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DUAS TO BE RECITED DURING NIGHT TIME, AFTER EVERY SALAH & WISPHERS OF SHAYTAN

Article is divided into 3 headings: I) DUAS TO BE RECITED DURING NIGHT TIMEII) DUAS TO BE RECITED AFTER EVERY SALAHIII) DUAS FOR WISHPERS OF SHAYTAAN   I) DUAS TO BE RECITED DURING NIGHT TIME Make Ablution and before going … Continue reading

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Prophetic Prayer or Imam’s Prayer?.

Prophetic Prayer or Imam’s Prayer ?

Aspects of the Salaat
with evidences used by the Hanafi Madhhab
Sifatus Salaah The Method of Salaah in the Light of
Authentic Ahadith
Shaikh Muhammad Ilyas Faisal,
Madina al-Munawwara

_______________________________

I found this book on internet and i read it, so i found many wrong things in it and i think the
author of this book has mistaken intentionally or not (Allah knows best). But here i like
to discuss it.
It can be found here :
http://www.masud.co.uk/ISLAM/misc/salaah.htm#4.3

The Author states :

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 to Call ourselves, Hanafi?
Are not we ordered to call ourselves as Muslims?.

It is mentioned in Surah Zumar Chapter 39 Verse 12:

“And I am commanded to be the first of Muslims”

Secondly, We believe in Jesus Christ (P.B.U.H) but we don’t call ourselves as Christians.
Even if Moses (p) were alive he would be following Prophet Muhammad (s). That’s what the
Imam Abu Hanifah (rah) said that “If any of his fatwa contradicts the Quran and Sahih Hadith
Throw it on the wall”
The author stated clearly that the Imams didn’t invent their own Deen. So we are obliged to follow
the Deen of RasulAllah (s). So if anything contradicts with Prophet (s) we have to leave it as the 4 Imams said.

I like to also mention People accuses that The narrators of Bukhari and Muslim, which are the 2 Sahihs after the Qur’an and there is consensus on it, that the narrators of it were doing Taqlid of the Imams. This is a Blattant lie.

Ibn e Hazm has wrote several narrators of Bukhari and Muslim, who didn’t done taqleed :

Ahmad bin Hanbal, Isaq bin Rahuya, Abu Abid, Abu Khaisma, Mohammad Bin Yahya Al-Zahali, Abu Bakr Bin Abi Shaiba, Usmain Bin Abi Shaiba, Saeed Bin Mansoor, Qutaiba, Masrad, Al-Fazal Bin Dakain, Mohammad Bin Al-Masni, Ibn-e-Numair, Muhammad Bin Alay, Sulaiman Bin Harb, Yahya Bin Saeed Al-Qaatan, Abdur Rahman Bin Mahdi, Abdur Razzaq, Waqi, Yahya Bin Adam, Ibn e Al-Mubarak, Muhammad Bin Jafar, Ismail bin Aliya, Affan, Abu Assam Al-Nabeel, Lais Bin Saad, Awzai, Sufyan Suri, Hamd Bin Ziad, Hasshim, Ibn e Ibi Zaib others and I.

[Al Rad Ali Man Al-Khald Ali Al-Radh Al-Suyuti Page 136,137]

There is no valid proof that there was even a single narrator of Bukhari and Muslim, was a Muqalid.

Then author went on to prove that we have to Follow one Imam:

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.

A counter question from our side, Since Talqeed is for a Layman and are you capable of understanding big Fiqh of Abu Hanifah (rah), which is only attributed to him. How can you do talqeed of Him when he had died, Now you’re also not capable of understand Fiqh (almost the Madarsas of Hanafis teach Fiqh in 6 or 8 years) He didn’t write any single book, or had he done the Tafsir of which Ayat ? or Commentary of any Hadith ?. Obviously a layman through whom the Hanafis try to prove taqleed, how can he understand himself Fiqh. Obviously he will consult a scholar, now when he is consulting a scholar it will not called as Taqleed. Because If he consults a Muqallid Scholar he can’t be a Muqalid of a Muqalid. Asking someone is not talqeed, So why shouldn’t he consult a Scholar of Quran and Sunnah rather than a Muqalid. And when that scholar is capable of understanding Fiqh, then why can’t he understand Quran and Hadith. These all are just lame excuses. We respect Abu Hanifah (rah) because he was amongst the Salaf but no one even his students didn’t called him Muhaddith. So there is no book available of Abu Hanifah how he will do Taqleed? or Understand himself the contradictory Fiqh?. In both the cases he has to consult the Scholar, so he should consult the scholar of Quran and Sunnah.

If such was the case, then why only Imam Abu Hanifah (rah) get the this oppurtunity of whom taqlid to be done? Why didn’t he mentioned in his life that People should do his taqlid. Rather he prohibited from it :
When Imam Abu Hanifa (rahimaullah) was asked about to do taqleed of Tabaen
He replied : “I cannot do taqleed of a Tabaen, It is harram and he is a human being like us he could make mistakes”
(Nur-ul-Anwer Page#219, Publisher Yusufi) It is a Hanafi Fiqh Book.

When Imam Abu Hanifah was not aware of the Deen of whom he was doing taqlid amongst the 4000 of this teachers (as the author stated)? But this is a blattant lie as mentioned above that Imam Abu Hanifah didn’t do taqlid.
A Layman has to ask the People of the Knowledge with the reference that where such and such it is mentioned. As mentioned in the Qur’an “Ask those of knowledge if you do not know” (43:7)
If a Layman follows by asking scholar from the references of Quran and Sunnah it is not taqlid :

Qazi Muhammad Ali Thanvi Hanafi (dH 1191) :
To follow Rasul (s) and Ijma is not taqleed, and similarly following of a common man to any Mujtahid (his Jirra) and a Qazi’s decision due to witnesses proof is not taqleed
[ Kashf Astalahat Al-Funoon Volume 2 Page 1178 ]

But the least he can do, he can ask from the Ahle-ilm, otherwise why didn’t Imam Abu Hanifah when he was a layman didn’t done taqlid or anyone before him?.

But “Follow Allah ans His Rasul” (3:32) and “if you differ then again refer to Allah and His Rasul” (4:59) That’s why Imam Abu Hanifah (rah) said i don’t taqlid and throw my fatwa if it contradicts Quran and Sahih Hadith. Otherwise the people which has been described as the best generation would be the first who were doing taqlid but it is refuted from the Hanafi Scholar itself:

Shah Waliullah Dehalwi said :

For the first two centuries of the Hijra era people were not aware of any Madhhab, as fact of the matter, no Maddhab existed at that time. For that reason nobody knew any Madhhab and did not follow anyone except Allah’s Messenger, Venerable companions of Allah’s Messenger, the Tabaen and the succeeding generation of the Tabaen followed their consensus and [red]did not follow any individual[/red]. So anybody who ignores the consensus and opts all the sayings, verdicts and views of any one Imam and does not try to search and confirm it from the two basic resources i.e Quran and Sunnah, is acting against the tenets of faith. Such a person has gone astray from the right path of Islam.”

