The Prophet’s Prayer
The Prophet’s Prayer (SAWS) Chapter 11 Footnotes
[79]Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed.
[80]Abu Ya`laa in his Musnad (284/2) with a good isnaad & Ibn Khuzaimah (1/79/2) with a different, saheeh isnaad.
[81]Nasaa’i, Daaraqutni & Mukhlis in al-Fawaa’id (1/2/2) with two saheeh isnaads. This raising of the hands has been reported from ten Companions, and a number of the Salaf viewed it as correct, among them Ibn `Umar, Ibn `Abbas, Hasan Basri, Taawoos, his son `Abdullaah, Naafi` the freed slave of Ibn `Umar, Saalim the son of Ibn `Umar, Qaasim bin Muhammad, `Abdullaah bin Deenaar & `Ataa’. Also, `Abdur Rahmaan bin Mahdi said, “This is from the Sunnah”, it was practised by the Imaam of the Sunnah, Ahmad bin Hanbal, and it has been quoted from Maalik & Shaafi`i .
[82]Ibn Khuzaimah (1/76/1), Daaraqutni & Haakim, who declared it saheeh and Dhahabi agreed. All the ahaadeeth which contradict this are inauthentic. This way has been endorsed by Maalik, and similar is reported from Ahmad in Ibn al-Jawzi’s al-Tahqeeq (108/2). Also, al-Marwazi quoted with a saheeh isnaad, Imam al-Awzaa`i in his Masaa’il (1/147/1) as saying, “I found the people placing their hands before their knees.”
[83]Abu Daawood, Tammaam in al-Fawaa’id, & Nasaa’i in Sunan as-Sughraa and Sunan al-Kubraa (47/1) with a saheeh isnaad. `Abdul Haqq declared it saheeh in al-Ahkaam (54/1), and went on to say in Kitaab al-Tahajjud (56/1), “it has a sounder isnaad than the previous one”, i.e. the hadeeth of Waa’il which is the other way round (knees before hands). In fact, the latter hadeeth, as well as being contradictory to this saheeh hadeeth and the preceding one, is neither authentic in isnaad nor in meaning, as I have explained in Silsilah al-Ahaadeeth ad-Da`eefah (no. 929) and al-Irwaa’ (357).
It should be known that the way to differ from the camel is to place the hands before the knees, because the
camel places its knees first; a camel’s “knees” are in its forelegs, as defined in Lisaan al-`Arab and other books of the `Arabic language, and as mentioned by Tahaawi in Mushkil al-Aathaar and Sharh Ma`aani al-Aathaar. Also, Imaam Qaasim al-Saraqusti (rahimahullaah) narrated in Ghareeb al-Hadeeth (2/70/1-2), with a saheeh isnaad, Abu Hurairah’s statement, “No one should kneel the way a runaway camel does”, and then added, “This is in sajdah. He is saying that one should not throw oneself down, as a runaway (or untamed) camel does, hurriedly and without calmness, but he should go down calmly, placing his hands first, followed by his knees, and an explanatory marfoo` hadeeth has been narrated in this regard.” He then mentioned the hadeeth above.
As for Ibn al-Qayyim’s extremely strange statement, “These words are incomprehensible, and not understood by the experts of the language”, it is answered by the sources which we have mentioned, and also many others which can be consulted. I have also expanded on this in the refutation against Shaikh Tuwaijari, which may be published.
[84]Ibn Khuzaimah(1/79/2), Ahmad & Siraaj; Haakim declared it saheeh and Dhahabi agreed. It is given in Irwaa’ (313).
[85]Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed.
[86]Ibn Khuzaimah, Baihaqi & Haakim, who declared it saheeh and Dhahabi agreed.
[87]Baihaqi with a saheeh isnaad. Ibn Abi Shaibah (1/82/2) & Siraaj have related the pointing of the toes in a different narration.
[88]Abu Daawood & Tirmidhi, who declared it saheeh, as did Ibn al-Mulaqqin (27/2); it is given in Irwaa’ (309).
[89]Abu Daawood & Nasaa’i with a saheeh isnaad.
