The Prophet's Prayer (saws)

Chapter 10 Footnotes


21 Abu Daawood & Haakim, who declared it saheeh & Dhahabi agreed.

22 Bukhaari & Muslim. This raising of the hands is reported as mutawaatir from him (sallallaahu `alaihi wa sallam), as is the raising of the hands on straightening up after rukoo`. It is the madhhab of the three Imaams Maalik, Shaafi`i and Ahmad, and of the majority of scholars of hadeeth and fiqh. Imaam Maalik (rahimahullaah) practised it right up to his death, as reported by Ibn `Asaakir (15/78/2). Some of the Hanafis chose to do it, among them `Isaam bin Yusuf Abu `Asamah al-Balkhi (d. 210), a student of Imaam Abu Yusuf (rahimahullaah), as has been explained in the Introduction. `Abdullaah bin Ahmad reported from his father in his Masaa'il (p. 60), "It is related from `Uqbah bin `Aamir that he said about a man raising his hands during prayer, 'He earns ten good deeds for each such movement'." This is supported by the hadeeth qudsi, "... he who intends a good deed and then does it, Allaah writes it down with Himself as from ten to seven hundred good deeds", transmitted by Bukhaari & Muslim. See Saheeh at-Targheeb, no. 16.

23 ibid.

24 ibid.

25 Abu Daawood & Nasaa'i. Haakim declared it saheeh & Dhahabi agreed.

26Bukhaari & Abu Daawood.

27Bukhaari & Muslim.

28 Bukhaari & Abu Daawood.

29Haakim , who declared it saheeh; Dhahabi & Tayaalisi agreed. It is given in Saheeh Abi Daawood (809).

30Ibn Khuzaimah & Ibn Hibbaan in their Saheehs.

31 Tirmidhi, who declared it saheeh, & Ibn Khuzaimah.

32Bukhaari, and Baihaqi with a saheeh isnaad.

33Tabaraani in Mu`jam al-Kabeer and Mu`jam al-Sagheer, `Abdullaah b. Ahmad in Zawaa'id al-Musnad & Ibn Maajah.

34Ahmad & Abu Daawood with a saheeh isnaad.

35Abu Daawood & Bukhaari in Juz' al-Qiraa'ah with a saheeh isnaad.

36Muslim & Abu `Awaanah.

37This vision was physically real, and was one of his miracles; it was confined to during prayer: there is no evidence for it being of a general nature.

38Bukhaari & Muslim.

39Abu Ya`laa in his Musnad (340/3491/1), Aajuri in al-Arba`een, Baihaqi, Tabaraani (1/192/1), Diyaa' in al-Muntaqaa (276/1), Ibn `Asaakir (2/226/2, 414/1, 8/14/1, 76/2) with a hasan isnaad, & Ibn Khuzaimah declared it saheeh (1/82/1). Ibn Battah has a supporting mursal narration for the first part of the hadeeth, minus the addition, in al-Ibaanah (5/43/1).

40Tayaalisi, Ahmad & Ibn Abi Shaibah; it is a hasan hadeeth, as I have explained in my footnotes on al-Ahkaam (1348) by `Abdul Haqq Ishbeeli.

41Ibn Abi Shaibah (1/89/2), Tabaraani & Haakim , who declared it saheeh and Dhahabi agreed.

42Ibn Abi Shaibah (1/89/1), Ibn Maajah & Ahmad, with a saheeh isnaad.

43Abu `Awaanah, Abu Daawood & Sahmi (61); Daaraqutni declared it saheeh.

44Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi, Bazzaar, & Tabaraani in Mu`jam al-Kabeer, on the authority of seven Companions. Hence this refutes those who did not accept the specification of the glorifications to three times, such as Ibn al-Qayyim and others.

45This can be deduced from the ahaadeeth which make it clear that he (sallallaahu `alaihi wa sallam) used to make his standing, rukoo` and sujood equal in length, as mentioned after this section.

