaqi 2347. Hakim declared it saheeh and Dhahabi agreed with him.

    [47] Abu Yaaa‚¬a„¢laa 3735, Tabarani in al Muaa‚¬a„¢jam al Awsat as quoted by Hafidh Haithami 2/107. Hafidh Haithami adds that its narrators are authentic. Also reported by Daruqutni 1135. Ibn Qudamah says in al Mughni 2/27 that its narrators are all authentic.

    [48] Muslim 399.

    [49] Ibn Abi Shaibah 2395, Tahawi 1/198 and Baihaqi 2350. Imam Nimawi says that its isnad is saheeh (337).

    [50] Daruqutni 1141. Imam Nimawi says that its isnad is hasan (338).

    [51] Saeed bin Mansoor as quoted by al Shawkani in Nail al Awtaar 2/202. Also reported by Ibn Abi Shaibah 2393

    [52] Ibn Abi Shaibah 2391; and Ibn al Mundhir as quoted by Abdus Salam Ibn Taymiyyah in al Muntaqa 2/203.


    Taaa‚¬a„¢awwudh.

    Allâh says in the Holy Quraa‚¬a„¢ÃƒÂ¢n:

    Thus when you recite the Quraa‚¬a„¢ÃƒÂ¢n, seek the protection of Allâh from the accursed Shaitan.[53]

    Sayyiduna Abu Saeed al Khudri radiallahu anhu reports that before reciting Rasulullah sallallahu alaihi wa sallam would pray awoozu billahiaa‚¬Â¦ [54]

    Aswad says, aa‚¬ËœSayyiduna Umar radiallahu anhu started salâh, said the takbeer and then recited:[55]

    Subhanakallahummaaa‚¬Â¦. And awoozubillahiaa‚¬Â¦aa‚¬Â¦.

    Abu Wail reports that they (the companÂÂ*ions) would say the taaa‚¬a„¢awwudh and basmalah silently in salâh. [56]


    [53] al Nahl 16/98.

    [54] Abdul Razzaq 2589.

    [55] Ibn Abi Shaibah 2455.

    [56] Saeed bin Mansoor as quoted by Imam Nimawi 340. He adds that its isnad is saheeh.


    And basmalah.

    Sayyiduna Anas bin Malik radiallahu anhu says, aa‚¬ËœI prayed salâh behind Rasulullah sallallahu alaihi wa sallam, Abu Bakr, Umar and Uthman radiallahu anhum and I did not hear one of them recite Bismillah al Rahman al Raheem loudly.[57]

    The son of Sayyiduna Abdullah bin Mughaffal radiallahu anhu narrates, aa‚¬ËœMy father heard me reading Bismillah al Rahman al Raheem in salâh. He said, aa‚¬Å“Oh my son. An innovator are you? Beware of innovation.aa‚¬? (The son of Abdullah bin Mughaffal radiallahu anhu, adds, aa‚¬Å“I have not seen anyone amongst Rasulullah sallallahu alaihi wa sallamaa‚¬a„¢s companions to whom innovation was more repulsive than my father.aa‚¬?) His father said, aa‚¬Å“I have prayed with Rasulullah sallallahu alaihi wa sallam, Abu Bakr, Umar and aa‚¬ËœUthmân radiallahu anhum, and I did not hear any one of them recite Bismillah al Rahman al Raheem, therefore do not recite it. When you pray salâh read al Hamdu Lillahi Rabbil Aalameen.aa‚¬a„¢[58]

    [57] Malik 179, Muslim 399 and Nasai 907.

    [58] Ahmad 16345, Ibn Majah 815, Tirmidhi 244 and Tahawi 1/202. Imam Tirmidhi says that it is hasan.


    Followed by a recitation of Sûrah al Fatihah.

    Sayyiduna Ubadah bin Samit radiallahu anhu reports that Rasulullah sallahu alaihi wa sallam said, aa‚¬ËœThere is no salâh for one who does not recite aa‚¬Ëœthe opening chapter of the bookaa‚¬a„¢.aa‚¬a„¢[59]

    Wahb bin Kaysan reports that he heard Sayyiduna Jabir bin Abdullah radiallahu anhu say, aa‚¬ËœHe who prays one rakaa‚¬a„¢ah in which he does not recite Sûrah al Fatihah has in fact not prayed at all, unless he is behind an Imam.aa‚¬a„¢[60]

    Ahadeeth such as those mentioned above which stress the obligation of Sûrah al Fatihah are for the Imam or the individual, not the muqtadi. Imam Tirmidhi has quoted Imam Ahmad who commented on the above hadeeth (There is no salâh for one...) by sayÂÂ*ing aa‚¬ËœThis is if he is alone.aa‚¬a„¢

    [59] Bukhari 723 and Muslim 394.

    [60] Malik 188 and Tirmidhi 313. Imam Tirmidhi says that the hadeeth is

    hasan saheeh.


    On completing Sûrah al Fatihah you should say Ameen silently, regardless of whether you are alone or praying behind the Imam.

    Sayyiduna Abu Hurairah radiallahu anhu narrates that Rasulullah sallallhu alaihi wa sallam said, aa‚¬ËœWhen the Imam says aa‚¬Å“Ghairil Maghdhoobi Alaihim WaladhaAlleenaa‚¬?, say Ameen. For one whose Ameen coincides with that of the angels, he will have all his past sins forgiven.aa‚¬?[61]

    Sayyiduna Abu Hurairah radiallahu anhu narrates that Rasulullah sallallhu alaihi wa sallam said, aa‚¬ËœWhen the Imam says aa‚¬Å“Ghairil Maqhdhoobi Alaihim Waladhaalleenaa‚¬? say Ameen. And indeed the angels say Ameen and the Imam says Ameen. So one whose Ameen coincides with that of the angels, he will have his past sins forgiven.[62]

    Sayyiduna Abu Hurairah relates that Rasulullah sallallhu alaihi wa sallam would teach us saying, aa‚¬ËœDo not try to outdo the Imam. When he proÂÂ*nounces the takbeer, you say it also; when he recites aa‚¬Å“ Waladhaalleenaa‚¬? then say Ameen; when he performs the rukuaa‚¬a„¢ you do it also; and when he says aa‚¬ËœSami Allâhu li man Hamidahaa‚¬a„¢ say aa‚¬ËœAllâhumma Rabbana lakal Hamdaa‚¬a„¢.[63]

    As can be deduced from the above hadeeth the Ameen should be said silently just as aa‚¬ËœAllâhumma Rabbana lakal Hamdaa‚¬a„¢ is said silently. Sayyiduna Wail bin Hujr radiallahu anhu says, aa‚¬ËœRasulullah sallallhu alaihi wa sallam led us in salâh. When he recited aa‚¬Å“Ghairil Maqhdhoobi Alaihim Waladhaalleenaa‚¬? he said Ameen silently. (LitÂÂ*erally, aa‚¬ËœHe kept his voice silent.aa‚¬a„¢) He also placed his right hand on his left hand, and said the salam to his right and left.aa‚¬a„¢[64]

    Ibrahim al Nakhai says, aa‚¬ËœThere are five things which the Imam says silently: aa‚¬Å“Subhânak Allâhumma...aa‚¬?, taaa‚¬a„¢awwudh, basmalah, Ameen, and aa‚¬Å“Allâhumma Rabbana wa lakal Hamdaa‚¬?.aa‚¬a„¢[65]

    Abu Wail reports that Sayyiduna Ali and Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu, would not say the basmalah, taaa‚¬a„¢awwudh or Ameen loudly.[66]

    Abu Wail says that Sayyiduna Umar and Sayyiduna Ali radiallahu anhu would not say the basmalah, taaa‚¬a„¢awwudh or Ameen loudly.[67]

    Ibn Jareer al Tabari says as quoted by Ibn al Turkurnam[68] that this was the practice of most of the Sahâbah radiallahu anhum and Tabiaa‚¬a„¢ÃƒÂ»n.[69]

    [61] Malik 196, Bukhari 749 and Muslim 410.

    [62] Ahmad 7174, Darimi 1246, Nasai 927 and Ibn Hibban 1801. Imam Nimawi says that its isnad is saheeh (376).

    [63] Muslim 415

    [64] Abu Dawood Tayalisi 1024, Ahmad 18363, Tirmidhi 248; Tabarani in al Muaa‚¬a„¢jam al Kabeer 22/43 no 109, 22/9 no 3, & 22/45 no 112; Daruqutni 1256, Hakim 2913 and Baihaqi 2447. Hakim declared it saheeh and Dhahabi agreed.

    [65] Imam Muhammad in his Kitab al Aathaar 83 (mentioning four instead of five); Abdul Razzaq 2597, and Ibn Abi Shaibah 8849. Imam Nimawi says that its isnad is saheeh (386). Muhaddith Dhafar Ahmad Uthmani says that its narrators are authentic (724).

    [66] Tabarani in al Muaa‚¬a„¢jam al Kabeer as quoted by Hafidh Haithami 2/108. Hafidh Haithami says that the sanad contains Abu Saaa‚¬a„¢d al Baqqal who is authentic and a mudallis. Muhaddith Dhafar Ahmad Uthmani classifies it as saheeh 2/250.

    [67] Ibn Jareer al Tabari in Tahdheeb al Aathaar as quoted by Ibn al Turkumani 2/70. Also reported by Tahawi 1/204. Muhaddith Dhafar Ahmad Uthmani says that its narrators are those of the six books of hadeeth except for Abu Saaa‚¬a„¢d al Baqqal who is authentic and a mudallis.

    [68] Ibn al Turkumani 2/85.

    [69] For a more detailed discussion of this topic see next volume


    Then repeat the basmalah and recite any other Sûrah, or at least one long verse or three small verses from any part of the Quraa‚¬a„¢ÃƒÂ¢n.

