-
Introduction
-
Masnoon
Method of Wudu
-
Prescribed
Times For The Five Daily Salaah
-
Characteristics of the
Salaah
-
Miscellaneous
INTRODUCTION
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, woolen,
polyester, etc.) It is not permissible to make masah over ordinary
socks (cotton, woolen, 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 mercy 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 INsalaah.
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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