[90]Abu Daawood & Tirmidhi, who declared it saheeh, as did Ibn al-Mulaqqin (27/2) it is given in al-Irwaa, (309).
[91] Abu Daawood & Ahmad with saheeh isnaad.
[92]Ibn Khuzaimah (1/10/1) with a hasan isnaad.
[93]Daaraqutni, Tabaraani (3/140/1) & Abu Nu`aim in Akhbaar Isbahaan.
[94]Baihaqi with a saheeh isnaad. Ibn Abi Shaibah (1/82/2) & Siraaj have related the pointing of the toes in a different narration.
[95]Bukhaari & Abu Daawood. Ibn Sa`d (4/157) related from Ibn `Umar that he liked to point whatever of his body he could towards the qiblah when praying, even his thumbs.
[96]Tahaawi, Ibn Khuzaimah (no. 654) & Haakim, who declared it saheeh and Dhahabi agreed.
[97]Baihaqi with a saheeh isnaad.
[98]Tirmidhi & Siraaj; Haakim declared it saheeh and Dhahabi agreed.
[99]This movement of the hand was deduced from the grammar of the `Arabic text. (Fath al-Baari)
[100]i.e. to draw them in and prevent them from being scattered, meaning to gather the garment or hair with the hands for rukoo` and sujood. (Nihaayah). This forbiddance is not only during prayer; the majority of scholars include tucking in the hair and garments before prayer in the prohibition. This is further strengthened by his forbidding men to pray with their hair tied, which follows later.
[101]Bukhaari & Muslim. It is given in al-Irwaa’ (310).
[102]Muslim, Abu `Awaanah & Ibn Hibbaan.
[104]Muslim, Abu `Awaanah & Ibn Hibbaan. Ibn al-Atheer says, “The meaning of this hadeeth is that were his hair loose, it would fall on the ground when in sajdah; hence, the man would be rewarded for the prostration of the hair. However, if the hair is tied, it is effectively as though it did not prostrate, for he compared him to someone whose hands are shackled together, since they would then not lie on the ground in sajdah.”
It would seem that this instruction is limited to men and does not apply to women, as Shawkaani has quoted from Ibn al-`Arabi.
[105]Abu Daawood & Tirmidhi, who declared it hasan; Ibn Khuzaimah & Ibn Hibbaan declared it saheeh. See Saheeh Abi Daawood (653).
[107]Bukhaari & Muslim. It is given in Irwaa’ (359).
[108]Muslim, Abu `Awaanah & Ibn Hibbaan.
[109]Abu Daawood & Ibn Maajah with a hasan isnaad.
[111[Bukhaari, Muslim, Abu Daawood & Ahmad.
[112]Ahmad & Tirmidhi, who declared it saheeh.
[113]Ibn Khuzaimah (1/80/2), al-Maqdisi in al-Mukhtaarah & Haakim, who declared it saheeh and Dhahabi agreed.
[114]Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi, Bazzaar, & Tabaraani in Mu`jam al-Kabeer on the authority of seven different Companions. See also the note on this dhikr under “Rukoo`”.
[115]See the previous note on this under “Rukoo`”also.
[116]Saheeh, transmitted by Abu Daawood, Daaraqutni, Ahmad, Tabaraani & Baihaqi.
[119]Muslim, Abu `Awaanah, Tahaawi & Daaraqutni.
[121]Ibn Nasr, Bazzaar & Haakim, who declared it saheeh but Dhahabi disagreed, however, it has a support which is mentioned in the manuscript version.
[122]Abu Daawood & Nasaa’i, with a saheeh isnaad.
[123]Muslim, Abu `Awaanah, Nasaa’i & Ibn Nasr.
[124]Ibn Abi Shaibah (62/112/1) & Nasaa’i ; Haakim declared it saheeh and Dhahabi agreed.
[125]Muslim, Abu `Awaanah & Ibn Abi Shaibah (12/106/2, 112/1).
[127]Muslim, Abu `Awaanah & Baihaqi . It is given in Irwaa’ (456).
