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Extremism
in Joining Ankles in Prayer! -------------------------------------------------------------------------------- By Shaykh Muhammad ibn Salih al-'Uthaymin (RA) س234: ما المعتمد
في إقامة الصفوف؟
وهل يشرع للمصلي
أن يلصق كعبه بكعب
من بجانبه؟ أفتونا
مأجورين؟ الجواب: الصحيح
أن المعتمد في
تسوية الصف محاذاة
الكعبين بعضهما
بعضاً، لا رؤوس
الأصابع، وذلك
لأن البدن مركب
على الكعب، والأصابع
تختلف الأقدام
فيها، فهناك القدم
الطويل، وهناك
القدم القصير، فلا
يمكن ضبط التساوي
إلا بالكعب . وأما إلصاق
الكعبين بعضهما
ببعض فلا شك أنه
وارد عن الصحابة
–رضي الله عنهم-
فإنهم كانا يسوون
الصفوف بإلصاق
الكعبين بعضهما
ببعض ، أي أن كل
واحد منهم يلصق
كعبه بكعب جاره
لتحقق المحاذاة
وتسوية الصف، فهو
ليس مقصوداً لذاته
لكنه مقصود لغيره
كما ذكر بعض أهل
العلم، ولهذا إذا
تمت الصفوف وقام
الناس ينبغي لكل
واحد أن يلصق كعبه
بكعب صاحبه لتحقق
المساواة، وليس
معنى ذلك أن يلازم
هذا الإلصاق ويبقى
ملازماً له في
جميع الصلاة . ومن الغلو
في هذه المسألة
ما يفعله بعض الناس
من كونه يلصق كعبه
بكعب صاحبه ويفتح
قدميه فيما بينهما
حتى يكون بينه
وبين جاره في المناكب
فرجة فيخالف السنة
في ذلك، والمقصود
أن المناكب والأكعب
تتساوى Question: What is the relied-upon position regarding
the straightening of the rows (sufuf)? Is it prescribed for the praying person
to join his ankle (ka'b) to the ankle of the person next to him? Please give us
the fatwa, may you be rewarded. Answer: That which is correct is that the
relied-upon position regarding the straightening of the row is that the ankles
should be in line with each other, not the ends of the toes, and that is because
the body is supported upon the ankle, and the feet differ in regard to the
toes, because some feet are long, and some feet are short. So it is impossible
to ensure straightness except by the ankles (i.e. by the ankles being in line
with each other). As for joining the ankles to the ankles of the
others, then no doubt this is reported from the Sahabah, radhiyallahu 'anhum,
for they would straighten the rows by joining ankles, that is, every one of
them would join his ankle with the ankle of his neighbour to ensure being line,
and the straightness of the row. So it is not meant as an aim in itself, but
rather as a means of achieving another aim, as some of the people of knowledge
have mentioned. Therefore, when the rows are completed and the people are standing,
it is befitting for every one of them to join his ankle to the ankle of his
companion to ensure straightness. It does not mean that he should continue this
joining and remain so for the whole salah. From the extremism that has occurred with regard to
this issue is what is done by some people in that one of them will join his
ankle to the ankle of his companion, and he will spread his feet so far apart
until there is a gap between his shoulder and the shoulder of his companion, so
he will oppose the Sunnah by doing that. But the aim is that the shoulders and
ankles should be in line with each other. -------------------------------------------------------------------------------- By Shaykh Bak'r Ibn Abdullah Abu Zaid Note: The following is a translation by Shaykh Yusuf
Estes of the first chapter of the book "La Jadeed Fi Ahkaamis Salah (There
is nothing new in the injunctions of Salah)" by Shaykh Bak'r Ibn Abdullah
Abu Zaid, the entire book (and importantly the 1st chapter) can be downloaded
and read from the following link: http://saaid.net/book/open.php?cat=87&book=3868Regarding
the straightening of the rows there are three sunnahs: 1 - Establishing the row and consolidating it, where
no ones' chest or anything from them protrudes out {compared to} to those who
are on his side, Hence there will be no crookedness in the line. From amongst the expressions for straightening the
rows are: "Istawoo" i.e. straighten your lines,
"istaqeemoo" i.e. be straight, upright, "i'tadiloo" i.e.
