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Aspects of the Salaat with evidences
used by the Hanafi Madhhab
[Sifatus Salaah: The Method
of Salaah in the Light of Authentic Ahadith]
by Sheikh Muhammad Ilyas Faisal,
Madina al-Munawwara
CONTENTS
INTRODUCTON
Very often the following question is
posed to many people: "Do you follow the Deen of Imaam Abu Hanifa
(R.A.) or the Deen of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?"
"Obviously the Deen of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim),"
comes the instant reply. The second question is then posed: "Why then do
you call yourself a Hanafi?" The person not well versed is perplexed
by this question. Doubts are then created in his mind. He soon starts gradually
drifting towards the abandoning of taqleed i.e. following one of
the four illustrious Imaams viz. Imaam Abu Hanifa (R.A.), Imaam Shafi'i
(R.A.), Imaam Malik (R.A.) and Imaam Ahmad bin Hanbal (R.A.).
By means of the type of questions
that have been mentioned above, a deliberate attempt is made to create
a misconception in the minds of the unwary — that if you are a Hanafi,
you are following the Deen of Imaam Abu Hanifa (R.A.), NOT
the Deen of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim). This is
an absolute fallacy. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.) and
the other Imaams did not invent any Deen of their own. They strictly
followed the one and only Deen — the Deen of Islam brought
by Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim). Their followers are
hence also following the same Deen — the Deen of Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim).
Why Follow an Imam?
The question that arises here is that
why then should one follow any of the four Imaams? This can be answered
by posing a counter-question: "Do you know all the various laws of Deen?
Are you capable of extracting and deriving the laws pertaining to wudhu,
salaah, zakaah, etc. directly from the Qur'an and Hadith? Do you know
which Hadith has abrogated another? Do you have the ability to reconcile
between the various Ahadith which apparently contradict each other?
Do you know which verses of the Qur'an are general in their application
and which verses are qualified by other texts? etc., etc." If one does
not have the knowledge of these aspects, then one definitely does
not have the ability to derive the laws directly from the Qur'an and Hadith.
In that case the following aayah applies directly to oneself: "Ask
those of knowledge if you do not know." (16:43 & 21:7) Hence when we do
not have the enormous amount of knowledge and expertise that is necessary
to derive the laws directly from the Qur'an and Hadith, we have
opted to follow one of those great people who had attained that distinguished
mastery in this field, among whom is Imaam Abu Hanifa (R.A.). Imaam Abu
Hanifa (R.A.) is a Taabi'i (one who has seen a Sahabi). He
attained the knowledge of Hadith from approximately 4000 ustaads.
His piety was such that for 40 years he performed fajr salaah with
the wudhu of Isha salaah (i.e. he did not sleep the entire
night) [Tareekhul Baghdad]. His knowledge, brilliance and righteousness
was such that all the great scholars of his time attested to his mastery.
Thus one can be well assured that such a person is absolutely capable of
deriving the laws directly from the Qur'an and Hadith.
Another reason for adopting one of
the Imaams as a guide is the following aayah of the Qur'an: Allah
Ta'ala says: "And follow the path of those who turn to me"
(31:15). In order to "turn" to Allah Ta'ala, two aspects are basic requisites
— knowledge and practicing according to that knowledge. In this regard
the four Imaams were in an extremely high category. Imaam Abu Hanifa (R.A.)
was regarded by various Ulama of his time as being the most knowledgeable
of the people of that era (footnotes of Tahzeebut Tahzeeb vol. 1 pg. 451).
Makki bin Ibrahim, who was one of the renown ustaads of
Imaam Bukhari (R.A.), was a student of Imaam Abu Hanifa (R.A.). Imaam
Abu Hanifa (R.A.) compiled a book of Hadith entitled "Kitaabul
Aathaar" from among 40,000 Ahadith. Thus those who follow such
a guide can be satisfied that they are strictly following the commands
of Allah Ta'ala and His Rasul (Sall Allahu alaihi wa Aalihi wa Sallim).
Difference of Opinion
At this point somebody may ask: "If
all the Imaams deduced the laws directly from the Qur'an and Hadith,
how is it possible for them to differ on various aspects?" In order to
understand the reality of these differences, we will have to go back in
history right upto the time of the Sahaaba (radhiallahu anhum).
Once Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) had just returned from a battle when he ordered the Sahaaba
(radhiallahu anhum) to immediately proceed to the place of Banu
Quraizah — a clan of Jews who lived on the outskirts of Madina Munawwarah.
