عَن ابْنِ عُمَرَ رضي الله عنهما: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَرْفَعُ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ إِذَا افْتَتَحَ الصَّلَاةَ، وَإِذَا كَبَّرَ لِلرُّكُوعِ، وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، رَفَعَهُمَا كَذَلِكَ أَيْضًا، وَقَالَ: «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الحَمْدُ»، وَكَانَ لاَ يَفْعَلُ ذَلِكَ فِي السُّجُودِ.
Ibn ‘Umar (may Allah be pleased with him and his father) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to raise his hands in line with his shoulders when commencing the prayer, when saying Takbīr (proclaiming Allah's greatness) for Rukū‘ (bowing), and when raising his head from Rukū‘ he would raise them as well and say: "Sami‘allāhu liman hamidah, rabbana wa laka al-hamd" (Allah hears whoever praises Him, O our Lord, praise be to You). He did not use to do this in Sujūd (prostration).
Agreed uponGradeAuthentic
Explanation
The Prophet (may Allah's peace and blessings be upon him) used to raise his hands to be parallel with or in alignment with the shoulder, which is the part where the shoulder and upper arm bones are connected, in three positions during the prayer.
First position: When commencing the prayer and making Takbīrat al-Ihrām (Opening Takbīr).
Second: When making Takbīr for Rukū‘.
Third: When raising his head from Rukū‘ and saying: Sami‘allāhu liman hamidah, rabbana wa laka al-hamd" (Allah hears whoever praises Him, O our Lord, praise be to You).
He would not raise his hands upon making Sujūd or rising therefrom.
Benefits
- One of the rationales behind raising the hands in prayer is that it is an adornment for the prayer and glorification of Allah Almighty.
- It was proven from the Prophet (may Allah's peace and blessings be upon him) that he raised his hands in a fourth position, as reported in the version of Abu Humayd as-Sā‘idi by Abu Dāwūd and others, upon rising from the first Tashahhud in the three-Rak‘ah and four-Rak‘ah prayers.
- It was also authentically reported from the Prophet (may Allah's peace and blessings be upon him) that he used to raise his hands in alignment with his ears without touching them, as reported in the version of Mālik ibn al-Huwayrith in the Two Sahīh Collections: "When making Takbīr, the Messenger of Allah (may Allah's peace and blessings be upon him) would raise his hands until they were in line with his ears."
- Coupling Tasmī‘ (saying: Allah hears whoever praises Him) with Tahmīd (saying: O our Lord, praise be to You) is exclusive for the Imam and the one praying alone. However, the one praying behind the Imam should only say: "Rabbana wa laka al-hamd" (O our Lord, praise be to You).
- Four wordings were authentically reported from the Prophet (may Allah's peace and blessings be upon him) regarding the way of saying: "Rabbana wa laka al-hamd" (O our Lord, praise be to You) after Rukū‘ and this is one of them. It is preferable that one follows these wordings and uses them alternately.
Reference
صحيح البخاري (1/ 148) (735).
صحيح مسلم (1/ 292) (390).
الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (1/ 122).
تيسير العلام شرح عمدة الأحكام، للبسام (ص151).
تنبيه الأفهام شرح عمدة الأحكام، لابن عثيمين (2/ 192).
عَنِ ابْنَ مَسْعُودٍ رضي الله عنه قَالَ: عَلَّمَنِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَكَفِّي بَيْنَ كَفَّيْهِ، التَّشَهُّدَ، كَمَا يُعَلِّمُنِي السُّورَةَ مِنَ القُرْآنِ: «التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لاَ إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ».
وفي لفظ لهما: «إِنَّ اللهَ هُوَ السَّلَامُ، فَإِذَا قَعَدَ أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَقُلْ: التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، فَإِذَا قَالَهَا أَصَابَتْ كُلَّ عَبْدٍ لِلَّهِ صَالِحٍ فِي السَّمَاءِ وَالْأَرْضِ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، ثُمَّ يَتَخَيَّرُ مِنَ الْمَسْأَلَةِ مَا شَاءَ».
