س 253: ما حكم جلسة الاستراحة ؟
الجواب : للعلماء في جلسة الاستراحة ثلاثة أقوال:
القول الأول: الاستحباب مطلقاً.
القول الثاني: عدم الاستحباب مطلقاً.
القول الثالث: التفصيل بين من يشق عليه القيام مباشرة
فيجلس، ومن لا يشق عليه فلا يجلس ، قال في المغني ص 529 ج 1 ط دار المنار: ((وهذا فيه جمع بين الأخبار وتوسط بين القولين" وذكر في الصفحة التي تليها عن على بن أبي طالب رضي الله عنه إن من السنة في الصلاة المكتوبة إذا نهض الرجل في الركعتين الأوليين أن لا يعتمد بيديه على الأرض إلا أن يكون شيخاً كبيراً لا يستطيع)). رواه الأثرم261 ،ثم قال : وحديث مالك ( يعني ابن الحويرث) (( أن النبي صلى الله عليه وسلم لما رفع رأسه من السجدة الثانية استوى قاعداً ثم اعتمد على الأرض262 ، محمول على أنه كان من النبي صلى الله عليه وسلم لمشقة القيام عليه لضعفه وكبره، فإنه قال عليه السلام : (( إني قد بدنت فلا تسبقوني بالركوع ولا بالسجود)) . ا هـ .
وهذا القول هو الذي أميل إليه أخيراً وذلك لأن مالك بن الحويرث قدم على النبي صلى الله عليه وسلم وهو يتجهز في غزوة تبوك263 والنبي صلى الله عليه وسلم في ذلك الوقت قد كبر وبدأ به الضعف، وفي صحيح مسلم صلى الله عليه وسلم 506 تحقيق محمد فراد عبد الباقي عن عائشة – رضي الله عنها – قالت: (( لما بدن رسول الله صلى الله عليه وسلم وثقل كان أكثر صلاته جالساً))264 ، وسألها عبد الله بن شقيق هل كان النبي صلى الله عليه وسلم يصلي وهو قاعد؟ قالت: ((نعم ، بعدما حطمه الناس))265 ، وقالت حفصة – رضي الله عنها -: " ما رأيت النبي صلى الله عليه وسلم يصلي في سبحته قاعداً حتى كان قبل وفاته بعام فكان يصلى في سبحته قاعداً))266 . وفي رواية : ((بعام واحد أو اثنين))، وكل هذه الروايات في صحيح مسلم، ويؤيد ذلك أن في حديث مالك بن الحويرث ذكر الاعتماد على الأرض، والاعتماد على الشيء إنما يكون عند الحاجة إليه، وربما يؤيد ذلك ما في حديث عبد الله بن بُحينة – رضي الله عنه – عند البخاري وغير : (( أن النبي صلى الله عليه وسلم صلى بهم الظهر ، فقام من الركعتين، ولم يجلس))267 فإن قوله: (( ولم يجلس)) عام لم يستثن منه جلسة الاستراحة، وقد يقال إن الجلوس المنفي جلوس التشهد لا مطلق الجلوس، والله أعلم.
Q. 253. What is the ruling on the sitting of rest (Jalsatul-Istirahah)?
A. The scholars hold three opinions regarding the sitting of rest:
1. That it is unrestrictedly recommended.
2. That it is not unrestrictedly recommended.
3. Distinguishing between one for whom it is difficult to stand up immediately, so he sits and for whom it is not difficult, so he does not sit.
Ibn Qudamah said in Al-Mughni, on page 529, volume 1, in the edition published by Dar Al-Manar: In this there is reconciliation between the different narrations and it is a middle way between the two opinions.