The purpose was to lay a siege upon them for having broken the pact that
they had made with the Muslims. In order to impress the urgency of the
matter upon the Sahaaba (R.A.), Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
said to them: "None of you should perform your salaah al-Asr except
in Banu Quraizah." While the Sahaaba (R.A.) were still en-route, the time
of Asr arrived. Some Sahaaba (radhiallahu anhum) felt that
they should perform their Asr immediately. They regarded the instruction
of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) as actually being a command
to proceed very swiftly to their destination. It did not imply that the
Asr salaah could not be performed en-route. They thus performed
their salaah there. Another group of Sahaaba (radhiallahu anhum.)
viewed the instruction literally. They therefore continued and only performed
their Asr salaah after having reached Banu Quraizah. Later when Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim) was informed about this, he did not
rebuke either group. [Sahih Bukhaari]
Thus we find that the difference
arose from a point of interpretation. However, this difference of interpretation
is only entertained when it comes from a person who has in-depth knowledge
of Deen and has attained a mastery in the Qur'an and Hadith
and the other related aspects. At times a difference of opinion occurs
due to the different narrations that are found with regards to a particular
aspect. One Imaam gives preference to one narration on the basis of various
criteria while the other Imaam, in the light of his knowledge, prefers
the other narration. This is basically the manner in which these differences
occur. However, just as Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
did not rebuke either of the two groups in the incident mentioned above,
similarly since the Imaams have attained the status of a mujtahid
(one who is capable of deriving the laws directly from the Qur'an and Hadith),
they will not be blame worthy even if they have erred. Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) is reported to have said: "When a haakim (ruler)
passes judgement, and after having exerted his utmost effort he arrives
at the correct solution, he gets a double reward. And if he errs after
having exerted his utmost ability, he gets one reward." (Bukhari
vol. 2 pg. 1092). Ibn al-Munzir (R.A.) while commenting on this Hadith
writes that a ruler will only get this reward if he has thorough knowledge
and in the light of his knowledge he passed judgement. (see footnotes of
Sahih Bukhari; ibid). The four Imaams had the ability and necessary
knowledge to practice ijtihaad. Thus they fall under the ambit of
this Hadith.
Following One Imaam Only
Another point that often comes up is
the following: Why is it necessary to follow one Imaam only? Why can one
not follow a certain Imaam in one aspect and another Imaam in another aspect?
The simple answer to this is: On what basis will one pick and choose, especially
since one does not have the knowledge required to derive the laws. Thus
one will not be in a position to evaluate the deductions of each Imaam.
Hence it will obviously be on the basis of what suits one. This is nothing
but following one's desires — regarding which Allah Ta'ala has issued severe
warnings in the Qur'an. Following one's desires sometimes even leads a
person to kufr. Thus great jurists of latter times, among them Shah
Waliullah (R.A.), have reaffirmed that it is wajib for the masses
to follow one Imaam only.
Authenticity of Hadith
Here one more point needs clarification
with regards to the authenticity of Ahadith. The general masses
are made to believe that a Hadith is only authentic if it is related
in Sahih Bukhari and Sahih Muslim. This is a misconception. The authenticity
of the Hadith is based on its chain of narrators, irrespective of
whether it appears in any one of the Sihah Sitta (the famous six
authentic compilations of Hadith) or in any other compilation besides
these. Imaam Muslim has written in his muqqadama (introduction to
Sahih Muslim) that he has not recorded every authentic Hadith in
his Sahih. Actually, according to Imaam Bukhari and imaam Muslim,
there are more authentic Ahadith which are not recorded in Sahih
Bukhari and Sahih Muslim than the number of narrations contained in these
two books. The Hanafi madhhab is derived directly from the Qur'an
and Hadith, like all the other madhhabs. However, to truly
appreciate the conformity of the Hanafi madhhab with the Hadith,
one will have to undertake a thorough study of the following books of Hadith:
(1) Sharah Ma'anil Aathaar (2) Aljawharan Naqi (3) Nasbur
Raayah (4) I'la as-Sunan (5) Bazlul Majhood (6) Fathul
Mulhim (7) Awjazul Masaalik (8) Aathaarus Sunan, etc
The Purpose of This Book
It has already been explained above
that the differences between the Imaams are based on the different narrations
or the difference of interpretation. However, all the Imaams have their
proofs from the Qur'an and Sunnah. Thus it is the duty of every person,
while strictly following his Imaam, to respect and honour the other Imaams
and their followers. Nevertheless, in this belated age there are many people
who have cast aside the following of any of the four Imaams completely.
Instead, while claiming to follow the Qur'an and Hadith directly,
they in reality have begun to follow the interpretations of (make taqleed
of!) some modern day ghair muqallid (one who has abandoned taqleed).
However, coupled with this they often will be found denigrating the followers
of an Imaam and classifing them as people following the Deen of Imaam Abu
Hanifa and others — not the Deen of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim).
