Ibn Taymiyyah was asked regarding saying Niyyah loudly which he denies but it proves that Ahnaaf and

many people believed in it to be Bidat al Hasanah!

448 : : . : .

[Majmua al Fatawi (22/232) Dar ul Fikr Edition] http://www.masud.co.uk/ISLAM/misc/salaa h.htm

The son of Sayyidina Abdullah ibn Mughaffal said that when his father heard him recite the Bismillah audibly in salah, he said, O my son, this is something new (bidah). Keep away from innovation. Ibn Abdullah said, I did not find any of the sahabah more against innovation in Islam than my father. He (Abdullah) said, I offered salah with the Prophet (Peace Be Upon Him) and with Abu Bakr Umar and Uthman. None of them said the Bismillah in a loud voice. So, when you offer salah, do not recite it loudly, and begin the recital with al-Fatihah. [Sunan Tirmidhi, Volume 002, Page No. 12, Hadith Number 244, Ahmed 16787, Nisai 907, Ibn e Majah 815]

Not reciting fatiha behind Imam http://www.youtube.com/watch?v=78xbFN

HK_CM&feature=related
To cover the Head 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.)

Raising Hands up to the Ear Lobes

Book 3, Number 0736: (Abu Dawood) Narrated Wa'il ibn Hujr: I saw the Apostle of Allah (peace_be_upon_him) raising his thumbs in prayer up to the lobes of his ears.

Book 3, Number 0727: (Abu dawood) Narrated Wa'il ibn Hujr: I witnessed the Prophet (peace_be_upon_him) raise his hands in front of his ears when he began to pray. I then came back and saw them (the people) raising their hands up to their chest when they began to pray. They wore long caps and blankets.

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] 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]

Proof from the PRACTICE of Rasulullah (sallallahu alaihi wasallam) of Raising Hands only once and up to the Ear Lobes
Quran states: Those who humble themselves in their prayers (23:2)
In Tafsir Ibn Abbas it states: Then Allah mentioned the traits of the believers, saying: (Who are humble in their prayers) turning neither to the right nor to the left, nor raise their hands while praying [Tanwir al Miqbas min Tafsir Ibn Abbas]

: : . :. : . .
Alqama reports that Abdullah ibn Masud (Allah be pleased with them) said: Should I not demonstrate the prayer of the Messenger of Allah (Allah bless him and give him peace) for you?

He performed the prayer, and did not raise his hands except at the initial takbir (Sunan al-Tirmidhi Volume No.2, Page No.95, Published by Dar ul Kutb al
iLmiyyah, Beirut, Lebanon Hadith:254 , Sunan al-Nasai 1:161 and others). Imam Abu Isa (Tirmidhi) said right after this hadith: The Hadith of Ibn Masud (ra) is Hassan and It is "Ghair Wahid (i.e. Multiply narrated)" from people of knowledge, also narrated from "SAHABA" of Prophet (salallaho alaihi wasalam) and their SUCCESSORS (Tabiyeen) It is also saying of Sufyan ath-Thauri (i.e. Ameer ul Momineen fil hadith) and Also people of Kufa [Ibid] Allama ibn Hazm classifies it as rigorously authenticated [sahih] (al-Muhalla 4:88), and Allama Ahmad Muhammad Shakir, rejecting the criticism of some scholars, writes in his commentary of Sunan al-Tirmidhi, This hadith has been authenticated by Ibn Hazm and other hadith masters [huffaz], and whatever has been stated about it containing defects is incorrect. It is mentioned in

the al-Jawhar al-naqi that its narrators are those of Sahih Muslim (Ila al-sunan 3:45). Shaykh Ahmad Muhammad Shakir - who affirmed Raful yadayn, also declared the Hadith of ibn Masud in his editing of Jami al-Tirmidhi - to be Sahih - and he also clarified that there is no hidden defect (Illa) in that narration as some of the Hadith scholars claimed in early times. He also affirmed it to be Sahih in line with ibn Hazm - while editing his Muhalla (4/88, Masa'il no. 442) Nasir al-Albani (d. 1999) - an advocate of Raful yadayn - also declared the Hadith of ibn Masud to be Sahih in at least 2 places: in his Tahqiq to Mishkat al-Masabih (1/254, no. 809, fn. 3) and in his "Sahih" Sunan Abu Dawud (1/143, no. 683). The Salafi scholar Muhammad Muhayudin Abdul Hamid declard it Sahih in his Tahqiq to Sunnan Abu Dawud (1/258, Published by Salafi publication house Dar ul Fikr, Beirut, Lebanon)] Abdal Qadir al-Arna'ut (d. 2004) in his tahqiq to Imam ibn al-Athir's Jami alUsul fi Ahadith al-Rasul authenticated it Hussain Salim Asad in his tahqiq to Musnad Abu Ya'la (3/220) said it is Sahih, and also mentioned Ibn Hazm declaring it Sahih. Asad also said there is no Illa (defect) in the hadith of ibn Masud (3/221) Adil ibn Yusuf al-Azazi and Ahmad ibn Farid declared it Sahih in their editing of the Musanaf ibn Abi Shayba (1/219, no. 323) and they also mentioned Ahmad Shakir's view as I mentioned above.

The Salafis say that this hadith has only come through the route of Sufyan and Asim bin Kulayb, but as usual they get caught lying. . WakiI heard from Masar who heard from his father who heard from Ibrahim al Nakhai who narrated that Abdullah Ibn Masud (ra) would raise his hands only in the beginning of prayer and did not do it afterwards [Musannaf Ibn Abi Shaybah, (1/267)] : : .

Imam Abi Ishaaq (rah) said: The companions of Abdullah Ibn Masud and Ali (ra) would not raise their hands except at the initial takbir. [Musannaf Ibn Abi Shaybah (1/267)]

It is also important to know that Abdullah Ibn Masud (ra) watched the life of Prophet very closely and knew about even personal matters of Prophet (Peace be upon him) Abdur Rahman ibn Yazid reported that they went to Hudhayfah (RA) and requested him to narrate to them about one who was most close of all people to Allahs Messenger (salallaho alaihi wasalam) in style of living and habits that they might learn from him and listen to him. He said: The closest of men to Allahs Messenger (salallaho alaihi wasalam) in way of life and habits is Ibn Masud so much so that he would visit his house more regularly than us and knew his confidential affairs more than other sahabah. Indeed, Ibn Umm Abd (Abdullah ibn Masud)

was the closest to Allahs Apostle than others. [Sunnan Al Tirimdhi, Hadith No. 3833] Imam Tirimdhi declared it Hasan Sahih.
. : . c : The Proof of (abrogation of rafa al yadain) comes from Athar of Ali (radhiyallahu anhu) which is narrated by Imam Tahawi (rah), Ibn Abi Shaybah (rah) and Baihaqi (rah) with the chain of Asim Ibn Kulaib >> His Father Kulaib>> from Ali that He (Ali RA) would raise his hands in the first Takbeer of Salaat. Thereafter he would not raise his hands. Imam Zayli (rah) said This report is Sahih Imam Badr ud din Ayni (rah) said in his Umdat al Qari that Isnaad of this hadith is Sahih on the criteria of Sahih Muslim. [Al-Mubarakpuri the famous Salafi commentator of Sunnan Tirimdhi mentions it in Tuhfha tul Ahwadhi]

Imam Tahawi (rah) writes: It is not conceivable that Hadhrat Ali (radhiyallahu anhu) would have deliberately abandoned Raf al Yadain if it was the permanent practice of Rasulullah (Sallallahu alayhi wa Sallam). Hence, it is evident that according to Hadhrat Ali (radhiyallahu anhu), the practice of Rafa Yadain was abrogated.[Sharah Ma'ani al-Athaar Volume No. 1 Page No. 110]

Imam Tahawi narrates overwhelming ahadith in this regard and Insha ALLAH I will be presenting only 10 due to brevity! #1
- 1245

Hadrat Bara bin Azib (ra) narrates: When the Prophet (Peace be upon him) started the prayer, he used to raise his hands till his ear

lobes, but then he did not do it (i.e. did not raise his hands afterwards) Note: Salafis do Jirah on one narrator of this Hadith i.e. Yazid bin Abi Ziyad (rah) Imam Ahmed Shakir who himself used to do Raf al Yadain said:
. The truth is that Ibn Shaheen (rah) included him (Yazid bin Abi Ziyad) amongst Thiqa narrators , Imam Ahmed bin Salek al Misri said Yazid bin Abi Ziyad is Thiqa and I do not like the qawl of him who who disputed over this narrator, Imam Ibn Sad said i n his Tabaqat that He is Thiqa [Tirmidhi Ba Tehqiq wa Sharah Ahmad Shakir Volume 001, Page 195] He also said: Translation: This Hadith depends on Yazid bin Abi Ziyad and he is trustworthy, the Hadith is (thus) Sahih [[Tirmidhi Ba Tehqiq wa Sharah Ahmad Shakir Volume 002, Page 409] Also Muhammad Muhaiyudin Abdul Hamid the supporter of Nasir ud-din Albani declared it sahih in Takhrij of Sunnan Abu Dawud (1/258 Hadith # 748, Published by Salafi publishing house i.e. Dar ul Fikr, Beirut, Lebanon)

#2
- 1246

Hadrat Isa bin Abdur Rahman narrates from his father who narrated from Bara bin Azib and he narrated similar from the Prophet (Peace be upon him)

#3

 - 1247

Hadrat Muhammad bin Nauman narrates from Ibn Abi Layla who narrates from Bara bin Azib , who narrated similar from the Prophet (Peace be upon him) [Note: These are 3 different Isnaad, hence the accusation on Yazid bin Ibn Ziyad who is only present in first hadith is lifted, plus Imam Abu Dawud has also narrated a chain having no Yazid bin Abi Ziyad in it] #4
- 1248