In the page following this, he mentioned on the authority of ‘Ali bin Abu Talib’ may Allah be pleased with him, that he said: ‘Verily, it is part of the Sunnnah in the obligatory prayers that when a man stands up in the first two Rak’ahs, he should not support himself by putting his hand on the ground, unless he is an old man who cannot (stand up unaided).’ (Narrated by Al Athram) [1]
In the Hadeeth of Malik (i.e. Ibn Huwairith), it is mentioned that: ‘when the Prophet Sallallahu alayhi Wa sallam raised his head from the second Sajdah, he would sit straight, then he would support himself on the ground.’ [2]
It is possible that the Prophet Sallallahu alayhi wa sallam did this due to the difficulty he found in standing caused by weakness and old age, for he sallallahu alayhi wa sallam said:
‘Verily I have become overweight, so do not anticipate me in bowing and prostrating. (End of quote).’
This is an opinion which I am inclined to accept, having said all that, because Malik bin Huwairith, may Allah be pleased with him, visited the Prophet Sallallahu alayhi wa sallam when he was preparing for the Tabuk Campaign,[3] and the Prophet Sallallahu alayhi wa sallam had become old at that time, and he had begun to get weak.
It is reported in Sahih Muslim on page 506 of the edition checked by Fu’ad ‘Abdul-Baqi, on the authority of ‘Aishah, may Allah be pleased with her, that she said: ‘When the Messenger of Allah Sallallahu alayhi wa sallam gained weight and became heavy, most of his prayers were performed sitting down.’[4] Abdullah bin Shaqiq asked her:
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[1] Reported by Al-Baihaqi 2:136, and see Al-Mughni 2:214
[2] Reported by Al-Bukhari in the book of the Athan, in Chapter 143: How He Used To Support Himself on the Ground When He Stood Up After Completing the Rak’ah (824)
[3] See Fathul-Bari 2:131
[4] Reported by Muslim in the Book of the Prayer of the Travelers, in Chapter 16: The License to Perform Supererogatory Prayers Standing and Sitting. Hadith 117 (732)
‘Did the Prophet Sallallahu alayhi wa sallam used to pray sitting down?’ She said: Yes, after the people had broken him. [1]
Hafsah, May Allah be pleased with her, said: ‘I did not see the prophet Sallallahu alayhi wa sallam offering his supererogatory prayers in a sitting position until the year before his death, when he used to offer his supererogatory prayers in a sitting position. [2]- And in another version- a year or two.
All of these narrations are in Sahih Muslim. This is also supported by the fact that in the Hadith of Malik bin Huwairith, may Allah be pleased with him, supporting oneself on the ground was mentioned; and supporting oneself against something is only done when there is a need for it. It might also be indicated by what was said in the Hadith of ‘Abdullah bin Buhainah, may Allah be pleased with him, reported by Al-Bukhari and other that the Prophet sallallahu alayhi wa sallam led them in the Zuhr prayer and he stood up from the two Rak’ahs and he did not sit.[3] So he said: he did not sit which is general, without making an exception for Jalsatul-Istirahah.
It might be said that the sitting which is negated here was the sitting for the Tashahhud, not sitting in general – and Allah knows better.
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[1] The previous location, Hadith 115 (732).
[2] The previous location, Hadith 118 (733).
[3] Reported by Al-Bukhari in the Book of the Athan, in the Chapter: Whoever Did not Consider That the Tashahhud is Obligatory (829); and by Muslim in the Book of Masjids, in the Chapter: Forgetfulness in Prayer Hadith 85 (570).
Fatawa Arkan-ul-Islam
Fatawa Arkan-ul-Islam By Shaykh Muhammad ibn Salih Al-Uthaymeen. The Fatawa presented in these volumes have been selected from the whole collection of the Fatawa of the learned Shaikh Muhammad bin Salih Al-'Uthaymeen and translated into the English language. These Fatawa are distinguished by their reliance upon the Book of Allah, the Most High, the Sunnah of His Messenger (S) and the opinions of the scholars who are known for their investigative powers. We hope that these Fatawa will provide the people great help, knowledge and understanding of the finer points of religious aspects.
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