Ibn Mas‘ūd (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) taught me the Tashahhud, with my hand between his two hands, as he would teach me a Surah from the Qur’an: "At-tahiyyātu lillāhi was-salawātu wat-tayyibātu as-Salāmu ‘alayka ayyuha an-nabiyyu wa rahmatullāhi wa barakātuh, as-salāmu ‘alayna wa ‘ala ‘ibādillāhi as-sālihīn, ash-hadu alla ilāha illallāh wa ash-hadu anna Muhammadan ‘abduhu wa rasūluh (Greetings, prayers, and good things are due to Allah. May the peace, mercy, and blessings of Allah be upon you, O Prophet. Peace be upon us and upon the righteous slaves of Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and Messenger)." Another wording reads: "Verily, Allah is the Giver of Peace, so when any of you sits in prayer, let him say: 'At-tahiyyātu lillāhi was-salawātu wat-tayyibātu as-salāmu ‘alayka ayyuha an-nabiyyu wa rahmatullāhi wa barakātuh, as-salāmu ‘alayna wa ‘ala ‘ibādillāhi as-sālihīn (Greetings, prayers, and good things are due to Allah. May the peace, mercy, and blessings of Allah be upon you, O Prophet. Peace be upon us and upon the righteous slaves of Allah).' If you say this, it will benefit every righteous slave of Allah in heaven and on earth. (Then, say:) 'Ash-hadu alla ilāha illallāh wa ash-hadu anna Muhammadan ‘abduhu wa rasūluh (I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and Messenger).' Then, let him choose whatever supplication he would like."
Agreed uponGradeAuthentic
Explanation
The Prophet (may Allah's peace and blessings be upon him) taught Ibn Mas‘ūd (may Allah be pleased with him) the Tashahhud, which is to be recited in prayer, while holding his hand between both his hands to attract his attention to him, just as he would teach him a Surah from the Qur’an. This signifies how important the Prophet regarded this Tashahhud, its words and meanings. The Prophet (may Allah's peace and blessings be upon him) said: "At-tahiyyātu lillāh": It means that every word or deed denoting glorification is due to Allah Almighty. "As-salawāt": It means that the known prayers, both the obligatory and the voluntary, are due to Allah Almighty. "At-tayyibāt": It means that the good words, deeds, and attributes that denote perfection are all due to Allah Almighty. "As-salāmu ‘alayka ayyuha an-nabiyyu wa rahmatullāhi wa barakātuh": A supplication for him to be granted safety from every evil and harm and to be granted more of all good things. "As-salāmu ‘alayna wa ‘ala ‘ibādillāhi as-sālihīn": It is a supplication for the one praying and for every righteous slave in heaven and on earth to be granted safety. "Ash-hadu alla ilāha illallāh": It means I firmly acknowledge that there is no true god but Allah. "Wa anna Muhammadan ‘abduhu wa rasūluh": I affirm that he is a slave of Allah and His last Messenger.
Then, the Prophet (may Allah's peace and blessing be upon him) urged the one praying to choose whatever supplication he would like.
Benefits
- This Tashahhud is to be recited while sitting following the last prostration in every prayer, and after the second Rak‘ah in the three-Rak‘ah and the four-Rak‘ah prayers.
- Tahiyyāt is obligatory in the Tashahhud, and it is permissible to recite any of the wordings of Tashahhud that are authentically reported from the Prophet (may Allah's peace and blessings be upon him).
- Permissibility of supplicating Allah for whatever one wishes for as long as it does not involve sin.
- It is recommended to start by oneself when making supplication.
Reference
صحيح البخاري (8/ 59) (6265).
صحيح مسلم (1/ 301) (402).
الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (1/ 168).
تيسير العلام شرح عمدة الأحكام، للبسام (ص206).
خلاصة الكلام شرح عمدة الأحكام، لفيصل آل مبارك (ص94).
عن أبي هُرَيْرَةَ رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم إذا قام إلى الصلاة يُكَبِّرُ حين يقوم، ثم يُكَبِّرُ حين يركع، ثم يقول: سَمِعَ اللَّه لِمَنْ حَمِدَهُ، حين يَرْفَعُ صُلْبَهُ من الرَّكْعَةِ، ثم يقول وهو قائم: ربنا ولك الحمد، ثم يُكَبِّرُ حين يَهْوِي، ثم يُكَبِّرُ حين يَرْفَعُ رأسه، ثم يُكَبِّرُ حين يَسْجُدُ، ثم يُكَبِّرُ حين يَرْفَعُ رأسه، ثم يفعل ذلك في صلاته كلها حتى يقضيها، ويُكَبِّرُ حين يقوم من الثِّنْتَيْنِ بعد الجلوس، ثم يقول: أبو هريرة «إني لأشَبَهُكم صلاة برسول الله صلى الله عليه وسلم ».