[ Insaf Fi Bayan Asbab Al-Ikhtilaf ]

People’s another accusation that Imam Bukhari, Imam Muslim and other Muhaddiths were Muqallids? Is it true let us look at this :

Shaykh Ul Islam Ibn-e-Taimiyah was asked that “Muhaddiths were muqallids of any of the Imam or they were not Muqallids, or they were Mujtahideens”

He replied : Bukhari and Abu Dawud were the Imams of Fiqh and Mujtahids (Mutalliq). And as for the Imam Muslim, Tirmidhi, Nisai, Ibn-e-Majah,Ibn e Khuzaima, Al-Bazar, Abu Ya’ali and others were on the Madhab of Ahlul-Hadith. From the ulema they were not doing taqleed of anyone, not were the Muqallideens, neither they were Mujtahid Muttaliq. ( Majmoa Al-Fatawa Volume 20 Page#20 )

And Some of the later people who put with themselves Shafae, Hanbali, Maliki, Hanafi etc. It was due to their Ijtihad Ibn-e-Taimiyah was a Hanbali and His Student Ibn-e-Al Qayim (rah) but they were not doing Taqlid, Ibn-e-Kathir (rah) was Ibn-e-Taimiya’s student but he was Shafae, how could it be that a Shafae makes his teacher a Hanbali. Ibn-e-Taimiya was severe against the Taqlid. As the 4 Imams Prohibited.

“We are not the muqallids of Shafae, but rather our opinion has become same to their opinion (Due to Ijtihad).”

Abu Bakr Al-Kafal Shafae, Abu Ali Shafae and Qazi Hussain Shafae

( Taqreerat Al-Rafi Volume 1 Page 11 , Taqreer Wa Al Tahbeer Volume 3 Page 253 )

There is no valid proof from any Past Scholar (Salaf As Saliheen) who said that we are Muqallids.

The Author went on to says :
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).

My Counter Question:
Does Allah swt here indicating to follow their Path or Follow them ?
Their Path was, as Imam Abu Hanifah (rah) stated “When a Hadith is found to be Sahih then it is my Madhhab”
So my dear Hanafi Brothers this was the saying of Imam Abu Hanifah and his clear path.

Then the Author went on to says :
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]

And he proves from this hadith Taqlid.

My first question ?

If the author wants to prove taqlid, then he has to prove that “Taqlid is without Proof” so here both the parties have the Proof.
So this is not taqlid, and none of the Salaf took the meaning of this hadith for doing taqlid but rather this is the Ijtehad.
Because in Ijtehad both the parties have got Proof. And here both have Proof.
If the Prophet wouldn’t have told both the parties they would have done Taqlid.

Secondly Taqlid of Rasul cannot be done (From Hanafi Scholars):

Ibn e Hamam Hanafi (dh 861) :
“Taqleed is called the pratice of someone’s verdict without proof, of whom’s statement is not amongst the proof, Only following Prophet (s) and a thing amongst Ijma (Consensus) is not Taqleed” [ Tahreer Ibn e Hamam Fil Alim Al-Usool Vol#3 Page#253 ]

This hadith proves the Ijtihad, as it is proven from other hadiths:

Narrated Mu’adh ibn Jabal: Some companions of Mu’adh ibn Jabal said: When the Apostle of Allah (peace_be_upon_him) intended to send Mu’adh ibn Jabal to the yemen, he asked: How will you judge when the occasion of deciding a case arises? He replied: I shall judge in accordance with Allah’s Book. He asked: (What will you do) if you do not find any guidance in Allah’s Book? He replied: (I shall act) in accordance with the Sunnah of the Apostle of Allah (peace_be_upon_him). He asked: (What will you do) if you do not find any guidance in the Sunnah of the Apostle of Allah (peace_be_upon_him) and in Allah’s Book? He replied: I shall do my best to form an opinion and I shall spare no effort. The Apostle of Allah (peace_be_upon_him) then patted him on the breast and said: Praise be to Allah Who has helped the messenger of the Apos
tle of Allah to find something which pleases the Apostle of Allah. (Book #24, Hadith #3585) This hadith is also mentioned in Tirmidhi and Bahayqi.

This hadith proves Ijtihad, Ijtihad is only done when a thing is not found in Qur’an and Sunnah. But what about the things which clearly contradicts Quran and Sunnah ?. Otherwise Prophet (s) would have forbidden him.

Here the author deliberately try to proves the Difference is a mercy amongst the Abu Hanifa, Maliki etc.

Let us look at the difference amongst the Sahabas, which was against the saying of Prophet (S), not that both were with Proofs as in the hadith of Bukhari:

Ibn Abbas (May Allah be pleased with him) said: I fear that stones will descend upon you from the sky, that I say to you that the Messenger of Allah said; and you say to me that Abu Bakr and Umer say something else.

[Related by Imaam Ahmed (no.3121), al-Khateeb in al-Faqeeh wal-Muttafaqqih (1/145) )

The author try to prove ask One Imam and follow only him, however it is contrary to what the Companions followed:
Regarding Companions:

It is mentioned in Fawaateh ar-Rahmoot Sharh Muslim ath-Thaboot,
“The Companions are unanimously agreed that whoever
asks Abu Bakr and Umar (radi-Allaahu ‘anhumaa) about
any issue then he should also ask Abu Hurairah and
Mu’aadh Ibn Jabal (radi-Allaahu ‘anhumaa) and he should
act accordingly without considering this to be
inappropriate.”

Neither it is obligatory to do Taqlid :

Mulla Alee Qaaree Hanafee said,
Allaah has not obligated upon anyone that he become a hanafee, shaafi’ee, maalikee or a hanbalee, rather Allaah has obligated action upon the sunnah of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) upon everyone.” (Sharh Ain al-Ilm (p.326).

It is enough to refute the author’s persuing on Taqlid.

Now i will move onto the things which contradicts the Quran and Sahih Hadith:

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.

Pay heed on the sentence that “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.”

This is a bllatant lie, which i will show InshAllah.

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]

_______________________________

Washing Each Body-Part Once
Ibn ‘Abbaas (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) made wudoo (washing each part) once. [Al-Bukhaaree (al Fath) 1/226].

Washing Each Body-Part Twice
59. ‘Abdullaah ibn Zaid narrates that the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo (washing each part) twice. [Al-Bukhaaree (al Fath) 1/226].

All of them washing it by three times, two times and even one time are permissible.

_______________________________
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).

This is a blattant lie, that Ibn-e-Hajar (rah) declared it Sahih.

This narration has been narrated by Al-Ruyani in “Al-Bahar” as metioned in Talkheesul Habeer 1/104, Al-Ruyani reads in the Juzz of Abu Al-Hussain Al Faris and Ibn-e-Faris narrated it with an unknown chain of Falih. Hafiz Ibn-e-Hajar (rah) said there is Sanad missing between Faris and Falih, which needs to be checked.

Can a hadith be Sahih without any Sanad ?.

And Imam Shawkwani (rah) in his Naylul Awtaar (1/246 or 1/204) has directed this narration towards “Amali” and “Sharh Al Tajrid” of Ahmad Bin Essa. And the Sanad of this narration contains “Al-Hussain Bin Alwan An Abi Khalid Al-Wasti”

This narrator is Kazzab (liar) and he used to forge hadiths.