46A saheeh hadeeth, transmitted by Abu Daawood, Daaraqutni, Ahmad, Tabaraani & Baihaqi .

47Abu Ishaaq said: subbooh means "the one who is free of any defect", while quddoos means "the Blessed" or "the Pure". Ibn Saidah said: Glorified and Blessed are attributes of Allaah, Mighty and Sublime, because He is glorified and sanctified by others. (Lisaan al-`Arab)

48Muslim & Abu `Awaanah.

49Bukhaari & Muslim. "Implementing the Qur'aan" refers to the saying of Allaah: "Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning." (Nasr 110:3)

50This is an example of use of a general phrase coming after mention of individual items.

51Muslim, Abu `Awaanah, Tahaawi & Daaraqutni .

52Nasaa'i with a saheeh isnaad.

NOTE: Is there proof for combining two or more of these adhkaar in one rukoo`, or not ? The scholars have differed about this. Ibn al-Qayyim was uncertain about this in Zaad al-Ma`aad. Nawawi chose the first possibility in al-Adhkaar, saying, "It is best to combine all of these adhkaar if possible, and similarly with the adhkaar of other postures." Abu al-Tayyib Siddeeq Hasan Khan disagreed with him, saying in Nuzul al-Abraar (84), "It is narrated with one of them here, another one there, but I see no evidence for combining. The Messenger of Allaah (sallallaahu `alaihi wa sallam) would not combine them in one go, but he would say one of them sometimes, another one sometimes; to follow is better than to start something new." This latter view is the correct one, Allaah willing, but it is proved in the Sunnah to lengthen this posture, as well as others, until it is about the length of the standing: hence, if the worshipper wishes to follow the Prophet (sallallaahu `alaihi wa sallam) in this sunnah, the only way is to combine adhkaar, as Nawawi said, and as Ibn Nasr has related it in Qiyaam al-Layl (76) from Ibn Juraij as done by `Ataa', or to repeat one of the adhkaar for which there is text for repetition, and this is closer to the Sunnah. Allaah knows best.

53Bukhaari & Muslim. It is given in Irwaa' al-Ghaleel (331).

54Muslim & Abu `Awaanah. The forbiddance is general, hence covering both obligatory and voluntary prayers. The addition in Ibn `Asaakir (17/299/1), "as for voluntary prayers, then there is no harm" is either shaaddh or munkar - Ibn `Asaakir pointed out a defect in it - so it is not permissible to act according to it.


56Bukhaari & Muslim.

57Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.

58 Bukhaari & Abu Daawood; Ar. faqaar: vertebrae, "the bones making up the spine, from the base of the neck to the coccyx" according to Qaamoos; see also Fath al-Baari (2/308).

59Bukhaari & Ahmad.


61Muslim, Abu `Awaanah, Ahmad & Abu Daawood.

*NB: This hadeeth does not prove that those following an imaam should not share with the imaam in saying: Allaah listens to the one who praises Him, just as it does not prove that the imaam does not share with those following him in saying: Our Lord, to You be all Praise. This is because the purpose of this hadeeth is not to set out exactly what the imaam and his followers should say in this position; rather, it explains that the followers' tahmeed should be said after the imaam's tasmee`. This is supported by the fact that the Prophet (sallallaahu `alaihi wa sallam) used to say the tahmeed when he was the imaam, and also because the generality of his saying, "Pray as you have seen me praying", dictates that the follower should say what the imaam says, e.g. tasmee`, etc. Those respected brothers who referred to us in this issue should consider this, and perhaps what we have mentioned is satisfactory. Whoever would like further discussion on this issue should refer to the article by the Haafiz Suyooti on this matter in his book al-Haawi lil Fataawi (1/529).

62Bukhaari & Muslim; Tirmidhi declared it saheeh.

63Bukhaari & Muslim. The raising of the hands here is narrated in a mutawaatir way from the Messenger (sallallaahu `alaihi wa sallam), and the majority of scholars have supported it, including some Hanafis. See the previous footnote under Rukoo`.



