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Footnotes (35)

510 Nasaa'i with a saheeh isnaad.

511 Muslim, Abu 'Awaanah, Abu Shaikh in Maa Rawaahu Abu az-Zubair 'an Ghair Jaabir (nos. 104-6) & Baihaqi .

512 ibid. Ibn al-Qayyim (rahimahullaah) overlooked this, so after mentioning the Prophet's (sallallaahu 'alaihi wa sallam) iftiraash between the two sajdahs, he said, "No other way of sitting here is preserved from him" ! How can this be correct, when iq'aa' has reached us via: the hadeeth of Ibn 'Abbaas in Muslim, Abu Daawood & Tirmidhi, who declared it saheeh, and others (see Silsilah al-Ahaadeeth as-Saheehah 383); the hadeeth of Ibn 'Umar with a hasan isnaad in Baihaqi, declared saheeh by Ibn Hajar. Also, Abu Ishaaq al- Harbi related in Ghareeb al-Hadeeth (5/12/1) from Taawoos, who saw Ibn 'Umar and Ibn 'Abbaas practising iq'aa'; its sanad is saheeh. May Allaah shower His Mercy on Imaam Maalik, who said, "Every one of us can refute and be refuted, except the occupant of this grave", and he pointed to the grave of the Prophet (sallallaahu 'alaihi wa sallam). This sunnah was practised by several Companions, Successors and others, and I have expanded on this in al-Asl.

Of course, this iq'aa' is different to the one which is forbidden, and follows under "Tashahhud".

513 Abu Daawood & Baihaqi with a saheeh isnaad.

514 Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.

515 Bukhaari & Muslim.

516 ibid. Ibn al-Qayyim said, "This sunnah was abandoned by the people after the time of the Companions. But as for the one who abides by the Sunnah, and does not glance sideways towards whatever contradicts it, he is unworried by anything opposing this guidance."

517 Abu Daawood, Tirmidhi, Ibn Maajah & Haakim , who declared it saheeh and Dhahabi agreed.

518 Ibn Maajah with a hasan sanad. Imaam Ahmad chose to supplicate with this one; Ishaaq bin Raahawaih said, "If he wishes, he can say this three times, or he can say O Allaah! Forgive me ..., because both of them have been reported from the Prophet (sallallaahu 'alaihi wa sallam) between the two sajdahs." (Masaa'il of Imaam Ahmad & Ishaaq bin Raahawaih as related by Ishaaq al-Marwazi, p. 19).

519 This does not negate the validity of the expressions in the obligatory prayers due to the absence of anything to differentiate between those and voluntary prayers. This is the view of Shaafi'i, Ahmad & Ishaaq, who held that this was allowed in compulsory and voluntary prayers, as Tirmidhi has narrated. Imaam Tahaawi has also taken this view in Mushkil al-Aathaar. Proper analysis supports this argument, for there is no position in prayer where a dhikr is not valid, and so it is fitting that this should be the case here.

520 Bukhaari & Muslim.

521 Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed; the addition is from Bukhaari & Muslim.

522 Abu 'Awaanah & Abu Daawood with two saheeh sanads. This raising of the hands has supported by Ahmad, Maalik & Shaafi'i in narrations from them. See the previous note under Sujood.

523 Bukhaari & Muslim.

524 Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.

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