Abu Hurayrah (may Allah be pleased with him) reported: 'When the Messenger of Allah (may Allah's peace and blessings be upon him) got up for prayer, he would say Takbīr when he stands. Then he would say Takbīr when he bows. Then he would say: "Allah hears the one who praised Him" when he raises his back from bowing. Then he would say while standing: "O Lord, to you belongs the praise!" Then he would say Takbīr when he goes down (to prostrate) and would say Takbīr when he raises his head. Then he would say Takbīr when he prostrates himself, then he would say Takbīr on raising his head. He would do that throughout the whole prayer until he completes it. He would also say Takbīr when he gets up at the end of the two Rak‘ahs Abu Hurayrah then said: ''My prayer has the closest resemblance to the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him).''
Narrated by Bukhari & MuslimGradeAuthentic hadith
Explanation
Throughout prayer one glorifies Allah with words and actions. This noble Hadīth explains the emblem of prayer: Allah's grandeur and greatness. This was made its symbol only because prayer itself was prescribed for the exaltation and glorification of Allah. When starting the prayer, one says the Takbīr al-Ihrām while standing up. After one recites some Qur'an and bows, one says "Allah Akbar". Then when rising from bowing, one says ''Allah hears the one who praised Him!'' Then one stands up again, praises Allah and glorifies Him while standing. When going down for prostration, one says "Allah Akbar" and does so when rising one's head from prostration. The procedure is observed throughout the prayer, until one finishes. When standing up from the first Tashahhud, one says "Allah Akbar". In taking up a new posture in prayer, one says Takbīr except when rising from bowing.
Reference
الإلمام بشرح عمدة الأحكام لإسماعيل الأنصاري، ط1، دار الفكر، دمشق، 1381ه
تيسير العلام شرح عمدة الأحكام للبسام، حققه وعلق عليه وخرج أحاديثه وصنع فهارسه: محمد صبحي بن حسن حلاق، ط10، مكتبة الصحابة، الإمارات - مكتبة التابعين، القاهرة، 1426 هـ
تنبيه الأفهام شرح عمدة لأحكام لابن عثيمين، ط1، مكتبة الصحابة، الإمارات، 1426ه
عمدة الأحكام من كلام خير الأنام صلى الله عليه وسلم لعبد الغني المقدسي، دراسة وتحقيق: محمود الأرناؤوط، مراجعة وتقديم: عبد القادر الأرناؤوط، ط2، دار الثقافة العربية، دمشق ، بيروت، مؤسسة قرطبة، 1408 هـ
صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422ه.
صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، 1423 هـ.
عن أَنَس بن مالك رضي الله عنه عَنْ النَّبِيِّ صلى الله عليه وسلم قَالَ: «اعْتَدِلُوا في السجود، ولا يَبْسُطْ أحدكم ذِرَاعَيْهِ انْبِسَاطَ الكلب».
Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Be moderate in prostration, and let none of you spread his forearms on the ground like a dog."
Narrated by Bukhari & MuslimGradeAuthentic hadith
Explanation
The Prophet (may Allah's peace and blessings be upon him) ordered that moderation should be observed in prostration, in such a way that the one praying adopts a good posture in prostration, with his hands on the ground and his forearms lifted and kept away from his sides. This is because such a posture indicates the energy and eagerness required in prayer, and also because this good posture allows all the prostrating organs to have their share in worship. He forbade spreading the forearms in prostration because it is evidence of laziness and boredom, and it also constitutes imitating the dog, which is an improper imitation.
Reference
- صحيح البخاري -الجامع الصحيح-؛ للإمام أبي عبد الله محمد بن إسماعيل البخاري، عناية محمد زهير الناصر، دار طوق النجاة، الطبعة الأولى، 1422هـ.
- صحيح مسلم؛ للإمام مسلم بن الحجاج، حققه ورقمه محمد فؤاد عبد الباقي، دار عالم الكتب، الرياض، الطبعة الأولى، 1417هـ.
- الإلمام بشرح عمدة الأحكام للشيخ إسماعيل الأنصاري -مطبعة السعادة- الطبعة الثانية 1392ه.
- تنبيه الأفهام شرح عمدة الأحكام -محمد بن صالح العثيمين -رحمه الله- مكتبة الصحابة -الشارقة- الإمارات العربية المتحدة، الطبعة الأولى، 1426هـ.
- تيسير العلام شرح عمدة الأحكام -عبد الله البسام- تحقيق محمد صبحي حسن حلاق -مكتبة الصحابة- الشارقة، الطبعة العاشرة، 1426هـ.
