Zād al-MaʿādIbn al-Qayyim

during his prayer (1), and did not regard clearing the throat as invalidating the prayer.

He would sometimes pray barefoot and sometimes wearing sandals. This is what ‘Abdullāh ibn ‘Amr reported about him (2). He instructed people to pray wearing sandals, to differ from the Jews (3).

He would sometimes pray in one garment and sometimes in two, more often in two (4).

He offered supplication after bowing in the dawn prayer for a month, then discontinued it (5). It was not his practice to offer this supplication regularly in that prayer. It is inconceivable that the Messenger of Allah (peace and blessings be upon him) would say every morning, after rising from bowing, “O Allah, guide us among those You have guided, and take us into Your care among those You have taken into Your care,” and so on, raising his voice while the Companions said “Amen,” consistently until he departed this world—yet this would not be known to the Muslim community. Rather, most of his community and the majority of his Companions—indeed, all of them—would have failed to preserve it, to the point that some of them would call it an innovation, as stated by Sa‘d ibn Tāriq

(1) Reported by al-Marrūdhī and Muhannā. See Ibn Qudāma, al-Mughnī (2:452). (2) Reported by Abū Dāwūd (653) and Ibn Mājah (1038) through two authentic chains from ‘Amr ibn Shu‘ayb, from his father, from his grandfather. Ahmad also reported it through good chains that reinforce one another; see hadith (6627) and the commentary on it. (3) Reported by Abū Dāwūd (652), al-Bazzār (8:405), al-Tabarānī (7165), and al-Bayhaqī (4430), from Shaddād ibn Aws. Its chain is good, and the hadith was graded authentic by Ibn Hibbān (2186), al-Hākim (1:260), and al-Albānī in Asl Sifat al-Salāh (1:109). (4) Among the reports of his praying in two garments is Abū Juhayfa’s description of the Prophet (peace and blessings be upon him) and his bearing, which mentions his wearing a red outfit and praying in it. It is reported by al-Bukhārī (376) and Muslim (503). His praying in a single garment is reported by ‘Umar ibn Abī Salama [al-Bukhārī (354) and Muslim (517)], Jābir [al-Bukhārī (361) and Muslim (518)], Abū Sa‘īd al-Khudrī [Muslim (519)], and others. (5) Its sources will be given shortly.
في صلاته (١)، ولا يرى النحنحة مبطلةً للصلاة. وكان يصلِّي حافيًا تارةً، ومنتعلًا أخرى. كذلك قال عبد الله بن عمرو عنه (٢). وأمَر بالصلاة في النعل مخالفةً لليهود (٣). وكان يصلِّي في الثوب الواحد تارةً، وفي الثوبين تارةً وهو أكثر (٤). وقنَت في الفجر بعد الركوع شهرًا، ثم ترك القنوت (٥). ولم يكن من هديه القنوت فيها دائمًا. ومن المحال أن رسول الله ﷺ كان في كلِّ غداة بعد اعتداله من الركوع يقول: «اللهمَّ اهدنا فيمن هديتَ، وتولَّنا فيمن تولَّيتَ» إلى آخره، ويرفع بذلك صوته، ويؤمِّن عليه الصحابة، دائمًا إلى أن فارق الدنيا؛ ثم لا يكون ذلك معلومًا عند الأمة، بل يضيِّعه أكثرُ أمته وجمهورُ أصحابه بل كلُّهم، حتى يقول من يقول منهم: إنه محدَثٌ، كما قال سعد بن طارق
(١) رواه المرُّوذي ومهنا. انظر: «المغني» لابن قدامة (٢/ ٤٥٢). (٢) أخرجه أبو داود (٦٥٣) وابن ماجه (١٠٣٨) من طريقين صحيحين عن عمرو بن شعيب عن أبيه عن جده. وكذلك أخرجه أحمد من طرق حسان يقوي بعضها بعضًا، انظر الحديث (٦٦٢٧) والتعليق عليه. (٣) أخرجه أبو داود (٦٥٢) والبزار (٨/ ٤٠٥) والطبراني (٧١٦٥) والبيهقي (٤٤٣٠) من حديث شداد بن أوس. وإسناده حسن، والحديث صححه ابن حبان (٢١٨٦) والحاكم (١/ ٢٦٠) والألباني في «أصل صفة الصلاة» (١/ ١٠٩). (٤) أما صلاته في الثوبين فمنه ما رواه أبو جحيفة في وصف النبي ﷺ وسمته، وفيه لبسه ﷺ الحلة الحمراء وصلاته فيها، أخرجه البخاري (٣٧٦) ومسلم (٥٠٣). وأما صلاته في ثوب واحد فقد رواه عمر بن أبي سلمة [البخاري (٣٥٤) ومسلم (٥١٧)] وجابر [خ (٣٦١) وم (٥١٨)] وأبو سعيد الخدري [م (٥١٩)] وغيرهم. (٥) سيأتي تخريجه قريبًا.

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