Alqama reports that Abdullah ibn Masud (Allah be pleased with them) said: The prophet (Peace be upon him) did not raise his hands except at the initial takbir #5
- 1249

Waki narrates from Sufyan who narrates similar to this with his Isnaad. #6
Y

Hadrat Mughaira (ra) said that he mentioned the hadith of Wail bin Hujr (ra) infront of Ibrahim that the Prophet (Peace be upon him) used to raise his hands in the beginning of salat, also when going into raku and rising from it, at this (Ibrahim) replied: If Wail (ra)

has seen the Prophet (Peace be upon him) once then Abdullah Ibn Masud (ra) has seen him 50 times

#7 Imam Tahawi (rah) quotes the opponents himself (in order to totally refute them)
That which our opponents say that their narrations are Mutawatir and their Isnaad are sahih plus stronger hence their proof supersedes that of ours. Insha ALLAH we will mention proofs in refutation it too (Note: the claim of Mutawatir could not even be proven by Imam Bukhari himself) #8 - 1252

Asim narrates from his father who narrates from Hadrat Ali (ra) that he used to raise his hands only in the initial takbir and did not (raise) afterwards #9

It is not possible that Ali (ra) had seen the Prophet (Peace be upon him) raising his hands and then he (Ali) abandoned it himself, this is only possible when he considered the (Raf al yadain) to have

become abrogated, the Hadith of Ali (ra) being SAHIH is proof on abrogation of (Raf al yadain). As far as the narration from Ibn Umar (ra) is concerned, then indeed it is mentioned that he narrated from Prophet (Peace be upon him) what we have narrated before (i.e. Proof of raf al yadain), but at the same time the contrary to this is proven from same Ibn Umar himself after the (passing away) of )Prophet (Peace be upon him

# 10
- 1255

....

Mujahid (ra) narrates that he prayed behind Ibn Umar (ra) and he saw him raising hands only in the beginning of prayer. Now this is the same Ibn Umar (ra) who had seen the Prophet doing Raf al yadain but he himself left doing this act, this could only be possible when this action had become abrogated, now this is a proof )against the (previous Qawl of Ibn Umar

If someone claims that this hadith is Munkar then he will be asked to (Bring proof) because for sure he has not understood properly! If It is said that Tawus (rah) narrated from Ibn Umar (ra) that he saw the Prophet (Peace be upon him) doing raf al yadain then It will be said to him, that Tawus has indeed narrated it but MUJAHID HAS NARRATED CONTRARY TO IT then It is possible that what Tawus saw Ibn Umar doing was only during that specific time when It was not abrogated yet, but when it became abrogated then he left it and thus Mujahid narrated (final) practice from Ibn Umar (ra). Abdullah (Ibn Masud) is amongst those sahaba who had stayed with Prophet (Peace be upon him) for a very long time and he understood the Prophet better than Wail bin Hujr and the Prophet (Peace be upon him) used to keep the Mahajireen very close to himself. Reference: Sharh al Maani al Athaar, Volume No. 1, Page No. 224226

cv Imam Bayhaqi (rah) narrated in his Al-Khilafiyat from Abdullah bin Awn al-Kharaaz who heard from Imam Malik who heard from Zuhru who narrated from Saalim who reported from Sayyiduna Abdullah ibn Umar [RA] that Rasulullah [Sallallahu Alayhi Wasallam] used to raise his hands at the beginning of the Salaat and he would not repeat it. (Imam al-Zayli in Nasb al Raya, Volume No.1, Page No. 404) Note: Imam Hakim and Bayhaqi declared this hadith to be Batil without citing proof that which

narrator is fabricator hence their qawl will be null and void because the chain of this hadith is SAHIH maybe they being Shafii became a hurdle in their ways of accepting it. I checked the narrators and all are THIQA
Narrator # 1 Abdullah bin Awn al-Kharaaz, his Samaat is proven from Imam Malik (rah) : : . Next narrator is Imam Malik (rah), he requires no authentication. The next 3 narrators are Zuhri who heard from Salim who narrated from Ibn Umar (ra) .. therefore the chain is absolutely Sahih!

: : : .
Abdullah Ibn Umar (ra) said: When we were with the Prophet (Peace be upon him) in Makkah we used to raise our hands in the beginning of prayer and also when going in Ruku (and rising from it). However when the Prophet (Peace be upon him) migrated to Madina the Prophet ABANDONED the raf al yaddain when going in Ruku (and rising) but he stayed firm ON RAISING HANDS IN THE BEGINNING AND THIS KEPT ON HAPPENING TILL HE PASSED AWAY [Imam Ibn al Haris in Akhbar ul Fuqaha wal Muhaditheen, Page No. 214]

Detailed Authentication of hadith in Akhbar ul Fuqaha wal Muhaditheen.

Uthman ibn Muhammad narrated to me, he said that 'Ubaydullah ibn Yahya said to me: Uthman ibn Sawada ibn 'Abbad narrated to me from Hafs ibn Maysara from Zayd ibn Aslam from 'Abdullah ibn 'Umar (ra); he said: 'We would, with the Prophet (sallallahu alaihi wa sallam) in Makka, raise our hands at the beginning of Salah and within Salah at the time of ruku'. Then when the Prophet (sallallahu alaihi wa sallam) migrated to Madina, he left raising the hands within Salah at the time of ruku' and continued to raise the hands at the beginning of Salah.'

[Akhbarul Fuqaha wal Muhaddithin, p. 214, Abu Shu'ayb [Rayhan Jawaid] said: Its chain of transmission is authentic (isnaduhu Sahih)]

Benefit: In this authentic narration it clearly displays the Makki and the Madani practice. I mean that raising of the hands began in Makka and stayed during the Madani period until Allah willed. Then in the latter days it was abrogated and left, while the initial raising of the hands continued. This is Sunna and upon this the Ahlus Sunna wal Jama'a Hanafis and other than them practice. Analysing the Sanad: 1) Imam Abu Abdillah ibn Harith al-Qairawani al-Maliki (died in 361 AH) This is a famous Imam and Muhaddith. The Imams have called him Hafiz Abu Abdillah al Khushani al-Qairawani al-Maghribi and he has written many books. The Hafiz stayed in Qurtuba (nazeelul qurtabah). Al Hafiz sahibul tawaaleef. Min ahl al ilm wal fadhl faqeeh muhaddith. wa kana Hafiz aalim bil fatyaa. husnul qiyaas waliyyul shuraa. wa sannafa fi al fiqh wat tareekh wa ghayruhaa. He is authentic (thiqa) by consensus. See - Tadhkiratul Huffaz, 3/138-139, al-Ibar,1/359, Siyar a'lam an-nubala, 10/429 (all three of these are by Hafiz Shamsud-Din al-Dhahabi), Jadhwatul Muqtabis lil Humaydi, p. 47, Bughyatul Multamis, p. 61, Ta'rikh Ulama al-Andalus (of ibn al Faradi), p. 383-384, ad-Dibaj lil Sam'ani, 5/130, Tartibul Madarik (of Qadi Iyad), 4/513, Mu'jamul Udaba (of Yaqut al-Hamawi), 8/111, Tabaqatul Huffaz lil Suyuti, p. 398 2) Imam Uthman bin Muhammad al Qabari (d. 320 AH) He is also a famous Imam. Scholars have praised him and authenticated him. For example .... ... (Akhbarul Fuqaha wal Muhaddithin lil Qayrawani p. 216, Bughyatul Multamis lil Dabbi p 359, Ta'rikh Ulama al-Andalus of ibn al Faradi p 243, Jadhwatul Muqtabis lil Humaydi p 270 and others.)

3) Imam Ubaydullah bin Yahya Qurtubi (d. 298 AH) He is a famous Imam (It is said about him):

 ... . . ...

He is thiqa (trustworthy) by consensus. See Siyar a'lam an-Nubala, 9/294-295, al Ibar, 1/271, Akhbarul Fuqaha wal Muhaddithin lil-Qayrawani, pp. 170-173, Jadhwatul Muqtabis lil Humaydi, p. 237, Ta'rikh Ulama al-Andalus of ibn al-Faradi, pp. 206-207, Ta'rikh al-Islam lil Dhahabi, 22/200, Bughyatul Multamis li Dabbi, al Wafayat, p. 197, Shadharatul Dhahab, 2/231 and others.

4) Imam Uthman ibn Sawada al Qurtubi (died ca. 235 AH) Scholars have said: See Akhbarul Fuqaha wal Muhaddithin, p. 214, and Ta'rikh Ulama al-Andulus, p. 242 5) Imam Hafs bin Maysara al San'ani (d. 181 AH) He is a narrator found in Bukhari and Muslim. Scholars have said he is thiqa (trustworthy), a person of Hadith (sahibul hadith) and thiqa. There is nothing wrong with him. He is thiqa by consensus. See al-Ibar, 1/216 and Tahdhib al-Tahdhib (of ibn Hajar al-Asqalani), 1/570

6) Imam Zayd bin Aslam al Madni (d. 136 AH) He is a narrator of Bukhari and Muslim. Scholars have said See Tadhkiratul Huffaz, 1/99-100, al Ibar, 1/141, Tahdhib al-Tahdhib, 2/231-232

7) Hadhrat Abdullah bin Umar (d. 74 AH, radiallahu anhu) A famous Companion (Sahabi). Conclusion - The hadith of Ibn Umar (ra) by way of chain (sanad) is authentic. And by way of wording (matn) it clarifies the Prophet's (sallallahu alaihi wa sallam) practice of abrogating the raising of the hands in the end of the Madinan period, and this is correct, the truth, and acceptable to practice as a continuous Sunna.