عن الْبَرَاءِ بْنِ عَازِبٍ رضي الله عنهما قال: «رَمَقْتُ الصلاة مع محمد صلى الله عليه وسلم فوجدت قيامه، فَرَكْعَتَهُ، فاعتداله بعد ركوعه، فسجدته، فَجِلْسَتَهُ بين السجدتين، فسجدته، فَجِلْسَتَهُ ما بين التسليم والانصراف: قريبا من السَّوَاء».
وفي رواية: «ما خلا القيام والقعود، قريبا من السَّوَاءِ».
Al-Barā' ibn ‘Āzib (may Allah be pleased with him) reported: I watched the prayer of Muhammad (may Allah's peace and blessings be upon him) and found his standing, his bowing, standing after bowing, prostration, sitting between the two prostrations, prostration, and sitting between Taslīm and going away, nearly equal to one another.'
Another narration reads: ''Except the standing and the sitting, (other postures) were nearly equal.”
Narrated by Bukhari & MuslimGradeAuthentic hadith
Explanation
Al-Barā ibn ‘Āzib (may Allah be pleased with him) describes the Prophet's prayer as he watched him closely to learn how he prayed and follow his example. He mentioned that all the Prophet's postures were in proportion. So, his standing for recitation and sitting for the Tashahhud were proportional to bowing, standing up after bowing, and prostration. He would not prolong his standing and shorten his bowing, nor would he prolong his prostration and shorten his standing. Rather, he would keep each posture commensurate with others. This does not mean that his standing and sitting for Tashahhud were exactly equal in length to his bowing and prostration. It means that he would not shorten one and prolong the other.
Reference
تيسير العلام، للبسام، الناشر: مكتبة الصحابة، الإمارات، مكتبة التابعين، القاهرة، الطبعة العاشرة، 1426هـ - 2006 م.
تنبيه الأفهام، للعثيمين، طبعة مكتبة الصحابة الإمارات، مكتبة التابعين، القاهرة، الطبعة الأولى، 1426.
تهذيب اللغة, المؤلف: محمد بن أحمد بن الأزهري الهروي، المحقق: محمد عوض مرعب, الناشر: دار إحياء التراث العربي – بيروت, الطبعة: الأولى، 2001م.
- تأسيس الأحكام، لأحمد بن يحيى النجمي, طبعة دار المنهاج.
صحيح البخاري، لأبي عبد الله محمد بن إسماعيل البخاري، تحقيق محمد زهير بن ناصر الناصر، الناشر: دار طوق النجاة، الطبعة: الأولى 1422هـ.
صحيح مسلم، المحقق: محمد فؤاد عبد الباقي - الناشر: دار إحياء التراث العربي – بيروت.
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ المَسْجِدَ فَدَخَلَ رَجُلٌ، فَصَلَّى، فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَرَدَّ وَقَالَ: «ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ»، فَرَجَعَ يُصَلِّي كَمَا صَلَّى، ثُمَّ جَاءَ، فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: «ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ» ثَلاَثًا، فَقَالَ: وَالَّذِي بَعَثَكَ بِالحَقِّ مَا أُحْسِنُ غَيْرَهُ، فَعَلِّمْنِي، فَقَالَ: «إِذَا قُمْتَ إِلَى الصَّلاَةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ القُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَعْدِلَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، وَافْعَلْ ذَلِكَ فِي صَلاَتِكَ كُلِّهَا».
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered the mosque, and then a man came in and prayed. He greeted the Prophet (may Allah's peace and blessings be upon him), who responded and said: "Go back and pray, for you have not prayed." He went back and prayed as he had prayed, then, he came to the Prophet (may Allah's peace and blessings be upon him) and greeted him. He said: "Go back and pray, for you have not prayed," three times. So, he said: By the One Who sent you with the truth, I cannot do better than that. So teach me. He said: "When you stand to pray, say Takbīr (Allāhu Akbar), then recite whatever you can of the Qur’an; then bow until you are at ease in bowing; then rise until you are standing up straight; then prostrate until you are at ease in prostration; and then sit up until you are at ease in sitting. Do that throughout your prayer."
