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The Profile of a Muslim (Mu’min) according to the Quran

These verses from the Quran sketch the Profile of a Muslim (Mu’min). Success for a Muslim doesn’t automatically follow belief. It requires fulfillment of certain conditions.

1. Successful indeed are the believers.

2. Those who offer their Salat (prayers) with all solemnity and full submissiveness.

3. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden).

4. And those who pay the Zakat.

5. And those who guard their chastity (i.e. private parts, from illegal sexual acts)

6. Except from their wives or (the slaves) that their right hands possess, – for then, they are free from blame;

7. But whoever seeks beyond that, then those are the transgressors;

8. Those who are faithfully true to their Amanat (all the duties which Allah has ordained, honesty, moral responsibility and trusts) and to their covenants;

9. And those who strictly guard their (five compulsory congregational) Salawat (prayers) (at their fixed stated hours);

10. These are indeed the inheritors

11.Who shall inherit the Firdaus (Paradise). They shall dwell therein forever.

We as Muslims therefore should ensure the following:

• Offer prayers regularly at the fixed times and by consciously standing in front of The Almighty Allah with total submission.
• Become cognizant about what Allah has forbidden and making a conscious effort to stay away from it. Just as we love to keep our bodies clean, we should be concerned about keeping our hearts untainted and pure by guarding ourselves from all that is dirty, evil, false and worthless in our talk, and from everything else that we have been forbidden.
• Promptly pay Zakat as soon as it is due and not delaying or making excuses, for the Zakat amount is ‘poor due’ and doesn’t belong to us.
• Not become brazen about matters pertaining to sex, or immune to shamelessness and promiscuity. Preserving human dignity and decency paves the way for a healthy society.
• Find legitimate gratification of desires only in our spouses.
• Not betray trust or go back on one’s word.

These verses explicitly convey that abiding by these get us into Paradise for eternal happiness!

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The Importance of “Lá iláha illalláh”

The belief in the words of “Lá iláha illallah” cause one to enterIslam, to refute all deities and accept Allah as the only God and Lord of the Universe and what it contains. No one can be a Muslim without believing and adhering to the tenets of of Lá iláha illallah.

Lá iláha illallah is the belief in the divine lordship of Allah (referred to as “ruboobiyyah”), meaning believing that Allah is the only one power who creates, gives life and death, and maintains the affairs of all that’s in this universe.

Lá iláha illallah is the belief in the divine nature (referred to as “uloohiyyah”), meaning believing that Allah is the only one to whom people should devote their words and actions of worship. None therefore should be worshipped but Him.

Lá iláha illallah is the belief in the names and attributes of Allah (referred to as “al-asma’ wa’l-sifaat”), which means affirming what Allah has affirmed for Himself of names and attributes, and denying any attributes that Allah has said are not His, without denying any of His attributes or likening any of His attributes to the attributes of any of His creation.

The excerpts of the sermon that follows later in this post is on the topic of Lá iláha illallah and was delivered by the Muslim leader Umar bin Abdul Aziz who sometimes is considered as the fifth caliph in Islam. He was from the Umayyad dynasty and ruled the Muslims from 717 to 720 CE. He was the great-grandson of the companion of the Prophet Muhammad, Umar bin Al-Khattab. Within Islamic history, he was known to be extremely pious and disdainful of worldly luxuries. He preferred simplicity to the extravagance that had become a hallmark of the Umayyad lifestyle, depositing all assets meant for the caliph into the public treasury. He abandoned the caliphate palace and instead preferred to live in modest dwellings.

Umar bin Abdul Aziz delivered the sermon (excerpts follow) on assuming the leadership of the Muslims and highlights the importance of living by the tenets of Láiláha illallah.

All praise is due to Alláh, Who opened the doors of knowledge to those who strived in His worship by granting them the key that is Lá iláha illallah (there is no deity worthy of worship except Alláh).

He resurrected the hearts of the knowledgeable worshippers and filled the cups of those who always remember Him from the fountain of Lá iláha illallah.

He perfected the creation, brought them into existence and sealed this perfection with Lá iláha illallah.

He Who created the fetus from a worthless fluid (semen) so that mankind may worship Him with Lá iláha illalláh.

He sent the Messengers to deliver the good news of this Word Lá iláha illalláh and to warn against whatever contradicts it and to understand its implications.

