Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (2/51)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

2 – The hadith shows that making a gesture during prayer does not invalidate it, even if the sign carries a clear meaning that can substitute for speech, whether the gesture is made with the head, the hand, the eyes, or anything similar.

3 – A slight movement performed out of need does not nullify the prayer; the Prophet ﷺ would in fact extend his hand to everyone who greeted him.

4 – It is permissible to offer salam to someone who is praying, for when the Prophet ﷺ concluded his prayer he approved of their greeting and did not forbid it.

5 – Al-Iqnaʿ and its commentary state that, according to the (Hanbali) school, greeting those who are praying is not disliked, because when the Companions greeted the Prophet ﷺ he did not censure them. The marginal notes add that this is also the view of Malik and al-Shafiʿi. Al-Nawawi said that this is what the authentic hadiths require.

6 – The marginal notes on al-Rawḍ affirm that the majority of scholars—among them Malik, al-Shafiʿi, and Ahmad—recommend that the one who is praying return the greeting with a gesture, citing the hadith of Ibn ʿUmar: “The Prophet ﷺ used to gesture while in prayer” (related by al-Tirmidhi, 367, who declared it sound).

7 – The fine character of the Prophet ﷺ: he would approach every avenue of goodness in the way most suited to it; by such actions he both performed righteous deeds and instituted them for his community, may Allah bless him and grant him peace.

8 – The obligation to return a greeting, as Allah says: “When you are greeted with a greeting, answer with one better than it, or return it [in like manner]” (Surah al-Nisa, 4:86). For one who is praying, the most excellent response he can offer is a gesture.

9 – The recommendation to visit the Mosque of Quba and pray there for anyone staying in Madinah, for it is the mosque about which Allah said: “A mosque founded on righteousness from the very first day is more worthy that you stand therein” (Surah al-Tawbah, 9:108).

10 – The keen diligence of Ibn ʿUmar (may Allah be pleased with them both) in pursuing the Sunnah of the Prophet ﷺ and tracing his footsteps: whatever practice he had missed, he would inquire about from those who witnessed it—such as Bilal, his sister Hafsah, and others. Thus he combined transmission with understanding and stands as an excellent role model for Muslim youth in their pursuit of beneficial knowledge.

٢ - يدل الحديثُ على أنَّ الإشارة في الصّلاة لا تُبْطِلُهَا، ولو كانت إشارةً مفهومة تكفي عن الكلام، سواءٌ أكانتْ بالرأس، أو باليد، أو بالعين، أو غيرها. ٣ - أنَّ الحركة إذا كانَتْ قليلةً لحاجة لا تُبْطِلُ الصلاة، فهذا النبيُّ ﷺ يبسط يده لكل مُسَلِّم عليه. ٤ - جوازُ السلام على المصلِّي، فإنَّ النَّبىَّ ﷺ لمَّا سلَّم من الصلاة، أقرَّهم، ولم ينههم عن ذلك. ٥ - قال في الإقناع وشرحه: المذهبُ لا يكره السّلام على المصلِّين؛ لأنَّه ﷺ حين سلَّم عليه أصحابه، لم ينكر ذلك. قال في الحاشية: وهو مذهبُ مالك والشّافعيّ. قال النووي: وهو الّذي تقتضيه الأحاديثُ الصحيحة. ٦ - قال في حاشية الروض: مذهبُ جمهور العلماء، ومنهم مالك والشافعي وأحمد: يستحبُّ رَدُّ السلام من المصلِّي بالإشارة؛ لحديث ابن عمر: "أنَّ النبَّيَّ ﷺ كان يشير في صلاته" [رواه الترمذي (٣٦٧) وصححه]. ٧ - حُسْنُ خلق النبي ﷺ؛ فإنَّه يأتي أبوابَ الخيرات بِحَسَبِ حاله فيها، وهو بهذه الأعمالِ يأتي فعلَ الخير، ويشرعه لأمته، ﵊. ٨ - وجوبُ رد السلام؛ لقوله تعالى: ﴿وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا﴾ [النساء: ٨٦]، والإشارة من المصلِّي هي أحسنُ ما يَقْدِرُ عليه في رد السلام. ٩ - استحبابُ زيارة مسجد قباء، والصلاةِ فيه لِمَنْ في المدينة، فهو المسجد الذي قال تعالى فيه: ﴿لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ﴾ [التوبة: ١٠٨]. ١٠ - حِرْصُ ابن عمر ﵄ على سُنَّةِ النَّبِيِّ ﷺ وتتَبُّعِ آثاره، فما فاته من سنته يسألُ عنه من حضره؛ كبلالٍ، وأختِهِ، حفصة، وغيرهما؛ ولذا فإنَّه ﵁ جمع بين الرواية والدراية؛ فهو قدوة حسنة لشباب المسلمين في تلمُّسِ العلمَ النافع.