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Old 01-30-2009, 06:24 AM
upmhafiz upmhafiz is offline
Join Date: Jun 2007
Posts: 113
Default how to join in rukoo?


if the jama'h (imam and others) is in rukoo, should one join them directly in rukoo or first recite surah fateha and then join?what is the correct way?and if he joins them in rukoo without fateha, will the raka'h be counted or not?

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Old 01-30-2009, 12:26 PM
Ayman bin khaled Ayman bin khaled is offline
Multaqa Fiqh Q&A
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بسم الله الرحمن الرحيم

وعليكم ساللام ورحمة الله وبركاته

He should say takbeer of Ihraam then join in Ruku' after Taklbeer of Rukou. That said, you know that whoever find the Jama'a in Ruku is not obligated to recite Sura Al-Fatiah and will be treated as if it was recited and hence the whole Raka'a is counted for him.

Wallahu A"lam
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Old 02-02-2009, 05:54 AM
upmhafiz upmhafiz is offline
Join Date: Jun 2007
Posts: 113

thanks aymen.

could you please provide me the references for who supported this opinion? secondly, how can the prayer be complete without fateha (as the hadith clearly states)? I mean how can we reconcile between two ahadith (surah fateha and the one in which the prophet (SAW) states somewhat "who get prayer in rukoo, he gets the whole prayer (i am not sure about the exact wordings)".

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Old 02-02-2009, 02:37 PM
akhookum akhookum is offline
Join Date: Mar 2008
Posts: 276

wa 'alaikumassalam warahmatullahi wabarakatuh, (Imaam does rukoo’ when a person has not finished al-Faatihah) (If he catches up with the imam when he is bowing, what should he do?)

InshaAllah the above will help you brother, (smile).
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Old 02-02-2009, 04:35 PM
Abu Bakr b. Nasir Abu Bakr b. Nasir is offline
Join Date: Jun 2007
Posts: 1,025

Catching the Rak’ah

Is it By Reciting Fatihah or Catching the Ruku’?
From al-Hafidh ibn Rajab’s Commentary on Sahih al-Bukhari[1]

باب : إذاركع دون الصف
The Chapter of One Who Performs Ruku’ Behind the Row
حدثناموسى بن إسماعيل : ثنا همام : عن الأعلم – وهو : زياد : عن الحسن عن أبيبكرة أنه انتهى إلى النبي صلى الله عليه وسلم وهو راكع، فركع قبل أن يصل إلىالصف،فذكر ذلك للنبي صلى الله عليه وسلم فقال : ((زَادَكَ الله حِرْصاً وَلاَ تَعُدْ ))
Al-Hasan narrates from Abu Bakrah that he came to the Prophet (صلى الله عليه وسلم) while he was in ruku’, so he performed ruku’ before reaching the row, so he mentioned that to the Prophet (صلى الله عليه وسلم) so he said, “May Allah increase you in zeal, and do not return (i.e. to your action).”

Ibn Rajab states in Fath al-Bari concerning this hadith:

This hadith has been used as a proof for two issues. The first issue: whoever catches the ruku’ with the imam has caught the rak’ah, even if he missed the qiyam and recitation of al-Fatihah with him.

And this is the view of the majority of the scholars, and Ishaq ibn Rahuyah[2] and other than him have cited it as an ijma’ amongst the scholars. And Imam Ahmad mentioned, according to the narration of Abu Talib, that no one from the people of Islam held a view contrary to this; this is in spite of his vast awareness (of the opinions of the scholars from the salaf) and his extreme wara’ (caution) concerning (speaking about) knowledge and his precision.[3]

And this has been related from ‘Ali, ibn Mas’ud, ibn ‘Umar, Zayd ibn Thabit,[4] and Abu Hurayrah – according to one narration from him, narrated by Abdur-Rahman ibn Ishaq al-Madini, from al-Maqburi, from him.[5]

And Imam Malik mentioned in al-Muwatta’[6] that it reached him from Abu Hurayrah that he said, “Whoever catches the rak’ah has caught the sajdah.”[7]

And it is the opinion of the generality of scholars of the various lands.[8]

Ibn Rajab then continues:

And a group took the opinion that he does not catch the rak’ah by catching the ruku’ with the Imam, for he missed the Qiyam and the recitation of al-Fatihah. And this is the view taken by al-Bukhari in his Kitab al-Qira’ah Khalf al-Imam, and he mentioned in it from his teacher, ‘Ali ibn al-Madini, that those of the Companions who said that one catches the rak’ah by catching the ruku’ were from those who do not deem recitation as obligatory behind the Imam. As for those who regarded recitation behind the Imam as obligatory, they said, “He does not catch the rak’ah in that fashion,” such as Abu Hurayrah, for he said concerning the ma’mum,[9] “recite it (al-Fatihah within yourself.”[10]

