While praying behind an Imaam, when he stands up after rukoo;
then not only should the Imaam say, “Sami Allaahu Liman Hamidah” but in fact it
should also be said by those praying behind him, as it is narrated from Abu
Hurayrah (radiallah anhu) that:
"When the
Messenger of Allah (peace be upon him) stood to pray, he said the takbeer, when
he (started), then he said the takbeer when he bowed, then he said: 'Sami Allaahu
liman hamidah (Allah hears the one who praises Him)', when he stood up from
bowing. Then he said when he was standing: 'Rabbana Lakal-hamd.'
[Saheeh Bukhaari: 789]
In Light of this general hadeeth, the obedience (Ittiba) to Allaah’s
Apostle (sallallaahu alayhi wasallam) demands that the Musalli: whether he is the
Imaam, the Muqtadi, or Individual, no matter what position he is praying as, he
should say “Sami Allaahu Liman Hamidah” while getting up from Ruku, because the
Prophet (peace be upon him) has said: “Pray as you
have seen me praying” [Saheeh Bukhaari: 631]
If the Apostle of Allah (peace be upon him) used to say Sami Allaahu
Liman Hamidah, then every Musalli (the one praying) should say it in obedience
to his saying.
Haafidh Nawawi, after mentioning this hadeeth, said:
" فَيَقْتَضِي هَذَا مَعَ
مَا قَبْلَهُ أَنَّ كُلَّ مُصَلٍّ يَجْمَعُ بَيْنَهُمَا وَلِأَنَّهُ ذِكْرٌ
يُسْتَحَبُّ لِلْإِمَامِ فَيُسْتَحَبُّ لِغَيْرِهِ كَالتَّسْبِيحِ فِي الركوع
وغيره ولان لصلاة مَبْنِيَّةٌ عَلَى أَنْ لَا يَفْتُرَ عَنْ الذِّكْرِ في شئ
مِنْهَا فَإِنْ لَمْ يَقُلْ بِالذِّكْرَيْنِ فِي الرَّفْعِ وَالِاعْتِدَالِ بَقِيَ
أَحَدُ الْحَالَيْنِ خَالِيًا عَنْ الذِّكْرِ"
“This hadeeth, with all the other ahadeeth mentioned
before, demands that every Musalli should combine both “Sami Allaahu Liman
Hamidah” and “Rabbana Lakal Hamd”. Moreover, Sami Allaahu Liman Hamidah is a
Dhikr that is Mustahab for the Imaam, therefore it should also be Mustahab for
other than him (i.e. Muqtadi), just as the tasbeeh in ruku and other places is said
by Imaam and Muqtadi both. The Muqtadi should say Sami Allaahu Liman Hamidah
also because the Salaat is based on a principle that no part of it should be
spent without Dhikr. So If the person praying does not say Sami Allaahu Liman
Hamidah while raising his head and standing up straight from Ruku, then one of
his positions would remain empty from any Dhikr…”
[Al-Majmoo Sharh al-Muhadhdhab lil
Nawawi: 3/420]
So it is clear that the prayer of Imaam is like the prayer of
Muqtadi, except for those things in which the exception is proven. There is no
exception proven for Sami Allaahu Liman Hamidah. Some people forbid the Muqtadi
from saying these words based only on some Qiyaasaat (Analogies).
The evidence that they give is as follows:
It is narrated from Abu Hurayrah (radiallah anhu) that the
Prophet (peace be upon him) said:
“When the Imaam says
“Sami Allaahu Liman Hamidah”, say “Rabbana Lakal Hamd”.
