Taysīr al-ʿAllām - Abd Allah al-Bassam - (139)

Taysīr al-ʿAllāmAbd Allah al-Bassam

Hadith Four

On the authority of ʿAbd Allah ibn Yazid al-Khatmi al-Ansari (may Allah be pleased with him), who said: Al-Barāʾ ibn ʿĀzib—who is no liar (1)—related to me: “Whenever the Messenger of Allah ﷺ said, ‘Samiʿa Allahu liman ḥamidah’ (Allah hears the one who praises Him), none of us would so much as bend his back until the Messenger of Allah ﷺ had fallen into prostration; only then would we fall into prostration after him.”

Lexical Note
“Then we fall”: the verb is in the indicative, resuming a new sentence. It is not coordinated with the first “he falls,” which is in the subjunctive after ḥattā (until), for that would contradict the intended meaning.

Overall Meaning
This trustworthy narrator describes how the Prophet ﷺ led his Companions in prayer: the followers did not move until the Prophet had completed each movement. Thus, when he raised his head from bowing and said, “Samiʿa Allahu liman ḥamidah,” and after they too had risen, he would descend into prostration—only then would they prostrate.

Lessons Drawn from the ḥadith

The Companions’ manner of following the Messenger ﷺ in prayer: they did not move from standing to prostration until he had prostrated.
This is how the imam should be followed: do not go ahead of him—for that is forbidden and invalidates the prayer; do not act in exact unison with him—for that is disliked and diminishes the prayer; nor lag far behind him. Rather, follow immediately after him.
The report indicates a deliberate pause for tranquility after rising from bowing, as far as the congregant is concerned. As for the imam, other texts establish his own requirement for tranquility.

[Note] Acting or reciting in precise synchrony with the imam is disliked, except for the opening takbīr, without which the prayer does not begin.

(1) Scholars differ over the person about whom falsehood is denied. Some say it is al-Bara, as reported by Abd Allah ibn Yazid; his remark merely strengthens the hadith, not the narrator’s reliability, since al-Bara is already a Companion. Others contend that it is Abd Allah, as stated by Abu Ishaq, both to bolster the hadith and to endorse the narrator—a plausible view. There is also disagreement over whether Abd Allah ibn Yazid himself was a Companion.

الحديث الرابع عَنْ عَبْدِ الله بْنِ يَزِيدَ الْخَطْمِيِّ الأنْصارِيّ ﵁ قَالَ: حَدَثَني الْبَراءُ بْنُ عَازِبٍ، وَهُوَ غيْرُ كَذُوبٍ (١) قَالَ: " كَانَ رَسُولُ الله ﷺ إِذَا قَالَ: " سمِعَ الله لمَنْ حَمِدَهُ "، لَمْ يَحْنِ أحَدٌ مِنّا ظَهْرَهُ حَتَى يَقَعَ رَسُولُ الله ﷺ سَاجِداً، ثُمَّ نَقَعُ سُجُوداً بَعْدَهُ". غريب الحديث: " ثم نقع ": بالرفع على الاستئناف، وليس معطوفاَ على " يقع " الأولى المنصوب بـ "حتى" إذْ ليس المعنى عليه. المعنى الإجمالي: يذكر هذا الراوي الصدوق أن النبي ﷺ يؤم أصحابه في الصلاة فكانت أفعال المأمومين تأتي بعد أن يتم فعله، بحيث كان ﷺ إذا رفع رأسه من الركوع وقال: "سمع الله لمن حمده" ثم رفع أصحابه بعده هبط ساجدا، وحينئذ يقعون ساجدين. ما يؤخذ من الحديث: ١- صفة متابعة الصحابة للرسول في الصلاة، وأنهم لا ينتقلون من القيام إلى السجود حتى يسجد. ٢- أنه ينبغي أن تكون المتابعة هكذا، فلا تتقدم الإمام، فإنه محرم يبطل الصلاة، ولا توافقه، فإنه مكروه ينقص الصلاة، ولا تتأخر عنه كثيراً، بل تليه مباشرة. ٣- في الحديث دليل على طول الطمأنينة بعد الركوع، هذا بالنسبة إلى المأموم، أما الإمام فلطمأنينته أدلة أخرى. [تنبيه] الموافقة في أفعال الصلاة وأقوالها للإمام مكروهة، إلا تكبيرة الإحرام، فإنها لا تنعقد معها الصلاة.

(١) اختلف العلماء في الذي نفى عنه الكذب، فبعضهم يرى أنه " البراِء"، قاله فيه عبد الله بن يزيد، تقوية للحديث لا تزكية، فهو صحابي. وبعضهم يرى أنه " عبد الله " قاله فيه أبو إسحاق تقوية وتزكية، وهو محتمل. وقد اختلف في صحبة عبد الله بن يزيد.