Lá iláha illalláh is the pillar of the religion and the Thick Rope of Alláh; those who adhere to Lá iláha illalláh will never earn failure.

Verily, the minds of the ignorant ones were led astray and the hearts of the stubborn infidels have earned misguidance on account of their taking two gods, even after the full moon of Lá iláha illallah has risen.

“So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women.” Quran (47:19)

Muhammad (peace be upon him) embraced this word and declared it. So! Fear Alláh the Exalted and renew your faith by night and by day by contemplating the meanings of Lá iláha illalláh.

O you who have wisdom! Seek your means of (eternal) success granted only to the people of Lá iláha illalláh.

Surely, Lá iláha illalláh is the Word of Islam and the key to the Dwelling of Peace (Paradise).

Verily, the heavens and earth would never have remained, nor would anyone acquire safety on the Day of Gathering except by Lá iláha illalláh.

The humankind divided into two parts and went two separate ways: a group of them adhered to Lá iláha illalláh and the other group strayed away from it. They refused it because they knew that the religion of their ancestors would be annulled if they embraced Lá iláha illalláh. All praise is due to He Who made His slaves different from each other with His Wisdom and Will. Indeed, this is one of the proofs to Lá iláha illalláh.

Tuba (a tree in Paradise) is for those who know the meaning of this testimonial, agree with it and practice its implication inwardly and outwardly. By doing so, they would be realizing and tasting the true essence of Lá iláha illalláh. Verily, woe to those who were driven by the devil to fall into polytheism! They became filled to the top with associating others with Alláh in worship and consequently refused with arrogance to submit to Lá iláha illalláh.

Have you not heard Alláh’s Statement:

“And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth (i.e. believed in the Oneness of Allah, and obeyed His Orders), and they know (the facts about the Oneness of Allah).” Quran(43:86)

The true essence of Lá iláha illalláh entails directing all acts of worship, intentions and thoughts to Alláh Alone rather than any other object. All other objects of worship are annulled and refuted by Lá iláha illalláh. This is what is meant by disbelieving in Taghut and believing in Alláh Alone, and this is how the heart is purified of anything that is not for Alláh Alone, and cleansed from the intention to commit whatever Alláh has prohibited or dislike for whatever He has commanded.

This is the true essence of Lá iláha illalláh, contrary to the practice of those who utter this testimonial with their words, but contradict it with their actions. These people, do not benefit from saying La iláha illal/ah.

Directing any act of worship to other than Alláh and associating any among the creation with Him in worship are acts of disbelief, even if one pronounced La iláha illalláh a thousand times with his tongue. It was once said to Al Hasan Al-Basri: "Some people say that those who proclaim La iláha illalláh shall enter Paradise." He said, "Yes. For those who proclaim this word and fulfill its implications and requirements, then saying La iláha illalláh shall enter them into Paradise." In addition, Wahb bin Munbih asked: "Is not La iláha illalláh the key to Paradise?" He said, "Yes. However, every key has teeth; if you use a key that has teeth it will open for you, otherwise it will not open."

Therefore, these types of people will not benefit from proclaiming La iláha illalláh because they do not say it from their hearts.

We advise you, O Muslims, to never think that Shirk (Polytheism, which contradicts La iláha illalláh is far away from you, because there are tremendous hindrances and lures that seek to corrupt the sincerity of your uttering La iláha illalláh.

Where are those who associate none with Alláh in regards to their love, fear, hope and worship? Where are those who direct their humbleness, submissiveness, reverence, intention and reliance to Alláh Alone, all the while trusting in Him for each and every thing? All these qualities are parts of the meaning of La iláha illalláh.

O slaves of Alláh, rush to the forgiveness of your Lord and a paradise as wide as the heavens and earth prepared for the Muttaqin (the pious). They are those who fulfill the duties and responsibilities of La iláha illalláh. They are those, who have not placed any other iláh (god) along with Alláh.

Verily, I am a plain warner to you from Him. Hold on to the pillars of La iláha illalláh. Surely, those who reject what La iláha illalláh rejects, assert what it asserts…, then this word will elevate them to the highest grades the grades of La iláha illalláh.

