Waqar Akbar Cheema

Abstract

Was Ibn Mas‘ud unaware of the standard practice regarding the position of hands in ruku‘? This article challenges such claims, exploring his deliberate choice of tatbiq despite his clear awareness of the established norm. By examining his profound understanding of prayer, the discussion reveals a decision rooted in informed intent, not ignorance. Discover how this insight reshapes, in fact, bolsters our view of one of the Prophet’s (ﷺ) closest companions.

1. Introduction

‘Abdullah bin Mas‘ud was one of the closest companions of the Prophet (ﷺ). Among the first and foremost believers (al-sabiqun al-awwalun), he was also the first to publicly recite the Qur’an at Makkah.[1] He was among the few who migrated to Abyssinia and later returned. After migration to Madina, he accompanied the Prophet (ﷺ) in all his campaigns.[2] Renowned for his expertise in Qur’anic recitation, he was one of those whom the Prophet (ﷺ) recommended to other companions for learning the articulation of the Qur’an.[3] This deep familiarity made him exceptionally proficient in both the ritual and civil aspects of Islamic law, earning him the title of Faqih al-Ummah.[4]

‘Umar b. al-Khattab often praised his skills as a jurist and, in sending him to the significant new town of Kufa, declared that he had given people preference over himself by parting with Ibn Mas‘ud.[5] In Kufa, Ibn Mas‘ud established a respected learning centre, earning recognition from visiting scholars who acknowledged that he had indeed filled the city with knowledge.[6] This influence stemmed from his close companionship with the Prophet (ﷺ) to the extent that he was regarded as one of the Prophet’s (ﷺ) household.[7] Moreover, he served as a trusted personal aide to the Prophet (ﷺ), a position that earned him the respect of other companions, who often sought his guidance due to his close association and distinguished service in this role.[8]

2. Ibn Mas‘ud and the Practice of Tatbiq

Given these credentials, it seems peculiar to suggest that Ibn Mas‘ud was unaware of essential aspects of the repeated elements of daily ritual prayer.[9] This point pertains to the following narration.

عن علقمة قال: قال عبد الله: علمنا رسول الله- صلى الله عليه وسلم -الصلاة فكبر ورفع يديه، فلما ركع طبق يديه بين ركبتيه، قال: فبلغ ذلك سعدا، فقال: صدق أخي، قد كنا نفعل هذا، ثم أمرنا بهذا، يعني الإمساك على الركبتين.

~

Narrated ‘Alqama: Abdullah ibn Mas’ud said, “The Messenger of Allah (ﷺ) taught us how to pray. He pronounced the takbir (saying ‘Allahu Akbar’) and raised his hands; when he bowed, he clasped his hands between his knees.” When this was conveyed to Sa‘d, he said, “My brother has spoken the truth. We used to do this, but then we were commanded to do this,” meaning placing the hands on the knees.[10]

One narration has that it was “in the beginning of Islam” (fi awwal al-islam).[11] The same is reported from Sa‘d bin Abi Waqqas by his son Mus‘ab as well.[12]

Some scholars have used this to imply that Ibn Mas‘ud either did not know or had forgotten that the Prophet’s (ﷺ) final and only valid sunnah during ruku‘ (bending forward in ritual prayer) was to rest one’s hands on the knees.[13] However, this suggestion seems unlikely, considering Ibn Mas‘ud’s extensive credentials. It’s hard to believe he could have been unaware of or forgotten such a straightforward and routine posture in prayer. So, what could explain his practice of clasping his hands together rather than resting them on his knees and instructing his close students to follow him in this practice? This issue warrants further examination as a case of mushkil al-hadith (the study of the perplexing problems around hadith reports).

3. Informed Choice, Not Ignorance or a Lapse

Firstly, it is essential to note that reports about the shift in posture—from clasping hands between the knees or thighs to resting them on the knees—generally indicate that the latter practice became established without formally prohibiting or explicitly abrogating the former. The few narrations that use the construction “prohibited from” (nahi ‘an) likely represent narrations conveyed by meaning rather than exact quotations.[14] Moreover, the reports only mention how the reporting companions understood the matter and not any direct statement from the Prophet (ﷺ).[15] Similarly, observations from the scholars, which suggest this was a case of abrogation (naskh), seem to indicate a lack of appreciation or awareness of the mushkil at hand.

