The Tasmī’ and Tahmīd in
Ruku' of Solāh
Question: I read in a flyer that when
finishing ruku’, the imām and the one who is praying behind him should both say
“Sami‘âllāhu liman hamidah (Allāh hears the one who praises Him)” then after
that those who are following the imām should say “Allāhumma Rabbanā lakal-hamd
(O Allāh, our Lord, to You be praise).” This is different from what we grew up
with, which is that the imām only should say “Sami ‘âllāhu liman hamidah,” and
those who are praying behind him should respond: “Allāhumma Rabbanā
lakal-hamd.” Please advise us, Jazakumullah Khairan Kathira.
In the name of Allāh, the Most Gracious, the
Most Merciful;
All the praise and thanks are due to Allāh, the
Lord of al-ā’lamīn. There is none worthy of worship except Allāh, and that
Muhammad, Sallallāhu `alayhi wasallam is His Messenger.
Firstly: Tasmī’ saying: Sami ‘âllāhu
liman hamidah when rising from sujud and Tahmīd, the Praising Allāh by
saying: Allāhumma Rabbanā wa lakal-hamd when in ‘iktidal (standing up
straight) are Sunnah and are mustahabb according to the majority of scholars.
The
Hanbalis are of the view that they are obligatory.
Ibn
Qudamah (rahimahullāh) said:The
well known view of Ahmad (rahimahullāh) is that the Takbir (saying “Allāhu akbar”) when going down and rising up, the Tasbih during ruku’ and sujud, Tasmi saying “Sami‘âllāhu liman
hamidah” and Tahmid “Rabbanā wa
lakal-hamd” in solāt, and Supplication
of Forgiveness: “Rabb ighfir li” between the two Sajdahs and the First Tashahhud are all obligatory.
This
is also the view of Ishaq and Dawud (rahimahullāh).
And
it was narrated in another report from Ahmad that it is not obligatory. This is
the view of the majority of fuqaha’, because the Prophet (Sallallāhu `alayhi wasallam) did not teach it to the one who did not pray properly, and it is not
permissible to delay the explanation from the time when it is needed.
The
evidence that it is obligatory:
1-The
Prophet (Sallallāhu `alayhi wasallam) enjoined it, and his command means that
something is obligatory.
2-Rasūlullāh
(Sallallāhu `alayhi wasallam) did it, and he said: “Solāh
as you have seen me Solāh”. [Bukhāri and Ahmad]
3-‘Ali
ibn Yahya ibn Khallad (radiyallāhu`anhu) narrated that the Prophet (Sallallāhu
`alayhi wasallam) said: “No one’s prayer is complete
unless he does wudhu’ … then says ‘Sami’ âllāhu liman hamidah,’ until he is
standing up straight.” [Recorded by Abu Dawud (857)]
4-The
points at which these adhkār are recited are pillars or essential parts of the
solāh; therefore the dzikir at these points is obligatory, as in the case of
standing.
The
hadith quoted indicated the Prophet (Sallallāhu `alayhi wasallam) was
teaching. It is something that must be accepted, but the Prophet (Sallallāhu
`alayhi wasallam) did not teach him all the obligatory parts of the solāt.
This is to be understood as meaning that he taught him which he saw him doing
badly.
[Al-Mughni
(1/578)]
Ibn
Qudāmah (rahimahullāh) states: “If one forgets something among the obligatory
adhkār like the Tasbīh in the Rukū’ and
Sujūd, and Seeking Forgiveness ‘Rabbighfir
li’ during Between the Two Sajdahs, and the Tahmid
of ‘Rabbana walakal-hamd’, then he should not go back to them once he has moved
from the position where he should say it; rather, he should continue his solat
and perform Sujud Sahwi (Prostration for Forgetfulness) because of leaving it,
by analogy to leaving the Tashahhud.”
[Al-Mughni]
Secondly: The fuqaha’ are unanimously
agreed that the person who is praying alone should say both Tasmī’ and Tahmīd.
So he should say Sami ‘âllāhu liman hamidah when he rises from bowing and when
he has stood up straight he should say Rabbanā wa lakal-hamd.