[Saheeh Bukhaari: 796, Saheeh Muslim:
4090]
Abdullah bin Mas’ood (radiallah anhu) said:
When the Imaam says
‘Sami Allaahu Liman Hamidah’, then those behind him should say: ‘Allaahumma
Rabbana Lakal Hamd’
[Musannaf Ibn Abi Shaybah: 1/252,
Chain Saheeh]
However in this hadeeth and the athar, Muqtadi has not been
stopped from reading Sami Allaahu Liman Hamidah at all, rather in this hadeeth,
Muqtadi has only been told the time and position of saying Rabbana Lakal Hamd –
that he should say Rabbana Lakal Hamd only after the Imaam says
Sami Allaahu Liman Hamidah, just as the Prophet (sallallaahu alayhi wasallam)
has taught the Muqtadis the time and position for saying Ameen when he said: “When the Imaam says ‘Ghair il-Maghdoobi Alaihim
wlad-daalleen’ say Ameen.” [Saheeh Bukhaari: 782]
Same is the case with this issue. Therefore it is not correct
to derive from the above mentioned ahadeeth that the Imaam should not say
Rabbana Lakal Hamd or that the Muqtadi should not say Sami Allaahu Liman
Hamidah.
In fact Haafidh Nawawi said while refuting this argument:
"
وَأَمَّا الْجَوَابُ عَنْ قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُولُوا رَبَّنَا
لَكَ الْحَمْدُ " فَقَالَ أَصْحَابُنَا
فَمَعْنَاهُ قُولُوا رَبَّنَا لَكَ الْحَمْدُ مَعَ مَا قَدْ عَلِمْتُمُوهُ مِنْ
قَوْلِ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ وَإِنَّمَا خَصَّ هَذَا بِالذِّكْرِ
لِأَنَّهُمْ كَانُوا يَسْمَعُونَ جَهْرَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ بِسَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَإِنَّ السُّنَّةَ فِيهِ الْجَهْرُ
وَلَا يَسْمَعُونَ قَوْلَهُ رَبَّنَا لَكَ الْحَمْدُ لِأَنَّهُ يَأْتِي بِهِ
سِرًّا كَمَا سَبَقَ بَيَانُهُ وَكَانُوا يَعْلَمُونَ قَوْلَهُ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ " صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي " مَعَ
قَاعِدَةِ التَّأَسِّي بِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُطْلَقًا
وَكَانُوا يُوَافِقُونَ فِي سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَلَمْ يَحْتَجْ إلَى
الْأَمْرِ بِهِ وَلَا يَعْرِفُونَ رَبَّنَا لَكَ الْحَمْدُ فَأُمِرُوا بِهِ
وَاَللَّهُ أَعْلَمُ "
“As for the
saying of the Prophet (sallallaahu alayhi wasallam): ‘When the Imaam says
Sami Allaahu Liman Hamidah, say Rabbana Lakal Hamd’, then according to our companions, the meaning of this
hadeeth is that (the Prophet wanted to say): You all know about saying Sami Allaahu
Liman Hamidah (already), but besides that, you should also say Rabbana Lakal
Hamd. In this hadeeth, only Rabbana Lakal Hamd is mentioned for the Muqtadi
because the Sahaabah already use to hear the Prophet saying ‘Sami Allaahu Liman
Hamidah’ loudly because the sunnah about it is that it is to be said aloud, but
they did not use to hear Rabbana Lakal Hamd because the Prophet (peace be upon
him) used to read it silently. The Sahaabah were also aware of the hadeeth of
the Prophet (peace be upon him) in which he said ‘Pray as you have see me
praying’ and they were also aware of the
fact that the obedience of the Prophet (peace be upon him) is necessary in
every condition. Based on these points, the Sahaabah used to say Sami Allaahu
Liman Hamidah with the Prophet (peace be upon him), therefore there was no need
of giving a (separate) hukum for it. But since they were not aware of Rabbana
Lakal Hamd, that’s why they were commanded to say it. Wallahu a’lam”
[Al-Majmoo’ Sharh al-Muhadhdhab:
3/420]
The commentator of Bukhaari, Haafidh Ibn Hajar said:
" استدل به على أن الإمام
لا يقول ربنا لك الحمد وعلى أن المأموم لا يقول سمع الله لمن حمده لكون ذلك لم
يذكر في هذه الرواية كما حكاه الطحاوي وهو قول مالك وأبي حنيفة وفيه نظر لأنه ليس