They make themselves out as being the only ones who follow Hadith
while all others are regarded as being contradictory to the Hadith.
Many people have become entrapped in this propaganda. Thus this book sets
out to explain proofs of specifically those aspects regarding which the
Hanafis are generally made a target of abuse. The purpose is to
simply bring to the attention of the unwary person that he is following
the Deen of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim.) — not
some other Deen. This book is not intended to create a climate of
debate and argument. As already explained, all the Imaams have their proofs.
It is hoped that by the means of this book the baseless propaganda against
those who follow one of the four illustrious Imaams will be halted in its
tracks.
About This Book
Initially a very detailed book on this
topic was written in urdu by Sheik Muhammad Ilyas Faisal of Madina Munawwarah.
A concise version was later published. This is the english rendering of
the concise version which was translated by Moulana Abdul Qadir Vawda of
Madrasah Taaleemuddeen. Some additions and alterations have been made where
it was deemed appropriate. It must also be pointed out that every narration
quoted in this booklet is highly authentic and of such a category which,
according to the muhadditheen, can be used to derive the laws of
Deen from it. May Allah Ta'ala accept this humble effort and make
it a means of assisting in our salvation on the day of Qiyaamah.
Aameen.
The Masnoon Method Of Wudhu
Hazrat Usman (radhiallahu anhu)
once asked: "Should I not show you the manner in which Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) performed his wudhu?" Thereafter he performed
wudhu in such a manner that he washed every limb thrice. [Sahih
Muslim, ch. on wudhu, Hadith 23]
Masah (passing wet fingers) Over The
Nape.
Hazrat Abdullah Ibn Umar (radhiallahu
anhu) narrates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
said: "Whoever performs wudhu and makes masah over his nape,
he will be saved from wearing a necklace (of fire) around his neck on the
the day of judgement". The famous commentator of Sahih al-Bukhari, Allamah
Ibn Hajar Asqalaani (R.A), writes in his book Talkheesul Habeer
(vol. 1: p.92) that this narration is Sahih. Allamah Shawkani (R.A.)
has also affirmed this in Naylul Awtaar (vol. 1, p.204).
Performing Masah Over Ordinary Socks
(i.e. cotton, woolllen, polyester, etc.)
It is not permissible to make masah over ordinary socks (cotton,
woollen, nylon, etc. — i.e. all socks other than leather socks) in wudhu.
There is no authentic narration sanctioning this practice. In the commentary
of Tirmidhi, Tuhfatul Ahwazee, the famous Ahle Hadith
scholar Allamah Mubarakpuri, has written that this practice of making masah
on woollen, cotton, nylon socks and socks made from similar materials is
not established from any authentic Hadith (vol. 1, pg.333). Many other
high ranking scholars of the ghair muqallid sect (those who do not
prescribe to taqleed) have refuted this practice and declared it
as impermissible. (see fatawa Nazeeriah; 1:423)
Prescribed Times For The Five Daily
Salaah
Hazrat Abu Huraira (radhiallahu anhu)
narrates: "When the length of your shadow (from the sun) is equal to your
height then perform the zuhr salaah. When the length of your shadow
becomes twice your height, perform the asr salaah. Perform the maghrib
salaah when the sun has set. Perform the esha salaah before
one-third (1/3) of the night passes. And perform the fajr salaah
while it is still dark." [Muwatta Imaam Maalik vol.1, pg.8, Hadith 9]
Masnoon Time For Zuhr Salaah
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
has said: "When the heat becomes very intense (after mid-day), then delay
the zuhr salaah until it cools down, for verily the intensity of
the heat is from the effects of Jahannam". [Sahih Muslim,
Hadith 615]
Masnoon Time For Asar
It was the noble habit of Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim) that he used to delay the performance
of asar so long as the sun remained white and clear. [Abu Daud;
Waqtul Asr]
Masnoon Time For Fajar
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
is reported to have said: "Perform the fajar salaah when the sky
brightens at the time of dawn (i.e. before sunrise) since this is a means
of earning greater reward. [Tirmidhi, Hadith 154]
Imam Tirmidhi explains that the majority
of the Sahaaba (radhiallahu anhum) used to perform fajar salaah
at this time (i.e. when the sky had brightened up).
Masnoon Method Of Iqaamah
Hazrat Bilal (radhiallahu anhu),
Rasulullah's (Sall Allahu alaihi wa Aalihi wa Sallim) muazzin, used to
call out the words of azaan and iqaamah twice. (This Hadith
is classified as Sahih — Musannaf Abdur Razzaak; see Aathaarus Sunan
v.1, pg. 53)
The muazzins of Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim), Abu Mahzoora (radhiallahu anhu)
and Thaubaan (radhiallahu anhu) also used to call out the azaan
and iqaamah in the above mentioned manner (i.e. by saying the words
twice). Allaamah Shawkani (R.A.) has affirmed the authenticity of the above
narrations in Naylul Autaar, (vol.2. pg.24.)