Agreed uponGradeAuthentic
Explanation
The Prophet (may Allah's peace and blessings be upon him) entered the mosque, and a man entered after him and prayed two quick Rak‘ahs (units of prayer) without being calm in his standing, bowing, and prostration. The Prophet (may Allah's peace and blessings be upon him) was observing him as he prayed. The man then went over to the Prophet (may Allah's peace and blessings be upon him) who was sitting in a corner of the mosque, and greeted him. The Prophet (may Allah's peace and blessings be upon him) returned his greeting and said to him: Go back and repeat your prayer for you have not prayed. He went back and prayed quickly as he did before, then he came and greeted the Prophet (may Allah's peace and blessings be upon him), who said to him: Go back and pray for you have not prayed. He did this three times. The man then said: By the One Who sent you with the truth, I cannot do better than that. So teach me. He (may Allah's peace and blessings be upon him) said to him: When you stand for prayer, say the opening Takbīr, then recite the Opening of the Qur’an (Surat al-Fātihah) and whatever else Allah wills for you to recite. Then bow down until you are at ease in your bowing, placing your palms on your knees and straightening your back, allowing your body to settle into the bowing position. After that, rise up and stand upright until your bones return to their joints and you stand straight. Then prostrate until you are at ease in your prostration, by ensuring that your forehead, nose, palms, knees, and the tips of your toes are on the ground. After that, raise yourself until you are at ease sitting between the two prostrations. Do this in every Rak‘ah of your prayer.
Benefits
- These pillars of prayer cannot be waived, whether out of forgetfulness or ignorance, as evidenced by the command for the praying person to repeat his prayer. The Prophet (may Allah's peace and blessings be upon him) did not suffice only to teach him.
- Maintaining composure is one of the pillars of prayer.
- An-Nawawi said: It indicates that whoever fails to perform any of the obligatory acts of prayer, his prayer is invalid.
- An-Nawawi said: It also indicates being gentle with the learner and the ignorant, treating them kindly, clarifying the issue for them, summarizing the main objectives, and focusing on what is essential for them rather than the supplementary aspects that they may not be able to memorize or implement.
- An-Nawawi said: This indicates that if a Mufti is asked about something and there is another matter that the questioner needs but did not inquire about, it is recommended for the Mufti to mention it. This should be considered as advising rather than speaking about irrelevant matters.
- The merit of admitting negligence is clear in his statement: "I cannot do better than that. So teach me."
- Ibn Hajar said: It indicates enjoining what is good and forbidding what is evil, as well as the learner's requesting knowledge from the scholar and asking him to teach him.
- It is recommended to greet with peace upon meeting someone, and it is obligatory to respond to the greeting. It is also recommended to repeat the greeting if the meeting occurs again, even if it is shortly after the previous one, and a response is required each time.
Reference
صحيح البخاري (1/ 152) (757).
صحيح مسلم (1/ 298) (397).
تيسير العلام، للبسام (ص167).
تنبيه الأفهام، للعثيمين (2/ 213).
الإفهام في شرح عمدة الأحكام، عبد العزيز بن باز (ص203).
الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (1/ 138).
عن أبي قَتَادَةَ الأَنْصَارِيِّ رضي الله عنه قال: «أن رسول الله صلى الله عليه وسلم كان يُصَلِّي وهو حامل أُمَامَةَ بنت زينب بنت رسول الله صلى الله عليه وسلم ».
ولأبي العاص بن الربيع بن عبد شَمْسٍ رضي الله عنه : «فإذا سجد وضعها، وإذا قام حملها».
Abu Qatādah al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to pray while carrying Umāmah the daughter of Zaynab, daughter of the Messenger of Allah (may Allah's peace and blessings be upon him). Another narration reported by Abu al-‘Ās ibn Ar-Rabī‘ ibn ‘Abd Shams (may Allah be pleased with him) reads: “When he prostrated himself, he would put her on the ground, and when he stood up, he would carry her.”
Narrated by Bukhari & MuslimGradeAuthentic hadith
Explanation
The Hadīth informs that the Prophet (may Allah's peace and blessings be upon him) would occasionally carry Umāmah, the daughter of his daughter Zaynab, while he was in prayer. He would put her on his shoulder when he was standing and place her on the ground when he bowed or prostrated himself. He did this out of love and affection.
Reference
تيسير العلام للبسام الناشر: مكتبة الصحابة، الأمارات - مكتبة التابعين، القاهرة الطبعة- العاشرة، 1426 هـ - 2006 م .
تنبيه الأفهام للعثيمين -طبعة مكتبة الصحابة الامارات - مكتبة التابعين- القاهرة- الطبعة الأولى 1426.