The replies of the objections to this hadith: First objectionZubayr Ali Zai writes that this book does not have a mentioned chain (see his Nur alAynayn, p. 205, printed in 2006-2007 by Maktaba Islamiyya, Faisalabad) ReplyA famous Imam's book which has been linked famously to the Imam makes looking at the isnad not needed. As Imam Ibn Hajr has clarified this principle ( Because of this, the objection is against this principle, hence leaving it rejected and void. Second objectionZubayr Ali Zai writes that at the end of this book the completion is written 'in Sha'ban the year 483' (after Hijra). Meaning, that this book was completed 122 years after the demise of the mentioned author Muhammad ibn Harith al Qairawani (d. 361 AH). Who is the one who wrote Akhbarul Fuqaha and who completed it? This is not known hence this book is not established as being one of Muhammad bin Harith's. (See his Nur al-Aynayn, p. 206) First reply483 in reality is a copyist error who instead of writing 3 on the left, he wrote it on the right. It should have been written 384. These type of copyist errors are common as is not hidden from the people of knowledge. Second replyThis book was written by Muhammad ibn Harith, 13 years before his demise (taking the first reply into consideration). It is also possible that the copyist had completed arranging (tartib) the book at 483. Examples of this a) Imam ibn Hibban (d. 354 AH) collected Sahih ibn Hibban. But Ibn Balban (d. 739 AH) arranged the work 321 years after the demise of Ibn Hibban. The name of the book is al Ihsaan bi tartib Sahih ibn Hibban. In the same way, Imam al-Tahawi (d. 321 AH) wrote his work Sharh Mushkil al-Athar. The arranging of this book was done by Dr. Abu Hussain Khalid Mahmud, who is a

contemporary, by placing the book with fiqhi chapters. And it was published by the name Tuhfatul Idhyaar bi Tartib Sharh Mushkil al-Athar. And no one scholar rejected the authorship of the two scholars. Likewise is the state of the compiler of this book Akhbarul Fuqaha wal Muhaddithin. Third replyImam Bukhari (d. 256 AH) compiled his work Sahih al Bukhari. Then this book was arranged by ibn Yusuf al Farabri (d. 320 AH) and other than him. But who is the copyist for the present form and when did he write it? His name is not known. Even though the copyist of Sahih al Bukhari is not known, his connection with Imam Bukhari remains intact. Same way the copyist of Akhbarul Fuqaha wal Muhddithin, his connection remains established with Imam Muhammad bin Harith. Hence this objection is rejected and void. Third objectionZubayr Ali Zai writes that this narrator, Uthman ibn Muhammad, can not be specified without any evidence. So to say it is Uthman bin Muhammad ibn Ahmed bin Mudrik is wrong. Even so the meeting of Ibn Mudrik and Muhammad bin Harith Qairawani has no evidence. First ReplyMr Zubayr Ali Zai, for your information the specification (ta'yeen) of Uthman bin Muhammad is established. He is Imam Uthman bin Ahmed bin Mudrik min ahli qabrihi (d. 320 AH). Ponder over the following! 1) (Akhbarul Fuqaha p 103) 2) (Ibid p105) Imam Muhammad bin Harith himself clarified that he (Uthman ibn Muhammad) is al Qabari. Because him being ibn Mudrik has been specified with a clear evidence. And it is a slap on the face on a Muhaqqiq (researcher) like Zubayr Ali Zai! Because of this Uthman bin Muhammad al Qabari is specified with an evidence. Second ReplyThe meeting of Imam Muhammad bin Harith al-Qairawani and Uthman ibn Muhammad al-Qabari is established. For example

 (Akhbarul Fuqaha p. 78) (Ibid p. 97 and p. 122) (Ibid p 162) ( -p14) (ibid 103) (ibid 153) Because of this the meeting of Muhammad bin Harith and Uthman ibn Muhammad bin Ahmed bin Mudrik is established like a shining light. Third replyImam Muhammad bin Harith al-Qairawani's meeting with Imam Uthman bin Muhammad bin Ahmad bin Mudrik from the people of Qabara (d. 320 AH) is established clearly- For example: (Akhbarul Fuqaha p 90) (ibid p 122) (Quda Qurtaba lil Qairawani p 15) (ibid p 55) Because of this the meeting and the hearing (sama') of the two is clearly established as the wording akhbarani and haddathani is used. So Ali Zai's research is termed as void. Fourth objection-

Zubayr writes that Imam al-Dhahabi writesUthman bin Muhammad bin Khashish al Qairawani from ibn Ghanim the Qadi of Africa, I think he is a liar (khadhdhab) (al-Mughni fi al Du'afa, 2/50) Uthman bin Muhammad from Qairawan is a liar. And Muhammad bin Harith is also from Qairawan. Hence, what becomes apparent is that Uthman bin Muhammad over here is referring to that liar. ReplyWhen Imam Muhammad bin Harith has already specified Uthman bin Muhammad al Qabari (d. 320 AH), as has passed, then this objection doesn't fit right. And those books of rijal which we have, nowhere is there mention of Muhammad bin Harith alQairawani as having a teacher (ustadh) named Uthman bin Muhammad Khashish al Qairawani. So we ask Janab Zubayr Ali Zai, from which evidence did he specify the individual to be Uthman bin Muhammad Khashish al Qairawani His simply being from Qairawan is not an evidence. This type of specification was done by the infamous rejecter of hadith 'Tumna Ammari', with the hadith of Abu Hurayra (in Bukhari) chapter of the descent of Isa ibn Maryam (alaihis salam), where he rejected the specification of the narrator being Ishaq bin Rahawayh. He also used the same logic and said Ya'qub bin Ibrahim al Madani and Ishaq bin Muhammad Al Madani are both Madani, hence he based his specification (ta'yeen) on that. Whereas on an academic level the students of Imam Ya'qub bin Ibrahim al Madani are Ishaq bin Rahawayh and Ishaq bin Mansur not Ishaq bin Muhammad (Tahdhibul Kamal lil Mizzi, v. 2 p. 20, 24, v. 20, p. 415, 516). This is the same method adopted by Zubayr Ali which is clearly rejected and void. Fifth objectionZubayr Ali Zai writes 'It should be remembered that Uthman ibn Muhammad bin Ahmed bin Mudrik's being reliable (thiqah) is not known'. ReplyThat Imam who has been praised by the Muhaddithin then that is authentication and showing reliability (ta'dil wa tawthiq) for him. For example1) .... .... (Tahdhib al-Tahdhib, 5/35 and Ta'liq ala'l Raf wal Takmil, p. 136) 2) Shaykh Abdul Fattah Abu Ghudda says in his notes on Raf' wa Takmil:

1) The Imam of Jarh and Ta'deel, Khalid bin S'ad al Qurtubi (d. 352 AH) says Uthman bin Muhammad ... (Akhbarul Fuqaha p 216) Note: Imam Khalid bin S'ad al Qurtubi al Andalusi was a great Muhaddith and an Imam of Asma al Rijal (names of narrators) and I'lal al Hadith (hidden defects in Hadith). Just like in the East was the master of the Huffaz, the Imam of Jarh and Ta'deel, Yahya ibn Ma'een al Hanafi, then from the West was Imam Khalid bin S'ad. And he is a person deserving praise. (See Ta'rikh Ulama al Andalus p 113, Jadhwatul Muqtabis, p. 180, al Ibar lil Dhahabi, v.1, p. 347, Tadhkiratul Huffaz, v.3, p 89) 2) Muhammad bin Harith said similar to Khalid bin S'ad. (Akhbarul Fuqaha, p 216) 3) Imam Abdullah bin Muhammad known as ibn al Faradi al-Andalusi says: (Ta'rikh Ulama al-Andalus, p. 243) 4) Imam al-Humaydi al-Andalusi said 'Uthman bin Muhammad bin Ahmed bin Mudrik from Qabara, he died in Andalus in the year 320. (Jadhwatul Muqtabis lil Humaydi, p 270) Sixth objectionZubayr Ali Zai writes 'Uthman bin Sawada bin Abbad's state is not found in any book other then Akhbarul Fuqaha.... because Uthman bin Muhammad is inauthentic (majruh) or unknown (majhul), and because of this the authentication (tawthiq) of Ubaydullah bin Yahya is not established. Conclusion is that Uthman bin Sawada is majhul al Haal (unknown in status as a reliable narrator). His date of birth and death are unknown'. First replyImam Uthman bin Sawada bin Abbad al Qurtubi's (I think he died in 235 AH) mention comes in other then Akhbarul Fuqaha (See Ta'rikh Ulama al Andalus of ibn al-Faradi, p 242, no. 890, printed in Beirut) with authentication (tawthiq). It should be remembered that a narrators birth and death date being unknown does not result in him being majhul al haal. If this is your principle then we find these types of narrators in Sahih al Bukhari whose birth and death date are unknown. Does that mean they are Majhul al Haal? Because of this Uthman bin Sawada is authentic and truthful with certainty. And

