بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
Say some people from Saudi Arabia and some expatriates placing the right hand on the left when they get up from Ruku (bowing):The evidence they quote is the Hadith of Abu Humaid As-Sa’idi
http://theclearsunnah.wordpress.com/2007/03/05/arguing-about-where-to-place-hands-after-rukoo/
Shaykh Muhammad Naasiruddeen al-Albaanee in his Book "The Prophet's Prayer Described" says that this is a INNOVATION and the Hadith is misinterpreted.
This is the Hadith
Jami` at-Tirmidhi 304 (http://sunnah.com/tirmidhi/2/156)
Sunan Ibn Majah , Hadith 1114 http://sunnah.com/urn/1284090
Sunan Abi Dawud 730 http://sunnah.com/abudawud/2/340
كُلُّ عَظْمٍ إِلَى مَوْضِعِهِ
He(صلى الله عليه وسلم) would raise his hands parallel with his shoulders, until every bone returned to its place
The Full Hadith is as follows:
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، وَمُحَمَّدُ بْنُ الْمُثَنَّى، قَالاَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ، حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ عَطَاءٍ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ، قَالَ سَمِعْتُهُ وَهُوَ، فِي عَشَرَةٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم أَحَدُهُمْ أَبُو قَتَادَةَ بْنُ رِبْعِيٍّ يَقُولُ أَنَا أَعْلَمُكُمْ بِصَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم . قَالُوا مَا كُنْتَ أَقْدَمَنَا لَهُ صُحْبَةً وَلاَ أَكْثَرَنَا لَهُ إِتْيَانًا قَالَ بَلَى . قَالُوا فَاعْرِضْ . فَقَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَامَ إِلَى الصَّلاَةِ اعْتَدَلَ قَائِمًا وَرَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ فَإِذَا أَرَادَ أَنْ يَرْكَعَ رَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ ثُمَّ قَالَ " اللَّهُ أَكْبَرُ " . وَرَكَعَ ثُمَّ اعْتَدَلَ فَلَمْ يُصَوِّبْ رَأْسَهُ وَلَمْ يُقْنِعْ وَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ قَالَ " سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ " . وَرَفَعَ يَدَيْهِ وَاعْتَدَلَ حَتَّى يَرْجِعَ كُلُّ عَظْمٍ فِي مَوْضِعِهِ مُعْتَدِلاً ثُمَّ أَهْوَى إِلَى الأَرْضِ سَاجِدًا ثُمَّ قَالَ " اللَّهُ أَكْبَرُ " . ثُمَّ جَافَى عَضُدَيْهِ عَنْ إِبْطَيْهِ وَفَتَخَ أَصَابِعَ رِجْلَيْهِ ثُمَّ ثَنَى رِجْلَهُ الْيُسْرَى وَقَعَدَ عَلَيْهَا ثُمَّ اعْتَدَلَ حَتَّى يَرْجِعَ كُلُّ عَظْمٍ فِي مَوْضِعِهِ مُعْتَدِلاً ثُمَّ أَهْوَى سَاجِدًا ثُمَّ قَالَ " اللَّهُ أَكْبَرُ " . ثُمَّ ثَنَى رِجْلَهُ وَقَعَدَ وَاعْتَدَلَ حَتَّى يَرْجِعَ كُلُّ عَظْمٍ فِي مَوْضِعِهِ ثُمَّ نَهَضَ ثُمَّ صَنَعَ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ ذَلِكَ حَتَّى إِذَا قَامَ مِنَ السَّجْدَتَيْنِ كَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ كَمَا صَنَعَ حِينَ افْتَتَحَ الصَّلاَةَ ثُمَّ صَنَعَ كَذَلِكَ حَتَّى كَانَتِ الرَّكْعَةُ الَّتِي تَنْقَضِي فِيهَا صَلاَتُهُ أَخَّرَ رِجْلَهُ الْيُسْرَى وَقَعَدَ عَلَى شِقِّهِ مُتَوَرِّكًا ثُمَّ سَلَّمَ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ . قَالَ وَمَعْنَى قَوْلِهِ وَرَفَعَ يَدَيْهِ إِذَا قَامَ مِنَ السَّجْدَتَيْنِ يَعْنِي قَامَ مِنَ الرَّكْعَتَيْنِ
Abu Humaid al-Sa’idi once told a company of ten of the companions of the Messenger of Allah (صلى الله عليه وسلم) ; Abu Qatadah was one of them:
I am one among you who is more informed of the way the Messenger of Allah (صلى الله عليه وسلم) prayed. They said: Why, By Allah, you did not follow him more than us, nor did you remain in his company longer than us? He said: Yes. They said: Then describe (how the Prophet prayed). He said: When the Messenger of Allah (صلى الله عليه وسلم) stood up to pray, he raised his hands so as to bring them opposite his shoulders, and uttered the takbir (Allah is the most great), until every bone rested in its place properly: then re recited (some verses from the Quran); then he uttered the takbir (Allah is most great), raising his hands so as to bring them opposite his shoulders; then he bowed; placing the palms of his hands on his knees and keeping himself straight, neither raising nor lowering his head; then raised his head saying: “Allah listens to him who praise Him”; then raised his hands so as to bring them exactly opposite to his shoulders; then uttered: “Allah is most great”; then lowered himself to the ground (in prostration), keeping his arms away from his sides; then raised his head, bent his left foot and sat on it, and opened the toes when he prostrated: then he uttered: “Allah is most great”; then raised his head, bent his left foot and sat on it so that every bone returned to its place properly; then he did the same in the second (rak’ah). At the end of the two Rak’ahs he stood up and uttered the takbir (Allah is most great), raising his hands so as to bring them opposite to his shoulders; then he bowed, placing the palms of his hands on his knees and keeping himself straight, neither raising or lowering his head: then raised his head saying: “Allah listens to him who praises Him”; then raised his hands so as to bring them exactly opposite his shoulders; then uttered: “Allah is most great”; then lowered himself to the ground (in prostration), keeping his arms away from his sides; then raised his head, bent his left foot and sat on it, and opened the toes when he prostrated himself; then he prostrated; then uttered: “Allah is most great”; then raised his head, bent his left foot and sat on it so that every bone returned to its place properly; then he did the same in the second (rak’ah). At the end of two rak’ahs he stood up and uttered the takbir (Allah is most great), raising his hands so as to bring them opposite to his shoulders in the way he had uttered the Takbir (Allah is most great) at the beginning of the prayer; then he did that in the remainder of his prayer; and after prostration which if followed by the taslim (salutation) he out his left foot and sat on his left hip. They said: You have spoken the truth. This is how he(peace be upon him) used to pray.