Ibn-e-Moin and Imam Nasai said he is Kazzab. Salih Jazara said he used to forge hadiths.

Allam Ibn-e-Al Qayim (rah) rightly said :
“None of the hadith is Sahih with regards to making masah over nape” [ Zad Al Mad 1/195 ]

Hafiz Ibn-e-Hajar said “He is Matruk, Waki said he is Kazzab” [ Taqreeb Al-Tahzeeb 2/69, Al-Majmoa Sharh Al-Mazhab 1/489 ]

_______________________________
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)

It was narrated that al-Mugheerah ibn Shubah said: The Prophet (peace and blessings of Allaah be upon him) did wudoo and wiped over his socks and shoes. (Narrated by al-Tirmidhi, 92; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 86)

The author of al-Qaamoos said: jawrab (socks) means something that is wrapped around the feet.

Abu Bakr ibn al-Arabi said: jawrab means a thin cover for the feet made of wool, worn to keep the feet warm.

It was narrated that Yahyaa al-Bakka said: I heard Ibn Umar saying, Wiping over the socks (jawrabayn) is like wiping over the leather slippers (khuffayn).

Al-Musannaf by Ibn Abi Shaybah, 1/173

Ibn Hazm said: wiping over anything that is worn on the feet of things that are permitted to be worn and which come up above the ankles is Sunnah, whether they are slippers (khuffayn) made of leather or felt or wood, or socks made of linen, wool, cotton, camel hair or goat hair, whether leather is worn over them or not, or whether they are overshoes or slippers worn over slippers or socks worn over socks.

Al-Muhalla, 1/321

Some scholars differed as to whether it is permissible to wipe over the slippers (khuffaayn). The correct view as indicated by the evidence is that it is permissible to do that, as state
d above.

And Allaah knows best.

http://islamqa.com/en/ref/13954/wiping%20over%20socks

Prescribed time for Salah :

Abu Dharr reported: The Messenger of Allah (may peace be upon him) said to me: How would you act when you are under the rulers who would delay the prayer beyond its prescribed time, or they would make prayer a dead thing as far as its proper time is concerned? I said: What do you command? He (the Holy Prophet) said: Observe the prayer at Its proper time.

[ Sahih Muslim Book 004, Number 1353, Musnad e Ahmad 5/137, Abu Dawud 134, Tirmidhi 176, Sunan Nisai 2/75, Ibn e Majah 1256, Ibn e Khuzaima 1637, Abu Awana 4/448, Ibn e Hibban 1482, Abdur Razzaq 3780, Bahayqi 2/301 ]

Narrated Umm Farwah:

The Apostle of Allah (peace_be_upon_him) was asked: Which of the actions is best? He replied: Observing prayer early in its period. [ Sunan Abu Dawud Book 2, Number 0426, Tirmidhi 100, Al-Mishkat 607 Allama Albani (rah) declared it to be Sahih ]

Surah Nisa : 4 : 103
Worship at fixed times hath been enjoined on the believers.

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]

Chapter 75: DESIRABILITY OF SAYING THE NOON PRAYER WHEN THE EXTREME HEAT IS OVER
Book 004, Number 1282:

Abu Huraira reported that the Messenger of Allah (may peace he upon him) said: When it is very hot, say (the noon prayer) when the extreme beat passes away, for intensity of beat is from the exhalation of Hell.

Book 004, Number 1283:

Another hadith like this has been transmitted by Abu Huraira.

Book 004, Number 1284:

Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: When it is a hot day, (delay) the prayer till the extreme heat passes away, for the intensity of heat is from the exhalation of Hell.

Bukhari :

Volume 1, Book 10, Number 510:

Narrated Abu Huraira and ‘Abdullah bin ‘Umar:

Allah’s Apostle said, “If it is very hot, then pray the Zuhr prayer when it becomes (a bit) cooler, as the severity of the heat is from the raging of the Hell-fire.”

It is to be done on a hot day, this is the view of Jamhur.

Bukhari Volume 1, Book 10, Number 516:

Narrated Abu Al-Minhal:
He used to offer the Zuhr prayer as soon as the sun declined (at noon).

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]

Narrated Anas bin Malik: Allah’s Apostle used to offer the ‘asr prayer at a time when the sun was still hot and high and if a person went to Al-‘Awali (a place) of Medina, he would reach there when the sun was still high. Some of Al-‘Awali of Medina were about four miles or so from the town. (Book #10, Hadith #525)

Sahih Muslim Book 004, Number 1301:

‘Ala’ b. ‘Abd al-Rahman reported that they came to the house of Anas b. Malik in Basra after saying the noon prayer. His (Anas) house was situated by the side of the mosque. As revisited him he (Anas) said: Have you said the afternoon prayer? We said to him: It is just a few minutes before that we finished the noon prayer. He said: Offer the afternoon prayer. So we stood up and said our prayer. And when we completed it, he said: I have heard the Messenger of Allah (may peace be upon him) saying: This is how the hypocrite prays: he sits watching the sun, and when it is between the horns of devil, he rises and strikes the ground four times (in haste) mentioning Allah a little during it.


Note : This article will be completed soon InshAllah.

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Prophetic Prayer or Imam’s Prayer?.

Prophetic Prayer or Imam’s Prayer ?

A reply to the book named :


Aspects of the Salaat
with evidences used by the Hanafi Madhhab
Sifatus Salaah The Method of Salaah in the Light of
Authentic Ahadith
Shaikh Muhammad Ilyas Faisal,
Madina al-Munawwara

_______________________________

I found this book on internet and i read it, so i found many wrong things in it and i think the
author of this book has mistaken intentionally or not (Allah knows best). But here i like
to discuss it.
It can be found here :
http://www.masud.co.uk/ISLAM/misc/salaah.htm#4.3

The Author states :

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 to Call ourselves, Hanafi?
Are not we ordered to call ourselves as Muslims?.

Secondly, We believe in Jesus Christ (P.B.U.H) but we don’t call ourselves as Christians.
Even if Moses (p) were alive he would be following Prophet Muhammad (s). That’s what the
Imam Abu Hanifah (rah) said that “If any of his fatwa contradicts the Quran and Sahih Hadith
Throw it on the wall”
The author stated clearly that the Imams didn’t invent their own Deen. So we are obliged to follow
the Deen of RasulAllah (s). So if anything contradicts with Prophet (s) we have to leave it as the 4 Imams said.

I like to also mention People accuses that The narrators of Bukhari and Muslim, which are the 2 Sahihs after the Qur’an and there is consensus on it, that the narrators of it were doing Taqlid of the Imams. This is a Blattant lie.