66Bukhaari & Ahmad. Ibn al-Qayyim (rahimahullaah) erred on this point in Zaad al-Ma`aad, rejecting the combination of "O Allaah!" with "and", despite the fact that it is found in Saheeh al-Bukhaari, Musnad Ahmad, in Nasaa'i & Ahmad again via two routes of narration from Abu Hurairah, in Daarimi as a hadeeth of Ibn `Umar, in Baihaqi from Abu Sa`eed al-Khudri, & in Nasaa'i again as a hadeeth of Abu Musa al-Ash`ari .

67Bukhaari & Muslim; Tirmidhi declared it saheeh.

68Muslim & Abu `Awaanah.


70 jadd: wealth, might, power; i.e., the one who has wealth, sons, might and power in this world will not benefit from them in front of You; his possessions will not save him from You: only righteous deeds will benefit or save anyone.

71Muslim & Abu `Awaanah.

72Muslim, Abu `Awaanah & Abu Daawood.

73Abu Daawood & Nasaa'i with a saheeh isnaad. It is given in Irwaa' (335).

74Maalik, Bukhaari & Abu Daawood.

75Bukhaari , Muslim & Ahmad. It is given in Irwaa' (no. 307).

76Bukhaari & Muslim (first sentence only), Daarimi, Haakim, Shaafi`i & Ahmad. By 'bones' here is meant those of the spinal structure, the vertebrae, as has preceded in the main text.

*NB: The meaning of this hadeeth is clear and obvious: to be at ease in this standing. As for the usage of this hadeeth by our brothers from the Hijaaz and elsewhere as evidence to justify placing the right hand on the left in this standing, it is far-removed from the meaning of the multitude of narrations of this hadeeth. In fact it is a false argument, since the placing mentioned is not referred to with regard to the first standing in any of the narrations or wordings of the hadeeth; therefore, how can "the bones taking their proper places" mentioned in the hadeeth be interpreted as referring to the right hand taking hold of the left before rukoo`?! This would apply if all the versions of the hadeeth could be construed to mean this, so what about when they imply an obviously different meaning? In fact, this placing of theirs cannot be inferred from the hadeeth at all, since what is meant by "bones" is the bones of the spine, as confirmed by the Sunnah, "... he would stand straight until every vertebra returned to its place."

I, for one, am in no doubt that to place the hands on the chest in this standing is an innovation and a leading astray, for it is not mentioned in any of the ahaadeeth about prayer, despite their large number. Had this practice any foundation, it would have reached us by at least one narration. Further, not one of the Salaf practised it, nor has a single leading scholar of hadeeth mentioned it, as far as I know.

This is not inconsistent with what Shaikh Tuwaijiri has quoted in his article (pp. 18-19) from Imaam Ahmad (rahimahullaah), "if one wishes, he may leave his hands by his sides, or, if he wishes, he can place them on his chest", for Imaam Ahmad did not attribute this to the Prophet (sallallaahu `alaihi wa sallam), but said it from his own ijtihaad and opinion, and opinion can be erroneous. When authentic evidence establishes the innovatory nature of any practice, such as this one, then the saying of an imaam in its favour does not negate its being an innovation, as Shaikh-ul-Islaam Ibn Taymiyyah (rahimahullaah) has written. In fact, I see in these words of his, an indication that Imaam Ahmad did not regard the above-mentioned placing as being proved in the Sunnah, for he allowed a choice between practising it and leaving it! - Does the respected shaikh think that the Imaam also allowed a similar choice regarding placing the hands before rukoo`? Thus, it is proved that the placing of the hands on the chest in the standing after rukoo` is not part of the Sunnah. This is a brief discussion of this issue, which could be dealt with in more detail and depth, but due to lack of space here, that is done instead in my Refutation against Shaikh Tuwaijiri.

77Ahmad & Tabaraani in Mu`jam al-Kabeer with a saheeh isnaad.