Covering of the Head During Salaah
Ibn Umar (R.A.) narrates that Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim) wore a white hat. (Tabarani
— Allama Suyuti has classified this Hadith as highly authentic: see Sirajul
Muneer; v.4, pg.112). It is written in Fataawa Thunaaiyya vol.
1, pg. 525), and in the Fatawaa of the Ahle Hadith Scholars (vol. 4 pg.291)
that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) always used to keep
his mubarak head covered during salaah. In the same books
it is also mentioned that to intentionally remove the headgear (hat) and
perform salaah bare-headed is contrary to the sunnah. (vol.
1, pg.523.)
To Raise the Hands upto the Earlobes
Hazrat Qataada (radhiallahu anhu)
relates that he saw Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) performing
his salaah. He relates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
used to lift his hands until they were in line with his earlobes. [Sahih
Muslim, ch. on Istihbaabur Raf’, Hadith 391]
To Tie the Hands Beneath the Navel
Hazrat Ali (radhiallahu anhu)
relates that the sunnah of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
is to place one hand over the other below the navel. [Abu Daud,
ch. on Wad’ul Yumna, Hadith 756]
The above-mentioned method of tying
the hands is also related by Hazrat Anas (radhiallahu anhu).
Reciting Bismillah Softly
Hazrat Anas (radhiallahu anhu)
states, "I have performed congregational salaah behind Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim), Abu Bakr, Umar and Uthmaan (radhiallahu
anhum) and I did not hear any one of them recite Bismillahir rahmaan
nir raheem" [Sahih Muslim, Hadith 399]
Imaam Tirmidhi (R.A.) states that
the majority of the Sahaba (radhiallahu anhum) also used to recite
Bismillah softly.
The Muqtadi (follower) Should
Listen and Remain Silent
Allah Ta’aala says: "When the
Qur’an is being recited then listen attentively and remain silent so that
Rahmah will be showered upon you".
Hazrat Abdullah Ibn Mas'ud, Abu Hurairah,
Abdullah Ibn Abbas and Abdullah Ibn Mughaffal (radhiallahu anhum)
state that this verse of the Quran was revealed with regards to the Khutba
(of Juma’ah) and with regards to Salaah. [Tafsir Ibn Kathir,
vol. 1 pg. 281]
The dictates of this verse of the
Holy Qur’an is that when the Imaam recites the Qur’an aloud, the
followers should listen attentively, and when he recites softly, the followers
should remain silent.
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) is reported to have said: "When you begin your congregational
prayers, straighten your rows. Thereafter when the Imaam says the takbeer
(i.e. when he says Allahu Akbar aloud) you must also say the takbeer.
However, when he begins the recital of the Qur’an, you must remain silent.
And when he recites walad daul leen then you should say Aameen".
By performing your salaah in this manner Allah Ta’ala will love
you." [Muslim; ch. on tashahhud]
(A similar Hadith has been
narrated by Abu Hurairah (radhiallahu anhu)-Imaam Muslim has attested
to its authenticity; ibid).
The muqtadi Must Not Recite Surah Fatiha
It is reported from Hazrat Ataa Ibn
Yasaar (radhiallahu anhu) that he questioned Hazrat Zaid Ibn Thaabit
(radhiallahu anhu) concerning reciting Qira’at with the Imaam.
Hazrat Zaid (radhiallahu anhu) answered: "There is no recitation
of the Glorious Qur’an in any salaah behind the Imaam". [Sahih
Muslim, chapter on Sujood-ut-Tilaawah, Hadith 577]
The Qiraat of the Imaam SUFFICES for
the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu
anhu) used to repeatedly say: "Whoever performs salaah behind
the Imaam, the Imaam’s qiraat suffices for him". (Sunan Baihaqi;
chapter on not reciting qiraat behind the Imaam — Imaam Baihaqi
(R.A.) has stated that this Hadith is Sahih.)
The Person Performing salaah Individually
Must Recite Surah Fatiha, Not the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu
anhu) was asked: "Must the muqtadi recite behind the Imam?"
He replied that the qiraat of the Imaam is sufficient for
the muqtadi. But if he performs salaah individually, then
he must recite qiraat. It was the practice of Hazrat Abdullah Ibn
Umar (radhiallahu anhu) also that he would not recite surah fatiha
behind the Imam. (In Aathaarus Sunan (Vol. 1 pg.89) this
Hadith has been classified as sahih).