فيه ما يدل على النفي بل فيه أن قول المأموم ربنا لك الحمد يكون عقب قول الإمام
سمع الله لمن حمده والواقع في التصوير ذلك لأن الإمام يقول التسميع في حال انتقاله
والمأموم يقول التحميد في حال اعتداله فقوله يقع عقب قول الإمام كما في الخبر وهذا
الموضع يقرب من مسألة التأمين كما تقدم من أنه لا يلزم من قوله إذا قال ولا
الضالين فقولوا آمين أن الإمام لا يؤمن بعد قوله ولا الضالين "
“It has been argued from this hadeeth that the Imaam should
not say Rabbana Lakal Hamd and that the Muqtadi should not say Sami Allaahu
Liman Hamidah because this narration does not mention it, as it is the opinion
mentioned by At-Tahaawi. And this is also the opinion of Imaam Maalik and Imaam
Abu Haneefah. But this opinion is not correct, because there is nothing in this
hadeeth which would prove the negation (of Rabbana Lakal Hamd for the Imaam and
of Sami Allaahu Liman Hamidah for the Muqtadi), rather in this hadeeth it has
only been clarified that the Muqtadi’s turn to say ‘Rabbana Lakal Hamd’ comes
after the Imaam has said Sami Allaahu Liman Hamidah. And this is what happens
in reality as the Imaam says Sami Allaahu Liman Hamidah while rising up from
ruku, while the Muqtadi says Rabbana Lakal Hamd after he stands straight up. So,
his Rabbana Lakal Hamd does indeed come after the Sami Allaahu Liman Hamidah of
the Imaam, as it is told in the hadeeth. This Issue is similar to the issue of
Ameen as it has passed before wherein the saying of the Prophet (peace be upon
him): ‘When
the Imaam says Ghair-il Maghdoobi Alaihim Walad-Daalleen, say Ameen’, does not necessitate that the Imaam cannot say Ameen
after wlad-daalleen…. ”
[Fath ul-Baari by Ibn Hajar: 2/283]
For more details see the book of Allaamah Suyooti ‘Al-Haawi
lil Fatawaa (1/32)’.
More strength is given to this view by another hadeeth of the
Prophet (sallallaahu alayhi wasallam) in which the Prophet (sallallaahu alayhi
wasallam) clearly and explicitly said:
"
إِذَا قَالَ الْإِمَامُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ , فَلْيَقُلْ مَنْ
وَرَاءَهُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ "
“When the Imaam says Sami Allaahu Liman Hamidah, then those behind
him should also say: Sami Allaahu Liman Hamidah.”
[Sunan Daaraqutni: 2/139: H. 1285]
However, this hadeeth has been declared Da’eef by Imaam
Albaani in his Silsilah ad-Da’eefah (5977).
However, at the same place, Shaykh Albaani continues, “So is
it permissible for the Muqtadi to join both the Tasmee’ and Tahmeed as it is
mentioned in the hadeeth even though it is weak?”
Then I (Shaykh Albaani) say: Yes, and that is due to the
following reasons:
First: It has been proven from the Prophet (sallallaahu alayhi wasallam) from
the hadeeth of Abu Hurayrah (radiallah anhu) that the Prophet (sallallaahu
alayhi wasallam) “used to say: ‘Sami’ Allaahu Liman
Hamidah’ when coming to the erect position after rukoo then say while standing,
‘Rabbana Wa Lakal-Hamd’….” Al-Hadith
It is narrated by Shaykhayn (i.e. Bukhaari and Muslim), Abu
Awaanah and others as you can see its Takhreej in Irwaa al-Ghaleel (2/36).
And since we are commanded to follow his footsteps
(sallallaahu alayhi wasallam) in every single form of worship including the
Salaah as it is mentioned in the famous hadeeth, “Pray
as you have seen me praying” [Narrated by Shaykhayn and others as
mentioned in Al-Irwaa also (1/227/213)]
So the generality of this hadeeth necessitates upon us to act
on what is mentioned in the hadeeth of Abu Hurayrah that came before this as it
is clear. And it is supported by what comes below.
Second: Some of the Righteous Salaf and Imaams are also proven to have acted upon
this.