    Allâh says in the Quraa‚¬a„¢ÃƒÂ¢n: Thus, recite whatever may be possible from the Quraa‚¬a„¢ÃƒÂ¢n.[70]

    Sayyiduna Abu Qatadah radiallahu anhu narrates that Rasulullah sallallhu alaihi wa sallam would recite Sûrah al Fatihah and another Sûrah in the first two rakaa‚¬a„¢aat of Dhuhr and Asr salâh, and at times he would (read loud enough and) allow us to hear a verse. In the second two rakaa‚¬a„¢aat he would read only Sûrah al Fatihah.aa‚¬?[71]

    Sayyiduna Ubadah bin al Samit radiallahu anhu narÂÂ*rates that Rasulullah sallallhu alaihi wa sallam said, aa‚¬ËœThere is no salâh for one who does not recite the mother (essential chapter al Fatihah) of the book and more.aa‚¬?[72]

    Sayyiduna Abu Saeed al Khudri radiallahu anhu reÂÂ*lates that Rasulullah sallallhu alaihi wa sallam said, aa‚¬ËœThe key to salâh is purity, its consecration is takbeer, and its deconsecrating act is the salam. And there is no salâh for one who does not recite aa‚¬ËœAlhamdu lillâh...aa‚¬a„¢(the opening chapter of the book) and a Sûrah in an obligatory or other (prayer).aa‚¬a„¢[73]


    [70] al Muzzammil 73/20.

    [71] Muslim 451, Bukhari 725.

    [72] Muslim 394, Abu Dawood 822 and Ibn Hibban 1783.

    [73] Tirmidhi 238. He adds that it is hasan.


    If you are praying in a congregation then you should not read anything behind the Imam.

    Allâh says: And when the Quraa‚¬a„¢ÃƒÂ¢n is recited, listen to it attentively and remain silent, that you may receive mercy.[74]

    Sayyiduna Abu Hurairah radiallahu anhu says, aa‚¬ËœRasulullah sallallahu alaihi wa sallam turned around after a salâh in which he had recited loudly. He enquired, aa‚¬Å“Has any one of you recited (behind me)?aa‚¬? A man replied, aa‚¬Å“I did.aa‚¬? Rasulullah sallallahu alaihi wa sallam said, aa‚¬Å“I say: what is it with me? I am being contested for the Quraa‚¬a„¢ÃƒÂ¢n.aa‚¬? After the people heard this from Rasulullah sallallahu alaihi wa sallam they stopped reciting with him (behind him) in those salâh in which he would pray loudly.aa‚¬a„¢[75]

    Sayyiduna Abu Hurairah radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœThe Imam has been appointed so that he may be followed. Thus, when he says the takbeer, you say it also, and when he recites remain silent.aa‚¬a„¢[76]

    Sayyiduna Abu Musa al Ashaa‚¬a„¢ari radiallahu anhu says, aa‚¬ËœRasulullah sallallahu alaihi wa sallam taught us that aa‚¬Å“When you stand up for prayer one of you should lead the rest, and when the Imam recites remain silent.aa‚¬?[77]

    Abu Wail reports that Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu was asked about reciting behind the Imam. He replied, aa‚¬ËœRemain silent for the recitation (of the Imam). For indeed there is a duty in salâh for which the Imam is sufficient for you.aa‚¬a„¢[78]

    Nafiaa‚¬a„¢ reports that when Sayyiduna Abdullah bin Umar radiallahu anhu would be asked, aa‚¬ËœShould one recite behind the Imam?aa‚¬a„¢ he would reply, aa‚¬ËœWhen one of you prays behind the Imam then the Imamaa‚¬a„¢s recitation is sufficient for him. When he prays alone he should recite.aa‚¬a„¢ Nafiaa‚¬a„¢ adds, aa‚¬ËœAbdullah bin Umar radiallahu anhu would not recite behind the Imam.aa‚¬a„¢[79]Sayyiduna Jabir bin Abdullah radiallahu anhu relates that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœOne who prays behind an Imam, the recitation of the Imam is sufficient for him.aa‚¬a„¢[80]

    The above hadeeth has also been reported from Rasulullah sallallahu alaihi wa sallam on the authority of the noble Sahâbah Anas,[81] Abdullah bin Abbas,[82] Abu Hurairah,[83] Abu Saeed al Khudri,[84] Abdullah bin Umar,[85] Ali,[86] and Abu al Dardaa [87]radiallahu anhum.

    Ahadeeth such as those above stressing the obligation of Sûrah al Fâtihah are for the Imam or the individual, not the muqtadi. Imam Tirmidhi has quoted Imam Ahmad who commented on the above hadeeth (There is no salâh for one...) by saying aa‚¬ËœThis is if he is alone.aa‚¬a„¢

    Wahb bin Kaysan reports that he heard Sayyiduna Jabir bin Abdullah radiallahu anhu say, aa‚¬ËœHe who prays one rakaa‚¬a„¢ah in which he does not recite Sûrah al Fâtihah has in fact not prayed at all, unless he is behind an Imam.aa‚¬a„¢[88]

    [74] Al Aaa‚¬a„¢raaf 7/204.

    [75] Malik 194, Ahmad 7760, Ibn Majah 849, Abu Dawood 826, Tirmidhi 312 and Nasai 919.

    [76] Ahmad 9151. Also reported by Ahmad bin Maneeaa‚¬a„¢ and Abd bin Humaid in their Musnads with a saheeh sanad as quoted by Bouseeree in Misbah al Zujajah Chapter 150, hadeeth 313. Narrated also by Ibn Majah 846, Abu Dawood 603, Nasai 921 & 922 and Tahawi 1/217. Imam Nimawi says that its isnad is saheeh. Allamah Abdul Hayy Luckhnawi categorically concludes in his Imam al Kalam, p 165 that the hadeeth is authentic after quoting a number of ulama who have declared it saheeh including Imam Ahmad. For details of Allamah Abdul Hayy Luckhnawiaa‚¬a„¢s life, learning and works see the biographies.

    [77] Ahmad 19224, Muslim 404 (as part of a longer hadeeth), and Ibn Majah 847.

    [78] Imam Muhammad in his al Muwatta 120 & 122, Ibn Abi Shaibah 3780, and Tahawi 1/217. Imam Nimawi says 369 that its isnad is saheeh.

    [79] Malik 193.

    [80] Imam Abu Hanifah as recorded in the Musnad of Khaskafi p307 and in Jamaa‚¬a„¢i al Masaneed 1/ 334; Imam Muhammad in his al Muwatta 117 and in his Kitab al Hujjah 1/118 with an isnad declared saheeh by Hafidh Badr al Deen al Aini and Imam Nimawi 364. Also reported by Ibn Abi Shaibah 3802 with an isnad classified saheeh by Ibn at Turkumani 2/228; Ahmad 14233; Abd bin Humaid 1050; Ahmad bin Maneeaa‚¬a„¢ with a saheeh isnad as quoted by Imam Nimawi 364; Ibn Majah 850; Tahawi 1/217 with an isnad declared saheeh by Hafidh Ibn al Humam as mentioned in the footnotes of Sharh Maani al Athaar 1/217; and Baihaqi 2897.

    [81] Ibn Hibban in his al Dhuafaa 2/202.

    [82] Daruqutni 1238 & 1252.

    [83] Daruqutni 1229 & 1230.

    [84] Tabarani in al Muaa‚¬a„¢jam al Awsat as quoted by Hafidh Haithami 2/111. Hafidh Haithami says that the sanad contains Haroon al Abdi who is matrook.

    [85] Daruqutni 1225.

    [86] Daruqutni 1234.

    [87] Daruqutni 1248.

    [88] Malik 188 and Tirmidhi 313.



    When this recitation is finished, repeat the takbeeraa‚¬Â¦

    Abu Salâmah relates that Sayyiduna Abu Hurairah radiallahu anhu would lead them in salâh, and pronounce the takbeer whenever he rose or fell (into rukuaa‚¬a„¢ or prostration). Having completed the salâh he would turn around and say, aa‚¬ËœAmongst you my salâh is the closest to that of Rasulullah sallallahu alaihi wa sallam.aa‚¬a„¢[89]

    Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu says, aa‚¬ËœRasulullah sallallahu alaihi wa sallam would say the takbeer at the time of each rising, descent, standing, and sitting, and so would Abu Bakr, Umar and Uthman radiallahu anhum[90]

    [89] Malik 168, Bukhari 752 and Muslim 392.

    [90] Ahmad 3652, Darimi 1249, Tirmidhi 235 and Nasai 1149. Imam Tirmidhi says that it is a hasan saheeh hadeeth.



    and, without raising your hands,aa‚¬Â¦

    Alqamah reports that Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu said, aa‚¬ËœShould I not lead you in salâh in the manner of Rasulullah sallallahu alaihi wa sallam ?aa‚¬a„¢ He then prayed and did not raise his hands except in the beginning.[91]

    The above hadeeth has also been reported by Imam Nasai with the following wording: aa‚¬ËœShould I not inform you of the salâh of Rasulullah sallallahu alaihi wa sallam?aa‚¬a„¢ He then stood up and raised his hands once in the beginning. He did not raise them again.[92]

    Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam would raise his hands at the time of the first takbeer and not raise them again.[93]

    Sayyiduna Baraa bin Azib radiallahu anhu relates that when Rasulullah sallallahu alaihi wa sallam would begin salâh he would raise his hands close to his ears and then not raise them again.[94]

    Sayyiduna Abdullah bin Umar radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam would raise his hands when beginning salâh and then not raise them again.[95]

    Abbad the son of Sayyiduna Abdullah bin Zubair radiallahu anhu relates that when starting salâh Rasulullah sallallahu alaihi wa sallam would raise his hands in the beginning and not raise them again at any time until he completed his prayer.[96]

    Sayyiduna Abdullah bin Masaa‚¬a„¢ud says, aa‚¬ËœI prayed behind Rasulullah sallallahu alaihi wa sallam, Abu Bakr, and Umar radiallahu anhum and they did not raise their hands except when beginning salâh.aa‚¬a„¢[97]