putting an objection against him is rejected and void. Second replyImam Uthman bin Muhammad is not Majhul al Haal nor majruh, because the Imam of al-Jarh wa Ta'dil, the Muhaddith (hadith scholar) and Naqid (critic), Khalid bin S'ad (d. 352 AH), Imam Muhammad bin Harith (d. 361 AH) the Muhaddith, Faqih (jurisprudent) and Naqid, and also Imam, Hafiz, Muhaddith and Naqid, ibn al-Faradi (d. 403 AH), Imam, Hafiz, Muhaddith, Naqid, al Humaydi (d. 388 AH) have all praised him. And Imam Ubaydullah bin Yahya (d. 298 AH), who is a famous Muhaddith, has done clear ta'dil and tawthiq of him (See Akhbar al-Fuqaha, p. 214, Ta'rikh Ulama al-Andalus, p. 242 and others) Because of this, with certainty Uthman bin Sawada is trustworthy (thiqah) and truthful (saduq). Challenge - I give a challenge to Zubayr Ali Zai and the non madhabists, that they produce against Uthman bin Muhammad al Qabari a Jarh (disparagement) which is explained (mufassar) and the reason is clarified (bayyin al sabab). Then we will give them 10, 000 rupees. 'Bring your evidence if you are truthful'. Seventh objectionAli Zai writes 'Uthman bin Sawada's meeting with Hafs bin Maysara is not established. Hafs passed away in 181 AH (see Nur al-Aynayn, p. 207) ReplyImam Uthman bin Sawada al Qurtubi is the teacher of Imam Ubaydullah bin Yahya al Qurtubi (d. 298 AH). And he is the student of Hafs bin Maysara (d. 181 AH). Imam Uthman bin Sawada passed away approx (d. 235 AH). These dates show a possibility in meeting. And dates and the possibility of meeting are clearly showing connection (ittisal) according to Imam Muslim. This is the stance of the majority. (Muqaddima Muslim, p. 21) With this, the objection is false and void and the Hadith is fully connected (muttasil) and Sahih (authentic) And all praise be to Allah. Eighth ObjectionZubayr Ali Zai writes that from the books of Muhammad bin Harith is Akhbarul Quda wal Muhaddithin, but the name Akhbarul Fuqaha wal Muhaddithin is not found.... and the early scholars failed to mention it. (Nur al-Aynayn, p. 207-8) Reply-

Zubayr Ali Zai should know that the early scholars have mentioned it, but Mr, Zubayr missed it1) Imam Abu Muhammad Ibn Hazm al-Andalusi al-Zahiri who died in 456 AH (See Jadhwatul al-Muqtabis of al-Humaydi, p. 47) 2) Imam Abu Umar Ibn Abd al-Barr al-Andalusi al-Qurtubi, who died in 463 AH (Ibid and Bughyatul Multamis, p. 61) 3) Imam Abu Muhammad al-Humaydi al-Andalusi (d. 488 AH) said that Muhammad bin Harith al-Khushani was from the people of knowledge and virtue. He was a Faqih and Muhaddith. He narrated from Ibn Waddah and the like of him. He gathered another book regarding the narrations of the judges of Andalus (Akhbarul Quda bil Andalus) and a book Akhbarul Fuqaha wal Muhaddithin. (Jadhwatul Muqtabis p. 37) 4) Imam al-Hafiz al-Muhaddith Ahmed bin Yahya al-Dabbi (d. 599 AH) said that Muhammad bin Harith al- Khushuni... He gathered a book regarding the narrations of the judges of Andalus (Akhbarul Quda bil Andalus) and another book Akhbarul Fuqaha wal Muhaddithin. (Bughyatul Multamis fi Ta'rikh Rijal Ahl al-Andalus, p. 61) Because of this, if Imam Ibn Makula (d. 476 AH) and Imam Abu Sa'd as-Sam'ani (d. 562 AH) did not mention the book, then (it doesn't matter) as they are later (then scholars mentioned above). Even so, then not mentioning of something does not necessitate its negation as Zubayr Ali has also attested to (this principle). See Nurul Aynayn, p87, 81,140,219,222). Allama Umar Rida Kahhala and Allama Khayrud-Din al-Zirikli and other than them mentioning this book were correct. (Mu'jam al- Mu'allifin, v3, p. 204, al-I'lam v. 6, p75). Hence, Akhbarul Fuqaha wal Muhaddithin was a work of Imam Muhammad bin Harith. Ninth ObjectionZubayr Ali Zai writes that this is from the unusual (gharib) narrations, so these aberrant (shadh) narrations are weak (Nur al-Aynayn, p. 208). (First reply): For example1) Imam al-Hakim says - A type from them is unusual narrations which are authentic (Ghara'ib as-Sahih). An example of that is what Imam al-Bukhari narrates in al-Jami' al-Sahih from Khallad ibn Yahya al-Makki from Abdul Wahid ibn Ayman. Thus, this hadith is authentic although Abdul Wahid bin Ayman is the sole narrator from his father. So this is Ghara'ib as-Sahih. (Ma'rifat al-Ulum al-Hadith, p. 94) 2) Imam al-Hakim says that Imam Muslim narrates in his al-Musnad al-Sahih from Abu

Bakr Ibn Abi Shaybah and other than him from Sufyan and it is Gharib al-Hadith. (Ibid p. 95) 3) And clearly Imam al-Suyuti shows that the first hadith and last hadith of Bukhari are Gharib. (Tadrib al-Rawi, v. 3, pp. 164-165) Hence, to do disparagement (jarh) based upon strangeness (gharaba) is rejected and void! And the hadith of Ibn Umar is Sahih. Second Reply-

To Zubayr Ali ZaiAs for the Muhaddithin, aberrant (shadh) has two definitions. For example 1) Imam al-Hakim says- As for shadh then it is that narration which a trustworthy narrator (thiqa) narrates solely from thiqat (trustworthy narrators). And there is not follow up of that thiqa narrator (Mutabi). (See Ma'rifat ulum al-hadith, p. 199 and Tadrib al-Rawi, v. 1, p194-195) Zubayr Ali writes over here that shadh is weak (da'eef) but in another place he writes 'if a trustworthy narrator (thiqa rawi) is alone, then this type of shadh is accepted' (alHadith magazine, p. 45, no. 53) 2) Imam Shafi'i says: . (Ma'rifat ulum al-Hadith, p. 119 and Tadrib al-Rawi, v1, p193-194) This means that a shadh hadith is that hadith in which a trustworthy (thiqa) narrator is alone and no thiqa narrator has followed (mutaba'a) him up. Shadh is that narration in which a thiqa narrator narrates something contrary to other thiqa narrators. It should be kept in mind that according to the first definition of shadh, then it confirms this hadith because it has been narrated solely (tafarrud) from thiqat (trustworthy narrators). And tafarrud from thiqat is accepted according to most of the Fuqaha and Muhaddithin. As for the second definition of shadh, then it also confirms this hadith as the hadith does not contradict thiqat. Note- Rather this hadith is not shadh from any angle, as there are follow ups (shawahidat) which are authentically available and nor does it contradict thiqat, as it is not hidden from the people of knowledge.

This shows that this objection is null and void and all praise is for Allah. Third replyThe narration of Ibn Umar in leaving raf'ul yadayn (raising of the hands) at the time of ruku' is a trustworthy increase (ziyadat thiqa). And the ziyadat of the Sahih and Hasan narrators are obligatory (wajib) to accept. 1) Imam al-Bukhari says that ziyada are accepted and that mufassar (the explained) decides upon the vague (mubham) when narrated from authentic narrators (ahl althabt).... he also said 'there is no difference in that some narration increase upon others and the ziyada (additional wording) are accepted from the people of knowledge'. (Bukhari, v. 2 p. 201 and the Juzz Raful Yadayn ascribed to al-Bukhari, p. 58) 2) Imam al-Hakim said, "This is a condition of authenticity near to all the fuqaha (jurisprudents) of Islam that ziyada in chains and texts from thiqa (narrators) are accepted'... and he also said, 'Tafarrud (unique narrations) from thiqat are accepted'. (Muqaddima Mustadrak p. 42 and Mustadrak v. 1 p. 91) 3) Imam Abu Bakr al-Khatib (al-Baghdadi) said that the majority of the fuqaha and the companions of hadith (Ashab al-Hadith) have said that the ziyada of a thiqa is accepted even if he is the sole narrator. (Al-Kifaya fi ilm al-riwaya, p. 424) 4) Imam Nawawi said that the acceptance of a ziyada from a thiqa is obligatory... (Sharh Muslim lil-Nawawi, v.1, p. 219) 5) Imam Ibn Hajr said that a ziyada from a Sahih or hasan (good) narrator is accepted, as long as something contrary to it doesn't occur... till he said... because it is in the ruling of the independent (mustaqill) which a thiqah narrates alone. (Sharh Nukhbat alFikr, p. 45-46) Because of this the narration of Ibn Umar is Sahih and objection to it is rejected and void. And for Allah is all praise. Tenth ObjectionZubayr Ali writes that the text of this hadith shows that the Messenger of Allah (sallallahu alaihi wa sallam), after migrating to Madina, he left doing raf'ul yadayn at the time of ruku'. But it is established through authentic channels that the Prophet (sallallahu alaihi wa sallam), used to raise his hands in Madina at the time of ruku'. Then there is the hadith of Malik ibn al-Huwairith and Wa'il bin Hujr as narrated by Bukhari and Muslim. Wa'il bin Hujr came to the Prophet (sallallahu alaihi wa sallam) initially at the 9th year of Hijri and then again on the 10th year of Hijri. And in this year as well he witnessed the performance of raf'ul yadayn. As is narrated by Abu Dawud

and Ibn Hibban. First ReplyImam Ahmed mentioned the principle, 'The hadith in which the channels are not gathered it would not be understood, some hadith clarify other hadith'. (Al-Jami' alAkhlaq al-Rawi lil-Khatib, v. 2, p. 212) Based on this principle, if the narrations of Abdullah bin Umar (ra) are gathered then the matter will become apparent. 1) From Ibn Umar marfu'an (raised back to him) that he would raise his hands in ruku' and sujud. (Musannaf Ibn Abi Shayba v. 1 p. 266 it's chain is authentic (Sahih)) 2) From him (Ibn Umar) marfu'an that he used to raise his hands at every lowering, rising, ruku, sujud, standing and sitting and between the two prostrations. (Mushkil alAthar lil-Tahawi, v. 1 p. 46 and it's chain is authentic (Sahih) and Bayan al-Wahm waIeham li Ibn al-Qattan, v. 5, p. 613 its chain is authentic) 3) And from him (Ibn Umar) marfu'an that he used to raise his hands during ruku and when making sajda (Juzz Raf'ul yadayn lil-Bukhari, p. 48, and it is Sahih) 4) And from him (Ibn Umar) marfu'an that he would raise his hands with every Takbir (Fath al-Mugith lil-Sakhawi, 2/323 and the additions of Faydur Rahman (Ghayr Muqallid) to al-Bukhari's Juzz on raf'ul yadayn, p. 68) This means that Ibn Umar (ra) mentioned that it was a Madani practice to raise the hands at the time of ruku' and sujud. And the narration of Malik ibn al-Huwairith (ra) and Wa'il bin Hujr (ra) is also regarding the raising of the hands at the time of Sujud. These are in agreement, not in disagreement. Hence this objection of contradiction is not correct, as the narration of Akhbarul Fuqaha is regarding after these Sahaba saw this practice. For Allah is all praise. Second ReplyIt should be remembered that from authentic narrations it is established that Malik ibn al-Huwairith (ra), in his Madani life, performed raf'ul yadayn between the two prostrations. For example1) (al-Mujtaba of Nasa'i, v1 p125 its chain is authentic, Sunan al-Kubra lil-Nasa'i, v. 1 p. 228, Musnad Ahmed it's chain is authentic) 2)