May Alláh direct us all to the blessings of the Noble Qurán and benefit us in whatever is in it of the Áyát and Wise Dhikr. I say this and ask Alláh the Great, and the Most Honored for forgiveness for me, you and all Muslims for every sin. Seek His forgiveness, for He is the Most Forgiving, Most Merciful. {Source: Selected Friday Sermons}

Consider this hadith on the value that Allah the Exalted placed onLa iláha illalláh

Abu Sa`eed al-Khudri said, that the Messenger of Allah (peace be upon him) said:

“Moses (Alayhi salam) said: O Lord! Teach me something that I can remember You with and I can supplicate You with. Allah said:“Say ‘La ilaha ill Allah’, O Musa.” He (Musa) said: All of your servants say this. He (Allah) said: “If the seven Heavens and those who dwell in them other than Me and the seven Earths are put into one pan (of the scale) and ‘La ilaha ill Allah’ is put into the other; ‘La ilaha ill Allah’ would be heavier.” [Ibn Hibbaan and Haakim]

The Messenger of Allah (Sall’Allahu alayhi wa salam) said (narrated by Jabir bin `Abdullah):

“The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.” [At-Tirmidhi, An-Nasa'i and Ibn Majah]

Let’s ensure that we never forget to make the letters La ilaha illallah a constant part of our living moments and to live by what those letters stand for. Remember, our success in this life and the hereafter is all tied to La ilaha illallah.

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Seeking Closeness to Allah (Waseelah to Him)

Waseelah means “means” and in Quranic terms it means seeking closeness to Allah. We all wish to seek Waseelah to Allah. Obviously, if we are closer to Allah, we will enjoy numerous benefits in this life and the hereafter. If Allah is happy with us, our Duas can be responded to faster, He will protect us from the challenges of this life, and in general, we can enjoy a better life.

This article summarizes the concept of ‘waseela’ and how others may have misinterpreted the message of Quran related to this concept.

First, consider this verse of Surah Al-Maeda (Chapter 5):

O you who believe! Do your duty to Allah and fear Him. And seek the Waseela (means of approach to Him), and strive hard in His Cause (as much as you can), so that you may be successful. (Quran, 5:35)

In the above verse, “seek the Wasilah to Him”, pertains to drawing close to Allah by adhering to the pillars of Faith, the laws of Islam and acts of Ihsan (excellence in the religion).

This topic is important because many mistakenly believe in seeking Wasilah to Allah through other people and illegal means. The tenets of Tawheed make it clear without a doubt that seeking the means of approach to Allah by mentioning the grade and status of people or any of His creation is an innovation that can lead to shirk and Kufr. Let’s remind ourselves that Arabs during the prophet’s time although believed in Allah but mistakenly used idols to provide them that “access” to Allah and for them to “get closer to Him.” Therefore, such a practice is considered shirk in the eyes of mainstream sunni scholars that puts one person out of the fold of Islam.

One example of the above is trying to draw close to Allah by calling on the dead or people who are absent, asking them for help, and so on. This is a form of major shirk (shirk akbar), which goes against Tawheed and means that a person is no longer considered to be a Muslim. Calling upon Allah, whether it is for a purpose such as asking Him to grant some benefit or to ward off some harm, or as an act of worship to express humility and submission before Him, can only be addressed directly to Allah. If Dua or prayers are addressed to anything or anyone else, this is shirk. [3]

Allah says in the Quran:

“And whoever invokes (or worships) besides Allah, any other god, of whom he has no proof, then his reckoning is only with his Lord. Surely, al-kaafiroon (the disbelievers in Allah and in the Oneness of Allah) will not be successful.” [Quran (Surah Al Muminoon, Verse 117)]

Another misguided practice is to ask Allah through the name of Allah’s prophets. That, too, in Islam is prohibited. The prophet (s) brought Allah’s message to mankind but that fact doesn’t sanction the practice of using the prophet’s name (or anyone else’s) to seek closeness to Allah unless there was something specific that the prophet (s) instructed to us in his teachings. Instead, we ought to follow the prophet’s teachings to seek closeness to Allah (not use his name to seek closeness to Allah.) Let’s remember that the prophet (s) was only a human and if we are to ask Allah, we are to ask Him directly. Ibn Taymiyyah stated the following on this topic:

