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سنن دارمي
Darimi
من كتاب الصللاةFrom the Book of Prayer
باب صِفَةِ صَلاَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:Chapter: Description of the Prophet’s prayer
Hadith 1396
اُردوEn
أَخْبَرَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ، عَنْ يُونُسَ بْنِ جُبَيْرٍ، عَنْ حِطَّانَ بْنِ عَبْدِ اللَّهِ الرَّقَاشِيِّ، قَالَ: صَلَّى بِنَا أَبُو مُوسَى: إِحْدَى صَلَاتَيْ الْعِشيِّ، فَقَالَ رَجُلٌ مِنْ الْقَوْمِ: أُقِرَّتْ الصَّلَاةُ بِالْبِرِّ وَالزَّكَاةِ، فَلَمَّا قَضَى أَبُو مُوسَى الصَّلَاةَ، قَالَ: أَيُّكُمْ الْقَائِلُ كَلِمَةَ كَذَا وَكَذَا، فَأَرَمَّ الْقَوْمُ . فَقَالَ: لَعَلَّكَ يَا حِطَّانُ قُلْتَهَا ؟ قَالَ: مَا أَنَا قُلْتُهَا، وَقَدْ خِفْتُ أَنْ تَبْكَعَنِي بِهَا . فَقَالَ رَجُلٌ مِنْ الْقَوْمِ: أَنَا قُلْتُهَا، وَمَا أَرَدْتُ بِهَا إِلَّا الْخَيْرَ . فَقَالَ أَبُو مُوسَى: أَوَ مَا تَعْلَمُونَ مَا تَقُولُونَ فِي صَلَاتِكُمْ ؟ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَطَبَنَا فَعَلَّمَنَا صَلَاتَنَا، وَبَيَّنَ لَنَا سُنَّتَنَا . قَالَ: أَحْسَبُهُ قَالَ: "إِذَا أُقِيمَتِ الصَّلَاةُ، فَلْيَؤُمَّكُمْ أَحَدُكُمْ، فَإِذَا كَبَّرَ، فَكَبِّرُوا، وَإِذَا قَالَ: غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ سورة الفاتحة آية 7، فَقُولُوا: آمِينَ، يُجِبْكُمْ اللَّهُ، فَإِذَا كَبَّرَ، وَرَكَعَ فَكَبِّرُوا، وَارْكَعُوا، فَإِنَّ الْإِمَامَ يَرْكَعُ قَبْلَكُمْ وَيَرْفَعُ قَبْلَكُمْ"، قَالَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "فَتِلْكَ بِتِلْكَ، فَإِذَا قَالَ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، فَقُولُوا: اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ أَوْ قَالَ: رَبَّنَا وَلَكَ الْحَمْدُ، فَإِنَّ اللَّهَ قَالَ عَلَى لِسَانِ نَبِيِّهِ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، فَإِذَا كَبَّرَ وَسَجَدَ، فَكَبِّرُوا وَاسْجُدُوا، فَإِنَّ الْإِمَامَ يَسْجُدُ قَبْلَكُمْ، وَيَرْفَعُ قَبْلَكُمْ"، قَالَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "فَتِلْكَ بِتِلْكَ، فَإِذَا كَانَ عِنْدَ الْقَعْدَةِ فَلْيَكُنْ مِنْ أَوَّلِ قَوْلِ أَحَدِكُمْ: التَّحِيَّاتُ الطَّيِّبَاتُ الصَّلَوَاتُ لِلَّهِ، السَّلَامُ أَوْ سَلَامٌ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلَامُ أَوْ سَلَامٌ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ".