(Al-Mujtaba of Nasa'i, 1/171 with a Sahih chain of transmission, Sunan al-Kubra lilNasa'i, 1/228 with a Sahih chain of transmission, Al-Muhalla of Ibn Hazm, 4/127-128 and he said it is Sahih (authentic)) 3) (Musnad Ahmed (5/66) and its chain is authentic and also in Sahih Abu Awana (2/95) and he said sahih (authentic)) NoteMalik ibn al-Huwairith (ra) in the 9th year of Hijri came on a caravan with Banu Layth. And he spent 10 days with the Prophet as is mentioned in Bukhari. Then he returned back to his hometown. Whereas Abdullah bin Umar (ra) and others were with the Prophet (sallallahu alaihi wa sallam) until his demise and even remained in Madina. And Malik witnessed the Salah's of these individuals in which he saw them leaving the raising of the hands between sujud (prostration). So back to Ali Zai, what ever reply he gives for leaving the raising of the hands between prostration, then that is the same reply we give for leaving it at the time of ruku'. Third ReplyLikewise it is established from Wa'il bin Hujr (ra) via complete and authentic narrations that he would raise his hands between prostrations. For example 1) (Sunan of Abu Dawud its chain is authentic, Mu'jam al-Kabir of al-Tabarani, 22/28, its chain is authentic, Tamheed (of ibn Abd al-Barr), 9/227, its chain is authentic, Muhalla, 4/126, of Ibn Hazm and he said it is Sahih). 2) (Juz raf'ul-yadayn (of al-Bukhari), p. 45 and Sunan al-Daraqutni, 1/394, its chain is authentic) 3) It is said likewise in Sahih ibn Khuzayma (1/346) and he said Sahih and Sunan alTahawi (1/144) its chain is authentic. Wa'il Ibn Hujr witnessed the raising of the hands at prostration (sajda) at the 9th year of Hijri, and then he returned back to his hometown. Then in the 10th year of Hijri he returned and prayed some Salah's in which he witnessed the same happenings. (Abu Dawud (1/112) with an authentic chain, Sharh al-Sunna lil-Baghawi, 3/27-28, Mu'jam al-Kabir of al-Tabarani, 22/39).

Then, Wa'il Ibn Hujr again returned back to his hometown. Within 80-90 days of his departing, the Prophet (sallallahu alaihi wa sallam) passed away. And these Salah's in the last few days were surely witnessed by Ibn Mas'ud, Ali, Ibn Umar, Bara ibn Aazib (radiallahu anhum) and others. They bear witness that the Prophet (sallallahu alaihi wa sallam) left the raising of the hands at the time of ruku' and sujud. And simply carried on raising of the hands at the beginning of the Salah. This is without a doubt an evidence for abrogation. : . Mujahid (rah) said: I saw Ibn Umar (ra) and he did not raise his hands except when beginning (prayer) [Musannaf Ibn Abi Shaybah (1/268)]

Check and confirm the following ahadith

: Raytu rasulallah saw izaftataha salata rafaa yadayhi hazwa mankibayhi wa iza arada ay Yarkaa wa bada ma yarfau rasahu mina ruku fala yarfau wala bayna sajdatayn
The Imam of Hadith and teacher of Imam al-Bukhari, Abdullah Ibn Zubair al-Humaidi (Rahimahullah) related in his "Musnad" (2/614, pg. 277) from Sufyan ibn Uyayna, who related from Ibn Shihab al- Zuhri, who related from Salim ibn Abdullah, and he from his father Ibn Umar: "I saw the Prophet (Peace be upon him) raise both his hands at the beginning of Salah up to his shoulders, but when going into Rukoo and when raising his head from rukoo he did not raise his hands, not even between the prostrations."

: : : Imam Abi Awaana (rah) narrates from from Sufyan ibn Uyayna, who related from Ibn Shihab al-Zuhri, who related from Salim ibn Abdullah, who related from his father Abdullah ibn Umar, who said: "I saw the Prophet (Peace be upon him) raise both his

hands up to the shoulders when starting Salah, but when he went into ruku and rose from it HE DID NOT RAISE THEM; not even between the prostrations (sujud). The meaning of both is same (i.e. hands are not raised in ruku nor sujood)"[Abi Awaana in his Sahiha, Volume No.2, Page No. 90] It is narrated by Ibada bin Zubayr that the Prophet (Peace be upon him) used to raise his hands when he started the prayer but he did not raise them anywhere else until he finished his prayer [Nasb al Raya, Volume No.1, Page No. 404]

It is narrated by Malik from Ibn Shahab from Salim bin Abdullah that Ibn Umar used to say "Allah is greater" in the prayer whenever he lowered himself and raised himself. [Muwatta Imam Malik 1/160 Hadith 165]
Abrogation of Rafa al Yadain is even proven fom Ibn Umar (RA) who has himself narrated ahadith which prove rafa al Yadain (The Isnaad of that hadith is sahih too), Abrogation of Rafa al Yadain (RA) is even proven from practice of 4 Khulafa ar Rashideen behind whom Sahaba and Tabiyeen prayed and said they did not raise their hands except in the first Takbir

2581- - - :

Abdullah ibn Masud (Allah be pleased with them) narrates: I performed prayer with the Messenger of Allah (Allah bless him and give him peace), Abu

Bakr and Umar (Allah be pleased with him and his father) . They did not raise their hands except at the beginning of prayer (Nasb al-raya 1:526, Majma alzawaid 2:101). : : It is narrated by Al-Aswad (rah) who said: I prayed with Umar (ra) and he did not raise his hands anywhere in Salat except for when beginning it. Abdul Mulk (rah) said: I saw Shabi, Ibrahim, Abu Ishaq that they did not rasie their hands anywhere in Salaat except for when beginning it [Musannaf Ibn Abi Shaybah, Volume No.1, Page No. 268] Allama Turkamani (rah) said: This Sanad is Sahih on the criteria of Sahih Muslim [Al-Jawhar al Naqii] Mullah Ali Qari (rah) said about this hadith: Imam Tahawi and Imam Baihaqi have narrated the hadith from Hassan bin Ayyash with A SAHIH CHAIN [Mirqat Sharh al Mishqaat, Volume No.2, Page No. 523] Imam Marghinani (rah) the author of Al-Hidayah also said it in his AlBidayah, Volume No. 1, Page No. 318 in Book of Salaat.

When I entered the masjid [mosque] of Hadramawt, I heard Alqama ibn Wail narrate from his father that the Messenger (Allah bless him & give him peace) would raise his hands before and after the bowing posture. I mentioned this to Ibrahim al-Nakha (Allah have mercy on him) who responded angrily, Is Wail ibn Hujr the only one to have seen the Messenger (Allah bless him & give him peace)? Didnt Ibn Masud (Allah be pleased with him) and his companions also see him? (Muwatta Imam Muhammad Hadith # 92).

Debate between Imam Abu Hanifa and Imam Awzai:

 Translation: It is mentioned in Sharah al Hidayah by Imam Ibn Hammam (rah) that once Imam Abu Hanifa (rah) and Imam Al-Awzai (rah) met in Makkah Imam Awzai asked: Why dont you people do Rafa al Yadain while going into Ruku and rising from it? Imam Abu Hanifa replied: Because it is not soundly established from Prophet (Peace be upon him) either in its meaning nor in its attribution to him through proper Chain Imam Awzai: How is it not soundly established? Here I will show you a sahih hadith regarding this practice and he narrated the hadith from Zuhri, from Salim, from his father who said that Prophet (Peace be upon him) used to raise his hands when beginning the prayer, when going in Ruku and raising from it. Imam Abu Hanifa replied: I heard from Hammaad, who heard from Ibrahim Nakhaii, who heard from Alqama and Al-Aswad, and they heard from Abdulllah Ibn Masud (ra) saying: The Propht (Peace be upon him) used to raise his hands only in the beginning of prayer and did not repeat it afterwards. Imam al-Awzai: How does your hadith supercede the hadith which I had shown? Imam Abu Hanifa: The reason is that Hammad is bigger Faqih than Zuhri, also
Ibrahim al Nahkaii is greater Faqih than Salim, and Alqama is not less in knowledge of Fiqh as that of Ibn Umar, so is Aswad greater than many, and above all Abdullah Ibn Masud (ra) is far superior than Ibn Umar (ra) because he used to take part in Qiraat in Suhbah of Prophet (Peace be upon him) and unlike Ibn Umar he stayed with Prophet (Peace be upon him) since childhood.