Hazrat Jaabir (radhiallahu anhu)
narrates that the one who does not recite sura fatiha even in one
rakaat, his salaah is not valid. However, if he is behind
an Imam he must not recite surah fatiha. (This Hadith
has been classified as hasan — Tirmizi - ch. on not reciting
behind the Imaam). It is on the basis of this Hadith that Imaam
Tirmidhi (R.A.) has narrated from Imam Ahmad bin Hanbal (R.A.) [who was
the teacher of the ustaad of Imaam Bukhari (R.A.)] that the narration
"Whoever does not recite surah fatiha his salaah is not complete"
refers to one who performs his salaah alone. It does not include
the muqtadi (Jami’ Tirmidhi, ibid). In the above Hadith
it is very clearly mentioned that the muqtadi must not recite sura
fatiha.
"Aameen" Must be said softly
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
is reported to have said: "Do not hasten before the Imaam! When
he says the takbeer, then you should do the same. When he recites
Walad da ul leen, then you should say Aameen. When he makes
ruku’ then you should make ruku’. And when he says sami’-Allahu
liman hamidah then you should say Allahumma Rabbana wa lakal hamd".
[Sahih Muslim, Hadith 415]
With regards to the saying of Aameen
this narration is very clear and explicit. Like in the case where the Imaam
says Allahu Akbar and sami’-Allahu liman hamidah aloud, but
all the followers say "Allahu Akbar"and "Rabbana lakal hamd"
softly. In the same manner when the Imaam recites "walad daul
leen" aloud, the followers should say Aameen softly. It is also
reported from Abu Ma’mar that Umar (radhiallahu anhu) used to say:
"The Imaam will recite four things softly-Ta’awwuz, Bismillah, Aameen
and Rabbana Lakalhamd" (Aini Vol. 1 pg. 620)
Raising the Hands (upto the shoulders)
During Salaah
Hazrat Jaabir Ibn Samurah (radhiallahu
anhu) relates that once Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
came out of his house towards us and said: "Why is it that I see you all
raising your hands as though they are the tails of stubborn horses. Be
tranquil in salaah". [Sahih Muslim, Hadith 430]
This hadith alone makes it
clear that those narrations which mention the raising of the hands (during
the salaah) were narrated prior to the prohibition of this practice.
Proof from the PRACTICE of Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim)
Hazrat Abdullah Ibn Mas'ud (radhiallahu
anhu) said: "Shall I not show you the manner in which Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) performed his salaah?" Thereafter he performed
the salaah but he did not raise his hands except at the beginning
(of his salaah). [Tirmidhi, Hadith no.257] This Hadith
is classified Hasan. Ibn Hazm (R.A.) has declared it as sahih.
Ahmed Shakir (R.A.) has also declared it as sahih.
Proof from the Practice of the Sahaabah
(radhiallahu anhum)
It is related that Hazrat Ali (radhiallahu
anhu) used to raise his hands at the time of the first Takbeer (during
his salaah). Thereafter he did not raise them. [Sunanal Bayhaqi]
(The commentator of Bukhari Shareef,
Allaama Ibn Hajar, Allaama Zayla'i and Allaama ‘Aini (R.A.) have said that
this narration and its chain of narrators is Sahih)
One should take note of the fact
that the practice of Hazrat Umar, the remaining Khulafa-e-Raashideen,
Hazrat Abdullah Ibn Mas’ud and many more Sahaabah (radhiallahu anhu)
was the same, that they only raised their hands at the time of the first
takbeer. Imaam Tirmidhi (R.A.) also states that this was the practice
of a great number of the Sahaabah (radhiallahu anhum).
Jalsatul Istiraaha - Sitting
briefly After The 2nd Sajdah Of The First Or Third Rakaat
In a narration from the ibn Sahl (radhiallahu
anhu) it is mentioned that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
said the takbeer and simultaneously went into sajdah. Then
he said the takbeer and simultaneously stood up erect without sitting.
[Abu Daud, Hadith no. 966]
Imaam Bayhaqi (R.A.) has recorded
in his Sunan that this was the practice of Hazrat Abdullah Ibn Mas’ud (radhiallahu
anhu). Allaama Zayla'i (R.A.) has recorded in Nasabur Raayah
that the same procedure was the practice of Hazrat Umar, Ali, Abdullah
Ibn Zubeir and Abdullah Ibn Abbaas (radhiallahu anhu). (vol. 1,
pg. 289)
Likewise Allaamah Turkumaani has
recorded in Jauharun Naqi regarding several Sahaaba (radhiallahu
anhum) that it was their practice that after the first and third rakaat
they would stand up straight from sajdah without sitting. (vol.