Imam Albani (rah) says
"By 'bones' here is meant those of the spinal structure, the vertebrae (Bukhari-828), as has preceded in the main text.
The meaning of this hadeeth is clear and obvious: to be at ease 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 Shaykh at-Tuwayjiree has quoted in his article (pp. 18-19) from Imaam Ahmad (rahima-hullaah), "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 (sal-Allaahu 'alayhe 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 Shaykh-ul-Islaam Ibn Taymiyyah (rahima-hullaah) 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 practicing it and leaving it! - Does the respected Shaykh 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 Shaykh atTuwayjiree. "
ENDQUOTE
Also SheikAlbani (rah) says in Al-Hudaa wan-Noor, 267
A general order is used to show the legislative legitimacy of a particular act of worship, an act of worship which has not been relayed to us from the people of worship of old and so [in such a situation] it is not correct to use the generality of the text to come to that conclusion, for if we did we would have agreed with all of the innovations that innovators do, since any innovation on the face of the earth—especially if it is categorised according to what Imaam Ash-Shaatibi calls additional/secondary innovations [al-bid’ah al-idaafiyyah]—it is not possible except that this innovation will have a proof from the Book and the Sunnah, yet along with that we [still] say that it is an innovation.
Now I will bring you a practical example and another which I will make up in order to make this principle understood. You all know, since you’ve performed Hajj and ’Umrah many times, that there are many worshippers, [there] and here too, who we now see placing their right hand on the left after raising their heads from rukoo’, [is that] clear? This holding of the hands after rukoo’ which some Shaikhs who have their standing in knowledge do, what is their proof? A general text, they in no way at all have a hadith [which states] that when the Prophet ﷺ would raise his head from rukoo’ he would place his right hand over his left in prayer, there is no such hadith at all, there is however a general hadith, ‘When he would stand for prayer, Allaah’s Messenger ﷺ would place his right hand over his left,’ [so] they said, ‘… stand in prayer …’ this includes the first standing, the second, [in fact] any standing which is after the rukoo’—this is where a general text has been used to come to a conclusion, likewise, for example, other hadiths [general in nature which they use as proofs], that, ‘We, the company of prophets, have been commanded with three things …’ one of which was, ‘… and to place our right arms on our left arms during prayer.’ They said: this is unrestricted and so includes the first time one stands and the second time after the rukoo’.
We hold that this conclusion is very weak, why? Because this was either carried out practically by the Salaf, at the head of whom is Muhammad ﷺ, or it was not. The person who claims that it was done practically is like those who use a general text as a proof: they have to establish that the Prophet put his hand on his chest after raising his head from rukoo‘—and no such text exists at all.
Those who do not do that do not need to establish that he didn’t do it, why? Because acts of worship are restricted, ‘I have not left anything which will bring you closer to Allaah except that I have ordered you with it,’ so if the Prophet ﷺ put his hands there in this place it would have been relayed to us just as it was concerning the first place … if the Prophet ﷺ used to put his hands there in the second place it would have been reported to us just as putting the hands there in the first standing was, so if placing the hands there in the second standing was not transmitted then this is a practical proof which the Muslims carried out [showing] that the Prophet ﷺ never used to do it.
So using general proofs to come to conclusions, whether they are sayings of the Prophet, which are [obviously] strongest [in establishing proof], or statements of the Companions, which are less [authoritative than the statements of the Prophet ﷺ], since the statements of the Prophet ﷺ are more precise and definitive than that of a Companion
ENDQUOTE
Moroever:
1.) مَوْض Translates to Bones in All of the dictionaries.
2.) Also "until every bone returned to its place" is repeated thrice in that Full Hadith. Which means according to their opinion they have to place the Right Hand on Left Hand , not only After Ruku, but after the first and second sajdah.
Shaikh Rabee bin Haadee Al-Madkhalee says
"And we do not agree with him in saying that it is an innovation (rahimahullaah), even though his opinion was most likely correct(that the hands should not be returned to the chest after bowing). However, we do not agree with him in declaring it an innovation.
And we say just as Al-Imaam Ahmad said, The matter regarding that is easy. Because this person (who holds a view contrary to ours) wants the truth and he understands from the hadeeth this understanding, therefore we do not behave harshly in this."
http://theclearsunnah.wordpress.com/2007/03/05/arguing-about-where-to-place-hands-after-rukoo/
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