    Aswad says, aa‚¬ËœI prayed salâh with Umar bin al Khattab radiallahu anhu and he did not raise his hands during any part of salâh except in the beginning.aa‚¬a„¢ Abdul Malik (one of the narrators) says, aa‚¬ËœI also observed Shaaa‚¬a„¢bi, Ibrahim, and Ishaq not raising their hands except when beginning their salâh.aa‚¬a„¢[98]

    Ibrahim al Nakhai says, aa‚¬ËœAbdullah bin Masaa‚¬a„¢ud radiallahu anhu would not raise his hands in any part of salâh except in the beginning.aa‚¬a„¢[99]

    Aasim bin Kulaib narrates from his father that Sayyiduna Ali radiallahu anhu would raise his hands at the first takbeer of salâh. He would not raise them again after this.[100]

    Abu Ishaq says, aa‚¬ËœThe companions of both Abdullah bin Masaa‚¬a„¢ud and Ali radiallahu anhum would not raise their hands except in the beginning of salâh.aa‚¬a„¢ Wakeeaa‚¬a„¢ adds, aa‚¬ËœAnd they would not raise them again.aa‚¬a„¢[101]

    Mujahid says, aa‚¬ËœI prayed salâh behind Ibn Umar radiallahu anhu and he would not raise his hands in salâh except at the time of the first takbeer.aa‚¬a„¢[102]

    Abdul Azeez bin Hakeem says, aa‚¬ËœI saw Ibn Umar radiallahu anhu, raise his hands to the level of his ears at the time of the first takbeer in the beginning of salâh, and he did not raise them apart from this.aa‚¬a„¢[103]

    Husain bin Abdul Rahman relates, aa‚¬ËœAmr bin Murrah and I visited Ibrahim al Nakhai. Amr said, aa‚¬Å“Alqamah bin Wail al Hadhrami narrated to me from his father radiallahu anhu that he prayed salâh with Rasulullah sallallahu alaihi wa sallam. He saw him raise his hands when he said the takbeer, when he bowed into rukuaa‚¬a„¢ and when he rose there from.aa‚¬? Ibrahim replied, aa‚¬Å“I do not know. He may possibly not have seen Rasulullah sallallahu alaihi wa sallam pray except on that day and thus remembered this of him. (Otherwise) did Ibn Masaa‚¬a„¢ud radiallahu anhu and his companions not remember this of him? I have not heard it from any one of them. They would only raise their hands in the beginning of salâh when saying the takbeeraa‚¬?.aa‚¬a„¢[104]

    Sayyiduna Jabir bin Samurah radiallahu anhu says, aa‚¬ËœRasulullah sallallahu alaihi wa sallam came out to us saying aa‚¬ËœWhy is it that I see you raising your hands as though they are the tails of obstinate horses? Remain calm in salâh.aa‚¬a„¢[105]

    Abu Bakr bin Ayyash says, aa‚¬ËœI have not seen a single faqeeh do it: raise his hands at any time other than the first takbeer.aa‚¬a„¢[106]

    Muhaddith Dhafar Ahmad al Uthmani writes,

    aa‚¬ËœThis shows that the raising of the hands when bowing into rukuaa‚¬a„¢ and when rising from it was most likely not practiced widely during the time of the Tabiaa‚¬a„¢un, for Abu Bakr bin Ayyash was one of the foremost Tabaa‚¬a„¢i Tabieen. Malik who was also a prominent Tabaa‚¬a„¢i Tabiee says as is recorded in al Mudawwanah al Kubra, aa‚¬Å“I do not know of raising the hands in any takbeer of salâh, neither whilst rising or bowing except in the beginning when he should raise his hands slightly.aa‚¬?[107] Ibn al Qasim also says, aa‚¬Å“Raising the hands was weak in the view of Malik except in the beginning of salâh.aa‚¬? This also shows that the raising of the hands was generally not practiced during that time.aa‚¬a„¢ [108]

    Imam Nimawi says:

    aa‚¬ËœThe Sahâbah radiallahu anhum and those who came after them differed in this regard. As for the four caliphs, the raising of the hands has not been proven from them except in the first takbeer of tahreemah. And Allâh knows best.aa‚¬a„¢[109]

    After narrating the above hadeeth of Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu, Imam Tirmidhi comments:

    aa‚¬ËœThere is a narration of the same meaning on the authority of Baraa bin Azib, Abdullah bin Masaa‚¬a„¢udaa‚¬a„¢s radiallahu anhu hadeeth is hasan, and many of the Rasulullahaa‚¬a„¢s (salallahu alaihi wa sallam) learned companions are of the same view, i.e., the hands should not be raised during salâh except once in the beginning. This is also the view of Sufyan al Thawri and the people of Kufah.aa‚¬a„¢

    Not raising the hands except in the beginning of salâh was the known practice of Sayyiduna Abu Bakr, Sayyiduna Umar, Sayyiduna Ali and Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhum as well as many others from amongst the learned Sahâbah radiallahu anhum as mentioned by Tirmidhi above. It has also been reported from Sayyiduna Ibn Umar radiallahu anhu, and others. From amongst the Tabiaa‚¬a„¢un it was the known practice of the companions of Sayyiduna Ali radiallahu anhu and Sayyiduna Ibn Masaa‚¬a„¢ud radiallahu anhu, Aswad bin Yazeed, Alqamah bin Qais, Ibrahim al Nakhai, Khaithamah, Qais bin Abi Hazim, Aamir al Shaaa‚¬a„¢bi,[110] Abu Ishaq al Sabiee, Wakeeaa‚¬a„¢, Aasim bin Kulaib, virtually all of the fuqahah and people of Kufah, and many in other cities. It is also the view and practice of Mughirah, Hasan bin Salih, Sufyan al Thawri, Hasan bin Hayy, Wakeeaa‚¬a„¢, Ishaq bin Abi Israeel, Imam Abu Hanifah, Imam Malik, Imam Abu Yusuf, Imam Muhammad and their followers.[111]


    [91] Imam Abu Hanifah as recorded in Jamaa‚¬a„¢i al Masaneed 1/355. Also reported by Ibn Abi Shaibah in his al Musannaf 2441 as well as his Musnad 323; Ahmad 3672, Abu Dawood 748, Tirmidhi 257; Nasai in al Mujtaba 1058 and also in al Sunan al Kubra 645 & 1099; Abu Yaaa‚¬a„¢laa 5040 & 5302, and Baihaqi 2531. Ibn Hazam 2/ 264, Ibn al Turkumani 2/113 and Imam Nimawi 402 have all declared the hadeeth saheeh.

    [92] Nasai 1026. Muhaddith Dhafar Ahmad Uthmani says 814 that its narrators are those of both Bukhari and Muslim except Suwaid who is thiqah (authentic) and Aasim who is a thiqah narrator of Muslim.

    [93] Tahawi 1/224 with two different isnads. Muhaddith Dhafar Ahmad Uthmani has discussed each narrator of both these sanads and proven that they are all authentic 3/71.

    [94] Abdul Razzaq 2531, Ibn Abi Shaibah 2440, Abu Dawood 749; and Abu Yaaa‚¬a„¢laa 1689, 1690, 1691 & 1692; and Tahawi 1/224. Allamah Anwar Shah al Kashmiri says as quoted by Muhaddith Yusuf al Binnouri 2/493, aa‚¬ËœIn short, this discussion of the topic from the angle of both hadeeth and historical data concludes that it is correct to use the hadeeth of Baraa (bin Azib) as evidence with the authentic additional wording (of aa‚¬Å“he would not raise them againaa‚¬?)aa‚¬a„¢.

    [95] Baihaqi in al Khilafiyyat as quoted by Hafidh Zailaee 1720. Muhaddith Yusuf al Binnouri 2/ 498 quotes Qadhi Abid Sindhi who says in al Mawahib al Lateefah, aa‚¬ËœIn my view this hadeeth is undoubtedly saheeh.aa‚¬a„¢ He also quotes 2/496 Allamah Anwar Shah al Kashmiri as saying, aa‚¬ËœThe sanad mentioned in the takhreej (Nasb al Raaa‚¬a„¢yah by Hafidh Zailaee) is saheeh.aa‚¬a„¢ For deÂÂ*tails of the lives, learning and works of both Hafidh Zailaee and Qadhi Abi Sindhi see the biographies.

    [96] Baihaqi in his al Khilafiyyat as quoted by Hafidh Zailaee 1721. Allamah Anwar Shah al Kashmiri says as quoted in Ma'arif al Sunan 2/ 496, 'I have researched the narrators of its isnad and the conclusion of the research was that it is saheeh.' He also added, 'It is a jayyid mursal hadeeth.'

    [97] Abu Ya'laa 5039, Daruqutni 1120, and Baihaqi 2534. Ibn al Turkumani says that this is a jayyid supporting narration. The hadeeth contains Muhammad bin Jabir bin Sayyar who has been declared weak by some, reliable by others. Muhaddith Dhafar Ahmad Uthmani 3/67 discusses his position at length before concluding that his hadeeth is at least hasan.

    [98] Ibn Abi Shaibah 2454 and Tahawi 1/227. Imam Tahawi says that it is a saheeh hadeeth. Ibn al Turkumani says 2/109 that this sanad is saheeh according to the conditions of Muslim. Hafidh Ibn Hajar says in al Dirayah

    p113 that its narrators are authentic.

    [99] Abdul Razzaq 2533-2535, Ibn Abi Shaibah 2443 and Tahawi 1/227. Imam Nimawi says that its isnad is jayyid (very good) and mursal.

    [100] Imam Muhammad in his al Muwatta 109, Ibn Abi Shaibah 2442, Tahawi 1/225 and Baihaqi 2535. Hafidh Zailaee says that it is a saheeh hadeeth 1/406. Hafidh Ibn Hajar says in al Dirayah 1/113 that its narrators are authentic and Hafidh Badr al Deen al Aini says in Umdat al Qari as quoted by Imam Nimawi 404, 'The isnad of Aasim bin Kulaib's hadeeth is saheeh according to the conditions of Muslim.'

    [101] Ibn Abi Shaibah 2446. Ibn al Turkumam says 2/115 that this is a great saheeh sanad.