This
unanimous agreement was narrated by al-Tahawi in Sharh Ma‘āni al-Athār (1/240)
and Ibn ‘Abd al-Barr in al-Istidhkār (2/178).
But
in al-Mughni (1/548) there is something which indicates that there is a
difference of opinion on this matter. But they differed as to what is
prescribed for the imām and for the one praying behind the imām.
In the case of the imām
leading the Solāh .
The
Hanafis and Malikis are of the view that he should say Tasmī’ only, and it is
not Sunnah for him to say Rabbana lakal-hamd. While the Shafi’es and Hanbalis
are of the view that the imām should say both Tasmī’ and Tahmīd.
The
more correct view is the latter one, because it was narrated that Abu Hurayrah
(radiyallāhu‘anhu) said:
“When the Messenger of Allāh (Sallallāhu `alayhi wasallam) said Sami ‘âllāhu liman hamidah, he (Sallallāhu `alayhi wasallam)
would say Allāhumma Rabbanā wa lakal-hamd.”
[Narrated
by al-Bukhari (795) and Muslim (392)]
Al-Hāfiz
ibn Hajar Asqalani (rahimahullāh) stated that the fact that it is mustahabb for
the imām to say tahmīd may be understood from this hadīth and others.
[Fathul-Bāri (2/367)]
In the case of the one
praying behind the imām.
The majority of scholars, Hanafi, Maliki and Hanbali, are of the
view that the person praying behind the imām should limit himself to the
tahmīd: Rabbanā wa lakal-hamd only, and he should not say Sami ‘âllāhu liman
hamidah.
But the Shafi’es disagreed with them and said that it is mustahabb
for the person praying behind the imām to say both the Tasmī’ and the Tahmīd.
[See: al-Hāwi li’l-Fatāwa (1/35) by al-Suyuti].
The view of the majority: that the person praying behind the imām
should limit himself to the tahmīd: Rabbanā wa lakal-hamd only, and he should
not say Sami ‘âllāhu liman hamidah.
Shaykh Ibn ‘Uthaymeen (rahimahullāh) said:
When the imām says Sami ‘âllāhu liman hamidah, the one who is
praying behind him should not say Sami ‘âllāhu liman hamidah, because the
Prophet (Sallallāhu 'alayhi wa sallam) said:
“The imam is appointed to be followed, so when he says takbīr,
then say takbīr, when he bows, then bow, when he prostrates, then prostrate,
and when he says Sami ‘âllāhu liman hamidah, then say Rabbanā wa lakal-hamd.”
The Prophet (Sallallāhu `alayhi wasallam) said, “When he says
Takbīr, then say Takbīr,” and “when he says Sami ‘âllāhu liman hamidah, then say
Rabbana wa lakal-hamd”. Thus the Prophet (Sallallāhu `alayhi wasallam)
differentiated between the takbīr and the Tasmī’. With regard to the Takbīr, we
say what he says, but with regard to the Tasmī’ we do not say what he says,
because his words “when he says Sami ‘âllāhu liman hamidah, then say Rabbanā wa
lakal-hamd” are tantamount to saying: when he says Sami ‘âllāhu liman hamidah,
do not say Sami ‘âllāhu liman hamidah, rather say Rabbanā wa lakal-hamd. This
is based on the context of the hadīth in which he says, “When he says takbīr,
then say takbīr.”
As for those scholars who say that he should say Sami ‘âllāhu
liman hamidah and Rabbanā wa laka’l-hamd, this is a weak argument. No opinion
should be accepted in all cases or rejected in all cases until it is measured
against the Qur’an and Sunnah.
[Liqa’ al-Bāb il-Maftūh (1/320)]
[See: al-Mughni (1/548), al-Umm (1/136), al-Muhalla (1/35),
al-Mawsū’ah al-Fiqhiyyah (27/93-94)]
Thus it will be clear to you that there is a difference of opinion
among the scholars concerning this issue, and it is not strange that some
leaflets will state the view of some of the scholars.
And Allāh Almighty knows best.
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