Undoubtedly, the established and well-known final practice was determined to be resting hands on the knees. ‘Umar said:

إن الركب سنت لكم، فخذوا بالركب

~

It is established for you to hold the knees, so hold the knees.[16]

Beyond the fact that his consistent and close companionship with the Prophet (ﷺ) would have made it evident to Ibn Mas‘ud, the following report positively confirms that he was aware of this practice.

عن ابن مسعود ، قال: إذا أمكن الرجل يديه من ركبتيه والأرض من جبهته فقد أجزأه.

~

Narrated Ibn Mas’ud: “When a person places his hands firmly on his knees, and his forehead touches the ground, then it is sufficient (for his bowing and prostration to be valid).”[17]

Accordingly, scholars have included Ibn Mas‘ud among those who maintained that bowing enough to place one’s hands on the knees was sufficient for the validity of ruku‘.[18] This indicates that Ibn Mas‘ud was aware of and recognised the practice of placing hands on the knees during ruku‘, and any variations attributed to him spring from a nuanced understanding rather than a lack of awareness of the established practice.

Ibn Mas‘ud did not view either of the practices as binding and deemed them optional. Accordingly, we see him recognising both. Moreover, he was not alone in this. ‘Ali b. Abi Talib is also known to have viewed them likewise.

عن علي ، قال : إذا ركعت فإن شئت قلت هكذا وإن شئت وضعت يديك على ركبتيك ، وإن شئت قلت هكذا. يعني : طبقت.

~

‘Ali said: “When you bow (in ruku‘)if you wish, you may do this”—placing your hands on your knees—“and if you wish, you may do this.” He then demonstrated clasping the hands together (tatbiq).[19]

Ibn Hajar al-‘Asqalani (d. 852/1448)[20] and Badr al-Din al-‘Aini (d. 855/1451)[21] graded this report as hasan and stated the obvious that this narration proves ‘Ali too found resting or clasping as optional.

In another report we have that:

عن ابن عمر، قال: «إنما فعله النبي صلى الله عليه وسلم مرة» يعني التطبيق

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Ibn ‘Umar said: “The Prophet (ﷺ) did it once,” referring to tatbiq.[22]

Unless it can be established that the instance witnessed by Ibn ‘Umar was the final occurrence of the Prophet (ﷺ) practising tatbiq before giving it up for good, it remains reasonable to argue that the Prophet (ﷺ) engaged in this practice occasionally. This understanding aligns with the positions of ‘Ali and Ibn Mas‘ud, who both acknowledged tatbiq as a permissible variation without deeming it obligatory.

4. Ibn Mas‘ud’s Nuanced Take

More recently, Binori (d. 1977) explained it further saying:

وأَما عمل ابن مسعود بالتطبيق دون أخذ الركب ليس لأَجْل أَنه لم يبلغه، بل كان يظنه رخصة ويظن التطبيق عزيمة، حيث إِن في الوضع راحة وفي التطبيق مشقة، فيكون في الأول رخصة وفي الثاني عزيمة.

~

As for Ibn Mas‘ud’s practice of clasping (his hands) rather than placing them on his knees, it was not due to ignorance of the practice but because he considered resting the hands a concession (rukhsa) and viewed clasping as a more rigorous commitment (‘azima), given that the former offers ease while the latter entails more effort. Thus, placing the hands would be considered a concession, whereas clasping represents a firmer commitment.[23]

This is confirmed in that while phrasing an issue of general relevance as the sufficiency of action to count as ruku‘, Ibn Mas‘ud mentioned the resting of hands on knees, whereas praying separately with select students, he preferred them to practice clasping. Ibn Mas‘ud’s students stuck to this till ‘Umar instructed them to turn to the standard practice.[24] He did not, however, require them to repeat their prayers, affirming that he also considered it a matter that did not impact the validity of the prayer.[25] Accordingly, most scholars did not regard resting the hands on the knees as an obligatory act, the omission of which would invalidate the prayer.[26]

5. Conclusion

To suggest that Ibn Mas‘ud was unaware of the standard practice of resting hands on the knees during ruku‘ undermines the knowledge and stature of one of the most distinguished companions of the Prophet (ﷺ). This article has shown that Ibn Mas‘ud recognised the established practice and affirmed it while detailing the sufficiency of bowing in the validity of prayer. His preference for tatbiq, both in his own practice and his instructions to select students, was a deliberate and informed choice within the bounds of permissibility. Far from being an oversight or ignorance, this choice reflects his nuanced understanding of prayer and his perception of tatbiq as a more rigorous commitment (‘azima) compared to the standard practice, which he regarded as a concession (rukhsa). This clarity decisively refutes any claim of ignorance while affirming his deep-rooted knowledge and intention.