    [102] Ibn Abi Shaibah 2452 and Tahawi 1/225. Hafidh Badr al Deen al Aini says Umdat al Qari 5/273 that its isnad is saheeh.

    [103] Imam Muhammad in al Muwatta 108.

    [104] Imam Abu Hanifah as recorded in Jam'i al Masaneed 1/353, Imam Muhammad in his al Muwatta of which Muhaddith Dhafar Ahmad Uthmani says that its narrators are authentic (825). Also reported by Tahawi 1/224, Daruqutni 1108 and Baihaqi 2536.

    [105] Ahmad 20450 & 20522, Muslim 430, Abu Dawood 1000 and Nasai 1184. For a further explanation of this hadeeth see in next volume

    [106] Tahawi 1/228. Muhaddith Dhafar Ahmad Uthmani says 827, 'Its narrators are those of Bukhari except Ibn Abi Dawood and he is thiqah (authentic).' Muhaddith Yusuf al Binnouri says 2/494 that its sanad is strong. Abu Bakr bin Ayyash is one of the narrators of Bukhari and one of the teachers of Sufyan al Thawri, Ibn al Mubarak and Imam Ahmad.

    [107] al Mudawwanah al Kubra 1/165.

    [108] I'ilaa al Sunan 3/76.

    [109] Aathaar al Sunan p215.

    [110] For the narrations describing the practice of the above Tabi'un see

    al Musannaf of Ibn Abi Shaibah 2444-2454.

    [111] See next volume for discussion of this topic.



    aa‚¬Â¦ bow down into rukuaa‚¬a„¢,

    aa‚¬Â¦ Allâh says in the Holy Quraa‚¬a„¢ÃƒÂ¢n:

    Oh you who believe! Bow down and prostrate, and worship your Lord.[112]

    [112] al Hajj 22/77.

    aa‚¬Â¦ grasping your knees with the fingers outspread, and keeping the back straight, not arching it, neither raising the head nor lowering it. Ensure that your arms are also kept free of your body.[113]

    Salim al Barrad relates in the longer hadeeth describing Sayyiduna Uqbah bin Amraa‚¬a„¢s radiallahu anhu demonstration of the Rasulullahaa‚¬a„¢s sallalahu alaihi wa sallam prayer[114] that aa‚¬ËœWhen he performed the rukuaa‚¬a„¢, he placed his palms on his knees with his fingers slightly lower, and distanced his arms from his body until he was motionlessaa‚¬a„¢.[115]

    Sayyiduna Ibn Abbas radiallahu anhu says, aa‚¬ËœWhen Rasulullah sallallahu alaihi wa sallam would bow down into rukuaa‚¬a„¢ (his back would be so straight that) if water was poured onto his back it would settle there.aa‚¬a„¢[116]

    Sayyiduna Abu Hurairah radiallahu anhu reports that once a man entered the masjid and performed his salâh whilst Rasulullah sallallahu alaihi wa sallam was in the corner of the masjid. He then greeted Rasulullah sallallahu alaihi wa sallam. Rasulullah sallallahu alaihi wa sallam returned the greeting and said, aa‚¬ËœReturn and pray because you have not prayed.aa‚¬a„¢ The man went back, prayed and then greeted Rasulullah sallallahu alaihi wa sallam again. Rasulullah sallallahu alaihi wa sallam returned the greeting for a second time and said, aa‚¬ËœReturn and pray because you have not prayed.aa‚¬a„¢ On the third time the man said, aa‚¬ËœTeach me.aa‚¬a„¢ Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœWhen you stand for prayer, complete the wudhu, face the qiblah, pronounce the takbeer, and recite whatever Quraa‚¬a„¢ÃƒÂ¢n you may know. Then bow down until you are motionless in rukuaa‚¬a„¢. Now stand erect and then fall down and settle into prostration. Then rise from your prostration and sit motionless. Then fall down again and settle into prostration. Then rise until you stand up straight. Do this throughout your salâh.aa‚¬a„¢[117]

    Sayyiduna Abu Qatadah radiallahu anhu relates that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœThe worst of all thieves is one who steals from his salâh.aa‚¬a„¢ They asked, aa‚¬ËœOh Prophet of Allâh! How does he steal from his salâh?aa‚¬a„¢ He replied, aa‚¬ËœHe does not complete its rukuaa‚¬a„¢ or sujûd, and nor does he straighten his back in rukuaa‚¬a„¢ or sujûd.aa‚¬a„¢[118]

    The same hadeeth has also been reported on the authority of the noble Sahâbah Sayyiduna Nuaa‚¬a„¢man bin Murrah,[119] Sayyiduna Abu Hurairah,[120] and Sayyiduna Abu Saeed al Khudri radiallahu anhum[121]

    Sayyiduna Ali bin Shaiban radiallahu anhu (who was part of a delegation) reports: aa‚¬ËœWe came to Rasulullah sallallahu alaihi wa sallam and pledged our allegiance to him. We prayed behind him, and he noticed a man from the corner of his eye who was not straightening his back in rukuaa‚¬a„¢ and sujûd. When Rasulullah sallallahu alaihi wa sallam completed his salâh, he said, aa‚¬Å“Oh Muslims! There is no salâh for one who does not straighten his back in rukuaa‚¬a„¢ and sujûd.aa‚¬?aa‚¬a„¢[122]

    Sayiiduna Abu Humaid, Sayyiduna Abu Usaid, Sayyiduna Sahl bin Saaa‚¬a„¢d and Sayyiduna Muhammad bin Salâmah radiallahu anhum came together and discussed the salâh of Rasulullah sallallahu alaihi wa sallam. Sayyiduna Abu Humaid said, aa‚¬ËœI am the most knowledgeable of you about the salâh of Rasulullah sallallahu alaihi wa sallam. When he would bow down into rukuaa‚¬a„¢ he would place his hands upon his knees as though he was grasping them, and he would bend his arms and distance them from his sides.aa‚¬a„¢[123]

    Sayyiduna Wail bin Hujr radiallahu anhu reports that when Rasulullah sallallahu alaihi wa sallam would bow down into rukuaa‚¬a„¢ he would spread his fingers wide, and when prostrating he would keep them together.[124]

    The above hadeeth has also been narrated without the mention of the sujûd [125].

    Sayyiduna Umar radiallahu anhu said, aa‚¬ËœThe knees are sunnah for you so grasp your knees.aa‚¬a„¢[126]

    [113] Unlike men, in ruku', women should tuck their arms into the body and not spread them outward. They should also simply place their hands over their knees with closed fingers, and not grasp them with the fingers spread wide open. See later chapter for details.

    [114] See Chapter 1 in next volume

    [115] Ahmad 16628, Darimi 1304, Abu Dawood 863 and Nasai 1036. Imam Nimawi says that its isnad is saheeh.

    [116] Tabarani in al Mu'jam al Kabeer and Abu Ya'laa as quoted by Hafidh Haithami 2/123 who adds that its narrators are authentic

    [117] Bukhari 6290 & 760.

    [118] Ahmad 11138, Darimi 1328, Ibn Khuzaimah 663, Tabarani in al Mu'jam al Kabeer 3283 and Hakim 835. Hakim declared it saheeh and Dhahabi agreed. Hafidh Haithami also says that its narrators are those of Bukhari

    [119] Malik 401.

    [120] Ibn Hibban 1885, and Hakim 836 who declared it saheeh and Dhahabi agreed.

    [121] Abu Dawood Tayalisi 2219, Ahmad 11549, and Abu Ya'laa 1311.

    [122] Ahmad 15862, Ibn Majah 871 and Ibn Hibban 1888. Imam Nimawi says that its isnad is saheeh (420).

    [123] Tirmidhi 260. He adds that the hadeeth is hasan saheeh.

    [124] Ibn Hibban 1917, Tabarani in al Mu'jam al Kabeer as quoted by Hafidh Haithami 2/135; and Baihaqi 2695. Hafidh Haithami says that its isnad is hasan.

    [125] Ibn Khuzaimah 594 and Hakim 814 who declared it saheeh and Dhahabi agreed

    [126] Tirmidhi 258 and Nasai 1034. Imam Tirmidhi says the hadeeth is hasan saheeh.



    Say tasbeeh for a minimum of three times.


    Allâh says in the Holy Quraa‚¬a„¢ÃƒÂ¢n:

    Then hymn with praise the name of your Lord, the Most Great.[127]

    Sayyiduna Uqbah bin Aamir al Juhani radiallahu anhu narrates, aa‚¬ËœWhen the verse aa‚¬ËœAnd praise the name of your Lord the most greataa‚¬a„¢ was revealed to Rasulullah sallallahu alaihi wa sallam, he said, aa‚¬ËœPlace this in your rukuaa‚¬a„¢.aa‚¬a„¢ And when the verse aa‚¬ËœPraise the name of your Lord the Most Highaa‚¬a„¢ was revealed he said, aa‚¬ËœPlace this in your prostration.aa‚¬a„¢[128]

    Sayyiduna Hudhaifah radiallahu anhu says that he prayed salâh with Rasulullah sallallahu alaihi wa sallam who would read aa‚¬ËœSubhâna Rabbiyal-Azeemaa‚¬a„¢ (Praised be my Lord the Most Great) in his bowing of rukuaa‚¬a„¢, and aa‚¬ËœSubhâna Rabbiyal-Aaa‚¬a„¢lâaa‚¬a„¢ (Praised be my Lord the Most High) in his prostration.[129]

    Similar ahadeeth about rasulullahaa‚¬a„¢s sallallahu alaihi wa sallam own practice have been narrated on the authority of Sayyiduna Abu Bakrah radiallahu anhu [130] and Sayyiduna Jubair bin Mutim [131]

    Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu relates that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœWhen one of you bows down into rukuaa‚¬a„¢ he should say aa‚¬ËœSubhâna Rabbiyal-Azeemaa‚¬a„¢ three times and this is the minimum, and when he falls into prostration he should say aa‚¬ËœSubhâna Rabbiyal-Aaa‚¬a„¢lâaa‚¬a„¢ three times and this is the minimum.aa‚¬a„¢[132]

    [127] al Waqi'ah 56/74.