Hattan bin Abdullah Raqashi said: Sayyiduna Abu Musa Ash’ari (may Allah be pleased with him) led us in one of the two ‘Isha prayers (i.e., Maghrib or ‘Isha), and a man from the congregation said: “Prayer has been made obligatory along with righteousness and zakat.” When Sayyiduna Abu Musa (may Allah be pleased with him) finished the prayer, he asked: “Who said this statement?” Everyone remained silent, so Sayyiduna Abu Musa (may Allah be pleased with him) said: “O Hattan! Perhaps you were the one who said this?” I replied: “No, I did not say (that prayer was made obligatory along with righteousness), and how could I say it? I was afraid that you would reprimand me or become displeased with me.” A man said: “I was the one who said this phrase, and my intention was only good, meaning that when a man prays, he should also do good and give zakat (and Allah knows best).” Then Sayyiduna Abu Musa (may Allah be pleased with him) said: “Do you not know what you utter in your prayer? The Messenger of Allah (peace and blessings be upon him) delivered a sermon to us, taught us the prayer, and explained his Sunnah.” The narrator said: “I think he said: The Prophet (peace and blessings be upon him) said: ‘When the iqamah for prayer is given, let one of you lead the prayer. When he, the imam, says «الله اكبر», you should also say «الله اكبر», and when he says «غير المغضوب عليهم ولا الضالين», you should say Ameen, Allah will accept it. Then when he says «الله اكبر» and bows (for ruku‘), you should also say «الله اكبر» and go into ruku‘. Be mindful that the imam will go into ruku‘ before you, and you will follow the imam and go into ruku‘ after him, and you will raise your heads from ruku‘, and the imam will raise his head before you (from ruku‘).’ The Prophet (peace and blessings be upon him) said: ‘Your doing so is in accordance with the imam’s ruku‘ and so on. So when the imam says «سمع الله لمن حمده», you should say «اللهم ربنا ولك الحمد», or he said: say «ربنا لك الحمد», because Allah, the Exalted, has said by the tongue of His Prophet «سمع الله لمن حمده» (meaning Allah has heard or accepted the supplication of the one who praised Him). Then when the imam says «الله اكبر» and goes into prostration, you should also say «الله اكبر» and go into prostration. The imam will go into prostration before you and will raise his head from prostration before you.’ The Prophet (peace and blessings be upon him) said: ‘When the imam does so, you should do likewise. Then when the imam sits in the (tashahhud) sitting, you should be the first to say «اَلتَّحِيَّاتُ اَلطَّيِّبَاتُ اَلصَّلَوَاتُ لِلّٰھِ السَّلَامُ», or: «سَلَامٌ عَلَيْكَ أَيُّهَا النَّبِيُ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ، السَّلَامُ», or: «سَلَامٌ عَلَيْنَا وَعَلَىٰ عِبَادِ اللّٰهِ الصَّالِحِيْنَ ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ».’”
Brief Explanation
(Explanation of Hadiths 1393 to 1396)
From these three blessed hadiths, the correct method of the prayer of the Noble Prophet sallallahu alayhi wa sallam is known.
The first hadith in this chapter is sufficient and comprehensive; here, a few matters are pointed out.
May Allah Ta’ala grant all of us the ability to follow the Sunnah and grant us the ability to perform the prayer of the Prophet sallallahu alayhi wa sallam in this manner.
Ameen.
1- In the first hadith, among the ten Companions mentioned are Sayyiduna Sahl bin Sa’d, Sayyiduna Muhammad bin Maslamah, Sayyiduna Abu Hurairah, and Sayyiduna Abu Humayd radi Allahu anhum, as is found in Sahih Ibn Khuzaymah.
2- From these hadiths, it is emphatically known that raising the hands (raf’ al-yadayn) is a confirmed Sunnah (sunnah mu’akkadah) of the Messenger of Allah sallallahu alayhi wa sallam, and to say that people used to hide idols under their armpits and therefore, in the beginning, raising the hands was commanded, is a complete fabrication and falsehood. It cannot be expected from any Companion, nor could even a hypocrite do such a thing, nor has history ever reported such an incident.
Raising the hands (raf’ al-yadayn), according to authentic hadiths, should be done at the opening takbir (takbir al-tahrimah), when going into bowing (ruku’), when rising from bowing, and also when standing up for the third rak’ah.
3- Another important issue is mentioned in this hadith with emphasis, which is to perform all the pillars of prayer with tranquility and calmness.
Tranquility (itmi’nan) is a pillar of prayer; without tranquility, the prayer is not valid. That is why it is mentioned in these hadiths that in bowing (ruku’), standing after bowing (qawmah), prostration (sujud), and sitting (qa’dah), the Noble Prophet sallallahu alayhi wa sallam would pause for such a duration that every joint and bone would return to its place.
4- The manner of bowing and prostration is also explicitly described, that in bowing and prostration, the hands (arms) should be kept away from the ribs and sides.
5- In the first hadith, the issue of tawarruk (a specific sitting posture in prayer) is also mentioned clearly.
The details have been mentioned in the translation of the hadith.
6- In these hadiths, there is also clear evidence for pointing with the finger in both the first and second tashahhud.
7- The evidence for saying “Ameen” and its virtue is also known from these hadiths, that those who say “Ameen,” Allah Ta’ala accepts their supplication.