Ibn e Hazm has wrote several narrators of Bukhari and Muslim, who didn’t done taqleed :

Ahmad bin Hanbal, Isaq bin Rahuya, Abu Abid, Abu Khaisma, Mohammad Bin Yahya Al-Zahali, Abu Bakr Bin Abi Shaiba, Usmain Bin Abi Shaiba, Saeed Bin Mansoor, Qutaiba, Masrad, Al-Fazal Bin Dakain, Mohammad Bin Al-Masni, Ibn-e-Numair, Muhammad Bin Alay, Sulaiman Bin Harb, Yahya Bin Saeed Al-Qaatan, Abdur Rahman Bin Mahdi, Abdur Razzaq, Waqi, Yahya Bin Adam, Ibn e Al-Mubarak, Muhammad Bin Jafar, Ismail bin Aliya, Affan, Abu Assam Al-Nabeel, Lais Bin Saad, Awzai, Sufyan Suri, Hamd Bin Ziad, Hasshim, Ibn e Ibi Zaib others and I.

[Al Rad Ali Man Al-Khald Ali Al-Radh Al-Suyuti Page 136,137]

There is no valid proof that there was even a single narrator of Bukhari and Muslim, was a Muqalid.

Then author went on to prove that we have to Follow one Imam:

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.

How the author came to know that the Fiqh of Imam Abu Hanifah (rah) is proven from Qur’an and Sunnah, when he himself a Muqalid. And if he has the ability to search hadiths and scrutnizing it then why he is doing taqlid?.
If such was the case, then why only Imam Abu Hanifah (rah) get the this oppurtunity of whom taqlid to be done? Why didn’t he mentioned in his life that People should do his taqlid. Rather he prohibited from it :
When Imam Abu Hanifa (rahimaullah) was asked about to do taqleed of Tabaen
He replied : “I cannot do taqleed of a Tabaen, It is harram and he is a human being like us he could make mistakes”
(Nur-ul-Anwer Page#219, Publisher Yusufi) It is a Hanafi Fiqh Book.

When Imam Abu Hanifah was not aware of the Deen of whom he was doing taqlid amongst the 4000 of this teachers (as the author stated)? But this is a blattant lie as mentioned above that Imam Abu Hanifah didn’t do taqlid.
A Layman has to ask the People of the Knowledge with the reference that where such and such it is mentioned. As mentioned in the Qur’an “Ask those of knowledge if you do not know” (43:7)
If a Layman follows by asking scholar from the references of Quran and Sunnah it is not taqlid :

Qazi Muhammad Ali Thanvi Hanafi (dH 1191) :
To follow Rasul (s) and Ijma is not taqleed, and similarly following of a common man to any Mujtahid (his Jirra) and a Qazi’s decision due to witnesses proof is not taqleed
[ Kashf Astalahat Al-Funoon Volume 2 Page 1178 ]

But the least he can do, he can ask from the Ahle-ilm, otherwise why didn’t Imam Abu Hanifah when he was a layman didn’t done taqlid or anyone before him?.

But “Follow Allah ans His Rasul” (3:32) and “if you differ then again refer to Allah and His Rasul” (4:59) That’s why Imam Abu Hanifah (rah) said i don’t taqlid and throw my fatwa if it contradicts Quran and Sahih Hadith. Otherwise the people which has been described as the best generation would be the first who were doing taqlid but it is refuted from the Hanafi Scholar itself:

Shah Waliullah Dehalwi said :

For the first two centuries of the Hijra era people were not aware of any Madhhab, as fact of the matter, no Maddhab existed at that time. For that reason nobody knew any Madhhab and did not follow anyone except Allah’s Messenger, Venerable companions of Allah’s Messenger, the Tabaen and the succeeding generation of the Tabaen followed their consensus and [red]did not follow any individual[/red]. So anybody who ignores the consensus and opts all the sayings, verdicts and views of any one Imam and does not try to search and confirm it from the two basic resources i.e Quran and Sunnah, is acting against the tenets of faith. Such a person has gone astray from the right path of Islam.”

[ Insaf Fi Bayan Asbab Al-Ikhtilaf ]

People’s another accusation that Imam Bukhari, Imam Muslim and other Muhaddiths were Muqallids? Is it true let us look at this :

Shaykh Ul Islam Ibn-e-Taimiyah was asked that “Muhaddiths were muqallids of any of the Imam or they were not Muqallids, or they were Mujtahideens”

He replied : Bukhari and Abu Dawud were the Imams of Fiqh and Mujtahids (Mutalliq). And as for the Imam Muslim, Tirmidhi, Nisai, Ibn-e-Majah,Ibn e Khuzaima, Al-Bazar, Abu Ya’ali and others were on the Madhab of Ahlul-Hadith. From the ulema they were not doing taqleed of anyone, not were the Muqallideens, neither they were Mujtahid Muttaliq. ( Majmoa Al-Fatawa Volume 20 Page#20 )

And Some of the later people who put with themselves Shafae, Hanbali, Maliki, Hanafi etc. It was due to their Ijtihad Ibn-e-Taimiyah was a Hanbali and His Student Ibn-e-Al Qayim (rah) but they were not doing Taqlid, Ibn-e-Kathir (rah) was Ibn-e-Taimiya’s student but he was Shafae, how could it be that a Shafae makes his teacher a Hanbali. Ibn-e-Taimiya was severe against the Taqlid. As the 4 Imams Prohibited.

“We are not the muqallids of Shafae, but rather our opinion has become same to their opinion (Due to Ijtihad).”

Abu Bakr Al-Kafal Shafae, Abu Ali Shafae and Qazi Hussain Shafae

( Taqreerat Al-Rafi Volume 1 Page 11 , Taqreer Wa Al Tahbeer Volume 3 Page 253 )

There is no valid proof from any Past Scholar (Salaf As Saliheen) who said that we are Muqallids.

The Author went on to says :
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).

My Counter Question:
Does Allah swt here indicating to follow their Path or Follow them ?
Their Path was, as Imam Abu Hanifah (rah) stated “When a Hadith is found to be Sahih then it is my Madhhab”
So my dear Hanafi Brothers this was the saying of Imam Abu Hanifah and his clear path.

Then the Author went on to says :
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]

And he proves from this hadith Taqlid.

Ibn e Hamam Hanafi (dh 861) :
“Taqleed is called the pratice of someone’s verdict without proof, of whom’s statement is not amongst the proof, Only following Prophet (s) and a thing amongst Ijma (Consensus) is not Taqleed” [ Tahreer Ibn e Hamam Fil Alim Al-Usool Vol#3 Page#253 ]


My first question ?

If the author wants to prove taqlid, then he has to prove that “Taqlid is without Proof” so here both the parties have the Proof.
So this is not taqlid, and none of the Salaf took the meaning of this hadith for doing taqlid but rather this is the Ijtehad.
Because in Ijtehad both the parties have got Proof. And here both have Proof.
If the Prophet wouldn’t have told both the parties they would have done Taqlid.