Hence, Imaam Ibn Abi Shaybah (1/253), Daaraqutni (1/345/5)
and through his route Al-Bayhaqi (2/96) have narrated with a Saheeh chain from
Imaam Muhammad bin Sireen (D. 110 H – one of the major Taabi’een) that he said:
" إِذَا قَالَ الْإِمَامُ سَمِعَ
اللَّهُ لِمَنْ حَمِدَهُ قَالَ مَنْ خَلْفَهُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ
اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ"
“When the Imaam says ‘Sami Allaahu Liman Hamidah’ Then
those behind him should say: ‘Sami’ Allaahu Liman Hamidah Allaahumma Rabbana
Lakal Hamd’”
And Imaam Tirmidhi said:
" وبه يقول الشافعي وإسحاق
"
“This is also
the opinion of Imaam Shaafi’ee, and Imaam Ishaaq (bin Rahwayh)”
[Sunan Tirmidhi: Under H. 267]
Similarly, Imaam Abdur Razzaaq bin Hammaam as-Sana’aani has
narrated in his Musannaf (2/167/2915) and through his route Al-Bayhaqi in Sunan
al-Kubra (2720) with a chain that contains all Thiqah narrators from Sa’eed bin
Abi Sa’eed that he said:
" أنه سمع أبا هريرة وهو
إمام للناس في الصلاة يقول: " سمع الله لمن حمده، اللهم! ربنا لك الحمد
". يرفع بذلك صوته وتابعه مَعًا. "
“That he heard Abu Hurayrah (radiallah anhu) while he was
leading the people in prayer, saying, ‘Sami Allaahu Liman Hamidah, Allaahumma
Rabbana Lakal Hamd’ – he raised his voice with that and he (the narrator)
followed him along”
Imaam Abdur Razzaaq also narrates further on from Imaam Ataa
bin Abi Rabaah (D. 114 – the teacher of Imaam Abu Haneefah) that he said to his
student Ibn Jurayj:
" إن كنت مع إمام فقال:
سمع الله لمن حمده، فإن قلت: سمع الله لمن حمده أيضا فحسن، وإن لم تقل مع الإمام
سمع الله لمن حمده فقد أجزأ عنك، وأن تجمعهما مع الإمام أحب إلي "
“If you are praying with the Imaam and he says, Sami’
Allaahu Liman Hamidah. Then if you also say, Sami’ Allaahu Liman Hamidah then
that is good and if you don’t say it with the Imaam then it will suffice you.
However, saying both of them (i.e. Sami Allaah… & Rabbana…) with the Imaam
is more beloved to me.”
[Musannaf Abdur Razzaaq (2/167 H.
2919), Chain Saheeh]
Note: The part where Ataa says, “not saying will suffice you” is his own Ijtihaad
for which he will be rewarded but we have no proof to suggest that not saying
it will suffice. However, the focus here is to the last part, wherein even Ataa
agrees that saying it is better (Translator).
Third: When we look into his (sallallaahu alayhi wasallam) practical Sunnah on
this pillar of Salaah i.e. the rising up from rukoo in light of the hadeeth of
Abu Hurayrah passed before – and what it entails in its meaning - ; we find
that the place to say Tasmee’ (i.e. Sami’ Allaahu Liman Hamidah) is only when
one is in the process of rising up to stand straight and that the place to say
Tahmeed (i.e. Rabbana Lakal Hamd) is when the person has completely stood
straight up. So if it said that the Prophet has not allowed the Muqtadi to say
Tasmee’ then this necessitates two of the following conflicts:
1-
First, the hindrance in one of the above mentioned places
from occurring.
2-
Second, displacement of Tahmeed at the place of Tasmee’!
And this is what happens with many of the people praying as it is observed, so
they say ‘Rabbana Lakal Hamd’ while they are in between of standing up from
rukoo and the rest of their qiyaam after that is deprived of its occurrence!
And this is against the system of Salaah! For indeed there is not a part in it
that is empty of any Dhikr such as the sitting between the two sujood as well
as other parts.
So contemplate on this, it will be beneficial in-shaa-Allaahu
Ta’aalaa.
[See, Silsilah al-Ahaadeeth ad-Da’eefah (12/954-957)]
Compiler and Translator,
Raza Hassan