1, pg. 125)
Tashahhud
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
is reported to have said: "When you sit during salaah (for Qa’dah
Akheerah, the last Qa’dah) read the following:-
"All oral, physical and monetary
worship is due to Allah alone. Salutations to you ‘O Nabi, and the
mercy and blessings of Allah be upon you. Peace be upon us and upon all
the righteous servants of Allah. I bear witness that none is worthy of
worship besides Allah and that Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim)
is his servant and messenger.)
Thereafter he would choose from the
supplications whatever he wished."
[Sahih Muslim, Hadith no.
402; Sahih Bukhari, chapter on Tashahhud].
Rasing the Index Finger During Tashahhud
It is narrated that when Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim) used to sit down to supplicate, (to
recite tashahhud) he used to place his right hand on his right thigh
and his left hand on his left thigh. He would indicate at the time of reciting
the shahadah by raising his index finger. He would also join the
ends of his thumb and middle finger (thereby forming a circle). [Sahih
Muslim, chapter on the description of sitting-Hadith no.579]
Durood Sharif
The Sahaabah-e-Kiraam (radhiallahu
anhum) inquired from Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
as to which durood should they recite (during salaah). Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim) replied: "Recite the following durood-
(trans: O Allah shower your mercy
upon Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) and the family of Muhammad
(Sall Allahu alaihi wa Aalihi wa Sallim) as you have showered your mercy upon
Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy,
Glorious. O Allah shower your blessings upon Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) and the family of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim)
as you have showered your blessings upon Ibrahim (A.S.) and the family
of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious.
Raising Both the Hands and Making Dua
It is narrated that Abdullah Ibn Zubair
(radhiallahu anhu) saw a man raising his hands and making dua
before completing his salah. When the person had completed his salaah,
Hazrat Abdullah Ibn Zubair (radhiallahu anhu) went up to him and
said: "Verily, Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) used to only
raise his hands and make dua after completing his salaah"
(the narrators of this Hadith are all trustworthy — Majmauz Zawaaid,
vol. 1, pg. 169).
It is also mentioned in the Fataawa
of Ahle Hadith (vol. 1, pg.190) as well as in Fataawa Nazeeriyyaa
(vol. 1, pg. 566) that in the light of the Sharia, the dua
after salaah is an authentically established practice and it is
mustahab to do so.
Sunnats BEFORE Salaat al-Zuhr
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
has said: "Whoever performs four rakaats before the fardh
of zuhr and four rakaats after it, Allah Ta’aala will make
him haraam upon the fire of Jahannam". [Tirmidhi,
Hadith no. 428]
Sunnats BEFORE Salaat al-Asr
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
has said: "May Allah show mercy upon that person who performs four rakaats
before the fardh of asr". [Tirmidhi, chapter on the
narrations regarding the four rakaats, Hadith no. 430]
Sunnats of Salaat al-Maghrib
Hazrat Abu Ma’mar (radhiallahu anhu)
has said that the Sahaabah (radhiallahu anhum) used to consider
4 rakaats after the Fardh of maghrib to be mustahab.
[Qiyaamul-Layl of Marwazi pg.58]
4 Rakaats Before Salaat al-Isha
Hazrat Sa’eed Ibn Jubair (radhiallahu
anhu) narrates that the Sahaabah (radhiallahu anhum) used to
regard the performing of four rakaats before the fardh of isha
as mustahab. [ibid. pg.58]
Three Rakaats of Witr
Hazrat A’yesha (radhiallahu anha)
is reported to have said (with regards to the tahajjud salaah of
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim): "He (Sall Allahu alaihi wa Aalihi wa Sallim) never used to perform more than eleven rakaats, whether
in Ramadhan or out of Ramadhaan. Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
would perform long rakaats in two units of four rakaats each
with such excellence and devotion which cannot be described. Thereafter
he would perform three rakaats of witr salaah". [Sahih
Muslim, chapter on salaatul layl, Hadith 738]
Reciting Qunoot Before Ruku’
Hazrat Aasim (radhiallahu anhu)
narrates: "I inquired from Hazrat Anas Ibn Malik (radhiallahu anhu)
concerning the qunoot of witr. He affirmed its occurrence
in the witr salaah. Then I asked whether it should be recited before
the ruku or after it. He replied: "It should be recited before the
ruku". I then informed him of a certain person who had heard him
(Hazrat Anas (radhiallahu anhu) saying that it should be recited
after ruku. Hazrat Anas (radhiallahu anhu) most vehemently
denied this". Furthermore he said: "Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
recited the qunoot after the ruku for only one month.(referring
to the qunootun naazilah)" [Sahih Bukhari, chapter on qunoot
before ruku].
In Musannaf Ibn Abi Shaybah
it is mentioned that for this very reason the Sahaaba-e-Kiraam (radhiallahu
anhum) used to recite the qunoot before ruku.