    [128] Abu Dawood Tayalisi 1000, Ahmad 16961, Darimi 1305, Ibn Majah 887, Abu Dawood 869, Abu Ya'laa 1738, Ibn Khuzaimah 670, Tahawi 1/235, Ibn Hibban 1895, Tabarani in al Mu'jam al Kabeer 889, Hakim 818 and Baihaqi 2555. Imam Nawawi says that the hadeeth is hasan as quoted by Mulla Ali Qari in al Mirqat, and Imam Nimawi also declares it hasan (424).

    [129] Ibn Majah 888, Nasai in al Mujtaba 1046 and in al Sunan al Kubra 634, Tahawi 1/235, and Ibn Hibban 1894. Imam Nimawi says that its isnad is saheeh (423).

    [130] Bazzar as quoted by Hafidh Ibn Hajar in Mukhtasar Zawaid al Bazzar 384. Imam Nimawi says that its isnad is hasan (425).

    [131] Bazzar as quoted by Hafidh bin Hajar in Mukhtasar Zawaid al Bazzar 383. Also reported by Tabarani in al Mu'jam al Kabeer 1572 and in Musnad al Shamiyyeen 1359.

    [132] Ibn Majah 890, Abu Dawood 886 and Tirmidhi 261.



    And then rise again to the standing position (qiyâm) saying aa‚¬ËœSamiaa‚¬a„¢-allâhu li man hamidah (Allâh hears those who praise Him)aa‚¬a„¢. You should stand erect and say aa‚¬ËœAllâhumma Rabbanâ wa lakal Hamd (Oh Allâh, Our Lord! You are Praised)aa‚¬a„¢.


    Sayyiduna Abu Hurairah radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœWhen the Imam says aa‚¬Å“Sami Allâhu li man Hamidahaa‚¬? say aa‚¬Å“Allâhumma Rabbanâ lakal Hamdaa‚¬?. For one whose above prayer coincides with that of the angels will have all his past sins forgiven.aa‚¬a„¢[133]

    Sayyiduna Abu Hurairah radiallahu anhu also reports that when Rasulullah sallallahu alaihi wa sallam would intend to pray salâh, he would pronounce the takbeer when standing and then when bowing into rukuaa‚¬a„¢. When he raised his back from rukuaa‚¬a„¢ he would say aa‚¬ËœSami Allâhu li man Hamidahaa‚¬a„¢, and then whilst standing he would say aa‚¬ËœRabbanâ lakal Hamdaa‚¬a„¢.[134]

    [133] Bukhari 763 and Muslim 409.

    [134] Bukhari 756 and Muslim 392.


    Members of the congregation should only say aa‚¬ËœRabbanâaa‚¬Â¦aa‚¬a„¢.

    Sayyiduna Abu Hurairah narrates that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœWhen the Imam says aa‚¬ËœSami Allâhu li man Hamidahaa‚¬a„¢ say aa‚¬ËœAllâhumma Rabbanâ lakal Hamdaa‚¬a„¢. For he whose above prayer coincides with that of the angels will have all his past sins forgiven.aa‚¬a„¢[135]

    Amir al Shaaa‚¬a„¢bi says, aa‚¬ËœThe congregation behind the Imam will not say aa‚¬ËœSami Allâhu li man Hamidahaa‚¬a„¢. They will only say aa‚¬ËœRabbanâ lakal Hamdaa‚¬a„¢.aa‚¬a„¢[136]

    [135] Bukhari 763 and Muslim 409.

    [136] Abu Dawood 849. Sha'bi is a tabiee and Ijli has said that the mursal narrations of Sha'bi are saheeh.


    Whilst standing in this position do not fasten your hands but leave them at your sides.

    As part of a longer hadeeth it is reported that when Sayyiduna Ali radiallahu anhu would stand up for prayer and say the takbeer he would place his right hand on his left wrist. He would remain like this until he bowed down into rukuaa‚¬a„¢.[137]

    Leaving the hands hanging at the side after rukuaa‚¬a„¢ has always been the practice of the entire ummah. The method of fastening the hands at this time as adopted by certain people has never been mentioned by any of the Sahâbah in their narrations despite being so particular and diligent in their description of Rasulullah sallallahu alaihi wa sallamaa‚¬a„¢s prayer and in turn this has never been quoted as being the practice of anyone from amongst the Sahâbah, Tabiaa‚¬a„¢un or Tabaa‚¬a„¢ Tabieen.[138]

    [137] Ibn Abi Shaibah 3940 and Baihaqi 2333.

    [138] See next volume for details.



    Then, repeating the takbeer and without raising your hands begin the prostration.

    Allâh says in the Holy Quraa‚¬a„¢ÃƒÂ¢n:

    Oh you who believe! Bow down and prostrate, and worship your Lord.[139]

    [139] al Hajj 22/77.

    Allow your knees to first touch the ground followed by the hands.

    Sayyiduna Wail bin Hujr radiallahu anhu says, aa‚¬ËœI saw Rasulullah sallallahu alaihi wa sallam place his knees (on the ground) before his hands when he would prostrate, and lift up his hands before his knees when rising.aa‚¬a„¢[140]

    Khattabi,[141] Tibi, Ibn al Mundhir,[142] and Ibn Sayyid al Naas al Yaaa‚¬a„¢muri have all declared the above hadeeth of Sayyiduna Wail bin Hujr radiallahu anhu as more established and authentic than the hadeeth of Sayyiduna Abu Hurairah radiallahu anhu (discussed later in next volume) on the same subject.

    This hadeeth is supported by the following narrations:

    Sayyiduna Anas radiallahu anhu says, aa‚¬ËœI saw Rasulullah sallallahu alaihi wa sallam say the takbeer and place his thumbs close to his ears. He bowed down into rukuaa‚¬a„¢ until each of his joints became motionless, and then descended (into sujûd) with the takbeer. His knees went before his hands.aa‚¬a„¢[143]

    Sayyiduna Abu Hurairah radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœWhen one of you falls down into sajdah he should begin with his knees before his hands and he should not descend in the manner of a camel.aa‚¬a„¢[144]

    Sayyiduna Abu Hurairah radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœWhen one of you falls down into sajdah does he do so in the manner of a camel?aa‚¬a„¢[145]

    Sayyiduna Saaa‚¬a„¢d bin Abi Waqqas radiallahu anhu says, aa‚¬ËœWe used to place our hands before our knees, then we were instructed to place our knees before our hands.aa‚¬a„¢[146]

    Kulaib narrates that when Rasulullah sallallahu alaihi wa sallam would prostrate his knees would fall to the ground before his hands.[147]

    Sayyiduna Hakeem bin Hizam radiallahu anhu says, aa‚¬ËœI pledged to Rasulullah sallallahu alaihi wa sallam that I would not descend except whilst being upright.aa‚¬a„¢[148]

    Sayyiduna Ubayy bin Kaaa‚¬a„¢b radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam would fall down upon his knees and not lean.[149]

    Aswad reports that Sayyiduna Umar radiallahu anhu would fall down on his knees.[150]

    The same has been reported about Sayyiduna Umar radiallahu anhu by Alqamah[151] and Ibrahim al Nakhai.[152]

    Ibrahim al Nakhai says, aa‚¬ËœIt has been remembered of Ibn Masaa‚¬a„¢ud radiallahu anhu that his knees would fall to the ground before his hands.aa‚¬a„¢[153]

    Abdullah relates that when his father (Muslim bin asaar)[154] would prostrate his knees would fall to the ground followed by his hands and then his head.[155]

    Nafiaa‚¬a„¢ reports that when Ibn Umar radiallahu anhu would prostrate he would place his knees before his hands and when rising from the prostration he would raise his hands before his knees.[156]

    Abu Ishaq relates that when the companions of Abdullah (bin Masood) radiallahu anhu would descend for sujûd their knees would fall to the ground before their hands.[157]

    Mahdi bin Maimoon says, aa‚¬ËœI saw Ibn Seereen place his knees before his hands.aa‚¬a„¢[158]

    Mugheerah says, aa‚¬ËœI asked Ibraheem (al Nakhai) about a man who places his hands before his knees when falling down into sujûd. He replied, aa‚¬Å“Only a fool or mad man would do it.aa‚¬?aa‚¬a„¢[159]

    Imam Tirmidhi says after narrating the above hadeeth of Sayyiduna Wail bin Hujr radiallahu anhu, aa‚¬ËœThis is the practice of most of the people of learning. They are of the view that a man should place his knees before his hands, and when rising he should lift his hands before his knees.aa‚¬a„¢[160]


    [140] Darimi 1320, Ibn Majah 882, Abu Dawood 838, Tirmidhi 268, Nasai 1089, Ibn Khuzaimah 626, and Tahawi 1/255. Also reported by Ibn al Sakan in his Saheeh as quoted by Hafidh bin Hajar in al Talkhees al Habeer 1/254 no. 379. Narrated also by Ibn Hibban 1909, Hakim 822, Baihaqi 2628 and Baghawi 3/133 no 642. Imam Tirmidhi says that the hadeeth is hasan ghareeb and Hakim has declared it saheeh and Dhahabi agreed. This hadeeth has also been narrated with other chains.

    [141] As mentioned by Hafidh in Fath al Bari 2/370, and Baghawi in Sharh al Sunnah 3/135.

    [142]. In al Awsat 3/166

    [143] Hakim 822 and Baihaqi 2632. Hakim classified it saheeh and Dhahabi agreed with him. Hafidh Ibn al Humam quotes Ibn al Jawzi in Fath al Qadeer 1/287 as saying that all of its narrators are authentic

    [144] Ibn Abi Shaibah 2702, Abu Ya'laa 11/414 no 6540, Tahawi 1/255 and Baihaqi 2635.

    [145] Abu Dawood 841, Nasai 1090 and Baihaqi 2636.