align yourselves, and "aqeemoo saf" i.e. establish the rows. And this
establishing of the row, can be accurately implemented by commanding alignment
between the necks, shoulders, knees and ankles. It is clear from the guidance
of the Prophet {salallahu alahi wa salam} that these expressions were all used
interchangeably. 2 - Filling the gaps, to the point where there is no
space in it. From amongst the ways of expressing this {is by
saying}: "sudu'l khalal" i.e. fill the gaps, and "do no not
leave a space for the shaytan." This sunnah can be precisely implemented
by consolidating the lines, i.e. by saying "taraasoo" 3 - Connecting the first rows and the completion of
it. This is expressed in the following ways:
"atimoo'saf al awal fal awal" i.e. complete the rows, the first one,
then the one behind it, and "whoever connects a row, Allah will connect
him {by His mercy} and whoever breaks {from} a row {by not filling the gap},
Allah will cut him off " {by cutting him off from His overall mercy} (see:
"Awn Al Ma'bood Fee Sharh Sunan Abu Dawud"). And within these sunan {plural of sunnah} there are
many other abandoned sunan; like making dua and asking forgiveness for the
first row three times, then those behind twice, the imam coming to the end of
the row to straighten it, sending someone to check upon the lines {see: sunan
At-Tirmidhee}, and so forth, all from the guidance of the Prophet {salallahu
alahi wa salam} way in achieving these three sunan for the lines by:
straightening it, filling the gaps and consecutively completing the ranks,
beginning with the first one, then the second, then the third and so forth. All this is indicates that straightening the rows
has a very important role in establishing the salah, beautifying it, and
perfecting it. In this, there is great merit and reward, in addition to binding
the hearts and bringing them together as the ahadeeth bears witness to. And
this blessed ummah distinguishes itself, and it is unique, in that its' rows
for the salah are like that of the angels, wa alhamdulillah rabil a'lameen. Amongst the things which have been added, is the new
stance for the salah which has no source, is what we see from some musaleen
{those who line up for the salah}: adjoining to the one to his right, if he is
on the right side of the line, and the one to his left, if he is on the left
side of the line, is such a manner that he adjusts his heels to joins his
ankles to the ankles of the one beside him. This type of stance is something
extra from what has been narrated, and also in it {this stance} is extremity in
practicing the sunnah. This stance is contradictory for two reasons: Firstly:
Joining the feet and adjusting until they are stuck to each other is a clear
mistake, apparent burden, new understanding in which there is extremity in
practicing the sunnah, severe tightness, bothering oneself with what has not
been legislated, preoccupying oneself by trying to fill the spaces when raising
up from sujood, and losing the ability to direct the toes towards the qiblah
{see: "Fath Al-Bari, vol 2, pg. 344, chapter: directing the toes towards
the qiblah" i.e. in sujood"}. And also {in this stance} is the taking
of the spot from the one who preceded him to it, in addition to seizing the
place of the feet of other without any right. And all of this is making a
sunnah out of what has not been legislated. Secondly: whenever the Prophet
{salallahu alahi wa salam} ordered the alignment between the shoulders and the
ankles, he would also order the alignment between the "necks" as in
the hadeeth of Anas {radiallahu anhu} as narrated in the sunan of An Nasa'i {pg
813}. All this meaning: straightening the row, making it parallel and the even,
and filling the gaps, does not mean to literally "join or stick
{ilzaaq}", for indeed joining neck to neck is impossible, joining
shoulders to shoulders in every standing is clearly burdensome, joining knee to
knee is also impossible, and joining ankle to ankle is to a certain extent
unattainable in addition to it being burdensome, difficult, and busying oneself
in every rakat, which is clear and apparent. Therefore, it is clear that aligning is in four
cases: the neck, the shoulders, the knees and the ankles - all from one door.