Allaama Ibn Hajar (R.A.) writes in
his commentary on Bukhari, Fath al-Bari that after analysing all
these narrations we learn that it was the normal practice to recite the
qunoot before ruku.
However on certain occasions (such
as the befalling of a calamity, etc.) the qunoot would be recited
after ruku. (vol. 1, pg. 291)
Salaam Should Be Made at the End of
the Witr salaah
Hazrat A’yesha (radhiallahu anhu)
narrates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) used to perform
three rakaats witr without making salaam in between (i.e.
after two rakaats.) [Zadul Ma’aad, pg.110]
Allama Ibn Hajar (R.A.) writes in
Fathul Baari, the commentary on Sahih Bukhari, that Hazrat
Ubay Ibn Ka’b, Hazrat Umar, Abdullah Ibn Mas’ud and Anas Ibn Malik (radhiallahu
anhum) used to make salaam at the end of three rakaats witr,
not in between. (vol. 1, pg. 291)
Two Rakaats Sunnah of Fajr
It is narrated that once Hazrat Abdullah
Ibn Mas'ud (radhiallahu anhu) reached the masjid whilst the Imaam
was leading the salaah of fajr with the congregation. Hence,
since he had not as yet performed the two rakaats sunnah of fajr,
he stood behind one of the pillars of the masjid and performed it (while
the jama’ah was in progress). Thereafter he joined the jamaat.
[Majmauz-Zawaaid, vol. 1, pg. 75]
This was also the practice of Abdullah
Ibn Abbas, Abu Dardaa and Uthmaan (radhiallahu anhum).
Qadha of the Two Rakaats Sunnah of Salaat
al-Fajr
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
is reported to have said: "Whoever did not perform the sunnah of
fajr should perform it after the sun rises". [Tirmidhi, Hadith
no. 423]
In the Muwwatta of Imaam Malik (R.A.)
it is narrated that this was also the practice of Abdullah Ibn Umar (radhiallahu
anhu).
Salaat al-Tarawih During The
Lifetime Of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
It is narrated that one night during
Ramadhaan Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) performed salaat
al-tarawih in the masjid. A group of Sahaabah joined him during his
salaah. The following night the same happened as the previous night
except that the number of followers had increased considerably. Hence on
the third (or fourth) night Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
did not come out to the masjid to perform salaat al-tarawih with
the people. The following morning he said to them: "Indeed I had seen your
eagerness (to perform the tarawih behind me), but for the fear that
this salaah will be made fardh (compulsory) upon you during
Ramadhaan, I did not come out to join you in the tarawih". [Muslim,
Hadith no.761]
Salaat al-Tarawih During the
Period of the Rightly-Guided Khulafa (TWENTY RAKAATS)
Hazrat Yazeed Ibn Ruman (radhiallahu
anhu) narrates that during the khilaafah of Hazrat Umar (radhiallahu
anhu) the Sahaabah used to perform twenty rakaats tarawih and
three rakaats witr salaah (with jamaat). [Muwwatta Imaam Maalik,
chapter concerning standing in salaah during Ramadhaan]
During the khilafah of Abu
Bakr (radhiallahu anhu) tarawih with jamaat was not in vogue.
The practice of performing twenty rakaats with jamaat in every night of
Ramadhaan and the completion of the entire Quraan began only during the
the khilaafat of Hazrat Umar (radhiallahu anhu). All the
Sahaabah present had agreed upon this practice. From then onwards including
the Khilafah of both Hazrat Uthmaan and Hazrat Ali (radhiallahu anhu)
upto this day the Muslim Ummah (at large) has followed this practice.
Twenty rakaats tarawih is
also performed in both the Masjids of Makkah and Madinah upto the present
time. However, it is tragic that in recent times a group of people have
conflicted with the consensus of the Sahaabah (radhiallahu anhum)
and the rest of the Ummah with regards to the number of rakaats in Tarawih
salaah.
The Takbeers Of Salaat al-Eid
Hazrat Abu Musa Ash’ari (radhiallahu
anhu) was asked regarding the number of takbeers that Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim) used to say in both the Eid salaahs.
He replied: "He (Sall Allahu alaihi wa Aalihi wa Sallim) used to say four takbeers
(in every rakaat), in the same way as he used to say the takbeers
in the salaat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu)
also confirmed this practice of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim).
[Abu Dawud, Hadith no. 1153]
Imaam Tirmidhi (R.A.) has also recorded
several narrations of similar meaning from Abdullah Ibn Mas'ud and other
Sahaabah-e-Kiraam (radhiallahu anhum).
Distance Of Shar’i Safar (Travel
in the Shariah)
It is narrated that Hazrat Abdullah
Ibn Umar and Abdullah Ibn Abbas (radhiallahu anhu) would perform
Qasr salaah and that they would also make iftaar (i.e. they
would not fast) whenever they travelled the distance of four burud.