Secondly Taqlid of Rasul cannot be done (From Hanafi Scholars):

Ibn e Hamam Hanafi (dh 861) :
“Taqleed is called the pratice of someone’s verdict without proof, of whom’s statement is not amongst the proof, Only following Prophet (s) and a thing amongst Ijma (Consensus) is not Taqleed” [ Tahreer Ibn e Hamam Fil Alim Al-Usool Vol#3 Page#253 ]

This hadith proves the Ijtihad, as it is proven from other hadiths:

Narrated Mu’adh ibn Jabal: Some companions of Mu’adh ibn Jabal said: When the Apostle of Allah (peace_be_upon_him) intended to send Mu’adh ibn Jabal to the yemen, he asked: How will you judge when the occasion of deciding a case arises? He replied: I shall judge in accordance with Allah’s Book. He asked: (What will you do) if you do not find any guidance in Allah’s Book? He replied: (I shall act) in accordance with the Sunnah of the Apostle of Allah (peace_be_upon_him). He asked: (What will you do) if you do not find any guidance in the Sunnah of the Apostle of Allah (peace_be_upon_him) and in Allah’s Book? He replied: I shall do my best to form an opinion and I shall spare no effort. The Apostle of Allah (peace_be_upon_him) then patted him on the breast and said: Praise be to Allah Who has helped the messenger of the Apostle of Allah to find something which pleases the Apostle of Allah. (Book #24, Hadith #3585) This hadith is also mentioned in Tirmidhi and Bahayqi.

This hadith proves Ijtihad, Ijtihad is only done when a thing is not found in Qur’an and Sunnah. But what about the things which clearly contradicts Quran and Sunnah ?. Otherwise Prophet (s) would have forbidden him.

Here the author deliberately try to proves the Difference is a mercy amongst the Abu Hanifa, Maliki etc.

Let us look at the difference amongst the Sahabas, which was against the saying of Prophet (S), not that both were with Proofs as in the hadith of Bukhari:

Ibn Abbas (May Allah be pleased with him) said: I fear that stones will descend upon you from the sky, that I say to you that the Messenger of Allah said; and you say to me that Abu Bakr and Umer say something else.

[Related by Imaam Ahmed (no.3121), al-Khateeb in al-Faqeeh wal-Muttafaqqih (1/145) )

The author try to prove ask One Imam and follow only him, however it is contrary to what the Companions followed:
Regarding Companions:

It is mentioned in Fawaateh ar-Rahmoot Sharh Muslim ath-Thaboot,
“The Companions are unanimously agreed that whoever
asks Abu Bakr and Umar (radi-Allaahu ‘anhumaa) about
any issue then he should also ask Abu Hurairah and
Mu’aadh Ibn Jabal (radi-Allaahu ‘anhumaa) and he should
act accordingly without considering this to be
inappropriate.”

Neither it is obligatory to do Taqlid :

Mulla Alee Qaaree Hanafee said,
Allaah has not obligated upon anyone that he become a hanafee, shaafi’ee, maalikee or a hanbalee, rather Allaah has obligated action upon the sunnah of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) upon everyone.” (Sharh Ain al-Ilm (p.326).

It is enough to refute the author’s persuing on Taqlid.

Now i will move onto the things which contradicts the Quran and Sahih Hadith:

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.

Pay heed on the sentence that “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.”

This is a bllatant lie, which i will show InshAllah.

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]

_______________________________

Washing Each Body-Part Once
Ibn ‘Abbaas (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alaihi wa sallam) made wudoo (washing each part) once. [Al-Bukhaaree (al Fath) 1/226].

Washing Each Body-Part Twice
59. ‘Abdullaah ibn Zaid narrates that the Prophet (sallallaahu ‘alaihi wa sallam) made wudoo (washing each part) twice. [Al-Bukhaaree (al Fath) 1/226].

All of them washing it by three times, two times and even one time are permissible.

_______________________________
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).

Let us see what Ibn-e-Hajar (rah) said :

This narration has been narrated by Al-Ruyani in “Al-Jabhar” as metioned in Talkheesul Habeer 1/104 (the version we have) or 1/92 as the author described, Al-Ruyani reads in the Juzz of Abu Al-Hussain Al Faris and Ibn-e-Faris narrated it with an unknown chain of Falih. Hafiz Ibn-e-Hajar (rah) said there is Sanad missing between Faris and Falih, which needs to be checked.

Can a hadith be Sahih without any Sanad ?.

And Imam Shawkwani (rah) in his Naylul Awtaar (1/246 or 1/204) has directed this narration towards “Amali” and “Sharh Al Tajrid” of Ahmad Bin Essa. And the Sanad of this narration contains “Al-Hussain Bin Alwan An Abi Khalid Al-Wasti”

This narrator is Kazzab (liar) and he used to forge hadiths.

Ibn-e-Mean and Imam Nasai said he is Kazzab. Salih Jazara said he used to forge hadiths.

Hafiz Ibn-e-Hajar said “He is Matruk, Waki said he is Kazzab” [ Taqreeb Al-Tahzeeb 2/69, Al-Majmoa Sharh Al-Mazhab 1/489 ]

Allam Ibn-e-Al Qayim (rah) rightly said :
“None of the hadith is Sahih with regards to making masah over nape” [ Zad Al Mad 1/195 ]

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Difference in the Prayer of Women and Men? Right or Wrong.

“The Difference between Men and Women Salah”, i found this article on internet and when i looked at. I was shocked that this article is fully supported by Weak and Fabricated ahadith, maybe the person has written or copy pasted without scruitinizing it due to lack of his knowledge in Usool-al-Hadith or maybe he attributed a lie. So i will scrutinize here InshAllah have a look at this article which maybe harmful for the Ummah specially for the Sisters.

Proof # 1
?? ??? ???? ?? ??? ??? ??? ???? ???? ??? ???? ???? ???? ??? ???? ?????? ?? ?????? ???? ????? ??? ????? ?????? ???? ???? ????? ????? ?? ?????? ?????? ?? ???? ??? ??? ???? ????? ???? ????? ????? ?? ??????? ?????? ??? ?? ???? ???
Translation: Ibn Umar (ra) narrates that the Prophet (Peace be upon him) said: When a woman sits in prayer then she should place her one thigh upon the other and attach the stomach to her thighs so that it is more concealing for her. Indeed, Allah looks at her and informs the angels by saying: “O Angels! Be witness that I have forgiven her! [Sunnan al Bayhaqi al-Kubra (3/74)]

Our Answer :
One of the narrator of this hadith “Abu Mati Al-Hakim Bin Abdullah Al-Balakhi” it is written on the same page of Sunan Al-Kubra Al-Bahayqi that
(Imam) Ahmad said : “The weakness in the ahdeeth of Abu Mati is clear and his narrations are not used in Mutabiyat and Our Teacher says he is weak according to Yahya bin Maieen nd other”

Why there is a deception, quote the full Arabic of this page or a Scan page. Those who have uploaded on their sites this deceptive article.

see Jirrah on it of Jamhur Muhaddisien see Lissan Al-Mizzan (2/334-336).

Second narrator of this hadith Muhammad Bin Al-Qasim Al-Balakhi is Fabricator, See Lissan Al-Mizzan (5/347) and Meezan Al Aitedaal

The Third Narrator of this hadith “Ubaid Bin Mohammad Al-Sarkhi” his history is unknown.