References & Notes:

[1] Ahmad b. Hanbal, Fada’il al-Sahaba, (Beirut: al-Resalah Publishers, 1983) Vol.2, 837 No. 1535

[2] Ibn Sa‘d, al-Tabaqat al-Kubra, (Beirut: Dar al-Kotob al-‘Ilmiyah, 1990) Vol.3, 113

[3] Al-Bukhari, al-Sahih, Hadith 3758, 3760, 3806

[4] Al-Dhahabi, Shams al-Din, Siyar al-A‘lam al-Nubala, (Beirut: al-Resalah Publishers, 1985) Vol.1, 461.

[5] Ibn Sa‘d, al-Tabaqat al-Kubra, Vol.6, 88-89; Ahmad b. Hanbal, Fada’il al-Sahaba, Vol.2, 841 No. 1546

[6] See, al-Kawthari, Muhammad Zahid, Husn al-Taqadi fi Sirat al-Imam Abi Yusuf al-Qadi, Edited by Dr Hamza al-Bekri (Amman: Dar al-Fath, 2017) 21-26

[7] Al-Bukhari, al-Sahih, Hadith 4384

[8] Al-Bukhari, al-Sahih, Hadith 3742-3743

[9] A contemporary senior scholar effectively highlighted this point. See, ‘Awwama, Muhammad (editor)/ al-Zaili‘i, Jamal al-Din, Nasb al-Raya li-Ahadith al-Hidaya, (Beirut: al-Rayan Foundation, 1997) Vol.1, 399

[10] Al-Sijistani, Abu Dawud, al-Sunan, Hadith 747.

[11] Al-Bukhari, Muhammad b. Isma‘il, Qurrat al-‘Ainain bi-Raf‘ al-Yadain fi al-Salah, (Kuwait: Dar al-Arqam, 1983) 28 no. 32

[12] Muslim b. Hajjaj, al-Sahih, Hadith 535 (29-31)

[13] Ibn al-Mundhir, Abu Bakr, al-Awsat fi al-Sunan wa al-Ijma‘ wa al-Ikhtilaf, (Riyadh: Dar al-Taiba, 1985) Vol.3, 149; al-Baihaqi, Abu Bakr, al-Sunan al-Kubra, (Beirut: DKI, 2003) Vol.2, 115. Also see, Ibn al-Turkamani, ‘Ala’ al-Din, Al-Jawhar al-Naqi ‘ala Sunan al-Baihaqi, (Beirut: Dar al-Fekr, n.d.) Vol.2, 80-81

[14] The report from Ibn Mas‘ud through ‘Alqama which includes remarks from Sa‘d b. Abi Waqqas does not mention any explicit directive to refrain. All narrations of this report reference the shift in practice without mentioning a command to refrain. In contrast, the report from Mus‘ab, as narrated through Abu Ya‘fur, generally includes mention of refraining, while those transmitted via al-Zubair b. ‘Adi typically mirror the wording found in ‘Alqama’s report, lacking any mention of refraining. For narrations of Abu Ya‘fur’s transmission, see al-Bukhari, al-Sahih, Hadith 790;  Muslim b. Hajjaj, al-Sahih Hadith 535 (29); al-San‘ani, Abdul Razzaq, al-Musannaf (Dabhel: Majlis al-‘Ilmi, 1983) Hadith 2864. Conversely, for al-Zubair b. ‘Adi’s narrations see, Muslim b. Hajjaj, al-Sahih, Hadith 535 (30-31);  Ahmad b. Hanbal,  al-Musnad, Hadith 1570; Ibn Majah, al-Sunan, Hadith 873.However, in certain instances, this pattern is reversed. See, Al-Darimi, Abu Muhammad, al-Musnad, edited by Hussain Salim Asad (Riyadh: Dar al-Mughni, 2000) Vol.2, 824 Hadith 1341; Ahmad b. Hanbal,  al-Musnad, Hadith 1576. This confirms the narration by meaning at play in the report from Mus‘ab b. Sa‘d.