The intention behind it being to encourage the establishing of the rows,
consolidating it, making it straight and even without any crookedness or
spaces, and by this the goal of the legislator {Allah} is achieved. Al Hafidh ibn Hajar says "what is meant by
straightening the rows is to be aligned upright in a common manner, or what is
meant by it is to fill the gaps..... " { "Fath ul-Bari" the
explanation of saheeh Al Bukhari, vol. 2, pg. 242}. And this is the fiqh of the
ahadeeth for straightening the rows, as in the hadeeth of ibn Nu'man ibn Bashir
{radiallahu anhu} who said "the Messenger of Allah (may peace-be upon him)
used to straighten our rows as one would set an arrow upright, until we thought
that we had understood. One day he turned with his face whereby he saw a man
whose chest was bulging out from the row, so he said: straighten your rows or Allah
would create dissension amongst you," {sunan Abu Dawud}. This is the
sahabahs {may Allah be pleased with them} understanding of straightening the
rows: Standing straight and filling the gaps, not sticking the ankles together.
This is why when imam Al Bukhari said in his naming the chapter: Chapter
joining the shoulder to shoulder and foot to foot in the line,
and Nu'man ibn Bashir said: "saw that a man would join his ankle to the
ankle of his companion". Al Hafidh ibn Hajar said "what is intended
by this is to greatly emphasize the straightening of the rows and filling the
gaps." { "Fath ul-Bari" the explanation of saheeh Al Bukhari,
vol. 2, pg. 242} The proof of Al Hafidh ibn Hajar untainted
understanding of the hadeeth from Bukharis' title of the chapter, is Nu'man ibn
Bashir statement, as also recorded in the Saheeh of ibn Khuzaymah (nos.160),
the Sunan of Ad Darqutanee (vol. 1, pg. 282), and in the Sunan of Abu Dawud
where Nu'man ibn Bashir said "I saw {that} a man would join his shoulder
to the shoulder of his companion, his knees to his knees, and ankle to
ankle" {this is the wording of the hadeeth as it came in the Sunan of Abu
Dawud}. Thus, joining knees to knees is impossible, hence,
it becomes clear that the meaning of the hadeeth is encourage and emphasize
filling of the gaps and straightening of the rows, and not the actual joining
and sticking. This is why Al Khataabee said about the hadeeth that has been
narrated by Ibn Abbas {radiallahu anhu} from the Prophet {salallahu alahi wa
salam} that he said "the best of you are those of you who have the most
gentle shoulder in salah" {Abu Dawud and others. It is hasan according to
al- Albaanee, Saheeh ul-Jaami no. 3264) }, "the meaning of it is to have
tranquility throughout the salah, and to be comfortable within it, and not to
push nor rub against the shoulders of the one next to him" {Mu'aalim As
Sunan, and Awn Al Ma'bood Fee Sharh Sunan Abu Dawud: vol.2 pg. 369} This concept can be further explained by using the
example of the narrations of the different wordings for "at tawaruk"
in salah, {i.e. to sit with the left upper thigh on the ground and the right
foot being upright, in the last at tashahud}, as in the hadeeth of Abi Hameed
As Sa'dee {radiallahu anhu} who said about the Prophet {salallahu alahi wa
salam} "and he would sit on his bottom". This manner of expression is
a type where a general word or phrase is used, however, only part of that word
or phrase is intended; "itlaq al kul wa iradtul ba'd". For it is
impossible for the one who does the "tawarruk" to place his whole
bottom on the ground, this is why in other wordings of the hadeeth it says:
"he sat on his left side", "he put his left leg on the
ground", "he sat on his left side mutawarrikan". Thus, it is not
possible that a person of intelligence to derive from the wording "and he
would sit on his bottom," the ability to sit his whole bottom on the
ground, for this is impossible naturally and conceptually, just as the case for
the wordings for being straight as has been mentioned before. Look at the
hadeeth about the merits of salah in its time, for it is as ibn Daqeeq said in
"Al Ahkam" {vol. 2, pg. 38}, "it has never been narrated from
any of them (the salaf) that they used to be extreme (yushadid) in this, to the
extent that {they say that} the first takbeer should take place exactly at the
beginning of the time of the salah {to get the blessings of praying the salah
in its time}" And Allah is most knowledgeable about His rulings. Translated by Shaykh Yusuf Estes (http://www.islamtomorrow.com/Arabic%20(or%20Islamic)%20Influence%20On%20the%20Historical%20Development%20of%20Medicine_files/Straightening%20the%20Rows.htm)
http://www.central-mosque.com/fiqh/anklshyuth.htm |
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