    [146] Ibn Khuzaimah 828 and Baihaqi 2637. Hafidh Ibn Hajar says in Fath al Bari that two of its narrators are weak.

    [147] Baihaqi 2630. This hadeeth is mursal.

    [148] Ahmad 14888 and Nasai 1084.

    [149] Ibn Hibban as quoted by Hafidh Haithami in Mawarid al Dhamaan 497.

    [150] Ibn Abi Shaibah 2704.

    [151] Tahawi 1/256. Imam Nimawi says 432 that its isnad is saheeh.

    [152] Abdul Razzaq 2955.

    [153] Tahawi 1/256. Muhaddith Dhafar Ahmad Uthmani says 3/35 that its isnad is saheeh.

    [154] For details of his life and learning see the biographies.

    [155] Abdul Razzaq 2958 and Ibn Abi Shaibah 2706.

    [156] Ibn Abi Shaibah 2705.

    [157] Ibn Abi Shaibah 2711.

    [158] Ibn Abi Shaibah 2709.

    [159] Abdul Razzaq 2956 & 2957, Ibn Abi Shaibah 2707, and Tahawi 1/256. Muhaddith Dhafar Ahmad Uthmani says that its narrators are authentic (3/35).

    [160] For a more detailed discussion of the topic refer next volume



    (Allow your) nose (to touch the ground) and finally the forehead which should be positioned between the two palms laid flat on the ground towards the qiblah.

    Sayyiduna Wail bin Hujr radiallahu anhu also

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    Also ensure that your thighs are not pressed against your abdomen and your toes are facing qiblah.

    Sayyiduna Abu Hurnaid radiallahu anhu reports as part of a longer hadeeth that when Rasulullah sallallahu alaihi wa sallam prostrated he would distance his thighs (from the upper torso), and would not let his abdomen touch any part of them.[172]

    Again as part of a longer hadeeth Sayyiduna Abu Humaid al Saidee radiallahu anhu reports that when prostrating he (Rasulullah sallallahu alaihi wa sallam ) would place his hands without spreading them out or bringing them too close (to himself), and point his toes towards the qiblah [173]

    [172] Abu Dawood 730.

    [173] Bukhari 794.



    Say tasbeeh for a minimum of three times.

    Allâh says in the Holy Quraa‚¬a„¢ÃƒÂ¢n:

    Hymn with praise the name of your Lord, the Most High.[174]

    [174] al A'laa 87/1


    And then pronouncing the takbeer raise your head and sit upright, without sitting on the balls of your feetaa‚¬Â¦

    Sayyiduna Samurah radiallahu anhu narrates that the Prophet forbade iqaaa‚¬a„¢a[175] in salâh[176]

    Sayyiduna Abu Hurairah says, aa‚¬ËœMy beloved friend, Rasulullah sallallahu alaihi wa sallam advised me of three things and forbade three things. He forbade me from pecking like a cock, squatting in the manner of a dog, and looking around like a fox.aa‚¬a„¢[177]

    Sayyiduna Ali radiallahu anhu says, aa‚¬ËœRasulullah sallallahu alaihi wa sallam said to me, aa‚¬Å“Oh Ali! I like for you whatever I like for myself and I dislike for you whatever I dislike for myself. Do not sit in an iqaaa‚¬a„¢a position between the two sajdahs.aa‚¬?[178]

    Anas bin Malik radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam said to him, aa‚¬ËœWhen you raise your head from sujûd then do not sit in an iqaaa‚¬a„¢a position as a dog sits, Place your posterior between your feet and firmly place the top part of your feet upon the ground.aa‚¬a„¢[179]

    Tawoos reports, aa‚¬ËœWe asked Ibn Abbas about sitting (in the iqaaa‚¬a„¢a position) on the two feet. He replied that it is sunnah. We said, aa‚¬Å“We view it as an affliction upon the foot.aa‚¬? He replied, aa‚¬Å“Nay. It is the sunnah of your Prophet.aa‚¬?aa‚¬a„¢[180]

    Tawoosaa‚¬a„¢s son reports from his father that he saw Abdullah bin Umar, Abdullah bin Zubair, and Abdullah bin Abbas radiallahu anhum sit in an iqaaa‚¬a„¢a position.[181]

    There is no contradiction here in the ahadeeth. As explained by Imam Baihaqi, Ibn al Salah, Imam Nawawi and others, iqaaa‚¬a„¢a is of two kinds: the iqaaa‚¬a„¢a of a dog, which is to place both the posterior and the hands on the floor and to raise the knees in front. It is this kind of iqaaa‚¬a„¢a that has been prohibited in the ahadeeth. The second form of iqaaa‚¬a„¢a is to sit on the balls of the feet keeping the knees on the ground, and to rest the posterior upon the heels. It is this second kind of iqaaa‚¬a„¢a that has been ascribed to the three Sahâbah in the above hadeeth. However, even this second form is only to be adopted at the time of need because under the general statement of the ahadeeth the ulama have described it as being makrooh also. The correct sunnah method of sitting between the two sajdahs, as described in the next hadeeth by Abdullah bin Umar radiallahu anhu himself, is to sit on the left foot with the right foot erect.

    Mughirah bin Hakeem relates that he saw Abdullah bin Umar radiallahu anhu sit back from the two sajdahs in salâh on the balls of his feet. When he ended his prayer, he mentioned this to him, upon which he replied, aa‚¬ËœThis is not the sunnah of salâh. I only do this because I am ill.aa‚¬a„¢[182]


    [175] To place both the posterior and the hands on the floor and to raise the knees in front in the manner of a dog

    [176] Tabarani in at Mu'jam at Kabeer 7/229 no 6957, Hakim 1005 and Baihaqi 2739. Hakim declared it saheeh and Dhahabi agreed

    [177] Ahmad 8044, Abu Ya'laa and Tabarani in al Mu'jam al Awsat as quoted by Hafidh Haithami 2/80. Hafidh Haithami adds that the isnad of Ahmad is hasan

    [178] Ibn Majah 894, Tirmidhi 282 and Baihaqi 5790.

    [179] Ibn Majah 896. Bouseeree says in Misbah al Zujajah Chapter 158, hadeeth 329, 'This is a dhaeef isnad.' He later adds that the hadeeth has a supporting narration reported by Tirmidhi on the authority of Sayyiduna Ali .

    [180] Muslim 536.

    [181] Abdul Razzaq 3029. Imam Nimawi says that its isnad is saheeh (442).

    [182] Malik 201.



    aa‚¬Â¦ and without leaning to any one side.

    Sayyiduna Anas radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam forbade iqaaa‚¬a„¢a and tawarruk in salâh. [183]

    Abdullah bin Dinar reports that he had seen Abdullah bin Umar radiallahu anhu with a man praying at his side. When the man sat down, he adopted the tarabbuaa‚¬a„¢ position (put out both legs to one side and sat on the ground) and crossed his feet. When Ibn Umar finished he disapproved of this. The man protested, aa‚¬ËœBut you do the same.aa‚¬a„¢ Abdullah bin Umar radiallahu anhu said, aa‚¬ËœI am ill.aa‚¬a„¢[184]

    Abdullah (the son of Sayyiduna Abdullah bin Umar radiallahu anhu ) reports that he used to see his father adopt the tarabbuaa‚¬a„¢ position when sitting in salâh. He said, aa‚¬ËœSo I did the same, and I was young at the time. Abdullah forbade me and said, aa‚¬Å“The sunnah of the prayer is that you keep your right foot vertical and lay down your left foot.aa‚¬? I said to him, aa‚¬Å“But you do the same.aa‚¬? He said, aa‚¬Å“My feet do not support me.aa‚¬?aa‚¬a„¢[185]

    In the above hadeeth Sayyiduna Ibn Umar radiallahu anhu is not quoted as mentioning how a person should sit after spreading the left foot on the ground; by placing the posterior upon the ground or on the left foot? The following hadeeth clarifies this though:

    Sayyiduna Abdullah bin Umar radiallahu anhu says, aa‚¬ËœIt is the sunnah of salâh to raise the right foot and face it towards the qiblah with its toes, and to sit on the left foot.aa‚¬a„¢[186]


    [183] Ahmad 13025. Also reported by Bazzar as quoted by Hafidh Haithami 2/86. Narrated also by Baihaqi 2740. Suyuti has classified it saheeh in his al Jam'i al Sagheer 9333 and Muhaddith 14 Yusuf Binnouri has also declared it saheeh 3/ 162.

    [184] Malik 200.

    [185] Malik 202.

    [186] Nasai 1157 & 1158. Imam Nimawi says that its isnad is saheeh (458).


    You should sit with both your legs tucked in beneath you, the left foot spread out with the toes in the direction of the right foot which itself should be upright with the toes facing the qiblah. Both hands should be rested upon the thighs with the fingers facing the qiblah. This sitting posture is to be adopted throughout the salâh. There is no difference in the manner of sitting for the second and last rakaa‚¬a„¢ah or for the sitting between the two prostrations. [187]

    Ummul Muaa‚¬a„¢mineen Aaa‚¬a„¢ishah radiallahu anha reports that Rasulullah sallallahu alaihi wa sallam would begin his salâh with the takbeer, and his recitation with aa‚¬ËœAlhamdu lillâhi Rabbil aa‚¬ËœÃƒa€šlameenaa‚¬a„¢, and when he would bow down into rukuaa‚¬a„¢ he would not raise his head nor lower it but keep it in between. Then when he would raise his head from rukuaa‚¬a„¢ he would not prostrate until he had stood upright, and having raised his head from sajdah he would not prostrate again until he had sat upright. He would recite the tahiyyah after every two rakaa‚¬a„¢ah, spread his left foot and raise erect his right foot. He would forbid the squatting of the devil, and that a man should spread his arms upon the ground in the manner of animals. He would end his salâh with the salâm.[188]

    Sayyiduna Wail bin Hujr radiallahu anhu reports, aa‚¬ËœI prayed salâh behind Rasulullah sallallahu alaihi wa sallam and said to myself aa‚¬Å“I will preserve the salâh of Rasulullah sallallahu alaihi wa sallam.aa‚¬? When he sat for tashahhud he spread his left foot upon the ground and sat on it, and placed his left palm upon his left thigh and his right arm upon his right thigh. He then shaped his fingers making a circle with the middle finger and the thumb and began praying with the other one (forefinger).aa‚¬a„¢[189]

    In another narration Sayyiduna Wail bin Hujr radiallahu anhu says, aa‚¬ËœI arrived in Madinah and said to myself, aa‚¬Å“I will observe the prayer of Rasulullah sallallahu alaihi wa sallam.aa‚¬? When he sat for tashahhud he spread his left foot, placed his left hand on his left thigh, and raised his right foot upright.aa‚¬a„¢[190]

    Sayyiduna Abdullah bin Umar radiallahu anhu says, aa‚¬ËœIt is the sunnah of salâh to raise the right foot and face it towards the qiblah with its toes, and to sit on the left foot.aa‚¬a„¢[191]

    After narrating the above hadeeth of Sayyiduna Wail bin Hujr radiallahu anhu Imam Tirmidhi says, aa‚¬ËœThis is the practice of the majority of the people of learning.aa‚¬a„¢


    [187] Women should take out both their legs towards the right hand side of the body and rest on the posterior without raising their right foot.