Hearing this Imam Al-Awzai turned towards (Imam al Adham) and accepted that

these people are (indeed) superior in Fiqh (than the ones which he had mentioned himself) [Mullah Ali Qari in Mirqaat Sharh al Misqaat, Volume No. 2, Page No. 439, Published by Dar ul Fikr, Beirut, Lebanon] The narrators of hadith shown by Abu Hanifa include 1. Ibrahim al Nakkhai Imam Dhahabi (rah) says about him Translation: Ibrahim al-Nahkhai . The Imam, The Hafidh and Faqih of Iraq [AsSiyar al alam an Nabula 1/425] Imam Ibn hajr al Asqalani (rah) narrates: : : : : Translation: Imam al-Ajli said: He has seen Aisha (ra). He was Mufti of people of Kufa and he was a RIGHTEOUS MAN Al-Amash said: Ibrahim is good in hadith Shabi said: Nobody in the world has rejected him Ibn Maeen said: The Maraseel of Ibrahim are more dearer to me than Maraseel of Shabi [Tahdhib ut Tahdhib 1/113] Imam Nawawi said: Translation: There is Ijma over credibility and greatness (of Ibrahim)[Tahdhib al Asma wal Lughaat 1/116]

2. Hammad bin Abi Sulaiman

Imam Ibn Hajr al Asqalani (rah) narrates: : Imam al Mamar (the chief narrator of Bukhari, Muslim and Muwatta) said: I have not seen anyone greater in Fiqh than Zuhri, HAMMAD and Qatada [Tahdhib ut Tahdhib, Volume No. 1, Page No. 113] Imam Dhahabi says of Hammad: Translation: The Allama, Imam and Faqih of Iraq [As-Siyar al Alam an-Nabula, Volume No.1, Page No. 59]
Book 3, Number 0747: (Abu Dawood) Narrated Abdullah ibn Mas'ud: Alqamah said: Abdullah ibn Mas'ud said: Should I pray in the way the Apostle of Allah (peace_be_upon_him) had performed it? He said: He prayed, raising his hands only once. Book 3, Number 0749: (Abu Dawood) Narrated Al-Bara' ibn Azib: When the Apostle of Allah (peace_be_upon_him) began prayer, he raised his hands up to his ears, then he did not repeat

Note: Imam Ahmed Shakir said:

. The truth is that Ibn Shaheen (rah) included him (Yazid bin Abi Ziyad) amongst Thiqa narrators , Imam Ahmed bin Salek al Misri said Yazid bin Abi Ziyad is Thiqa a nd I do not like the qawl of him who who disputed over this narrator, Imam Ibn Sad said in his Tabaqat that He is Thiqa [Tirmidhi Ba Tehqiq wa Sharah Ahmad Shakir Volume 001, Page 195] He also said:

Translation: This Hadith depends on Yazid bin Abi Ziyad and he is trustworthy, the Hadith is (thus) Sahih [Tirmidhi Ba Tehqiq wa Sharah Ahmad Shakir Volume 002, Page 409]

Book 3, Number 0751: (Abu Dawood)

] [
Narrated Al-Bara' ibn Azib:

I saw that the Apostle of Allah (peace_be_upon_him) raised his hands when he began prayer, but he did not raise them until he finished (prayer). Abu Dawud said: This hadith is not Sahih [Note: Abu Dawud did not show any proof of why this hadith is not Sahih therefore mere qawl (saying) of any scholar without proof is null and void. Secondly ( )does not mean it is weak because It could indeed be Hassan and this is a known usool amongst Muhaditheen that if they call any hadith as NON-SAHIH then it does not necessarily have to be weak] Secondly the chain of this hadith is different and does not have Yazid bin Abi Ziyad in it, third all the narrators of this hadith are THIQA Narrator # 1 (Hussain bin Abdur Rahman) Imam Ibn Hajr says: He is MAQBOOL (ACCEPTED)[Taqrib ut Tahdhib, 2/453] Imam Ibn Hibban mentioned him in his THIQAT [2/452 Narrator # 12969] Narrator # 2 (WakiI bin Jarah) This narrator requires no introduction, he is amongst chief rijaal of Bukhari and Muslim rather Sihay Sitta Narrator # 3 Ibn Abdur Rahman bin Abi Layla Imam Al-Ajli (rah) says about him: : He is a Faqih, The man of Sunnah. He is TRUTHFUL He is PASSIBLE in hadith and he is SCHOLAR OF QURAN [Tahdhib ut Tahdhib 2/282]

Narrator # 4 Isa bin Abdur Rahman bin Abi Layla Imam al-Asqalani (rah) says: : . . Ishaq bin Mansur narrates from (Yahya) Ibn Maeen: He is THIQA Ibn Hibban mentioned him in his THIQAT [Tahdhib ut Tahdhib 2/526] Narrator # 5 Hakam bin Utayba Imam Ibn Hajr quotes: : . : Ibn Ma;een, Abu Hatim and Nasai said : He is THIQA and Nasaii added: He is THABIT i.e. Thiqa Thabit [Tahdhib ut Tahdhib, 2/41] Narrator # 6 Abdur Rahman bin Abi Layla : . : . Ibn Ishaq bin Mansur narrates from (Yahya) bin Maeen: He is THIQA Al-Ajli said: He is Kufi and a Tabii Ibn Hibban mentioned him in his THIQAAT [Tahdhib ut Tahdhib 2/525]

It is related that Hazrat Ali (radhiallahu anhu) used to raise his hands at the time of the first Takbeer (during his salah). Thereafter he did not raise them. [Sunan al Bayhaqi al-Kubra, Volume No. 2, Page No. 80, Published by Maktaba Dar al Baaz, Saudi Arabia] Imam Badr ud din Ayni (rah) said regarding this hadith: Translation: The Isnaad of Hadith from Asim bin Kulayb is SAHIH ON THE CRITERIA OF MUSLIM [Umat al Qari, Sharh Sahih al Bukhari, Volume No. 5, Page No. 271, Published by Dar al Fikr, Beirut, Lebanon] Imam Ibn Hajr al Asqalani (rah) declared its entire narrators to be THIQA [Al-Diraiya, Volume No.1, Page No. 152, Pubslished by Dar ul Marifah,

]Beirut, Lebanon

: :

Imam Ibn Qasim (rah) narrates that Imam Malik has said that he does not know of Raful-Yadayn being done in any Takbeer, even when going into (Rukoo) or rising from it, except when beginning the salaat (i.e. the initial Takbeer), then ibn al-Qasim said that in the opinion of Imam Malik the performance of Raful-Yadayn was Daeef (a weak practice) except for in the first Takbir"[Al-Mudawwanah, Volume No. 1, Page No. 165, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon, and Page No. 107 in Dar al Fikr Edition of Beirut] See: http://feqh.alislam.com/Display.asp?Mode=0&MaksamID=56&DocID=1&ParagraphID=1 01&Diacratic=1
Turkmani (teacher of al-Zayla'i) mentioned the following in his Jawhar al-Naqi (2/75-76)

Meaning: "And the narration of Ibn al Qasim from Malik that he would not raise except in the first Takbir, and Abu Umar ibn Abdal Barr said: 'And I do not raise except at the beginning based upon the narration of Ibn al Qasim'. And in Sharh Muslim of al-Qurtubi (it states) it is the well known position in the Madhhab of Malik and in the Qawa'id of Ibn Rushd (it states): It is the Madhhab of Malik and in accordance there is action upon it (i.e not doing raful yadayn based on Ibn al Qasim's narration)." Imam Qurtubi al Maliki (rah) also said: . . : To raise the hands while praying is only done when beginning it and there no rising of hands except for that. This is the saying of Sufyan ath-Thawri (rah), the people of opinion. (Qurtubi) said: THIS IS WHAT IS FAMOUS IN THE MADHAB OF IMAM MALIK [Tafsir ul Qurtubi 20/218 in Tafsir of Surah Kawthar] Imam Qurtubi also cites what Imam Ibn al Qasim (rah) had said about this as It has been mentioned above.

It is mentioned in both of the mightiest commentaries of Bukhari and Muslim i.e. Fath ul Bari and Sharh Muslim

: : Imam Nawawi (rah) said in Sharh of Sahih Muslim that There is Ijma of Ummah to raise hands in the (Initial) Takbir, but there is no consensus upon raising it afterwards i.e. It is not necessary to raise (hands) [Fath ul Bari, Sharh Sahih ul Bukhari, Volume No. 2, Page No. 456, Published by Dar al Fikr, Beirut, Lebanon] Imam Nasaii (rah) has mentioned the whole chapter in his Sunnan (2:195) as

Which means: Chapter in the dispensation in abandoning that (meaning Raful yadayn). Then he mentioned the following narration to support his chapter heading: [ 1058 ] This is a clear proof that Imam al-Nasai accepted the authenticity of the Ibn Masud narration.

