Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Therefore, if you see someone doing this, advise him. Moreover, it involves another problem: it is disproportionate, since it does not maintain balance in the body; he has given preference to the left side over the right. We say: the best course is the middle one. So be between the right and the left, and place both hands upon the chest.

And he looks at the place of his prostration, …

His statement, “and he looks at the place of his prostration,” means the spot where he prostrates. The pronoun refers to the worshipper, and this applies equally to the imam, the one praying behind an imam, and the one praying alone: he should look at the place where he prostrates. This is the view of many scholars (1). They cited as evidence a hadith narrated from the Messenger of Allah, peace and blessings be upon him, stating that “he would look at the place of his prostration while praying.” (2) They also said, in explaining Allah’s saying, “Successful indeed are the believers: those who are humble in their prayer” [Surah al-Mu’minun], that humility means looking at the place of one’s prostration.

Some scholars said that he should look straight ahead, except when seated, in which case he should look at his hand when he points with it during supplication. (3)

Some scholars distinguished between the imam and one praying alone, on the one hand, and the one praying behind an imam, on the other. They said that the one praying behind an imam should look at his imam in order to ensure that he follows him properly. (4) This is why al-Bara’ ibn ‘Azib said: “When the Messenger of Allah, peace and blessings be upon him, said, ‘Allah hears those who praise Him,’ none of us would bend his back until the Prophet, peace and blessings be upon him, had gone down into prostration; then…”

(1) See al-Majmu (3:270). (2) Recorded by al-Hakim (1:479) and al-Bayhaqi (5:158), from Aishah: when the Messenger of Allah entered the Kabah, he did not raise his gaze beyond the place of his prostration until he left it. Al-Hakim said, “Sound according to the criteria of the two Shaykhs,” and al-Dhahabi agreed with him. (3) See al-Insaf (3:424). (4) See Nayl al-Awtar (1:749).
لهذا؛ إذا رأيتَ أحداً يفعل هكذا فانصحه، ثم إنَّ فيه شيئاً آخر، وهو أنَّ فيه إجحافاً؛ لعدم التوسُّط في البدن؛ لأنه فَضَّلَ جانب اليسار على جانب اليمين، فنقول: خيرُ الأمورِ الوسط، فَكُنْ بين اليمين وبين اليسار، وضَعْ اليدين على الصَّدرِ. وَيَنْظُرُ مَسْجِدَهُ، .......... قوله: «وينظر مسجده» أي: موضع سجوده، والضَّميرُ يعودُ على المُصلِّي، وهو شاملٌ للإِمام والمأموم والمنفرد؛ أنه ينظر موضعَ سجودِه، وعلى هذا كثير مِن أهلِ العلمِ (١)، واستدلُّوا بحديث رُويَ عن رسول الله ﷺ في هذا: «أنه كان ينظر إلى موضع سجودِه في حال صلاتهِ» (٢)، وكذلك قالوا في تفسير قوله تعالى: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ *الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ *﴾ [المؤمنون] الخشوع: أن ينظر إلى موضع سجوده. وقال بعضُ العلماءِ: ينظرُ تلقاء وجهِهِ، إلا إذا كان جالساً، فإنَّه ينظر إلى يدِه حيث يُشير عند الدُّعاء (٣). وفصل بعض العلماء بين الإِمام والمنفرد وبين المأموم فقال: إن المأموم ينظر إلى إمامه ليتحقق من متابعته (٤)؛ ولهذا قال البراء بن عازب: «كان رسولُ الله ﷺ إذا قال: سَمِعَ اللَّهُ لمن حَمِده، لم يَحْنِ أحدٌ منَّا ظهرَه؛ حتى يقعَ النبي ﷺ ساجداً، ثم
(١) انظر: «المجموع» (٣/ ٢٧٠). (٢) أخرجه الحاكم (١/ ٤٧٩)؛ والبيهقي (٥/ ١٥٨) عن عائشة أنه لما دخل رسول الله ﷺ الكعبة لم يخلف بصره موضع سجوده حتى خرج منها. قال الحاكم: «صحيح على شرط الشيخين» ووافقه الذهبي. (٣) انظر: «الإنصاف» (٣/ ٤٢٤). (٤) انظر: «نيل الأوطار» (١/ ٧٤٩).

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