    [188] Muslim 498.

    [189] Saeed bin Mansoor as quoted by Imam Nimawi 457. Also reported by Tahawi 1/259. Imam Nimawi says that its isnad is saheeh. A similar narration has also been recorded by Abu Dawood Tayalisi 1020.

    [190] Tirmidhi 292 and Tahawi 1/259. Imam Tirmidhi says the hadeeth is hasan saheeh.

    [191] Nasai 1157 & 1158. Imam Nimawi says that its isnad is saheeh (458)



    Then repeating the takbeer, fall into the second prostration, and after having recited the tasbeeh as in the first prostration, say the takbeer again and return to the standing position. Whilst standing up, ensure that you first lift your forehead and nose, followed by your hands and finally your knees. Do not support yourself on your handsaa‚¬Â¦

    Sayyiduna Ibn Umar radiallahu anhu reports that Rasulullah sallallahu alaihi wa sallam forbade that a man should support himself on his hands when rising in salâh.[192]

    Sayyiduna Ibn Umar radiallahu anhu also reports that Rasulullah sallallahu alaihi wa sallam forbade that a man should support himself on his hands in salâh.[193]

    Sayyiduna Wail bin Hujr radiallahu anhu says, aa‚¬ËœI saw Rasulullah sallallahu alaihi wa sallam place his knees (on the round) before his hands when he would prostrate, and lift up his hands before his knees when rising.aa‚¬a„¢[194]

    Sayyiduna Wail bin Hujr radiallahu anhu narrates (as part of a longer hadeeth), aa‚¬ËœAnd when he (Rasulullah sallallahu alaihi wa sallam ) would rise he would do so on his knees, and he would place his hands (for support) upon his thighs.aa‚¬a„¢[195]

    Sayyiduna Ali radiallahu anhu says, aa‚¬ËœIt is part of the sunnah of fardh salâh that when a man rises in the first two rakaa‚¬a„¢ahs he should not place his hands upon the earth for support unless he is an old man who cannot stand up without doing so.aa‚¬a„¢[196]

    Ibrahim al Nakhai would disapprove of someone leaning on his hands when sitting in between the two rakaa‚¬a„¢ahs or when rising.[197]


    [192] Abu Dawood 992 and Baihaqi 2808. Muhaddith Dhafar Ahmad Uthmani says that its narrators are those of Bukhari except Muhammad bin Abdul Malik who is thiqah (810).

    [193] Ibn Khuzaimah 692, Hakim 837 and Baihaqi 2807. Hakim declared it saheeh and Dhahabi agreed with him

    [194] Darimi 1320, Ibn Majah 882, Abu Dawood 838, Tirmidhi 268, Nasai 1089, Ibn Khuzaimah 626, and Tahawi 1/255. Also reported by Ibn al Sakan in his Saheeh as quoted by Hafidh bin Hajar in al Talkhees al Habeer 1/254 no. 379. Narrated also by Ibn Hibban 1909, Hakim 822, Baihaqi 2628 and Baghawi 3/133 no 642. Imam Tirmidhi says that the hadeeth is hasan ghareeb and Hakim has declared it saheeh and Dhahabi agreed. This hadeeth has also been narrated with other chains. See next volume for further details.

    [195] Abu Dawood 839. The hadeeth is munqatiaa‚¬a„¢ but all the narrators up to Abdul Jabbar are authentic as explained by Muhaddith Dhafar Ahmad Uthmani 811.

    [196] Ibn Abi Shaibah 3998.

    [197] Abdul Razzaq 2961.


    And do not adopt a sitting posture in between.

    In the longer hadeeth of Sayyiduna Abu Hurairah radiallahu anhu about the man who did not complete his salâh (who has been identified as Sayyiduna Khallad bin Rafiaa‚¬a„¢ radiallahu anhu the brother of Sayyiduna Rifaah bin Rafiaa‚¬a„¢, the other narrator of this hadeeth a part from Sayyiduna Abu Hurairah radiallahu anhu) Rasulullah sallallahu alaihi wa sallam says to Sayyiduna Khallad, aa‚¬ËœThen fall down into prostration until you are motionless, then rise and sit until you are motionless, then fall down prostrate again until you are motionless, then rise and stand straight. Do this throughout your salâh.aa‚¬a„¢[198]

    Rasulullah sallallahu alaihi wa sallam does not mention any sitting after the second prostration but instructs him to stand up straight.

    Abbas or Ayyash bin Sahl al Saidee reports that he was in a gathering where his father, who was a companion of Rasulullah sallallahu alaihi wa sallam was present. In the gathering there was also Abu Hurairah radiallahu anhu, Abu Humaid al Saidee radiallahu anhu, and Abu Usaid. He relates a long hadeeth in which he mentions that, aa‚¬ËœHe (Rasulullah sallallahu alaihi wa sallam) said the takbeer and prostrated. He then said the takbeer again and stood up but did not sit.aa‚¬a„¢[199]

    Sayyiduna Abu Hurairah radiallahu anhu says, aa‚¬ËœRasulullah sallallahu alaihi wa sallam would stand up on the balls of his feet in salâh.aa‚¬a„¢[200]

    Nuaa‚¬a„¢maan bin Abu Ayyash says, aa‚¬ËœI have seen more than one of the companions of Rasulullah sallallahu alaihi wa sallam. When they raised their heads from the prostration in the first and third rakaa‚¬a„¢ah they would stand up straight as they were and they would not sit.aa‚¬a„¢[201]

    Abdul Rahman bin Yazeed says, aa‚¬ËœI observed Abdullah bin Masaa‚¬a„¢ud radiallahu anhu in salâh, and saw him rise and not sit.aa‚¬a„¢ He adds, aa‚¬ËœHe would stand up on the balls of his feet in the first and third rakaa‚¬a„¢ah.aa‚¬a„¢[202]

    Wahb bin Kaysan says, aa‚¬ËœI saw Abdullah bin al Zubair radiallahu anhu standing up on the balls of his feet when he had completed the second prostration.aa‚¬a„¢[203]

    Khaithamah and Nafiaa‚¬a„¢ both report that Abdullah bin Umar radiallahu anhu would stand up on the balls of his feet in salâh.[204]

    Abu Atiyyah reports that Ibn Abbas radiallahu anhu and Ibn Umar radiallahu anhu would do the same.[205]

    Shaaa‚¬a„¢bi says, aa‚¬ËœUmar, Ali and the companions radiallahu anhum of Rasulullah sallallahu alaihi wa sallam would stand up on the balls of their feet in salâh.aa‚¬a„¢[206]

    Ubaid bin Abi al Jaaa‚¬a„¢d reports the same about Sayyiduna Ali[207]

    Zuhri says, aa‚¬ËœOur Shaikhs would not do mumayalah (reel), meaning when one of them would rise from the second sajdah in the first rakaa‚¬a„¢ah he would stand up as he was and not sit.aa‚¬a„¢[208]

    After quoting the above hadeeth of Sayyiduna Abu Hurairah radiallahu anhu, Imam Tirmidhi says, aa‚¬ËœThis is the practice of the people of learning. They prefer that a man stands up on the balls of his feet in salâh.aa‚¬a„¢


    [198] Bukhari 6290 & 760.

    [199] Abu Dawood 733 & 966. Imam Nimawi says that its isnad is saheeh (449). Also reported by Tahawi 4/354, Ibn Hibban 1863 and Baihaqi 2642.

    [200] Tirmidhi 288 and Baghawi 669.

    [201] Ibn Abi Shaibah 3989. Imam Nimawi says that its isnad is hasan (451).

    [202] Abdul Razzaq 2966 & 2967, Ibn Abi Shaibah 3979 & 3986, Tabarani in

    al Muaa‚¬a„¢jam al Kabeer 9/266 no. 9327, and Baihaqi 2764. Hafidh Haithami says 2/136 that its narrators are those of Bukhari, and Baihaqi has also declared it saheeh.

    [203] Ibn Abi Shaibah 3983 & 3984. Imam Nimawi says that its isnad is saheeh (453).

    [204] Ibn Abi Shaibah 3980 & 3985.

    [205] Abdul Razzaq 2968.

    [206] Ibn Abi Shaibah 3982.

    [207] Ibn Abi Shaibah 3978.

    [208] Ibn Abi Shaibah 3987.



    With this you will have completed your first rakaa‚¬a„¢ah. All the remaining rakaa‚¬a„¢aat of salâh are to be performed in a similar manner, with the same recitations, movements and postures. However, in the remaining rakaa‚¬a„¢aat you should not recite thana, and istiaadhah, nor should you raise your hands with any takbeer as you did in the beginning of the salâh.

