Zād al-MaʿādIbn al-Qayyim

his careful adherence to the sunnah, would raise his hands with every proclamation of Allah’s greatness (1).

When he (peace and blessings be upon him) had completed these proclamations, he would begin reciting. He would recite the Opening of the Book, followed in one rakʿah by “Qāf. By the glorious Quran,” and in the other by “The Hour has drawn near, and the moon has split” (2). Sometimes he would recite “Glorify the name of your Lord, the Most High” and “Has there come to you the account of the Overwhelming?” in the two rakʿahs (3). Both practices are authentically established from him; nothing else is authentically established.

When he finished reciting, he would proclaim Allah’s greatness and bow. Then, after completing the rakʿah and rising from prostration, he would proclaim Allah’s greatness five times in succession. Once he had completed these proclamations, he would begin reciting. Thus, in both rakʿahs, he would begin with the proclamations of Allah’s greatness, with the recitation immediately preceding the bowing (4).

It has also been reported that he (peace and blessings be upon him) placed the two recitations in succession: he first proclaimed Allah’s greatness, then recited and bowed. Upon standing for the second rakʿah, he recited, placing the proclamations of Allah’s greatness after the recitation. However, this is not reliably established from him, for it is narrated through Muhammad ibn Muʿāwiya al-Naysābūrī. Al-Bayhaqī said (5): “More than one person accused him of lying.”

(1) This concerns the funeral prayer, as reported from Ibn ‘Umar by Ibn Abī Shaybah (11498, 11506). As for raising the hands with every takbīr (proclamation of Allah’s greatness) in the funeral and Eid prayers, this was reported from ‘Umar ibn al-Khattāb by al-Bayhaqī (3/293), who said: “This chain is interrupted.” (2) Reported by Muslim (891), from Abū Wāqid al-Laythī. (3) Reported by Muslim (878), from al-Nu‘mān ibn Bashīr. (4) That is, he did not separate the recitation from bowing with a takbīr. (5) I could not find his statement. See his biography in Ibn ‘Adī’s al-Kāmil (9/395–398), Tārīkh Baghdād (4/439), and Tahdhīb al-Kamāl (26/478–482).
تحرِّيه للاتباع يرفع يديه مع كلِّ تكبيرة (١). وكان ﷺ إذا أتمَّ التكبيرَ أخذ في القراءة. فقرأ فاتحة الكتاب، ثم قرأ بعدها (ق والقرآن المجيد) في إحدى الركعتين، وفي الأخرى (اقتربت الساعة وانشق القمر) (٢). وربما قرأ فيهما بـ (سبح اسم ربك الأعلى) و (هل أتاك حديث الغاشية) (٣). صحَّ عنه هذا وهذا، ولم يصحَّ عنه غير ذلك. فإذا فرغ من القراءة كبَّر وركَع. ثم إذا أكمل الركعة وقام من السجود كبَّر خمسًا متواليةً. فإذا أكمل التكبير أخذ في القراءة، فيكون التكبير أول ما يبدأ به في الركعتين، والقراءة تلي الركوعَ (٤). وقد روي عنه ﷺ أنه والى بين القراءتين، فكبَّر أولًا، ثم قرأ وركع. فلما قام في الثانية قرأ، وجعل التكبير بعد القراءة. ولكن لا يثبت هذا عنه، فإنه من رواية محمد بن معاوية النيسابوري، قال البيهقي (٥): رماه غير واحد بالكذب.
(١) في الجنازة، هذا ما أخرج عنه ابن أبي شيبة (١١٤٩٨، ١١٥٠٦). أما رفع اليدين مع كل تكبيرة في الجنازة والعيد فروي عن عمر بن الخطاب، أخرجه عنه البيهقي (٣/ ٢٩٣) وقال: وهذا منقطع. (٢) أخرجه مسلم (٨٩١) من حديث أبي واقد الليثي. (٣) أخرجه مسلم (٨٧٨) من حديث النعمان بن بشير. (٤) يعني: لم يفصل بين القراءة والركوع بالتكبير. (٥) لم أجد كلامه. وانظر ترجمته في «الكامل» لابن عدي (٩/ ٣٩٥ - ٣٩٨) و «تاريخ بغداد» (٤/ ٤٣٩) و «تهذيب الكمال» (٢٦/ ٤٧٨ - ٤٨٢).

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