The wasilah, the means which God has asked us to take in order to approach Him, only means that we should perform obligatory and supererogatory works. It means nothing else. Furthermore, what obligatory duties and what supererogatory works we should engage in has been defined by the Prophet. Hence, to take the wasilah means nothing but to follow what the Prophet has taught. As for approaching God through the Prophet (tawassul bi al-nabi), it is, first of all, through belief in him and obedience to his commands. Next, it is through his prayers and his intercessions, the former in this life and the latter on the Day of Judgment. Both are perfectly right, and completely agreed upon among the Muslims. But if it is taken to mean adjuring God in the name of the Prophet or beseeching Him in his name, none of his Companions ever did that in his life or after his death.

He further states the following:

This means that the wasilah which God has asked us to seek, and which He has advised His angels and prophets to seek is the performance of obligatory and supererogatory works. Everything which is obligatory or desirable is included in the wasilah, and what does not fall into these two categories is not part of wasilah, that is, things that are forbidden, undesirable or permissible. Moreover, the obligatory and the desirable are defined by the Prophet and enjoined as duty or commended by him. All this follows from faith in the Prophet. In short, the wasilah which God has asked us to seek is to approach Him through submission to what the Prophet has taught; there is no way to God other than that.

Seeking to approach Allah, therefore, by virtue of the status and virtues of some created being, such as saying, “O Allah, I ask You by virtue of Your Prophet” and so on. This is allowed by some of the ‘ulama’, but this opinion is da’eef (weak). The correct view is that it is definitely haraam, because there can be no tawassul in dua except by virtue of the Names and Attributes of Allah. [4]

Allah says in the Quran:

The meaning and interpretation of the above is:

56. Say (O Muhammad SAW): “Call unto those besides Him whom you pretend (to be gods like angels, Iesa (Jesus), Uzair (Ezra), etc.). They have neither the power to remove the adversity from you nor even to shift it from you to another person.”

57. Those whom they call upon (like Iesa (Jesus) son of Maryam (Mary), Uzair (Ezra), angel, etc.) desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they (Isa (Jesus), Uzair (Ezra), angels, etc.) hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!

Quran – Surah Isra, Verses 56-57

Again, seeking closeness to Allah comes through following the teachings of the prophet (s). One, for example, can seek closeness to Allah through actions such as the following:

• Invoke Allah by His names and attributes
• Recognize Allah’s favors and bounties
• Avoid what Allah has disallowed
• Be dutiful to parents and keep your relations
• Be kind to His creation
• Trust in Allah for all your matters
• Dhikr and Forgiveness
• Love your prophet
• Be kind to the orphans
• Clean your heart
• Abandon the evil inner self commands
• Develop perfect sincerity in your actions
• and so on.

Finally, let’s review this hadith by the prophet where he tells us about what Allah mentions about us getting closer to Him:

Narrated by Abu Huraira: Allah’s Apostle (Peace be Upon Him) Said,

Allah SWT Said,

I will declare war against him who shows hostility to a pious worshipper of mine. and the most beloved things with which my slave comes nearer to Me, is what I have enjoined upon him;

And my slave keeps on coming closer to me through performing Nawafil (Prayer or Doing extra deeds besides what is obligatory) until I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks;

And if he asks Me, I will give him, and if he asks my protection, I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.” [Bukhari Sharif Volume 8, Book 76, Number 509]

References:

[1] Source: Based on the sermon by Shaikh Abdul Rahman Al-Saadi mentioned in Fawakih Ash-Shahiyyah (p. 36).

[2] Source: [Fatawa Ibn Taymiyyah 1:199-203.222-3] / Also mentioned in “Ibn Taymiyyah Expounds on Islam”

[3] [4] islamqa.info

— End

Faday

Sifatus Salaah

 

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Sifatus Salaah
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The Method of Salaah in the Light of Authentic Ahadith by Shaikh Muhammad Ilyas Faisal Madina of al-Munawwara. Translated By Maulana Abdul Qadir Vawda (Madrasah Taleemuddeen)

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 (sallallahu alaihi wa sallam)?" "Obviously the Deen of Rasulullah (sallallahu alaihi wa sallam)," 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 (sallallahu alaihi wa sallam). 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 (sallallahu alaihi wa sallam). Their followers are hence also following the same Deen — the Deen of Rasulullah (sallallahu alaihi wa sallam).