Ibn Rajab then went on to mention how al-Bukhari weakened the narration of ‘Abdur-Rahman ibn Ishaq, and authenticated the narration of Muhammad ibn Ishaq going to Abu Hurayrah that contradicts it. Ibn Rajab then went on to state:

And this opinion of his has been also expressed by a few of the later scholars from Ahl al-Hadith, amongst them ibn Khuzaymah, and other than him from the Dhahiris and other groups. And Abu Bakr as-Sibghi, one of the companions of Ibn Khuzaymah, authored a work concerning it. And this is shudhudh[11] from the People of Knowledge, and opposition to their Jama’ah.[12]

Ibn Rajab proceeds to discuss the two narrations from Abu Hurayrah, and the judgments of the Imams of Hadith concerning the reliability of ‘Abdur-Rahman ibn Ishaq and Muhammad ibn Ishaq and demonstrates that ‘Abdur-Rahman ibn Ishaq is more reliable.

He then mentions al-Bukhari’s response to the use of Abu Bakrah’s hadith as an evidence concerning this issue and the arguments against al-Bukhari, so he states:

And al-Bukhari has responded to the hadith of Abu Bakrah with two responses:

One of them: is that it is not explicit that he counted that rak’ah.

The second: is that he prohibited him from returning to his action.

As for the first, its falsehood is apparent. And the eagerness of Abu Bakrah to join the ruku’ even behind the row was not for any reason except to catch the rak’ah, and likewise all of those who gave the order to perform ruku’ behind the row from amongst the Companions and those after them only did so in order to catch the rak’ah. And if one could not catch the rak’ah by doing so, there would be no benefit in that action whatsoever. And for that reason, none of them said that whoever catches the Imam in sujud should prostrate wherever he catches the sajdah, and then walk after the Imam stands until he enters the row. And if ruku’ behind the row was for the purpose of hastening to follow the Imam and that which is not going to count from the Salah, there would be no difference between ruku’ and sujud in that respect.

And this is a matter that everyone can understand from these hadiths and athar concerning ruku’ behind the row, so a person’s saying, “they were not explicit in saying that that rak’ah is counted,” is from obstinacy and causing doubts about clear matters. And the like of this only results from shudhudh from the Jama’ah of the Scholars, and in being alone in coming up with views that they deem munkar (to be rejected).

For ibn Mas’ud objected to the one who opposed in this issue, and the Companions were agreed in agreeing with him, and none of them were in opposition, except for what was narrated from Abu Hurayrah, and it has been narrated from him from a more authentic route that he counted that rak’ah.

As for the second argument, then the Prophet (صلى الله عليه وسلم) prohibited from hastening to the salah, as he said, “Do not come to it while you are hastening.”[13] And similar to that was stated by ash-Shafi’i and other than him from the Imams, and the discussion of that issue shall come later, if Allah (تعالى) wills.

And it is as if the catalyst of al-Bukhari’s act was the severity of his rebuke on the Kufi fuqaha’ s who held that the salah of anyone is accepted without reciting Surah al-Fatihah, so he went to great lengths in refuting them and opposing them, until he held to this particular view in which he strayed from the scholars, and he followed in it the view of his teacher, ibn al-Madini, and ibn al-Madini was not from the Fuqaha’ of Ahl al-Hadith, but rather he was simply proficient in the knowledge of al-‘Ilal[14]and the chains of narration.[15]

Ibn Rajab then went on to discuss the views of the scholars concerning the conditions for catching the rak’ah by catching the ruku’ which is outside the scope of our concern. And may Allah send salah and salam upon our Prophet Muhammad, and upon his Family, his Companions, and all those who follow them until the Day of Judgment.

[1] Taken from Al-Hafidh ibn Rajab’s commentary on Sahih al-Bukhari entitled Fath al-Bari (vol. 5, pp. 7-14). It is not to be confused with ibn Hajar’s commentary of the same name.

[2] Also pronounced Rahawayh.

[3] This is to indicate the reliability of what Imam Ahmad has stated here.

[4] The narrations from these Four Companions were all authenticated by Shaykh al-Albani, may Allah have mercy on him, in al-Irwa’ (2/262-265).

[5] Al-Hafidh ibn Rajab goes on later to clarify that this is the more reliable narration from Abu Hurayrah, contrary to the conclusion of Imam al-Bukhari in al-Qira’ah Khalf al-Imam, as shall be mentioned shortly.

[6] p. 33.

[7] The rak’ah is sometimes called a sajdah, and here the term rak’ah is used with the meaning ruku’.

[8] Fath al-Bari,vol. 5, pp. 8-9.

[9] The one following the Imam.

[10] Fath al-Bari, vol. 5, p. 9.

[11] Shudhudh means strangeness,

[12] Fath al-Bari, vol. 5, p. 10.

[13] Reported by al-Bukhari and Muslim.

[14] The hidden defects of hadiths.

[15] Fath al-Bari, vol. 5, pp. 12-13.
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