8- From these hadiths, it is also established that the followers (muqtadis) behind the imam will also say «الله اكبر», and when the imam says «سمع الله لمن حمده», then it is necessary for all to say «ربنا لك الحمد» or «ولك الحمد»; other remembrances (adhkar) are also established in this regard with authentic chains, and they should also be recited, as mentioned previously in hadith number (1357).
9- From this, the wording of at-tahiyyat is also known.
10- And another important matter is following the imam; one should not precede the imam in any pillar, otherwise the prayer will become invalid.
In «إِذَا كَبِّرْ فَكَبِّرُوْا» and other phrases, the prepositional phrase is for sequence, meaning that after the imam has performed that pillar, then it should be performed; when he has said the takbir, then say the takbir; when he has gone into bowing, then go into bowing; when he has stood up from bowing, then the followers should stand; when the imam has gone into prostration, then the followers should go into prostration; and likewise, when he raises his head from prostration, then complete the prostration; and when he has turned for salam on both sides, then turn for salam. This is the correct following, and for this it is said «جعل الإمام ليؤتم به» that the imam is appointed to be followed.
And Allah knows best.
From these three blessed hadiths, the correct method of the prayer of the Noble Prophet sallallahu alayhi wa sallam is known.
The first hadith in this chapter is sufficient and comprehensive; here, a few matters are pointed out.
May Allah Ta’ala grant all of us the ability to follow the Sunnah and grant us the ability to perform the prayer of the Prophet sallallahu alayhi wa sallam in this manner.
Ameen.
1- In the first hadith, among the ten Companions mentioned are Sayyiduna Sahl bin Sa’d, Sayyiduna Muhammad bin Maslamah, Sayyiduna Abu Hurairah, and Sayyiduna Abu Humayd radi Allahu anhum, as is found in Sahih Ibn Khuzaymah.
2- From these hadiths, it is emphatically known that raising the hands (raf’ al-yadayn) is a confirmed Sunnah (sunnah mu’akkadah) of the Messenger of Allah sallallahu alayhi wa sallam, and to say that people used to hide idols under their armpits and therefore, in the beginning, raising the hands was commanded, is a complete fabrication and falsehood. It cannot be expected from any Companion, nor could even a hypocrite do such a thing, nor has history ever reported such an incident.
Raising the hands (raf’ al-yadayn), according to authentic hadiths, should be done at the opening takbir (takbir al-tahrimah), when going into bowing (ruku’), when rising from bowing, and also when standing up for the third rak’ah.
3- Another important issue is mentioned in this hadith with emphasis, which is to perform all the pillars of prayer with tranquility and calmness.
Tranquility (itmi’nan) is a pillar of prayer; without tranquility, the prayer is not valid. That is why it is mentioned in these hadiths that in bowing (ruku’), standing after bowing (qawmah), prostration (sujud), and sitting (qa’dah), the Noble Prophet sallallahu alayhi wa sallam would pause for such a duration that every joint and bone would return to its place.
4- The manner of bowing and prostration is also explicitly described, that in bowing and prostration, the hands (arms) should be kept away from the ribs and sides.
5- In the first hadith, the issue of tawarruk (a specific sitting posture in prayer) is also mentioned clearly.
The details have been mentioned in the translation of the hadith.
6- In these hadiths, there is also clear evidence for pointing with the finger in both the first and second tashahhud.
7- The evidence for saying “Ameen” and its virtue is also known from these hadiths, that those who say “Ameen,” Allah Ta’ala accepts their supplication.
8- From these hadiths, it is also established that the followers (muqtadis) behind the imam will also say «الله اكبر», and when the imam says «سمع الله لمن حمده», then it is necessary for all to say «ربنا لك الحمد» or «ولك الحمد»; other remembrances (adhkar) are also established in this regard with authentic chains, and they should also be recited, as mentioned previously in hadith number (1357).
9- From this, the wording of at-tahiyyat is also known.
10- And another important matter is following the imam; one should not precede the imam in any pillar, otherwise the prayer will become invalid.
In «إِذَا كَبِّرْ فَكَبِّرُوْا» and other phrases, the prepositional phrase is for sequence, meaning that after the imam has performed that pillar, then it should be performed; when he has said the takbir, then say the takbir; when he has gone into bowing, then go into bowing; when he has stood up from bowing, then the followers should stand; when the imam has gone into prostration, then the followers should go into prostration; and likewise, when he raises his head from prostration, then complete the prostration; and when he has turned for salam on both sides, then turn for salam. This is the correct following, and for this it is said «جعل الإمام ليؤتم به» that the imam is appointed to be followed.
And Allah knows best.