Conclusion : This hadith is fabricated,Even Imam Bahayqi (rah) himself said about this and the next hadith after it ” Hadissan Zaeefan La Ya Hataj Ba Masa Laha”

This Riwayat is also mentioned in Kanz-Ul-Ummal (7/549 Hadith#20203) with respect to Bahayqi Wa Ibn-e-Adi (Al-Kamil 2/501), In Kanz-ul-Ummal it is written

“???? ??? ??? ???????? ????? ?? ??? ???”
Narrated by Ibne Adyy and Al Behaqay from Ibne Omar and weakened (this narration)

Proof # 2
?? ????? ?? ??? ???? ???? ????? ???? ????? ????? ???????? ???????? ???? : ???? ??????????? ???????? ???? ?????? ??? ??????? ????? ??????? ???????? ?? ????? ???????
Translation: Narrated by Yazid bin Abi Habib (ra) that the Prophet (Peace be upon him) passed by two women while they were performing prayer. He said: When you make prostration KEEP YOUR BODY ATTACHED TO THE GROUND BECAUSE WOMEN ARE NOT LIKE MEN IN THIS CASE [Sunnan al Bayhaqi al-Kubra (3/74)]

In Ilaal al Sunnan (3/26) it is said that narrators of this hadith are relied upon and not rejected

Our Answer :
Imam Bahayqi himself said before copying it from Kitab Al Marasil Of Abu Dawud (H#87) that

???? ??? ???? ?????

This hadith is “Munqata” (Disconnected).
Yazeed bin Abi Habeeb was born in 53 H and died in 128 h
Tahdeeb at Tahdeeb vol 11 page 279
so at least 2 links are down in this chain from Yazeed to Prophet peace be upon him


It is written about “Munqata” hadiths in one of the Usool-al-hadith Jadid Books :
“Ulema have consensus that Munqata narration is Weak (Zaeef), because its Mahazuf narrator is Majhool”
(Tayasir Mastlaha Al-Hadis 87, 1 Al-Munqata)

It is also mentioned in Kitab Al Marasil of Abu Dawud, that Tawus (a Tabae rah) narrates:
“Prophet (s) used to fold his hands on chest in Prayer” (Page#80)

The Ahle-Taqlid when they themselves do not act upon the Mursal hadiths, then why they present before us. Allah knows better

2nd Objection in Chain is that the Narrator Salim bin Ghailaan is Matrook (Rejected)

Allamah Turqumani Al Hanfi himself said after quoting this narration

???? ????? ??? ??? ?? ??? ?????? ??? ???????? ? ????? ????? ? ???? ???? ” ??????? ” ?? ?????????

It seems from Apparent wordings (of Behaqi ra) that it has only Inqita (Discontinuity), (in fact)Salem is Rejected,as narrated by the author of “Al Meezan”(Dahabee) from Daaraqutni. Al Johar Al Naqi fe Radd Al Behaqi 2/315

It is mentioned in Sawalaat al Burqani 35/205

?????? ?? ( ???? ?? ????? ) ? ???? ??? ??? ??? ? ????: ???? ?????

Basree Matrook

Note: Salim bin Ghailaan is Credited by Abu Dawood, Nisai, Ibne Hibban the main thing here is to show the Jirha of Ahnaf Muhadditheen.

According to Shaykh Al Bani this hadeeth is weak Sissila Ahadeeth al Daeefa no: 2652

Proof # 3
?? ???? ???: ??? ???? ?????? ??????? ????? ??????.
Translation: Ameer ul Momineen Sayyidna Ali (RA) said: When a woman goes in prostration then she should Lean on one side while sitting on her buttocks and keep her thighs close to eachother [Musannaf Ibn Abi Shayba, (1/302, Hadith # 2773)]

Note: ?????? means to lean on side while sitting on the buttocks.

Plus this Athar is narrated with many routes. In Musannaf Abdur Razzaq it comes via route of Israil whereas in Ibn Abi Shaybah it came from Abul Ahwaas

Our Answer :

First of All, the hadith is Mawquf (stopped).
Although the brother didn’t mention that this Hadith is also present in Bahayqi (2/223).

In Both Bahayqi and Mussanaf Ibn-e-Abi Shaybah this hadiths comes from “Un Abi Ishaq Un Al-Harith Un Ali”.

The narrator “Al-Harith” is strongest Majruh narrator according to Jamhur Muhaddisin.

Zaili Hanafi himself said ”Hujjah cannot be taken from him” (Nasb Ar Raya 2/426), He further stated that “Shuba and Al-Madini declared him as Kazzab (Liar)” (Nasb Ar Raya 2/3)

Imam Muslim (rah) in his Muqadma of Sahih brought regarding “Al-Harith Bin Abdullah Alawar” that Imam Al-Shobi (rah) stated “He was a Kazzab (Liar)” ( Sahih Muslim Vol 1 )


The Second narrator of this hadith is “Abu Ishaq” is Mudallis (Tabaqat Al-Mudallisin La Ibn-e-Hajar, Al-Martaba Al-Salasa 3/91) and he is narrating from Un.

Conclusion : This narration is Batil (Falsehood).

Important Note :

The Upcoming hadiths of “Tarabbu” with respect to Proof 4 and 5, shall be understood by refutation of Proof 6 because Ahnaf believe that Tarrabu was abrogated.

Point no 1: Ordering Tarrabu has not been proven, from any Marfu Hadith.

Point no 2: If it is not proven from Marfu Hadith, then why you based your Madhab on the Maqwuf narrations instead of Marfu?.

Point no 3: According to Ahnaf when “Tarrabu” has been abrogated, so why they are quoting it. To say there was a difference they should have to quote a Marfu hadith that this order was given such as Previously the Ruku was done by placing hands in between the Knees but later on it was abrogated, Similarly Previously the Qiblah was Bait Ul Muqaddas and later on it was change to KabatUllah. So Sahhaba narrates it. Ahnaf should have to provide it when it was given Order ? The hadith they quoted of abrogation that previously it was given order from Musnad Abu Hanifah is Weak Hadith.

So when order was not given how it was abrogated ?

If it has been abrogated, so should have to quote again any Sahih Marfu Hadith what is the new method ?

If it has been abgrogated, and no Sahih Hadith present then should accept that there is no difference left, obviously the Ahnaf doesn’t pray by pertaining their Qiblah to be on Bait Ul Muqaddas.

Another Example is that Ahnaf claim that “Rafaydain” has been abrogated before ruku and after ruku, so when they themselves don’t act on abrogation of what they claim why they present before us this hadiths?.

When there is no Sahih Ahadith and Marfu that Tarrabu was ordered, so how it can be Sahih Sahabas performing something which is against the Prophet (s) and no authenticity provided for the Athar of Companions, even if it were provided it will remain Mawquf (Stopped).

Proof # 4
?? ???? ?? ??????? ???: ?? ?????? ????? ?? ?????? ??? ???? ?? ?????? ??? ????? ???? ?????? ??? ???????
Translation: Khalid ibn Jillaaj (RA) narrates: Women have been ordered to do TARABBU while sitting during prayer and they SHOULD NOT SIT LIKE MEN [Musannaf Ibn Abi Shayban (1/303)]

Note: Tarabbu means to sit cross legged

Our Answer :

This is Chain

????? ??? ??? ??? : ?? ??????? ?? ???? ?? ???? ?? ????? ?? ???? ?? ??????? ?? ???? ?? ??????? ??? : ?? ?????? ????? ?? ?????? ??? ???? ?? ?????? ??? ????? ???? ?????? ??? ??????? ???? ??? ??? ?????? ????? ?? ???? ???? ????? .

