INTRODUCTON
Very
often the following question is posed to many people: "Do
you follow the Deen
of Imaam Abu Hanifa (R.A.) or the Deen
of Rasulullah (sallallahu
alaihi wasallam)?" "Obviously the Deen
of Rasulullah (sallallahu
alaihi wasallam)," 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 wasallam). 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 wasallam). Their followers
are hence also following the same Deen
— the Deen of Rasulullah
(sallallahu alaihi wasallam).
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." (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.
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 wasallam).
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
wasallam) 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 wasallam) 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 wasallam) 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 wasallam) 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 wasallam) 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 wasallam) 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
(sallallahu alaihi wasallam). 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
(sallallahu alaihi wasallam.)
— 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
(sallallahu alaihi wasallam)
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 wasallam) said: "Whoever performs wudhu and makes masah over his nape, he will be saved from wearing a necklace (of
fire) around his neck on the the day of judgement". The famous
commentator of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A),
writes in his book Talkheesul Habeer (vol. 1: p.92) that this
narration is Sahih.
Allamah Shawkani (R.A.) has also affirmed this in Naylul
Awtaar (vol. 1, p.204).
Performing
Masah Over Ordinary Socks
(i.e.
cotton, woolllen, polyester, etc.) It is not permissible to make
masah over ordinary
socks (cotton, woollen, nylon, etc. — i.e. all socks other than
leather socks) in wudhu. There is no authentic narration sanctioning
this practice. In the commentary of Tirmidhi,
Tuhfatul Ahwazee, the
famous Ahle Hadith scholar Allamah Mubarakpuri,
has written that this practice of making masah
on woollen, cotton, nylon socks and socks made from similar materials
is not established from any authentic Hadith (vol. 1, pg.333).
Many other high ranking scholars of the ghair
muqallid sect (those who do not prescribe to taqleed)
have refuted this practice and declared it as impermissible. (see
fatawa Nazeeriah; 1:423)
Prescribed
Times For The Five Daily Salaah
Hazrat
Abu Huraira (radhiallahu
anhu) narrates: "When the length of your shadow (from
the sun) is equal to your height then perform the zuhr
salaah. When the length of your shadow becomes twice your
height, perform the asr
salaah. Perform the maghrib salaah when the sun has set. Perform
the esha salaah before
one-third (1/3) of the night passes. And perform the fajr salaah while it is still dark." [Muwatta Imaam Maalik vol.1,
pg.8, Hadith 9]
Masnoon
Time For Zuhr Salaah
Rasulullah
(sallallahu alaihi wasallam)
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 (sallallahu alaihi wasallam) 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
(sallallahu alaihi wasallam)
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 (sallallahu
alaihi wasallam) 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
(sallallahu alaihi wasallam),
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.)
Characteristics
of the Salaah
Covering
of the Head During Salaah
Ibn
Umar (R.A.) narrates that Rasulullah (sallallahu alaihi wasallam) 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 (sallallahu alaihi wasallam) 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 wasallam) performing his salaah.
He relates that Rasulullah (sallallahu
alaihi wasallam) 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 wasallam) 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 wasallam), Abu Bakr, Umar and Uthmaan (radhiallahu anhum) and I did not hear any one of them recite Bismillahir rahmaan nir raheem" [Sahih Muslim, Hadith 399]
Imaam
Tirmidhi (R.A.) states that the majority of the Sahaba (radhiallahu
anhum) also used to recite Bismillah
softly.
The
Muqtadi (follower) Should
Listen and Remain Silent
Allah
Ta’aala says: "When the Qur’an is being recited
then listen attentively and remain silent so that Rahmah will
be showered upon you".
Hazrat
Abdullah Ibn Mas'ud, Abu Hurairah, Abdullah Ibn Abbas and Abdullah
Ibn Mughaffal (radhiallahu
anhum) state that this verse of the Quran was revealed with
regards to the Khutba (of Juma’ah)
and with regards to Salaah. [Tafsir
Ibn Kathir, vol. 1 pg. 281]
The
dictates of this verse of the Holy Qur’an is that when the Imaam
recites the Qur’an aloud, the followers should listen attentively,
and when he recites softly, the followers should remain silent.
Rasulullah
(sallallahu alaihi wasallam)
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 wasallam)
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 (up to the shoulders) During Salaah
Hazrat
Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (sallallahu alaihi wasallam) 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 wasallam)
Hazrat
Abdullah Ibn Mas'ud (radhiallahu anhu) said: "Shall I not show you the manner in which
Rasulullah (sallallahu alaihi
wasallam) 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 wasallam) 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 wasallam)
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 wasallam) 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 wasallam) 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 wasallam) as to which durood
should they recite (during salaah).
Rasulullah (sallallahu alaihi
wasallam) replied: "Recite the following durood-
(trans:
O Allah shower your mercy upon Muhammad (sallallahu alaihi wasallam) and the family
of Muhammad (sallallahu
alaihi wasallam) 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 wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your blessings upon
Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are
Praiseworthy, Glorious.
MISCELLANEOUS
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 wasallam) 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 wasallam)
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 wasallam)
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 (sallallahu
alaihi wasallam): "He (sallallahu
alaihi wasallam) never used to perform more than eleven rakaats, whether in Ramadhan or out of
Ramadhaan. Rasulullah (sallallahu
alaihi wasallam) 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 (sallallahu alaihi wasallam) 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 (sallallahu
alaihi wasallam) 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
(sallallahu alaihi wasallam)
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 (sallallahu alaihi wasallam)
It
is narrated that one night during Ramadhaan Rasulullah (sallallahu alaihi wasallam) 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 (sallallahu
alaihi wasallam) 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 far
