peace be upon him: "I have become heavy (12), so do not precede me in bowing or prostration" (13).
170 - Issue: He said: (Unless it is difficult for him, then he may lean on the ground.)
Meaning, if it is difficult for him to rise in the manner we have mentioned, there is no harm in his leaning on the ground with his hands. We do not know of anyone who disagreed on this, and the hadith of Malik ibn al-Huwayrith and the statement of Ali (may Allah be pleased with him) - "unless he is an old man" - have indicated it. The difficulty for that may be due to old age, weakness, illness, obesity, or similar reasons.
Section: It is recommended that the beginning of his takbir (saying Allahu Akbar) coincide with the beginning of raising his head from prostration, and its end coincide with him standing upright, so that the takbir encompasses the entire prescribed pillar. The rest of the takbirs follow this rule, except for one who sits for the rest position (jalsat al-istirahah); his takbir ends when his sitting ends, and then he rises for the standing position without takbir. Abu al-Khattab said: He rises while pronouncing takbir. This is not correct, for it leads to having two takbirs consecutively in one pillar, for which there is no basis in the Shari'ah for combining them.
171 - Issue: He said: (And he does in the second [rak'ah] the same as he did in the first.)
Meaning, he does in the second rak'ah of the prayer the same as he did in the first rak'ah, according to what has been described; because the Prophet (peace and blessings of Allah be upon him) described the first rak'ah to the one who performed his prayer poorly, then said: "Do that in your entire prayer" (1). There is no disagreement on this that we know of, except that the second [rak'ah] lacks the intention, the opening takbir, and the opening supplication (istiftah); because those are intended for the commencement of the prayer, and indeed...
(12) It has been said that it is with a shaddah [baddantu], meaning I have grown old. As for it being with a light [vowel] and a dammah on the dal [budantu], it does not fit, as it comes from corpulence, meaning an abundance of flesh. (13) Recorded by Abu Dawud, in: The Chapter of What the Follower is Commanded Regarding Following the Imam, from the Book of Prayer. Sunan Abi Dawud 1/145. And Ibn Majah, in: The Chapter of the Prohibition of Preceding the Imam in Bowing and Prostration, from the Book of Establishing Prayer. Sunan Ibn Majah 1/309. And al-Darimi, in: The Chapter of the Prohibition of Racing the Imams in Bowing and Prostration, from the Book of Prayer. Sunan al-Darimi 1/301, 302. And Imam Ahmad, in: al-Musnad 4/92, 98. (1) The hadith of the one who performed his prayer poorly was mentioned previously on page 146.
عليه السَّلَامُ: "إنِّي قَدْ بَدَّنْتُ (١٢)، فَلَا تَسْبِقُونِى بِالرُّكُوعِ وَلَا بِالسُّجُودِ" (١٣).
١٧٠ - مسألة؛ قال: (إلَّا أَنْ يَشُقَّ ذَلِك عَلَيْهِ، فَيَعْتَمِدَ بالأَرْضِ)
يَعْنِى إذا شَقَّ عليهِ النُّهُوضِ على الصِّفَةِ التي ذكرْناها، فلا بَأْسَ باعْتِمَادِه على الأرْضِ بيَدَيْهِ، لا نَعْلَمُ أحدًا خالَفَ في هذا، وقد دَلَّ عليه حديثُ مالكِ بنِ الحُوَيْرِثِ، وقولُ عَلِىٍّ رَضِىَ اللهُ عنه: إلَّا أنْ يكونَ شيخًا كبيرًا. ومَشَقَّةُ ذلكَ تكونُ لكِبَرٍ، أوْ ضَعْفٍ، أوْ مرَضٍ، أوْ سِمَنٍ، ونحوِه.
فصل: يُسْتَحَبُّ أنْ يكونَ ابْتِدَاءُ تَكْبِيرِهِ مع ابْتِدَاءِ رفعِ رأسهِ مِن السجودِ، وانْتِهاؤُه عندَ اعْتِدَالِه قائمًا، ليكونَ مُسْتَوْعِبًا بِالتَّكْبِيرِ جميعَ الرُّكْنِ المَشْرُوعِ فيه، وعلى هذا بقيَّةُ التَّكْبِيرَاتِ، إلَّا مَنْ جلَسَ جِلْسةَ الاسْتِرَاحَةِ، فإنَّهُ يَنْتَهِى تَكْبِيرُه عندَ انْتِهَاءِ جُلوسِهِ، ثم يَنْهَضُ للقِيَامِ بغيرِ تَكْبِيرٍ. وقالَ أبو الخَطَّابِ: يَنْهَضُ مُكَبِّرًا. وليس بصَحِيحٍ؛ فإنَّه يُفْضِى إلى أنْ يُوَالِىَ بينَ تَكْبِيرَتَيْنِ في رُكْنٍ واحدٍ، لم يَرِد الشَّرْعُ بجَمْعِهِما فيه.
١٧١ - مسألة؛ قال: (ويَفْعَلُ في الثَّانِيَةِ مِثْلَ مَا فَعَلَ فِي الأُولَى)
يَعْنِى يَصْنَعُ في الركعةِ الثانيةِ مِن الصَّلاةِ مثلَ ما صَنَعَ في الرَّكعةِ الأولَى على ما وُصِفَ؛ لأَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- وصَفَ الركعةَ الأُولَى لِلْمُسِىءِ في صلاتِه، ثُمَّ قال: "افْعَلْ ذَلِكَ في صَلَاتِكَ كُلِّهَا (١) ". وهذا لا خلافَ فيه نَعْلَمُه، إلَّا أَنَّ الثَّانيَةَ تَنْقُصُ النِّيَّةَ وتكبيرَةَ الإِحْرَامِ والاسْتِفْتَاحَ؛ لأنَّ ذلكَ يُرَادُ لافْتِتَاحِ الصلاةِ، وقد
(١٢) قيل بالتشديد، أي كبرت. وأما بالتخفيف مع ضم الدال فلا يناسب لكونه من البدانة، بمعنى كثرة اللحم.(١٣) أخرجه أبو داود، في: باب ما يؤمر به المأموم من اتباع الإمام، من كتاب الصلاة. سنن أبي داود ١/ ١٤٥. وابن ماجه، في: باب النهى أن يسبق الإمام بالركوع والسجود، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٣٠٩. والدارمى، في: باب النهى عن مبادرة الأئمة بالركوع والسجود، من كتاب الصلاة. سنن الدارمي ١/ ٣٠١، ٣٠٢. والإمام أحمد، في: المسند ٤/ ٩٢، ٩٨.(١) تقدم حديث المسىء صلاته، في صفحة ١٤٦.