Muhammad bin Ishaq is Mudallis and Narrating from (An)

2ndly when He comes in the ahdeeth of Talaaq These Biased people make Jirah on him and reject the ahadeeth

True is he is Truthful but he is Mudallis and if he narrate from (An) then he is not Evidence.

It is narrated that: Umm e Darda (rah) used to sit like males in prayer (Musannnaf Ibn-e-Abi Shaybah 1/207 H#2785 Wa Umatdul Qari 6/101 Wa Sanad Quwi, Al-Tarikh Al-Saghir Al-Bukhari 1/223, Tarikh Damishq Al-Ibn e Asakir 74/117, Wa Taghliq Al-Taliq 2/329 )

And this hadith is also against the hadith of Sahih which has been brought by Imam Bukhari (rah),

“Umm-e-Darda (rah) used to sit like males in Prayer and she was a Fuqiha” (Bukhari H#827)

How about this that, Umm-e-Darda (rah) the Fuqiha the wife of the Great Companion Syedna Abu Darda (R.A) from whom she learned the method of praying ?

It is further elucidated from the saying of Great Tabie Imam Ibrahim Al-Nakhi (rah) the Teacher of Imam Abu Hanifah (rah) that :
“Women should sit like Men in the Prayer” (Musannaf Ibn-e-Abi Shaybah 1/271 H#2788 Wa Sanad Sahih)

Proof # 5
?????? ??? ??? ??? ?? ??? ???? ?? ???? ?? ????? ?? ???? ?? ???? ???? ???? ??? ??????.
Translation: Nafi narrates that Sayyidah Safiyah (RA) used to pray in state of TARABBU [Musannaf Ibn Abi Shayban (1/303)]

Our Answer :
Why Ahnaf are unable to quote any Marfu’ hadith, This narration is Mawquf (Stopped). You should provide hadith of Prophet (Peace be upon him).

In this Athar Muhammad bin Ajlaan is Mudallis (Tabqaat AL Mudalliseen 3/98)

and he is narrating from (AN) so he is not hujjah in his tadlees

No Authenticity for this too.

Proof # 7
(?? ????? ?? ??? ??? ??? ??? ??? ?? ?????? ????? ??? ??? ???? ????? ??? ????? ???? ???? ?? ?? ????? ??? ????? ???? ???? (???: ?? ??????) ?? ?? ??? ?????? (?? ???? ?? ??????
Translation: Ibn Umar (ra) was questioned about how women used to sit during the times of Prophet (Peace be upon him)? He said: In the beginning they used to perform Tarabbu but later they were commanded to do IHTIFAAZ [Musnad Imam Abu Hanifa (1/120)]

Note: Tarabbu became abrogated and Ithifaaz (i.e. sitting on one side upon buttocks) became the latter practice, even this abrogation itself proves difference of prayer between men and women.

This hadith is also weak, like other hadiths and InshAllah the answer to this cover the two of the preceding hadiths.

It is weak because the Sanad of it contains ‘Abu Muhammad Al-Bukhari” whose real name is “Abdullah Bin Mohammad Bin Yaqub Al-Harithi Al-Bukhari”. His Kuniyat is “Abu Muhammad”. Imam Ibn-e-Al Jowzi (rah) said that Imam Abu Saeed Al-Raus said : ” He is charged of forging hadiths “.

Imam Ahmad Al-Sulaymani (rah) says : “He used to add Sanad of different hadiths to different Matn, and the Matn of different Sanad to different Ones, and it is one of the way of forging hadiths”

Imam Abu Zur`a (rah) says “He is Weak (Zaeef)”

Imam Hakim (rah) says ” He does awkard things with Trustworthy narrators i.e he attributes wrong hadiths to Trustworthy narrators”

Imam Khatib Al-Baghdadi (rah) says : ” He is not Trustworthy ” ( Meezan Al-Itedal 2/496, Lisan Al-Mizan 3/348 )

Rest of the Muhaddiths and Aima of Rijal said him Weak (Zaeef) and some of the narrators of this hadith are Weak and Majhul See (Fatawa-e-Uddin Al-Khalis 4/86)
So this hadith is also weak and cannot be presented as a Proof.

Abu Muhammad Al-Bukhari is also Kazzab ( Lissan Al-Mizan 3/348-349, Wa Kitab Al Qirat Al-Bahayqi 157 )

Proof # 8
?? ??????? ???: ??? ???? ?????? ?????? ????? ??????? ??? ???? ??????? ??? ????? ??? ????? ?????
Translation: Ibrahim (rah) said: When a woman goes in Sajdah she should join the thighs to her stomach and also not raise her posterior and also NOT STRETCH HER LIMBS OUT LIKE A MALE [Mussanaf Ibn Abi Shaybah (1/303)]

Our Answer :
The Saying of A Tabae Point 1.
There are many things in which Ahle-Taqlid oppose Imam Ibrahim Al-Nakhi (rah):
He used to do Massah on Jarrabo [ Musannaf Ibn-e-Abi Shaybah 1/188 H#1977 Wa Sanad Sahih]
In the state of Wudu, he would not kiss his wife [ Musannaf Ibn-e-Abi Shaybah 1/45 H#500 Wa Sanad Sahih ]
Means according to him kissing the wife would break the Wudu ( See Musannaf Ibn Abi Shaybah 1/46 H#507 )
Ibrahim Nakhi (rah) used to do Tabiq in Ruku, means placing hands in between the Knees ( Musannaf Ibn Abi Shaybah 1/246 H#2540 Malkhasatan Wa Sanad Sahih, Al-Amash Sarha Bal Sama)

And last but not the least, what about this :
Imam Ibrahim Al-Nakhi (rah) said that :
“Women should sit like Men in the Prayer” (Musannaf Ibn-e-Abi Shaybah 1/271 H#2788 Wa Sanad Sahih)

Proof # 9
?? ????? ??? ??? ???? ?? ??? ????? ???? ??? ????? ??? ??? ??? ??? ??????.
Translation: Imam Mujahid (rah) considered it MAKRUH for a man to attach his stomach to the thighs LIKE A WOMAN DOES [Musannaf Ibn Abi Shaybah (1/303)]

Our Answer :
Lais Bin Abi Salim is Weak (Zaeef) according to Jamhur Muhadissin ( Sunan Ibn-e-Majah : 208 Ma Zawaid Al-Bosri )
Jirrah has been done on him (See Tehzeeb ul Tehzeeb)
Even, Hanafis did Jirrah on him in a “Ahsan Al-Kalam” of Sarfaraz Khan Deobandi Hanafi ( Vol 2 Page 128 )
Lais Bin Abi Salim is Mudallis ( Majma Al Zawaid Al Bahayqi Vol 1 Page 83, Kitab Al Mashahir Ulema Al-Masar La Bin Hibban 146-1153 )
So it is Manan, and therefore it is Weak and Batil.

