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?May Allaah increase your enthusiasm, but do not repeat it.? Reported by Abu Dawood, at-Tahaawee, Ahmad, al-Baihaqee and Ibn Hazm from the hadeeth of Abu Bakrah, that he came while the Messenger of Allaah (sallallaahualaihi wasallam) was in rukoo??, so he made rukoo? while outside the row, then he walked to the row, so when the Prophet (sallallaahualaihi wasallam)  had finished his prayer, he said, ?Who amongst you made rukoo? outside the row and then walked to the row? So Abu Bakrah said ?I did!? So the Prophet (sallallaahualaihi wasallam) said ?? and he mentioned the hadeeth?? I say its chain is saheeh according to the conditions of Muslim, and its origin is in Saheeh Bukhaaree and I have given its takhreej in ?Saheeh Abu Dawood? (no. 684, 685). And the intent behind mentioning it here is that the apparent meaning of the hadeeth indicates that it is not permissible to make rukoo? outside the row and then to walk to it, as opposed to that which the previous hadeeth indicates. So what is the reconciliation between them? I say: This hadeeth does not prove what has been mentioned above except by way of derivation or interpretation and not by a clear text. For verily his (sallallaahualaihi wasallam) saying, ?Do not repeat it.?, could carry the possibility the he (sallallaahualaihi wasallam) prohibited him from doing everything that is established which he did in this incident, and it becomes clear that it (?Do not repeat it?) comprises of three matters: The first: His counting of the rak?ah  in which he only caught the rukoo?. The second: His rushing during walking as occurs in the narration of Ahmad (5/42), by another route from Abu Bakrah that he came while the Prophet (sallallaahualaihi wasallam) was in rukoo?. Then the Prophet (sallallaahualaihi wasallam) heard the sound of the sandals of Abu Bakrah while he was approaching, intending to catch the rak?ah. So when the Prophet (sallallaahualaihi wasallam) finished he said, ?Who came quickly?? Abu Bakrah said, ?I did!? so he (sallallaahualaihi wasallam) said, ?? and he mentioned the hadeeth?? Its chain is hasan, and it was reported by Ibn Asaakir, in his ?Saheeh?, and in it is his saying, ?I raced quickly?? and that the Prophet (sallallaahualaihi wasallam) said, ?Who came quickly?? and this is supported by the narration of at-Tahaawee by the first route with the wording, ?I came while the Messenger of Allaah was in rukoo?, and my nafs caused me to rush, so I made rukoo? outside the row?? the hadeeth. Its chain is saheeh. (The Shaikh (rahimahullaah) then explains a word the meaning of which is captured above.) The third: His rukoo? outside the row, then his walking to it. So when the above is clear then is his saying, ?Do not repeat it!? a prohibition from all three matters or some of them. That is what I would like to discuss so I say, As for the first matter: it is apparent that this is not included in the prohibition. Since if he (sallallaahualaihi wasallam) was prohibiting from that, then he would have ordered him to repeat the prayer due to it being deficient by a rak?ah. So since he did not order him with that, it proves the correctness (of his prayer), and also proves the fact that the prohibition does not cover (the principle of) counting a rak?ah by catching its rukoo?.     And as for the saying of as-San?aanee in ?Subul us-Salaam? (2/23), ?Perhaps he (sallallaahualaihi wasallam) did not order him (to pray again) because he was ignorant of the ruling and ignorance is an excuse.?, then this is very improbable! Since it is established in the two ?Saheehs? from the hadeeth of Abu Hurayrah that he (sallallaahualaihi wasallam) ordered a person whose prayer he was not pleased with, to repeat it three times despite the fact that he was also ignorant. So how is it that he (sallallaahualaihi wasallam) could order him (the man) to repeat his prayer even though he had not missed a rak?ah from it, but due to (the lack of) tranquillity in it, and then not order Abu Bakrah to repeat his prayer even though he had missed a rak?ah, if it wasn?t caught by the rukoo?? Then how can it be thought that this is something prohibited while it was dome by the kibaar of the Companions as has preceded in the hadeeth before this one? So we are certain that this issue does not enter in his (sallallaahualaihi wasallam) saying, ?Do not repeat it!? As for the second matter: Then we are in no doubt whatsoever that this enters into the prohibition, due to the narration which has preceded. And because there is nothing to oppose it, rather there is a narration which supports it, i.e. the hadeeth of Abu Hurayrah in marfoo? form, ?When you approach the prayer then do not approach while you are rushing, rather approach it in tranquillity and sedateness.? The hadeeth is agreed upon and its takhreej is given in ?Saheeh Abu Dawood? (580). As for the third matter: Then it is a matter of consideration and contemplation. And that is because the apparent meaning of the narration of Abu Dawood, ?Which of you made rukoo? and then walked to the row??, along with his (sallallaahualaihi wasallam) saying, ?Do not repeat it?, indicates that his (prohibition) is directly related to this action of his (Abu Bakrah?s rukoo outside the row and then walking to it), although it is not a clear text (proving that).

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We are in the situation described above, since the apparent meaning of this hadeeth, i.e. the prohibition of making rukoo? without joining the row, opposes the specific details which are proved in the hadeeth of Abdullaah bin az-Zubayr, a clear decisive proof. And when the matter is like that, then it is necessary to give one of the two proofs precedence over the other. And no scholar can doubt that when two texts conflict the clear text is given precedence over a text which contains an apparent indication.

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First : That the hadeeth of Ibn az-Zabuyr?s khutbah upon the pulpit was given to a large gathering of people in al-Masjid al-Haraam and his announcement that it was from the Sunnah, without anyone opposing him. Secondly: The actions of the kibaar of the Companions such as Abu Bakr, Ibn Masood, Zayd bin Thaabit, as has preceded and others. And that (the actions of the Companions) is from the well-known factors for giving precedence (to one narration over the other) in Ilm ul-Usool. As opposed to this hadeeth, for we do not know any one from the Companions who said that which this hadeeth apparently indicates regarding this issue. So all this is a strong proof that what this hadeeth denotes is marjooh and the narration of Ibn Zubayr is raajih in its proof.

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And the summary of what has preceded is that this prohibition does not include the counting of the rakah, nor making the rukoo? outside the row, rather it is specific to rushing (to the prayer), due to what it negates from tranquillity and sedateness, as has clearly preceded in the hadeeth of Abu Hurayrah. And this is what Imaam as-Shaafi?ee explained it as, ?His statement ?Do not repeat it? is similar  to his saying, ?Do not come to the prayer rushing!? as mentioned by al-Baihaqee in his ?Sunan?, (2/90)

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In marfoo form from Abu Hurayrah, ?When one of you comes to the prayer then let him not make rukoo? until he takes his place in the row.? We say: This narration has a hidden defect in it and this is not the place to clarify it, so refer to Silsilah al-Ahadeeth ad-Daeefah (no 981). Then the hadeeth was interpreted by ibn Khuzaymah in his saying ?Chapter: The permissibility for the follower to make rukoo? before reaching the row, and to proceed in rukoo? until he reaches the row while in rukoo?.