صحيح البخاري -أبو عبد الله محمد بن إسماعيل بن إبراهيم بن المغيرة الجعفي البخاري، تحقيق محمد زهير بن ناصر الناصر - الناشر : دار طوق النجاة -الطبعة : الأولى 1422هـ.
صحيح مسلم المحقق: محمد فؤاد عبد الباقي - الناشر: دار إحياء التراث العربي – بيروت.
تأسيس الأحكام -أحمد بن يحيى النجمي- دار المنهاج- القاهرة- مصر -الطبعة الأولى.
عن أَنَس بن مالك رضي الله عنه «أنّ النبي صلى الله عليه وسلم وأبا بكر وعمر رضي الله عنهما : كانوا يَسْتَفْتِحُونَ الصلاة بـ"الحمد لله رب العالمين"».
وفي رواية: « صَلَّيْتُ مع أبي بكر وعمر وعثمان، فلم أسمع أحدا منهم يقرأ "بسم الله الرحمن الرحيم"».
ولمسلم: « صَلَّيْتُ خلف النبي صلى الله عليه وسلم وأبي بكر وعمر وعثمان فكانوا يَسْتَفْتِحُونَ بـ"الحمد لله رب العالمين"، لا يَذْكُرُونَ "بسم الله الرحمن الرحيم" في أول قراءة ولا في آخرها».
Anas ibn Mālik (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) Abu Bakr and ‘Umar (may Allah be pleased with both of them) used to start the prayer with {[All] praise is [due] to Allah, the Lord of the worlds.} [Sūrat al-Fātihah: 1]
Another narration reads: "I prayed with Abu Bakr, ‘Umar, and ‘Uthmān and I did not hear any one of them recite "In the name of Allah, the Most Compassionate, the Most Merciful."
A narration of Muslim reads: "I prayed behind the Prophet (may Allah's peace and blessings be upon him), Abu Bakr, ‘Umar, and ‘Uthmān, and they used to start the prayer with {[All] praise is [due] to Allah, the Lord of the worlds} [Sūrat al-Fātihah: 1], without saying 'In the name of Allah, the Most Compassionate, the Most Merciful', neither in the beginning nor at the end.”
Narrated by Muslim - Narrated by Bukhari & MuslimGradeAuthentic hadith
Explanation
Anas ibn Mālik (may Allah be pleased with him) mentioned that in spite of his long companionship with the Prophet (may Allah's peace and blessings be upon him) and staying with him and his Rightly-Guided Successors, he never heard any of them recite "In the name of Allah, the Most Compassionate, the Most Merciful" in prayer, neither at the start, nor at the end. Rather, they used to start the prayer with {[All] praise is [due] to Allah, the Lord of the worlds} [Sūrat al-Fātihah: 1]. The scholars held different opinions on the ruling of reciting the Basmalah (In the name of Allah, the Most Compassionate, the Most Merciful) out loud, and the sound opinion is that the praying person recites the Basmalah secretly before reciting Sūrat al-Fātihah in every Rak‘ah of the prayer, whether it is a prayer with silent recitation or one that is recited out loud.
Reference
تيسير العلام للبسام، الناشر: مكتبة الصحابة، الغمارات - مكتبة التابعين، القاهرة الطبعة- العاشرة، 1426 هـ - 2006 م .
تنبيه الأفهام للعثيمين -طبعة مكتبة الصحابة الإمارات - مكتبة التابعين- القاهرة- الطبعة الأولى 1426.
الإفهام في شرح عمدة الأحكام –عبد العزيز بن باز-اعتناء سعيد بن علي بن وهف القحطاني –الرياض –الطبعة الأولى -1435.
الإلمام بشرح عمدة الأحكام لإسماعيل الأنصاري -طبعة دار الفكر- دمشق -الأولى 1381.
خلاصة الكلام –فيصل المبارك الحريملي -الطبعة: الثانية، 1412 هـ - 1992 م.
صحيح البخاري -أبو عبد الله محمد بن إسماعيل البخاري، تحقيق محمد زهير بن ناصر الناصر -الناشر : دار طوق النجاة -الطبعة : الأولى 1422هـ.
صحيح مسلم - المحقق: محمد فؤاد عبد الباقي - الناشر: دار إحياء التراث العربي – بيروت.
Every ḥadīth, grade, explanation and benefit here is shown exactly as HadeethEnc.com publishes it, under its terms for republication. The grade names no grader. The translations and explanations are its authors’ own, and some state rulings; Sabīl’s reviewers have not examined them. The Arabic ḥadīth is the text. Source: HadeethEnc.com