Hafidh Iraqi has compiled a list of the Sahabah who have narrated the hadeeth of the raising of the hands in the beginning of salah. They number 50 Sahabah (Nail al Awtaar 2/183, Also refer to Page No. 327, Line No. 25 Published by Dar ul Kutab al Arabi, Beirut, Lebanon)

Ibn

al

Qayyim

said

in

his

Zad

al

Maad

1/175

If the Imam says the Dua Qunoot loudly to teach the congregation there is no harm, for indeed Umar R.A. recited the Thana (Subhanaka allahumma...) loudly to teach the congregation and Ibn Abbas R.A. read Surah al Fatihah loudly in the janazah salah to show that it was sunnah. Similar to this is the imams saying Ameen loudly. All this is related to that kind of permisseble (mubah) difference (ihtilaaf) for which no one should be criticized, neither those who do it nor those who leave it. Similar is the differance about whether to raise or not to raise the hands in salah. This difference is also like the difference about the various related forms of the Tashahhud, the forms of the Azaan and Iqamah Even Imam Bukhari narrates the Qawl of Imam Awzai (rah) in his Juzz Raf yadain which proves that raf al yaddain was a preactise of Prophet (Peace be upon him) in the beginning, he narrates:

Translation: Imam Bukhari said that Suliman Abu Isa (rah) asked Imam Awzaii (rah):
What is the ruling about Raf-e-Yadain? He said: It was done in the beginning. (Juzz Raf al Yadain, Page No. 56) The doers of Raf al Yaddain say that the sahih hadith of Ibn Masud (ra) which abrogates raf al yadain is present in short form, but this saying goes against them itself because even the hadith from IMalik bin Huwaris (ra) on proof of raf al yadain in its full form mentions doing raf al yadain in-between sujood also. Imam Nasaii narrated a Sahih hadith of doing Raf al Yadain in-between Sujood, he narrates:

: .
Translation: Malik ibn Huwayris reported that he saw the Prophet (may Allah bless him and grant him peace) performing raf' al-yadayn before and after the ruku', and also between the two sajdas" [Sunnan Nasaii, Volume No.1, Hadith # 1087, Published by Maktaba al Asriyyah, Beirut, Lebanon]

Nasir ud-din Albani says:

( ) ( : . ( : ) 437 436 / 3 ) ) ( 95 / 2 ( . ) ( : ) 185 / 2 ( ) 1 / 91 / 1 ( . ( . )

. ) ( : .

( ( ) : . ) Translation: It is narrated via the route of Qatada from Nasr bin Asim with the addition as present in Nasaii that the hands are raised between the Sujood THIS CHAIN IS SAHIH (then albani narrates the whole hadith as I mentioned above), Albani further states: Similar to it is also narrated in Ahmed (3/436, 437) and the chain of it is SAHIH.. It is also narrated by Abu Uwana in his SAHIHA (2/95) Imam al Hafidh (al-Asqalani) says in his Fath ul Bari (2/185) after the hadith of Nasai that this hadith is sahih and corresponds to the ahadith regarding raising hands in ruku and sujood. The witness of this is also present in the hadith of Anas (ra) that the Prophet (Peace be upon him) used to raise his hands in ruku and sujood, this is narrated by Ibn Abi Shaybah (1/91/1) WITH SAHIH CHAIN [Nasir ud din Albani in Irwa ul Ghaleel, Volume No.2, Page Nos. 67-68] Why dont the Anti-Ahnaaf perform Raf al Yaddain in Sujood also? The authentications by Albani proves without any shadow of doubt that ahadith of doing raf al yaddain are shown in an incomplete manner by Anti-Ahnaaf whereas the complete ahadith prove doing raf al yaddain even in-between Sujood which they have abandoned for sure. Wahabis lie that in this chain Shuba is not present, Zubayr Ali Zai the chief Bidati of Wahabis lied and did Tahreef in Sunnan Nasaii, he removed Shuba from chain and added Saeed in brackets. Plus Wahabis say that Qatada is Mudallis, this is same old trick of

wahabis which they play to fool people. Imam Ibn Hajr al Asqalani (rah) says of this narrator Qatada: Translation: Qatada bin Diama bin Qatada al Sadoosi, Abu Khitab al Basri, he was THIQA THABIT [Taqrib ut Tahdhib #6248] Plus same Imam Abu Dawud (rah) has also proven that Hadith of Ibn Umar (ra) is MAWQUF and it does not reach the Prophet (Peace be upon him).

Abu Dawud said: The is Sahih but this is SAYING OF IBN UMAR AND IT IS NOT MARFU (I.E. RAISED TO PROPHET) Abu Dawud said that others while narrating it from Ubaiduallah said its 'Mustanad' and saqfi while narrating it from Ibn Umar said its 'MAWQUF' and said that when he used to stand up for 2 rakahs he used to raise his hands upto the chest and this is sahih according to Abu Dawud Abu Dawud said: This is also narrated by Lays bin Sa'ad, Imam Malik, Ayub and Ibn Jarih in Mawquf form and only Hammad bin Salmah said from Ayub that it is 'marfu' and Imam Malik did not call it 'marfu' [Sunan Abu Dawud Volume 001, Page No. 117, under Hadith 741]

Plus Sahaba used to teach others the complete prayer without rafa yaddain except in the first Takbir

Abdur-Rahman bin Ghanum said that Abu Musa al-ashari gathered his people of the Ashari (tribe) and said: O People of Ashari tribe come gather with your women and offsprings so that I can teach you the
Hadith:

Salaah of Messenger of Allah (Peace be upon him) as he used to pray in Madina, (after this) he performed ablution clearly in order to teach everyone how It is to be done, then he stood and proclaimed Adhaan, the Men gathered near him and made a row for Salaah, behind them stood children and behind them stood women, after this Iqamah was said and he (Abu Musa) moved ahead to lead them. He raised his hands and said Allah hu Akbar (for the first Takbir),Then he recited surah Fatiha and some Surah, after this he said Takbir and went into Ruku where he said thrice: Subhan Allah Wabihamdi after which he raised while saying Sami Allahu Liman Hamida and (they) stood straight, after this Takbir was said and they went into Sajda. then Takbir was said again and they raised their heads from Sajda, again Takbir was said and they went into Sajda and then again Takbir was said and they stood (back) again, like this there were three Takbirs in the first Rakah, during second he also said takbeers and finally after finishing the Slaah he faced his nation and said: Remember my way of doing Takbir, going into Ruku and Sajda because this is the Salaah of Messenger of Allah which he used to pray with us during daytime. [Musnad Ahmad, Volume 016, Page No. 463, Hadith Number 22804]

It is related that Hazrat Ali (radhiallahu anhu) used to raise his hands at the time of the first Takbeer (during his salah). Thereafter he did not raise them. [Sunanal Bayhaqi]

The doing of Raf al Yadain is not Mutawattir The claim that the hadith regarding raf' al-yadayn is mutawatir is also not true. This is because Imam Muslim and Imam al-Bukhari have only narrated the action of raf' al-yadayn from two Companions: 'Abdullah ibn 'Umar (may Allah be pleased with him) and Malik ibn Huwayris. Imam Zuhri narrated the hadith from Salim and Salim in turn narrated from 'Abdullah ibn 'Umar. Abu Qalaba and Nasr narrated from Malik ibn Huwayris, and from them, Khalid and Qatada narrated. In any one of these chains there is only one narrator at a time, whilst in the other there were two at a time. How can this be called mutawatir? The above narrator's position and the narrations which go against the above narrations will be discussed later, insha'llah. Same great Sahabi rejected it: Ibn 'Umar, in another place, said that the Prophet (may Allah bless him and grant him peace) said: "Raf' al-yadayn is only done in seven places: once to start salat and six times during hajj" [Kanz al'ammal, vol. 7, p35]

 : . It is also narrated by Ibn Abbas who said: "Raf' al-yadayn not done except at seven places: once to start salat and remaining six times during hajj[Musannaf Ibn Abi Shaybah (1/267)] :

Narrated by Abu bakr bin Ayyash from Hussain from Mujahid (ra) who said that he prayed behind Ibn Umar (ra) and he saw him raising hands only in the beginning of prayer. [Musannaf Ibn Abi Shaybah 1/268] The narrators 1: Abu Bakr bin Ayyash Imam Dhahabi said: Translation: The Faqih, Muhadith and SHEIKH UL ISLAM [AsSiyar al alam an-Nabula, 1/679]
: : Imam Ahmed bin Hanbal said: He is "THIQA" Yahya bin Maeen said: He is "THIQA" [ibid] The teacher of Imam al-Bukhari and Muslim, Imam Humaydi, writes: "The Prophet (may Allah bless him and grant him peace) used to only practise raf' al-yadayn at the start of the prayer" {Musnad Humaydi, vol. 1, p277] Imam adh-Dhahabi writes:

"Ibn'Umar said that he swore by Allah that raf' al-yadayn is bid'a and that he had never seen the Prophet (may Allah bless him and grant him peace) practicing it

[Imam Dhahabi in Meezan al Itidaal, Volume No. 1, Page No. 315, Also al-Kamil by Imam Ibn Adi Volume No. 2, Page No. 160]
Let us first examine the narrators of Ibn 'Umar's hadith - 'Abd al-Malik ibn Jurayj and Imam Zuhri: 'Abd al-Malik ibn Jurayj Imam adh-Dhahabi and Imam al-'Asqalani write:

: : . .
Abdul Malik bin Juraij was Thiqa but he used to do Tadlees.. He was seen performing Nikah al Muta with 90 women!!.. Abdullah bin Ahmed bin Hanbal narrates from his father (i.e. Imam Ahmed) that Ibn Jurayj narrated some ahadith which were fabricated (Mawdo). [Meezan ul Aitidal] : : Abu Bakr said: I saw in the book of Ibn Madani that he asked Yahya bin Saeed regarding the Hadith of Ibn Juraij from Ata al Khurasani? He said: IT IS DAEEF [Tahdhib ut Tahdhib]

Hafiz al-'Asqalani wrote: "It was a habit of Imam Zuhri to perform tadlis and attribute the narrations to people like 'Abd ar-Rahman ibn Azhar, Ibn Ka'b, Abban, Ibn Uthman, Ibn Hakim, Ibn as-Salimi, 'Abdullah ibn Ja'far, 'Ubadah ibn as-Samit, Rafi', Umm 'Abdullah, Abu Hurayra, and 'Abdullah ibn 'Umar. Concerning 'Abdullah ibn Umar, the scholars of Hadith are split as to whether Imam Zuhri actually saw him or not. In the same way, there is no proof that Imam Zuhri did take narrations from 'Urwa ibn Zubayr. Nethertheless, the scholars of Hadith accept these narrations which Imam Zuhri allegedly took from 'Urwa. For us, this is evidence and we should therefore believe that Imam Zuhri heard something from 'Urwa. Imam Zuhri was from a group of scholars of Hadith who used to 'grab' hadith when they heard them

[Tahzib at-Tahzib, Biography of Imam Zuhri]

To Tie the Hands Beneath the Navel

Book 3, Number 0755: (Abu Dawood)Narrated Ali ibn AbuTalib: AbuJuhayfah said: Ali said that it is a sunnah to place one hand on the other in prayer below the navel. The problem with this narration is that it contains Abd al-Rahman ibn Ishaq in its chain who has been classified as weak. The Hanafis have not fully relied on this narration as a basis for their opinion, but since there are many other narrations which reinforce it, it could still stand as supplementary evidence. Wail ibn Hujr (Allah be pleased with him) narrates, I saw the Messenger of Allah (Allah bless him and give him peace) placing his right hand upon the left one below his navel in prayer (Musannaf Ibn Abi Shayba, Athar al-Sunan 90).