[128]Nasaa’i, Ibn `Asaakir (4/257/1-2) & Haakim, who declared it saheeh and Dhahabi agreed.
[129]Ibn Khuzaimah in his Saheeh, with a hasan isnaad from Ibn
Mas’ood (887) & Baihaqi in mursal form. Ibn Khuzaimah prefixed it with, “Chapter: evidence that gesturing which is understood during prayer neither invalidates nor spoils the prayer” - this action is one which the People of Opinion have prohibited! In this regard, there are also ahaadeeth in Bukhaari, Muslim and others.
[130]i.e. its colour is pure black, with no other colours mixed with it. (Nihaayah)
[131]the whiteness refers to that part of the horse where chains and bangles are put, including the lower legs but not the knees.
[132]i.e. the shining of the face due to the light of sujood.
[133]i.e. the shining of the parts covered in ablution: the face, hands and feet. The shining marks of ablution on the face, hands and legs of humans is compared to the whiteness of a horse’s face and legs.
[134]Ahmad, with a saheeh isnaad. Tirmidhi related a part of it and declared it saheeh. It is given in Silsilah al-Ahaadeeth as-Saheehah.
[135]Bukhaari & Muslim; the hadeeth shows that the sinful from among those regular at Prayer, will not remain the Fire forever; in fact, even those given to missing prayers out of laziness will not remain in the Fire forever, this is authentic - see as-Saheehah (2054).
[136] Ar. haseer: a mat made of date-palm leaves or straw, etc.
[137]This was because his mosque was not covcered with mats, etc. This is evident from a great many ahaadeeth, such as the next one and the one of Abu Sa`eed later.
[139]Ahmad, Siraaj & Baihaqi, with a saheeh isnaad.
[141]ibid. A khumrah is a piece of matting, palm-fibre, or other material which is big enough for a man to place his face on it in sajdah; the term does not apply to larger pieces.
[143]Muslim & Abu `Awaanah. Ar. labisa usually means ‘to wear’, but here it is used to mean ‘to use’, i.e. to sit on; hence ‘wearing’ includes ’sitting on’, so this indicates that it is prohibited (haraam) to sit on silk, because of the prohibition on wearing it established in the Saheehs of Bukhaari and Muslim, and others. In fact, a clear forbiddance of sitting on silk is related in these, so do not be confused by the fact that some leading scholars allow it.
[145]Abu Daawood & Haakim who declared it saheeh and Dhahabi agreed.
[146]Bukhaari in his Juz’ Raf` al-Yadain, Abu Daawood with a saheeh isnaad, Muslim & Abu `Awaanah. It is given in Irwaa’ (316).
To raise the hands here, and with every takbeer, was a view voiced by Ahmad, as in Ibn al-Qayyim’s Badaa’i` (3/89): “Athram quoted from him (Imaam Ahmad) that on being asked about raising the hands, he said: With every movement down and up. Athram said: I saw Abu `Abdullaah (i.e. Imaam Ahmad) raising his hands in prayer with every movement down and up.”
This was also the opinion of Ibn al-Mundhir & Abu `Ali of the Shaafi`is, and also a view of Maalik and Shaafi`i themselves, as in Tarh at-Tathreeb. The raising of the hands here is also authentically-reported from Anas bin Maalik, Ibn `Umar, Naafi`, Taawoos, Hasan Basri, Ibn Seereen & Ayyoob as-Sikhtiaani, as in Musannaf Ibn Abi Shaibah (1/106) with saheeh narrations from them.
[147]Ahmad & Abu Daawood with a good isnaad.
[149]Nasaa’i with a saheeh isnaad.
[150]Muslim, Abu `Awaanah, Abu Shaikh in Maa Rawaahu Abu az-Zubair `an Ghair Jaabir (nos. 104-6) & Baihaqi .