Four burud is sixteen farsakh i.e. 48 miles. [Bukhari,
chapter regarding the distance upon which one will perform Qasr salaah].
It is mentioned in Fataawa Thunaiyya
that the majority of the Muhadditheen say that 48 miles is the correct
distance of Shar’i travel (safar). Nine miles is incorrect.
(vol.1, pg.482)
The Duration Of Time Pertaining To Qasr
Hazrat Abdullah Ibn Umar (radhiallahu
anhu) stated that whoever intends to stopover at any place along his
journey for fifteen days (or more), he should perform his salaah
fully (i.e. he should not perform Qasr salaah.) [Tirmidhi,
Hadith no. 548]
Manner of standing in the saff
(rows of the jamaah)
It is established from several ahadith
that the saff (row) should be absolutely straight and no gaps should
be left between the musallis (worshippers). However, some people
insist on spreading their feet and standing in such a manner that their
ankles touch the ankles of their neighbour. What is the reality of standing
in this fashion?
Those who stand in this way base
their practice upon a hadith narrated by Nu’maan bin Basheer (radhiallahu
anhu). He says: "Once Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
faced us and said: "Straighten your rows". He repeated this thrice. He
then said: "By Allah, you must most certainly straighten your rows or else
Allah Ta’ala will disunite your hearts". Hazrat Nu’maan bin Basheer (radhiallahu
anhu) says: "I then saw the people joining together their shoulders
and ankles". [Abu Dawood, Sahih ibn Khuzaima]
The concluding statement of Hazrat
Nu’maan (radhiallahu anhu) is also reported in Sahih Bukhari.
However, upon analysing this hadith,
several points come to light: Firstly, Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) never commanded the joining of the ankles. No hadith
has yet been found wherein Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
himself instructed the Sahaaba (radhiallahu anhu) to join
their ankles. The Sahaaba (radhiallahu anhu) had themselves adopted
this manner in order to fulfil the command of straightening the saff.
Secondly, this hadith clearly mentions that Nu’maan bin Basheer
(radhiallahu anhu) saw the Sahaaba (radhiallahu anhu) doing
this PRIOR to the commencement of the salaah. There is no
mention of this position being maintained even after the salaah
had commenced. Therefore we find that great muhadditheen such as
Hafiz ibn Hajar (R.A.) and Allama Shawkani (R.A.) have regarded this as
an extreme measure which was occasionally adopted by the Sahaaba (radhiallahu
anhu) to ensure that the saff is straight.
In fact, a hadith of Hazrat Anas
(radhiallahu anhu) makes it absolutely clear that this practice
was merely a measure adopted BEFORE the salaah to ensure
the straightening of the saff. He says: "If I had to do that (join
the ankles) with anyone of them (the taabi’een) today, they would
run like wild mules". [Fath al-Bari, vol.2, pg.176]
This simply means that the taabi’een
severely disliked that anybody should join their ankles with them. Several
points are understood from this: Firstly, Hazrat Anas (radhiallahu
anhu) had stopped doing this completely. Had this been a sunnah
and not just a manner of ensuring that the saff was straight, it
is impossible that Hazrat Anas (radhiallahu anhu) would have left
it out merely upon somebody disliking it.
Secondly, the taabi’een would
never have disliked it if they had observed many of the Sahaaba (radhiallahu
anhum) continuously practicing upon this. It was only due to the fact
that they had not generally observed the Sahaaba (radhiallahu anhum)
adopting this procedure that they disliked it. Hence this makes it crystal
clear that the Sahaaba (radhiallahu anhum) had only occasionally
adopted this practice to ensure the straightening of the saff. It
was not a sunnah in itself, otherwise they would never have left
it out.
It has already been made clear that
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) never himself instructed
the joining of the ankles, nor is there any mention of the Sahaaba (radhiallahu
anhum) having maintained this position even IN salaah.
However, if for a moment we do accept that this position must be adopted
during the course of the salaah as well, the question is: In which
posture of salaah must this position be maintained? Must it be maintained
during qiyaam, ruku, sajdah and qa’dah or in only some of
these postures? If one says that the ankles should be joined only in the
qiyaam posture, on what basis were the other postures excluded?
If it is argued that it is difficult to do so in ruku and sajdah,
the same could be said for qiyaam, since to stand with one’s feet
spread apart is naturally awkward and hence it presents a certain amount
of difficulty and uneasiness for many people. In short, this practice is
not established as a sunnah of salaah. It was merely adopted
initially by the Sahaaba (radiallahu anhum) BEFORE the commencement
of salaah to ensure that the rows are straight.
And Allah Ta’ala Knows Best
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