Özet:

An interesting narration was reported in the works of Imam Muhammed and Imam Ebu Yusuf, who are among the oldest hadith sources of the Hanefi sect. This narration was also identified by many muhaddiths, including Muslim, and was accepted as sahîh. According to this narration, Abdullah b. Mesud became the imam of his two famous students, Esved and Alkame, who came to his house and performed prayer (salaah). While praying (salaah), he saw them putting their hands on their knees in ruku and drew attention to his own hands by hitting their hands. At the time of ruku, he put his hands together and placed them between his knees. Scholars named this action as tatbîq. After the prayer (salaah), Abdullah b. Mesud narrated them that the Prophet put his hands together like this and placed them between his knees in ruku. This action mentioned by Ibn Mesud contradicts the practice of putting the hands on the knees in ruku, which certainly was common at that time. Hanefi Imams reported from an ambiguous narrator and with a munkati attribution from Ibrahim en-Nehai that Omer put his hands on his knees in ruku and mentioned that their preferences were about Omer’s practice. Besides, they also narrated the view of Ibrahim en-Nehai that this practice was abandoned over time. In time, it was called out that this practice was an abrogation. It was also stated by Tirmizi and Nesai, who are among the authors of Kutub al-Sittah, that this practice was abrogated in the third century Hijri. In addition to this, it was also reported with a narration counted Ḥasan from Ali that a person may hold his knees or do tatbîq in ruku. There are two narrations regarding the prohibition of this practice. One was narrated from Sad b. Ebi Vakkas and this narration was accepted as sahîh. Nevertheless, in this hadith the subject (doer) of this prohibition was left ambiguous. Another narration was reported from Omer. In this narration, Omer said: “Knees have been made sunnah for you.” However, the person who made it sunnah is still ambiguous. Moreover, it is also debatable that whether the narrator, who reported this narration from Omer, heard a hadith from him or not. The understanding that this practice is an abrogation is the most essential argument developed to solve this problem. Undoubtedly, the narrations of the two companions given above were effective in this. Many scholars such as Ibn Huzeyme, Ibn Hibban, Ibn Battal, Kadi Iyaz, Nevevi and Ibn Hacer defended this. However, some scholars objected this argument which includes some problems. Within this context, Aynî stated that Abdullah b. Mesud was close and in continuous service with the Prophet until his passing. For this reason, such a thing would not be possible, and he (Aynî) did not accept the understanding that the Prophet abrogated this practice. Thus, if such an abrogation was in question, Ibn Mesud must have been aware of this, too. Another argument that was developed is that the Prophet made this practice once. However, this does not seem very consistent. It is not a logical situation for Abdullah b. Mesud to continue and try to maintain a practice that was done for once. Another argument is that the practice of putting the hands between the knees in ruku belongs to the Jews. It was stated that the Prophet liked to follow the people of the book if there was no revelation on any subject. He objected them with the last command. This is a highly problematic argument. As a matter of fact, in this case, putting the hands between the knees is the commandment of Almighty Allah. In this regard, Ibn Mesud’s practice means an opposition to revelation. Considering these facts, whether this practice, which we think kept the scholars very busy, was abrogated by the Prophet or not will be tried to determine. And if there is an abrogation, we will try to reveal who the abrogator is. 

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