[151]ibid. Ibn al-Qayyim (rahimahullaah) overlooked this, so after mentioning the Prophet’s (sallallaahu `alaihi wa sallam) iftiraash between the two sajdahs, he said, “No other way of sitting here is preserved from him” ! How can this be correct, when iq`aa’ has reached us via: the hadeeth of Ibn `Abbaas in Muslim, Abu Daawood & Tirmidhi, who declared it saheeh, and others (see Silsilah al-Ahaadeeth as-Saheehah 383); the hadeeth of Ibn `Umar with a hasan isnaad in Baihaqi, declared saheeh by Ibn Hajar. Also, Abu Ishaaq al-Harbi related in Ghareeb al-Hadeeth (5/12/1) from Taawoos, who saw Ibn `Umar and Ibn `Abbaas practising iq`aa’; its sanad is saheeh. May Allaah shower His Mercy on Imaam Maalik, who said, “Every one of us can refute and be refuted, except the occupant of this grave”, and he pointed to the grave of the Prophet (sallallaahu `alaihi wa sallam). This sunnah was practised by several Companions, Successors and others, and I have expanded on this in al-Asl.
Of course, this iq`aa’ is different to the one which is forbidden, and follows under “Tashahhud”.
[152]Abu Daawood & Baihaqi with a saheeh isnaad.
[153]Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.
[155]ibid. Ibn al-Qayyim said, “This sunnah was abandoned by the people after the time of the Companions. But as for the one who abides by the Sunnah, and does not glance sideways towards whatever contradicts it, he is unworried by anything opposing this guidance.”
[156]Abu Daawood, Tirmidhi, Ibn Maajah & Haakim , who declared it saheeh and Dhahabi agreed.
[157]Ibn Maajah with a hasan sanad. Imaam Ahmad chose to supplicate with this one; Ishaaq bin Raahawaih said, “If he wishes, he can say this three times, or he can say O Allaah! Forgive me …, because both of them have been reported from the Prophet (sallallaahu `alaihi wa sallam) between the two sajdahs.” (Masaa’il of Imaam Ahmad & Ishaaq bin Raahawaih as related by Ishaaq al-Marwazi, p. 19).
[158]This does not negate the validity of the expressions in the obligatory prayers due to the absence of anything to differentiate between those and voluntary prayers. This is the view of Shaafi`i, Ahmad & Ishaaq, who held that this was allowed in compulsory and voluntary prayers, as Tirmidhi has narrated. Imaam Tahaawi has also taken this view in Mushkil al-Aathaar. Proper analysis supports this argument, for there is no position in prayer where a dhikr is not valid, and so it is fitting that this should be the case here.
[160]Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed; the addition is from Bukhaari & Muslim.
[161]Abu `Awaanah & Abu Daawood with two saheeh sanads. this raising of the hands has supported by Ahmad, Maalik & Shaafi`i in narrations from them. See the previous note under Sujood.
[163]Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.
[164]Ahmad & Tirmidhi, who declared it saheeh.
[165] see the fourth last note.
[166]Bukhaari & Abu Daawood. This sitting is known as jalsah al-istiraahah (the sitting of rest) by the scholars of fiqh. Shaafi`i supported it, as did Ahmad in Tahqeeq (111/1) and favoured it more strongly, as is well-known of him that he would insist on following a sunnah which had nothing to contradict it. Ibn Haani said in his Masaa’il of Imaam Ahmad (p. 42), “I saw Abu `Abdullaah (i.e. Imaam Ahmad) sometimes leaning on his hands when standing up for the next rak`ah, and sometimes sitting straight and then getting up.” It was also the preference of Imaam Ishaaq bin Raahawaih, who said in Marwazi’s Masaa’il (1/147/2), “The example was set by the Prophet (sallallaahu `alaihi wa sallam) of supporting himself with his hands when getting up, whether he was old or young.” See also Irwaa’ (2/82-3).
[168]literally, “as one who kneads dough”.
[169]Abu Ishaaq al-Harbi with a faultless sanad, and its meaning is found in Baihaqi with a saheeh sanad. As for the hadeeth, “He used to get up like an arrow, not supporting himself with his hands”, it is mawdoo` (fabricated), and all narrations of similar meaning are weak, not authentic, and I have explained this in Silsilah al-Ahaadeeth ad-Da`eefah (562, 929, 968).
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