Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (2/472)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

and numerous hadiths from the Prophet (peace and blessings be upon him) corroborate this. The scholars likewise concur that the prayer is not invalidated when a worshipper precedes his imam out of forgetfulness; however, whatever he performed ahead of the imam is not counted, for he carried it out in the wrong place. The reason the prayer is not nullified in cases of inadvertent precedence is that the act added is of the same kind as the prayer itself and occurred unintentionally, not deliberately.

Shaykh Taqiyy al-Din also said: The sound position is what Imam Ahmad stated in his epistle—that the very act of willfully getting ahead of the imam voids the prayer, because the threat of punishment accompanies a prohibition, and every prohibition entails invalidity.

This hadith is evidence that the congregant does not combine the tasmiʿ (samiʿa-llāhu liman ḥamidah – “Allah hears the one who praises Him”) and the taḥmīd (rabbanā wa laka l-ḥamd – “Our Lord, to You belongs all praise”) when rising from bowing; this is the view of the Hanafis and Hanbalis. Only the imam and the lone worshipper combine the two.
In contrast, the Shafiʿis maintain that everyone should recite both, citing Muslim 476: “Whenever he (peace and blessings be upon him) raised his head he would say, ‘Allah hears the one who praises Him. O Allah, our Lord, to You belongs all praise,’” and his instruction, “Pray as you have seen me pray.”
Ibn ʿAbd al-Barr said: I know of no disagreement that the person praying alone says, “Allah hears the one who praises Him. Our Lord, to You belongs all praise.”
Ibn Ḥajar said: As for the imam, he pronounces the tasmiʿ and the taḥmīd together, for it is firmly established in al-Bukhari that the Prophet (peace and blessings be upon him) combined them.
“Allah hears the one who praises Him” is to be uttered while one is rising from the bow, whereas “Our Lord, to You belongs all praise” is to be said after one has fully straightened up.
The takbīr of the congregant must follow immediately after the imam’s takbīr without delay—whether it be the opening Allāhu akbar or the transitional takbīrs. If he pronounces the takbīr simultaneously with the imam so that both say it together, the opening takbīr will not initiate his prayer, and in all other takbīrs doing so is disliked.

استفاضت الأحاديث عن النبي ﷺ في ذلك، كما أجمعوا على أنَّها لا تبطل إذا سبقه سهوًا، إلاَّ أنَّه لا يعتد بما سبق به إمامه؛ لأنَّه فعله في غير محله، ووجه عدم بطلانها بالسبق سهوًا: أنَّها زيادة من جنس الصلاة وقعت سهوًا لا عمدًا. وقال الشيخ تقي الدين: الصحيح ما ذكره الإمام أحمد في رسالته من أنَّ مجرد السبق عمدًا يبطل الصلاة؛ لأنَّ الوعيد للنهي، والنهي يقتضي الفساد. ١٤ - الحديث حجة في أنَّ المأموم لا يجمع بين التسميع والتحميد عند الرفع من الركوع، وهو مذهب الحنفية والحنابلة، وإنما الذي يجمع بينهما هو الإمام والمنفرد. بخلاف الشافعية: فإنَّهم يرون الجميع بينهما؛ لما في مسلم (٤٧٦) من "أنَّه ﷺ كان إذا رفع، قال: سمع الله لمن حمده، اللهمَّ ربنَّا ولك الحمد" وقال: "صلُّوا كما رأيتموني أصلي". قال ابن عبد البر: لا أعلم خلافًا في أن المنفرد يقول: سمع الله لمن حمده، ربَّنا ولك الحمد. وقال ابن حجر: فأما الإمام فيسمع ويحمد، يجمع بينهما؛ لما ثبت في البخاري أنَّ النبيَّ ﷺ كان يجمع بينهما. ١٥ - "سمع الله لمن حمده" محلها عند رفع رأسه من الركوع، وأما "ربَّنا ولك الحمد" فمحلها بعد الاعتدال من الركوع. ١٦ - أنَّ تكبيرة المأموم تأتي بعد تكبيرة الإمام بلا تخلف؛ سواء في تكبيرة الإحرام، أو في تكبيرات الانتقال، فإن وافقه في التكبير، فإن كبَّر الإمام والمأمومون معًا، ففي تكبيرة الإحرام، لا تنعقد صلاة المأموم، وفي سائر التكبيرات يُكره ذلك.