[15] ‘Awwama, Muhammad (editor)/ al-Zaili‘i, Nasb al-Raya, Vol.1, 399

[16] Al-Tirmidhi, Abu ‘Isa, al-Jami‘ al-Kabir – Sunan al-Tirmidhi, (Beirut: Al-Resalah Publishers, 2009) Vol.1, 319 Hadith 257.

[17] Ibn Abi Shaiba, al-Musannaf, Hadith 2593;

[18] Ibn Rajab al-Hanbali, Fath al-Bari Sharh Sahih al-Bukhari, (Cairo: Dar al-Haramain, 1996) Vol.7, 157-158. Also see, Ibn Battal, Sharh Sahih al-Bukhari, (Riyadh: Maktabat ar-Rushd, 2003) Vol.2, 408; [18] al-‘Aini, Badr Al-Din, Sharh Sunan Abi Dawud, (Riyadh: Maktabat ar-Rushd, 1999) Vol.4, 98; Ibn al-Mulaqqan, Siraj al-Din, al-Tawdih li Sharh al-Jami‘ al-Sahih, (Damascus: Dar al-Nawader, 2008) Vol.7, 159

[19] Ibn Abi Shaiba, al-Musannaf, Hadith 2553; Ibn al-Mundhir, al-Awsat, Vol.3, 154 no. 1401. Ibn Hajar al-‘Asqalani graded it as hasan, and so did al-‘Aini. See notes 20 and 21 below. Al-Albani (d. 1999) weakened this due to a lack of evidence of Abu Ishaq al-Sabi‘i listening to it first-hand from his teacher. See al-Albani, Silsala al-Ahadith al-Da‘ifa wa Mawdu‘a, (Riyadh: Maktaba al-Ma‘arif, 1992) Hadith 4138. However, this is not a compelling reason to question the validity of Abu Ishaq’s reports, especially where no competing version exists. Al-‘Asqalani, Ibn Hajar, Ta‘rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis (aka, Tabaqat al-Mudallisin), (Amman: Maktaba al-Manar, 1983) 13, 42 (no. 91); Also see al-Tarhuni, Muhammad b. Rizq, Mawsu‘a Fada’il Suwar wa Ayat al-Qur’an – al-Qism al-Sahih, (Dammam/Jeddah: Dar Ibn al-Qayyim/Maktaba al-‘Ilm, 1409/1414 AH) Vol.1, 296, 300 (on Abu Ishaq al-Sabi‘i’s ambiguous way of reporting not being a good reason to question a narration’s authenticity); Vol.2, 344 (on Fitr b. Khalifa’s narration from Abu Ishaq before his getting perplexed).

[20] Al-‘Asqalani, Ibn Hajar, Fath al-Bari, (Beirut: Dar al-Ma’rifa, 1379) Vol.2, 274

[21] al-‘Aini, Badr Al-Din, ‘Umdat al-Qari Sharh Sahih al-Bukhari, (Beirut: Dar Ihya’ at-Turath al-‘Arabi, n.d.) Vol.6, 64

[22] Abu Awana al-Isfarayini, al-Musnad al-Sahih al-Mukharraj ‘ala Sahih Muslim (Madina: al-Jami‘a al-Islamiyya, 2014) Vol.5, 130 no. 1847; Ibn al-Mundhir, al-Awsat, Vol.3, 152 no. 1396; Ibn Abi Shaiba, al-Musannaf, Hadith 2558;

[23] Al-Banori, Yusuf, Ma’arif al-Sunan, (Karachi: Maktaba al-Banoria, 1991) Vol.3, 2

[24] al-San‘ani, Abdul Razzaq, al-Musannaf, Hadith 2866.

[25] al-‘Aini, ‘Umdat al-Qari, Vol.6, 64

[26] Ibn Rajab al-Hanbali, Fath al-Bari Sharh Sahih al-Bukhari, Vol.7, 154. Also see, al-Nawawi, al-Majmu‘ sharh al-Muhadhdhab, (Beirut: Dar al-Fekr, n.d.) Vol.3, 410