Part 9

") The reference for this Hadith was mentioned previously under no. 224.

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A. The ruling on placing the right hand over the left hand in prayer is that it is a Sunnah, according to the Hadith of Sahl bin Sa‘d, may Allah be pleased with him, who said:

“The people were ordered that a man should place his right hand over his left forearm in prayer.’"") But where should they be placed?

The answer is: The most correct opinion in this matter is that they should be placed on the chest, according to the Hadith of Wa’il bin Hujr, may Allah be pleased with him. He said that the Prophet #¢ used to place his right hand over his left hand on his chest.'?) And although there is some weakness in the Hadith, it is more authentic than others.

As for placing them over the heart on the left side, this is an innovation without any basis.

As for placing them below the navel, this has been reported in a narration from ‘Ali, may Allah be pleased with him,'?! but it is weak, and the Hadith of Wa’il bin Hujr is stronger than it.

There is no difference in this ruling between men and women. The basic principle is conformity between a man and a woman in this ruling, unless some evidence is established for a distinction or a difference between them, and I do not know of any authentic evidence distinguishing between a man and a woman in this Sunnah.

1 Reported by Al-Bukhari in the Book of the adhan, in the Chapter: Placing the Right Hand Over the Left (740).

'] Reported by Ibn Khuzaimah in the Book of Prayer, in the Chapter: Placing the Right Hand Over the Left (479); and by Al-Baihaqi

1 Reported by Imam Ahmad 1:110; and by Abu Dawud in the Book of Prayer, in the Chapter: Placing the Right Hand Over the Left in Prayer

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Q. 238. What is the ruling on pronouncing the Basmalah") aloud?

A. The most authoritative opinion is that the Basmalah should not be recited aloud and that the Sunnah is to recite it quietly. It is not a part of Surat Al-Fatihah, but if it is recited aloud at times, there is no sin. Indeed, some of the scholars have said that it is desirable to say it aloud sometimes, because it has been reported from the Prophet # that: He used to recite it aloud. !7)

But what has been authenticated from him #% is that: He did not recite it aloud.!*! That is what is more desirable. But if a person recited it aloud in order to unify the people whose Mathhab is to recite it aloud, then I hope that there would be no objection to it.

Q. 239. What is the ruling on the opening supplication?

A. The opening supplication is a Sunnah and not an obligation, neither in the obligatory prayers nor in the supererogatory prayers.

What is desirable is to recite all of the supplications which have been reported from the Prophet #% for the opening supplication. Sometimes reciting this one, and sometimes reciting that one. In this way, he will implement the Sunnah in all its forms. If he

') Basmalah: Saying: Bismillah (In the Name of Allah).

'2] Reported by An-Nasa‘i in the Book of Al-Iftitah, in the Chapter: The Recitation of Bismillahir-Rahmanir-Rahim (904); and by Ibn Hibban (1788); and by Ibn Khuzaimah (499); and by Ad-Daraqutni 1:305; and by Al-Baihaqi 2:46 and 58.

'3) Reported by Anas bin Malik, may Allah be pleased with him, who said: “I prayed behind the Messenger of Allah #¢ and behind Abu Bakr and behind ‘Umar and I did not hear any of them recite BismillahirRahmanir-Rahim.” Reported by Muslim in the Book of Prayer, in the Chapter: The Evidence of Those Who Say That the Basmalah is not Recited Aloud (399).

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only knows one form of the Sunnah, and he restricts himself to it, there is no sin, because it is clear that the Messenger 8% used to vary in his opening supplication as well as At-Tashahhud, in order to make things easy for the worshippers. Likewise in the statements of remembrance after prayer, there are two benefits to the Messenger #% varying with this:

1. That a person does not continue with one type. Because if a person continues with one type, his recitation of this one will become as if it were something commonplace, which is why if he was careless, he would find himself reciting this statement of remembrance, even if it were without intention. Because it had become something commonplace, whereas if the statements of remembrance were varied, a person will sometimes recite this one and sometimes that one, and thus he would recite them with more presence of heart and he would be more likely to understand what he was saying.

2. To make it easier for the people, since a person might sometimes recite this one and sometimes that one, according to what was suitable for him.

So for the sake of these two benefits, some acts of worship are performed in various manners, such as the opening supplication, the Jashahhud and the statements of remembrance after the prayer.

