Toggle above to switch between keyword search and direct hadith lookup
الفتح الربانی
Fath al-Rabbani
أبواب صفة الصلاةChapters on the Description of Prayer
بَابُ وُجُوبِ الرَّفْعِ مِنَ الرُّكُوعِ وَالسُّجُودِ وَالطُّمَأْنِينَةِ بَعْدَهُمَا وَوَعِيدِ مَنْ تَرَكَ ذَلِكَChapter on the Obligation of Rising from Bowing and Prostration, Tranquility Thereafter, and the Warning Against Neglecting That
Hadith 1706
اُردوEn
عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ إِذَا رَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ أَوِ الرَّكْعَةِ فَيَمْكُثُ بَيْنَهُمَا حَتَّى نَقُولَ: أَنَسِيَ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ
Sayyiduna Anas bin Malik (may Allah be pleased with him) says: When the Messenger of Allah (peace and blessings be upon him) would raise his head from prostration or bowing, he would remain for such a long time that we would say: Has the Messenger of Allah (peace and blessings be upon him) forgotten?
Brief Explanation
Benefits: … It is narrated from Sayyiduna Abu Mas‘ud Ansari radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam said: “The prayer of a man who does not straighten his back in bowing (ruku‘) and prostration (sujud) is not sufficient.” (Sunan Arba‘ah) That is: the prayer of the person who does not straighten his back in ruku‘ and sujud does not suffice him.
If we observe the habits of the general public, the above-mentioned ahadith are extremely worthy of consideration, because most people—especially the Hanafis—have become habitually accustomed to performing prayer very hastily. It seems that after ruku‘, in qawmah (standing after bowing), and after the first prostration, in jalsah (sitting between the two prostrations), straightening the back with composure is not acceptable to these people at all. I am astonished and amazed that these people claim to recite the tasbihat three times in ruku‘ and sujud, but this is accomplished in the amount of time it takes a crow to peck.
The requirement of the above and other ahadith on this subject is that tranquility (itmi’nan) in ruku‘, qawmah, sujud, and jalsah is necessary. Imam Malik, Imam Shafi‘i, Imam Ahmad, and many scholars are of the opinion that adopting tranquility in qawmah, jalsah, etc., is obligatory (wajib), and without it, the prayer is not valid. Imam Shafi‘i, Imam Ahmad, and Imam Ishaq have said that the prayer of one who does not straighten his back in ruku‘ and sujud is invalid (fasid). The well-known statement of many Hanafis is that this tranquility and composure is sunnah, not obligatory, and among most of their common followers, this sunnah is not observed in practice at all. In any case, in this matter, the decision of the Shari‘ah evidences is not in favor of the Hanafis.
If we observe the habits of the general public, the above-mentioned ahadith are extremely worthy of consideration, because most people—especially the Hanafis—have become habitually accustomed to performing prayer very hastily. It seems that after ruku‘, in qawmah (standing after bowing), and after the first prostration, in jalsah (sitting between the two prostrations), straightening the back with composure is not acceptable to these people at all. I am astonished and amazed that these people claim to recite the tasbihat three times in ruku‘ and sujud, but this is accomplished in the amount of time it takes a crow to peck.
The requirement of the above and other ahadith on this subject is that tranquility (itmi’nan) in ruku‘, qawmah, sujud, and jalsah is necessary. Imam Malik, Imam Shafi‘i, Imam Ahmad, and many scholars are of the opinion that adopting tranquility in qawmah, jalsah, etc., is obligatory (wajib), and without it, the prayer is not valid. Imam Shafi‘i, Imam Ahmad, and Imam Ishaq have said that the prayer of one who does not straighten his back in ruku‘ and sujud is invalid (fasid). The well-known statement of many Hanafis is that this tranquility and composure is sunnah, not obligatory, and among most of their common followers, this sunnah is not observed in practice at all. In any case, in this matter, the decision of the Shari‘ah evidences is not in favor of the Hanafis.