Proof # 10
?????? ??? ??? ??? ?? ??? ????? ?? ???? ?? ????? ???: ?????? ??? ?? ??????
Translation: Hasan al Basri (rah) said: A woman should draw herself close together in sajdah [Musannaf Ibn Abi Shayban (1/270)]

Our Answer :
This is narrated with the Chain of “Ibn Al-Mubarak Un Hasham Un Al-Hasan”
Hasham bin Hassan is a Mudallis ( Tabaqat Al-Mudallisin, Al-Martaba Al-Salasa 3/110 ) This is Manan, so therefore Weak.

Proof # 11
??? ????? ??? ???? ????: ???? ?? ????? ???? ??? ???? ???? ????? : ?? ????? ??? ???? ????? ????????? ????????? ???????? ??????? ??????????? ??????????? ???????? ????????? ??????? ???????????.
Translation: It is narrated by Wail bin Hujr (ra) that the Prophet (Peace be upon him) said to him:..O Wail bin Hujr when you (men) start the prayer then raise your hands till your earsWHEREAS A WOMAN SHOULD RAISE THEM TILL HER SHOULDERS (ONLY) [Majmz az-Zawaid (2/103), Ilaa as-Sunnan (2/156)]

Our Answer :
Hafiz Nur Ud Din Al-Haythmi (rah) in his book Majmz az-Zawaid mentions the chain of it and says : ” I Don’t Know Umm-e-Yahya rest of the narrators are Trustworthy “.
When the Hafiz Haythmi (rah) already done Jirrah on it, why the person of this article wiped out it?.
One Joke : The Hanafis Debater Master Amin Okarvi presented this Hadith as a Proof in ( Majmoa Rasail Vol 2 Page 94 ).
And when another hadith from this narrator went against the Hanafis he writes about it : ” Umm-e-Yahya is Majhul ” ( Majmoa Rasail Vol 1 Page 346 )

It is mentioned in Fath-Ul-Bari that “If a narrator of a hadith is Majhul, then through it the hadith becomes Weak (Zaeef) and the narration of Majhul narrator is not Hujjah” (Fath Ul Bari 1/146).

Prophet (s) said “Pray as you have seen me praying” ( Bukhari )

Now, some people will object that “it would become illogical because Prophet (Peace be upon him) was SEEN praying with turban, so should the women also start wearing turbans?”

This logic is itself illogical because Prophet (s) didn’t said wear as you have seen me wearing, otherwise people would be wearing the same. Prophet emphasized about method not clothing.

Another Accusation : Translation: The Prophet (Peace be upon him) said: Jummah in congregationis Wajib upon every MuslimEXCEPTfor four (1) A Slave(2) A WOMAN (3) a child (4) and one who is sick (Imam Hakim narrated it in his al-Mustadrak ala Sahihayn where Imam Hakim declared itSAHIH ON CRITERIA OF BUKHARI AND MUSLIM and Imam DhahabiAGREED with him (1/423 Hadith#1062)]”

If anyone proves from this hadith different method then he needs to correct himself because it doesnt talk about method, rather ruling otherwise Hanafis should have to prove different methods for Slave and child too.

Another accusation :Translation: It is narrated by Abu Hurraira (ra) that the Prophet (Peace be upon him) said: Tasbeeh is for men whereas clapping is for women [Jami us-Sahih al-Bukhari, (1/402)]

Prophet (s) also told about fasting, but he didn’t told any different method for fasting, but there is a ruling change which is executed from the General ruling. Keeping fasts is fard upon every man and woman, now women are executed when they are having menses and they should makeup their fasts later on as proven from hadiths. So similarly Prophet (s) executed here women from Tasbeeh. Such as in Surah Nur Chapter 24 Verse 2 “The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes”

The married men and women are executed from this ruling because it is proven from other hadiths they get the punishment of Rajam.


Translation: The Prophet (Peace be upon him) said: The beloved prayer of woman in sight of Allah,is the one which she performs in the darkest place in her house [Al-Haythami in Majmz az-Zawaid (2/156)]

This doesn’t prove anywhere the method. Similarly as a woman is executed from the fasts during Menses.

Translation: Nafi narrates from Ibn Umar (ra) who narrates that Prophet (Peace be upon him) said:Both Azan and Iqamah (for prayer) are not binding upon women[Sunnan al-Bayhaqi al-Kubra (2/169)

Whether binding or not, our question is whether method will be different or the same ?.

So the Ahnaf should have to provide Proof for it.

From Scholars :

Imam Bukhari (rah) with Sahih Sanad brought the practice of Umm e Darda (ra) that she used to sit like men [ Al-Tarikh Al-Saghir Al-Bukhari 90 ]

Ibrahim Al-Nakhai (rah) “The Women should sit like men in prayer” [ Ibn e Abi Shaybah 1/170 ]

Ibn e Hazm (rah) There is no difference in the prayer of men and women ” [ Al-Mahalla 3/37 ]

Ibn-e-Hajar (rah) saidThere is no difference in raising hands for takbir for men and women” [ Fath Ul Bari 2/222 ]

Ibn-e-Qudaima (rah) “In reality there are same rulings proven for men and women prayer except it is mustahhab for her to cover herslef in Ruku and Sujood” [ Al-Mughni 2/258 ]

Imam Nawawi (rah) “The Women should place their hands on chest like men” [ Sharh Muslim 1/195 ]

Imam Behaqay (Rah) made whole chapter in Sunan Al Kubra that “Sunnah is to place hands on chest in Salah”

http://lh5.ggpht.com/_Y3h6JhqU8O4/TGpaJl-YHqI/AAAAAAAAANs/jGJbwIPuLeI/s400/1.JPG

Shaykh Nasir ud din Al AlBani(Rah)All that has been mentioned of the description of the Prophet’s prayer (sallallaahu ‘alaihi wa sallam) applies equally to men and women, for there is nothing in the Sunnah to necessitate the exception of women from any of these descriptions; in fact, the generality of his statement (sallallaahu ‘alaihi wa sallam), “Pray as you have seen me praying“, includes women.

This is the view of Ibraaheem an-Nakh’i, who said, “A woman’s actions in the prayer are the same as a man’s” – transmitted by Ibn Abi Shaibah (1/75/2), with a saheeh sanad from him.

Also, Bukhaari reported in at-Taareekh as-Sagheer (p. 95) with a saheeh sanad from Umm ad-Dardaa’, “that she used to sit in her prayer just as a man sits, and she was a woman of understanding.”

The hadeeth about the indimaam (tucking up) of a woman in prostration, and that she is in that regard not like a man, is mursal and not authentic. Abu Daawood transmitted it in al- Maraaseel on the authority of Yazeed ibn Abi Habeeb.

As for what Imaam Ahmad has reported, as in his son ‘Abdullaah’s Masaa’il, from Ibn ‘Umar, that he used to instruct his wives to sit cross-legged in prayer, its sanad is not authentic, for it contains ‘Abdullaah ibn ‘Umar al-‘Amri, who is a da’eef (weak) narrator.

Source: http://www.qss.org/articles/salah/16.html

Important Note :

If any Hanafi proves from Imam Abu Hanifah (rah) with Sahih Sanad that there is difference in the prayer of Men and Women, InshAllah i will delete this article.

An article by Mohammad Kashif Khan

Note : More will be added soon InshAllah.


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