Q. 240. Is saying Ameen a Sunnah?

A. Yes, saying Ameen is a highly recommended Sunnah, especially if the Imam says it. This is according to what has been reported in the Two Sahihs in the Hadith of Abu Hurairah, may Allah be pleased with him, who reported that the Messenger of Allah #8 said:

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“If the Imam says, Ameen, then you say, Ameen, because if a person's saying Ameen coincided with the angels’ saying of Ameen, all of his previous sins will be forgiven.”""! Saying Ameen for the Imam and the worshippers should be at one time, according to the words of the Prophet

“If the Imam says: ‘Nor those who went astray,’ then you say: Ameen.”'?! Q. 241. When the Imam recites:

“You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” Some of those being led in prayer say: ‘We have sought help from Allah.’ What is the ruling on this?

A. It is prescribed for the one being led in prayer to be silent while his Imam is reciting, so if he finishes reciting Surat AlFatihah, the Imam should say: Ameen and the worshippers should say it with him. Saying this negates the requirement for a person to say anything else during the Imam’s recitation of Surat Al-Fatihah.

Q. 242. What is the ruling on reciting Surat Al-Fatihah in prayer?

"] Reported by Al-Bukhari in the Book of the adhan, in Chapter 111: The Imam’'s Saying Ameen Aloud (782); and by Muslim in the Book of Prayer, in the Chapter: At-Tasmi’ (Saying: Sami’ Allahu Liman Hamidah), At-Tahmid (Saying: Rabbana Wa Lakal-Hamd) and At-Ta’meen (Saying: Ameen).

'2] Reported by Al-Bukhari in the Book of the adhan, in Chapter 113: The One Being Led in Prayer Saying Ameen Aloud (782); and by Muslim in the aforementioned location 76 (410).

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A. Scholars have differed regarding the recitation of Surat AlFatihah, holding numerous opinions on it:

1. That Surat Al-Fatihah is not an obligation upon the Imam, nor upon those who are being led in prayer, nor upon the single worshipper, neither in the quiet prayers nor in those in which the recitation is made aloud. What is obligatory is the recitation of whatever Qur’anic Verses are easy for the worshipper. As evidence for this view, they cite the Words of Allah, the Most High in Surat Al-Muzzammil:

“So, recite you of the Qur‘an as much as may be easy for you. And the Prophet # said to a man:

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“Recite whatever is easy for you from the Qur’én.”"?) 2. That the recitation of Surat Al-Fatihah is a pillar of the prayer for the Imam, for those being led in prayer and for the single worshipper, both in the quiet prayers and those in which the

recitation is made aloud, and both the latecomer and the one who joined the congregation at the beginning of the prayer.

3. That the recitation of Surat Al-Fatihah is a pillar of the prayer for the Imam and the single worshipper, but that it is not an obligation upon the one being led in prayer under any circumstances, neither in the quiet prayers nor those in which the recitation is made aloud.

4. That the recitation of Surat Al-Fatihah is a pillar of the prayer

!2] Reported by Al-Bukhari in the Book of the adhan, in the Chapter: The Obligation of Recitation for the Imam and Those Being Led in Prayer (757); and by Muslim in the Book of Prayer, in the Chapter: The Obligation to Recite Al-Fatihah in Every Rak‘ah (397).

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for the Imam and the single worshipper in the quiet prayers and those in which the recitation is made aloud, and a pillar of the prayer for the one being led in prayer in the quiet prayers, but not the prayers in which recitation is made aloud.

The Most Correct View in My Opinion is that the recitation of Surat Al-Fatihah is a pillar of the prayer for the Imam, for the one being led in prayer and for the single worshipper, both in the quiet prayers and in the prayers in which the recitation is made aloud, except for the latecomer, if he catches the Imam in Ruku’. In his case the recitation of Surat Al-Fatihah is not required in these circumstances. The evidence for this is the generality of the words of the Prophet #%:

“There is no prayer for one who does not recite the Opening of the

Book (i.e. Surat Al-Fatihah)."""") And the words of the Prophet =:

tgide og oil fh a be ibis le “Whoever prayed and did not recite therein Ummul-Quran (i.e. Surat Al-Fatihah), it is Khidaj.""! Meaning that it is corrupt and this is general. What also proves this is the Hadith of ‘Ubadah bin As-Samit, may Allah be pleased with him, in which he said that the Prophet #% went out from the morning prayer and said to his Companions:

“Perhaps you recite behind your Imam?”

' Reported by Al-Bukhari in the Book of the adhan, in the Chapter: The Obligation of Recitation (756); and by Muslim in the Book of Prayer, in the Chapter: The Obligation to Recite Al-Fatihah (395).

'2] Reported by Muslim in the Book of Prayer, in the Chapter: The Obligation to Recite Al-Fatihah (395).