    Sayyiduna Abu Hurairah radiallahu anhu relates that when Rasulullah sallallahu alaihi wa sallam would rise for the second rakaa‚¬a„¢ah he would begin the recitation with aa‚¬ËœAlhamdu lillâhi Rabbil aa‚¬ËœÃƒa€šlameenaa‚¬a„¢and would not remain silent.[209]


    [209] Muslim 599.

    You should, however, recite basmalah before Sûrah al Fâtihah at the beginning of each rakaa‚¬a„¢ah. When you have completed your second prostration of the second rakaa‚¬a„¢ah, do not stand up but adopt the sitting posture as before and recite the tashahhud.

    Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu relates, aa‚¬ËœWhen we prayed behind Rasulullah sallallahu alaihi wa sallam, we would say, aa‚¬Å“Peace (as-Salâm) be upon Allâh.aa‚¬? Rasulullah sallallahu alaihi wa sallam, turned to us and said, aa‚¬Å“Indeed Allâh is the one who is as-Sâlam so you should say:[210] Athahiayatu lillahi wassalawaatuaa‚¬Â¦

    Imam Tirmidhi says, aa‚¬ËœThe hadeeth of Ibn Masaa‚¬a„¢ud radiallahu anhu has been narrated from him in more than one way. It is the most authentic hadeeth from Rasulullah sallallahu alaihi wa sallam regarding tashahhud, and it is the basis of the practice of most of Rasulullah sallallahu alaihi wa sallamaa‚¬a„¢s companions and the Tabiaa‚¬a„¢un after themaa‚¬a„¢

    Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu also reports that it is sunnah to read the tashahhud silently.[211]

    [210] Bukhari 6946, Muslim 402.

    [211] Abu Dawood 986, Tirmidhi 291, Ibn Khuzaimah 706 and Hakim 838. Hakim declared it saheeh and Dhahabi agreed.


    When you reach the words aa‚¬ËœLâ ilâhaaa‚¬a„¢ (there is no godaa‚¬Â¦) raise your index finger and tuck the middle, third and last finger into the palm, with the thumb and middle finger touching and forming a circle.

    Sayyiduna Wail bin Hujr radiallahu anhu says, aa‚¬ËœI saw Rasulullah sallallahu alaihi wa sallam make a circle with his thumb and middle finger, and lift the one next to it (the forefinger) praying with it in tashahhud.[212]

    Sayyiduna Abdullah bin al Zubair radiallahu anhu narrates that when Rasulullah sallallahu alaihi wa sallam sat praying (tashahhud) he would place his right hand upon his right thigh and his left hand upon his left thigh. He would point with his forefinger and place his thumb upon his middle finger, whilst his left hand would be grasping his knee.[213]And in the narration of Nasai, Abu Dawood and Ahmad, aa‚¬ËœHis gaze would not pass beyond his pointing.aa‚¬a„¢[214]

    Sayyiduna Abdullah bin Umar radiallahu anhu relates that when Rasulullah sallallahu alaihi wa sallam would sit in salâh, he would place his right hand upon his knee and raise his forefinger praying with it, whilst his left hand would be spread out upon his left knee.[215]

    Sayyiduna Numair al Khuzai radiallahu anhu relates that he saw Rasulullah sallallahu alaihi wa sallam seated in salâh. He had placed his right arm upon his right thigh and raised his forefinger, having bent it slightly whilst praying.[216]


    [212] Ibn Majah 912 and Nasai 1264. Bouseeree (Chapter 163, no. 336) and Imam Nimawi (464) have both declared the hadeeth saheeh.

    [213] Muslim 579 and Abu Dawood 988.

    [214] Ahmad 15668, Abu Dawood 990 and Nasai 1275.

    [215] Muslim 580, Tirmidhi 294 and Nasai 1269.

    [216] Ahmad 15439, Abu Dawood 991, Nasai 1274 and Ibn Hibban 1943.



    The index finger should only be raised once during the tashahhud at the time mentioned. It should not be raised at any other point nor should it be constantly moved.

    Sayyiduna Abdullah Ibn al Zubair radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam would point with his finger when he prayed and he would not move it.[217]

    [217] Abu Dawood 989, Nasai 1270, Abu Awanah 2/226 (Dar al Maaa‚¬a„¢rifah edition, Beirut.), Baihaqi 2786 and Baghawi 676. Imam Nawawi has declared it saheeh in his al Majmuaa‚¬a„¢ 3/454


    If this is a three or four rakaa‚¬a„¢ah prayer, then you should recite no more than the above tashahhud and stand up for the third rakaa‚¬a„¢ah.

    Towards the end of a longer hadeeth about tashahhud Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu reports that, aa‚¬ËœIf Rasulullah sallallahu alaihi wa sallam was in the middle of his salâh he would stand up after having completed his tashahhud, and if he was at the end of his salâh he would pray after his tashahhud whatever Allâh wished him to pray and then say the salâm.aa‚¬a„¢[218]

    Ummul Muaa‚¬a„¢mineen Aisha radiallahu anha reports that Rasulullah sallallahu alaihi wa sallam would not pray more than the tashahhud after two rakaa‚¬a„¢aat.[219]

    Shaaa‚¬a„¢bi says, aa‚¬ËœHe who recites more than the tashahhud after two rakaa‚¬a„¢aat should perform two sajdahs of sahw.aa‚¬a„¢[220]

    Hasan al Basri would say that one should not recite more than the tashahhud after two rakaa‚¬a„¢aat.[221]


    [218] Ahmad 4369 and Ibn Khuzaimah 708. Hafidh Haithami says 2/142 that its narrators are authentic.

    [219] Abu Yaaa‚¬a„¢laa 7/337 no.4373. Hafidh Haithami says 2/142. 'It seems that Ibn al Huwayrith (one of the narrators) is Khalid bin al Huwayrith who is authentic and the rest of the narrators are those of Bukhari

    [220] Ibn Abi Shaibah 3022.

    [221] Ibn Abi Shaibah 3021.



    Again whilst rising you should not support yourself on your hands but stand up directly. In the final two rakaa‚¬a„¢aat of a fardh salâh, you should only recite Sûrah al Fâtihah.

    Sayyiduna Abu Qatadah radiallahu anhu narrates that Rasulullah sallallahu alaihi wa sallam would recite Sûrah al Fâtihah and another sûrah in the first two rakaa‚¬a„¢aat of Dhuhr and Asr salâh, and at times he would (read loud enough and) allow us to hear a verse. In the second two rakaat he would read only Sûrah al Fâtihah.[222]


    [222] Bukhari 725 and Muslim 451.


    After completing the second prostration of the final rakaa‚¬a„¢ah you should again adopt the sitting posture and recite the tashahhud as before, followed by prayer and salutations upon Rasulullah sallallahu alaihi wa sallam as follows.

    Abdul Rahman bin Abu Layla says, aa‚¬ËœKaa‚¬a„¢ab bin Ujrah radiallahu anhu met me and said, aa‚¬Å“Should I not give you a gift that I have heard from the Messenger sallallahu alaihi wa sallam?aa‚¬? I replied, aa‚¬Å“Of course. Give me this gift.aa‚¬? He said, aa‚¬Å“We questioned Rasulullah sallallahu alaihi wa sallam saying, aa‚¬Å“Oh Apostle of Allâh! How should the aa‚¬ËœSalâhaa‚¬a„¢ (prayer) be made upon you, the people of Rasulullah sallallahu alaihi wa sallamaa‚¬a„¢s household? Indeed Allâh has already shown us how we are to send salutations upon you.aa‚¬? He sallallahu alaihi wa sallam replied, aa‚¬Å“Say:[223] Allahuma salli alaa mohammadinaa‚¬Â¦.., Allahumma baarik alaa mohammadinaa‚¬Â¦


    [223] Bukhari 3190 and Muslim 406.


    You should then recite one or more prayers ensuring that they are known authentic prayers from the Quraa‚¬a„¢ÃƒÂ¢n and hadeeth.

    Sayyiduna Muawiyah bin al Hakam al Sulami radiallahu anhu relates as part of a longer hadeeth that Rasulullah sallallahu alaihi wa sallam said, aa‚¬ËœNo speech of men is correct in this salâh. It should only be tasbeeh, takbeer and the recitation of the Quraa‚¬a„¢ÃƒÂ¢n.aa‚¬a„¢[224]

    Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu says, aa‚¬ËœA man should recite tashahhud, then send prayers and salutations upon Rasulullah sallallahu alaihi wa sallam and then pray for himself.aa‚¬a„¢[225]


    [224] Ahmad 23250, Darimi 1502. Muslim 537. Abu Dawood 930 and Nasai 1218.

    [225] Ibn Abi Shaibah 3026, Hakim 990. Dhahabi says of Hakim's sanad, 'according to the conditions of Bukhari and Muslim.' Also reponed by Baihaqi 2879.



    After completing your prayers you should say aa‚¬ËœAssalaamu alaikum wa rahmatullahaa‚¬a„¢ once turning your head to the right and then a second time turning yur head to the left. These final words end your salah.

    Amir bin Saaa‚¬a„¢d relates from his father who said aa‚¬ËœI used to see Rasulullah sallallahu alaihi wa sallam do the salam to his right and left until I could see the whiteness of his cheekaa‚¬a„¢.[226]

    Sayyiduna Abdullah bin Masaa‚¬a„¢ud radiallahu anhu says, aa‚¬ËœRasulullah sallallahu alaihi wasallam would say the takbeer at the time of each descent, rising, standing and sitting, and he would do salam to his right and left (saying) aa‚¬ËœAssalamu Alaikum wa Rahmatullah, Assalamu Alaikum wa Rahmatullahaa‚¬a„¢ (turning so much that) the whiteness of his cheek could be seen. I saw Abu Bakr and Umar radiallahu anhum do this also.aa‚¬a„¢ [227]

    [226] Muslim 582.

    [227] Nasai 1319. Also narrated by the following without mentioning Sayyiduna Abu Bakr and Sayyiduna Umar radiallahu anhum: Ahmad 3691. Ibn Majah 914. Abu Dawood 996 and Tirmidhi 295. Imam Tirmidhi also adds that the hadeeth is hasan saheeh.

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