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"Ask those of knowledge if you do not know." (43:7) 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. applies directly to oneself:

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 (sallallahu alaihi wa sallam).

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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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,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 MasaalikAathaarus Sunan, etc. one will have to undertake a thorough study of the following books of (8)

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 muqallidtaqleed). 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 (sallallahu alaihi wa sallam). 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 HanafisDeen of Rasulullah (sallallahu alaihi wa sallam.) — 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. (one who has abandoned 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

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 Taleemuddeen. 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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, pg.92) that this narration is Sahih. Allamah Shawkani (R.A.) has also affirmed this in Naylul Awtaar (Vol. 1, pg. 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 (sallallahu alaihi wa sallam) 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 Asr

It was the noble habit of Rasulullah (sallallahu alaihi wa sallam) that he used to delay the performance of asarAbu Daud; Waqtul Asr] so long as the sun remained white and clear. [

Masnoon Time For Fajr

Rasulullah (sallallahu alaihi wa sallam) is reported to have said: "Perform the fajr 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 (sallallahu alaihi wa sallam) muazzin, used to call out the words of azaaniqaamah twice. (This Hadith is classified as Sahih — Musannaf Abdur Razzaak; see Aathaarus Sunan Vol. 1, pg. 53) and

The muazzins of Rasulullah (sallallahu alaihi wa sallam), 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 (sallallahu alaihi wa sallam) wore a white hat. (Tabarani — Allama Suyuti has classified this Hadith as highly authentic: see Sirajul Muneer; Vol. 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) performing his salaah. He relates that Rasulullah (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam), 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 hamidahAllahumma Rabbana wa lakal hamd". [Sahih Muslim, Hadith 415] then you should say

With regards to the saying of Aameen this narration is very clear and explicit. Like in the case where the ImaamAllahu 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) says

Raising the Hands (upto the shoulders) During Salaah

Hazrat Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam)

Hazrat Abdullah Ibn Mas'ud (radhiallahu anhu) said: "Shall I not show you the manner in which Rasulullah (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) as to which durood should they recite (during salaah). Rasulullah (sallallahu alaihi wa sallam) replied: "Recite the following durood-

(trans: O Allah shower your mercy upon Muhammad (sallallahu alaihi wa sallam) and the family of Muhammad (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) and the family of Muhammad (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) 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 rakaatsFardh of maghrib to be mustahab. [Qiyaamul-Layl of Marwazi pg.58] after the

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 (sallallahu alaihi wa sallam): "He (sallallahu alaihi wa sallam) never used to perform more than eleven rakaats, whether in Ramadhan or out of Ramadhaan. Rasulullah (sallallahu alaihi wa sallam) would perform long rakaatsrakaats 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] in two units of four

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 (sallallahu alaihi wa sallam) recited the qunoot after the ruku for only one month.(referring to the qunootun naazilah)" [Sahih Bukhari, chapter on qunootruku]. before

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 (sallallahu alaihi wa sallam) 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 Imaamsalaah of fajr with the congregation. Hence, since he had not as yet performed the two rakaats sunnahfajr, 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] of was leading the

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 (sallallahu alaihi wa sallam) is reported to have said: "Whoever did not perform the sunnah of fajrTirmidhi, Hadith no. 423] should perform it after the sun rises". [

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 (sallallahu alaihi wa sallam)

It is narrated that one night during Ramadhaan Rasulullah (sallallahu alaihi wa sallam) performed salaat al-tarawihsalaah. 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 (sallallahu alaihi wa sallam) 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 tarawihsalaah will be made fardh (compulsory) upon you during Ramadhaan, I did not come out to join you in the tarawih". [Muslim, Hadith no.761] in the masjid. A group of Sahaabah joined him during his behind me), but for the fear that this

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 (sallallahu alaihi wa sallam) used to say in both the Eid salaahs. He replied: "He (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam). [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 (sallallahu alaihi wa sallam) 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 (sallallahu alaihi wa sallam) never commanded the joining of the ankles. No hadith has yet been found wherein Rasulullah (sallallahu alaihi wa sallam) 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 hadithradhiallahu 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. clearly mentions that Nu’maan bin Basheer (

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 (sallallahu alaihi wa sallam) 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.