Tamam al-MinnahNasir al-Din al-Albani

its import that one is to lean on the hands when rising. Even those who did not put it into practice concede its indication, although they refrained from acting on it, imagining that this was only because of the Messenger’s (peace and blessings be upon him) advanced age. See al-Mughni by Ibn Qudāmah al-Maqdisī, 1/569.

As for the respected contemporary mentioned above, he has produced something that the earlier authorities never voiced. On p. 16 he says:

“This sound hadith is not explicit about supporting oneself on the ground with the hands; therefore it may be understood both of leaning on the hands and of leaning on the knees when rising.”

He says this of his own accord, seeking thereby to weaken the hadith’s force, while knowing that all the imams—those who acted upon it and those who did not—understood it contrary to his claim, as has already been noted. Here, for instance, is Imām al-Shāfiʿī, the Arab Qurashī, who writes in his book al-Umm 1/101, after citing the hadith:

“On the basis of this we rule that anyone who rises from prostration or from sitting in the prayer should lean on the ground with both hands, following the Sunnah.”

And here is Imām Aḥmad—who is reported to have held that one should rise on the balls of the feet—when he quoted the hadith of Ibn al-Huwayrith in Masāʾil Ibnihi, p. 81/286. He cited it in a wording that nullifies the second possibility:

“…He sat before standing, then stood up and did not rise on the balls of his feet.”

This is the only meaning that any genuine Arab, unmixed with the taint of foreignness, would understand!

2 – After setting out the variant wordings of the hadith of Ibn al-Huwayrith he said:

“None of its versions contains the phrase ‘with his hands,’ i.e. ‘he leaned on the ground with his hands.’ Some researchers have categorically stated that this wording occurs in none of the narrations, as ʿAbd-Allāh al-Amīr concluded, according to what al-Albānī mentioned in al-Daʿīfa 2/392.”

I say: What I quoted there is evidence against him, had he presented it in full; instead, he selects from it only what

دلالته على الاعتماد على اليدين عند النهوض حتى الذين لم يأخذوا به فإنهم سلموا بدلالته لكنهم لم يعملوا به ظنا منهم أنه كان لسنه ﷺ وشيخوخته انظر "المغني" لابن قدامة المقدسي ١ / ٥٦٩ وأما الفاضل المشار إليه فجاء بشيء لم يأت به الأوائل فقال ص ١٦: "فهذا الحديث الصحيح غير صريح بالاعتماد على الأرض باليدين فهو يحمل لذلك وللاعتماد على الركبتين عند النهوض"! يقول هذا من عنده توهينا منه لدلالته وهو يعلم أن الأئمة جميعا فهموه على خلاف زعمه من عمل به منهم ومن لم يعمل كما تقدم فهذا هو الإمام الشافعي العربي القرشي يقول في كتابه "الأم" ١ / ١٠١ بعد أن ساق الحديث: "وبهذا تأخذ فنأمر من قام من سجود أو جلوس في الصلاة أن يعتمد على الأرض بيديه معا اتباعا للسنة". بل هذا هو الإمام أحمد الذي يقول بالنهوض على صدور القدمين لما ذكر حديث ابن الحويرث في "مسائل ابنه" ص ٨١ / ٢٨٦ ذكره بلفظ يبطل به الاحتمال الثاني وهو: " ... جلس قبل أن يقوم ثم قام ولم ينهض على صدور قدميه". وهذا هو الذي لا يفهم سواه كل عربي أصيل لم تداخله لوثة العجمة!! ٢ - قال بعد أن خرج ألفاظ حديث ابن الحويرث: "ليس في شيء من ألفاظه لفظ: "بيديه" أي: فاعتمد بيديه على الأرض. وقد جزم بعض المحققين بأن هذه اللفظة ليست في شيء من روايات الحديث كما استقرأه عبد الله الأمير على ما ذكره الألباني في "الضعيفة" ٢ / ٣٩٢". قلت: الذي ذكرته هناك حجة عليه لو أنه ساقه بتمامه ولكنه يأخذ منه ما

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