Book 3, Number 0757: Narrated AbuHurayrah: (The established way of folding hands is) to hold the hands by the hands in prayer below 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 Wadul Yumna, Hadith 756] The above-mentioned method of tying the hands is also related by Hazrat Anas ( radhiallahu anhu).

Shams ul Haq Azeem Abadi the leading authority of Salafis said:

. . . , ...
Translation: According to Imam Abu Hanifa, Sufyan al Thawri, Ishaq bin Rahwaih, Abu Ishaq, al Marwazi, the hands should be folded below the navel, according to Imam Shafi (the hadith regarding tying hands below navel) is Weak and cannot be taken as proof, In

the ShafiI school as Imam Nawawi (Rahimuhullah) said: The vast majority of scholars are of the opinion that Hands should be tied BELOW THE CHEST but above navel, There are 2 statements narrated from Imam Ahmed bin hanbal and according to another third he does not give preference to any of the two (i.e. one has choice to place them below the navel of above the navel under chest), from Imam Malik there are also 2 sayings narrated one of which is that hands should be tied BELOW THE CHEST and the second is that Hands should be left free [Al- Azeem Abadi in Awn al Mabud, Volume No.1, Page No. 275]

Sahih Muslim Chapter 13: THE PLACING OF THE RIGHT HAND OVER THE LEFT HAND AFTER THE FIRST TAKBIR IN PRAYER (TAKBIR-I-TAHRIMA)

BELOW THE CHEST AND ABOVE THE NAVEL AND THEN

PLACING THEM APPOSITE THE SHOULDERS IN PROSTRATION Book 004, Number 0792: Wa'il b. Hujr reported: He saw the Apostle of Allah (may peace be upon him) raising his hands at the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and placed his right hand over his left hand. And when he was about to bow down, he brought out his hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he came back to the erect position) he recited:" Allah listened to him who praised Him." And when prostrates. he prostrated between the two palms.

Ibn Qudamah also states in his Al-Muqni, Then one puts his right hand upon the wrist of the left and places them below the navel and looks to the place of his prostration. [Muqni page 28; Dar Al Kutab Al-Ilmiyyah]

Ibn Qayyim al Jawziya writes in his Badai al Fawaid: 'It is makrooh (disliked) to place the hands on the chest in view of the narration that the Prophet (sallallahu alaihi wa sallam) forbade At-takfeer, which is to place the hands on the chest.' (Ibn Qayyim in Bada'i al Fawa'id, Volume No. 2, Page No. 69, Published by Maktaba al Mishqat)

 : { } :
It comes from al-Athram --- Abul Walid al-Tayalisi --- Hammad ibn Salama -- Asim al-Jahdari --- Uqba ibn Suhban who heard Imam Ali (ra) mention under the tafsir of Fasalli li-rabbika wanhar that the right hand should be put on the left hand beneath the navel. [At-Tamheed by Ibn Abdul Barr, Volume No.20, Page No. 65] : Translation: Ibrahim al Nakhai said that one should place his hands below the navel during prayer [Musannaf Ibn Abi Shaybah (1/427)] : : . ( ) . Translation: Narrated by Ali (ra), three things are from the Akhlaaq of Prophets (1) To do Iftaar quickly, (2) To delay the Sahoor (3) To tie hands below the navel during prayer. This is narrated by Ibn Shaheen and Abu Muhammad in Kitab us Salaat [Kanz ul Amaal, Hadith # 44271]

Famous Salafi scholar Muhammad Ilyas Faisal who studied in Madina university, he said: Whether hands be tied below the navel or above? Regarding this there is no conclusive and final order from divine, as a matter of fact there are reports which favor both sides and they have been explained by scholars who worked on Hadith, AS A MATTER OF FACT THE AHADITH ABOUT PLACING HANDS BELOW NAVEL ARE COMPARATIVELY MORE SOUNDER AND AUTHENTIC THAN THE OTHERS (WHICH TALK ABOUT TYING HANDS ON CHEST).[Namaaz e Paighabri, Page No. 120]

Taawoos narrates that The Messenger of Allah [salallahu alayhi wa sallam] used to place his right hand over his left, and then clasp them firmly on his chest during prayer. [Abu Dawood 759] Imam Nimawi has declared this hadeeth to be weak. 299 This hadith is mursal and its isnad contains Sulaiman bin Musa who has been classified as weak by some scholars. Bukhari claims that he has munkar narrations. Nasai says that he is not strong in Hadeeth. Hafidh says in al Taqreeb, He is a sadooq and faqeeh. There is some (leen) weakness in his hadeeth. Furthermore, Abu Dawood has recorded the same narration in his Maraseel but with a different wording. Instead of he clasped them firmly on his chest that narration reads he entwined the fingers of his hands on his chest. [Maraseel Abi Dawood, p85] Imam Dhahabi (rah) states about Sulaiman bin Musa:

. : Imam Bukhari said: (he) heard from Ata and Umaro bin Shuayb that he (Suliman bin Musa) narrated Discarded narrations
Imam Abu Hatim said:He narrated some ahadith which had Idhtiraab in them(

)
Imam Nasai said:He is not strong (

: )

[Imam Dhahabi in Meezan ul Aitidal, Volume No. 3, Page No. 316, Published by Dar ul Kutab al ILmiyyah, Beirut, Lebanon, Imam Bukharis Jirah on him is present in his Tarikh ul Kabir, Vol. 4, Pg. 38]

. .
Narrated by Ibn Munzar from Ibn Alzubair, Al-Hasan Al-Basri and Al-Nakh'ey that he (Holy Prophet) used to pray with unfolded hands and do not fold the right hand on the left hand, quoted by Al Nawawi from Al Laith bin Sa'edd and quoted by Al-Mahdi in Al-Bahr from Al-Qasimiyya, Al-Nasiriyya and Al-Baqar We read in Umadatul Qari Sharah Sahih Bukhari, Volume 9 page 20:

Ibn al-Manzar narrated that Abdullah Ibn Zubair and al-Hassan al-Basri and Ibn Sireen that he (prophet) would offer Salat with his hands open and so did Malik".

1. Sayyiduna Wail bin Hujr (ra) says, 'I prayed with the Prophet (sallallahu alaihi wa sallam) and he placed his right hand over his left on his chest. (Ibn Khuzaimah, 479) Imam Nimawi says, 'It's isnad is questionable and the additional wording 'on his chest' is inauthentic and not established.' This hadeeth has been reported by Muammal bin Ismaeel from Sufyan al Thawri from Aasim bin Kulaib from Wail bin Hujr (ra) -However it is only Muammal who reports these additional words from Sufyan al Thawri. Sufyan's other student, Abdullah bin al Waleed who also narrates this hadeeth from him does not include these words in his narration as recorded in Imam Ahmad's Musnad. (Ahmad 18392) The other narrators who report the hadeeth together with Sufyan al Thawri from Aasim bin Kulaib have also not included these words in their narrations. Observe the following list of narrators who have al reported the same hadeeth from Aasim bin Kulaib but none of then have included the additional words reported by Muammal bin Ismaeel Sh'ubah, Abdul Wahid, and Zubair bin Muawiyah as in Imam Ahmad's Musnad. (Ahmad 18398, 18371 & 18397) Zaidah as in Imam Ahmad's Musnad, Darimi, Abu Dawood. Nasai and Baihaqi (Ahmad 18391, Darimi 1357, Abu Dawood 726, Nasai 889 and Baihaqi 2325) Bishr bin al Mufaddhal as in Ibn Majah, Abu Dawood and Nasai (Ibn Majah 810, Abu Dawood 726 & 957, and Nasai 1265) Abdullah bin Idrees as in Ibn Majah (Ibn Majah 810) Salam bin Saleem as in Abu Dawood Tayalisi's Musnad (Abu Dawood Tayalisi 1020) There are many other chains for this hadeeth, however, none contain this extra wording. Thus, it is clear that this is Muammal bin Ismaeel's own erroneous addition to the hadeeth. Ibn al Qayyim al Jawziyyah also says in I'laam al Muwaqqieen, 'No one has said upon the chest apart from Muammal bin Ismaeel. (I'ilaam al Muwaqqieen 2/361) Therefore, as Imam Nimawi has concluded in his al Ta'leeq al Hasan, this hadeeth with the additional wording of' upon his chest' is extremely weak. It is an accepted principle of hadeeth that if a certain authentic and reliable narrator contradicts other equally authentic or more reliable 'arrators in his wording of a hadeeth then his narration will be declared shaadh and will not be accepted. If this is the case with authentic narrators, then an irregular addition of the words 'upon the chest' cannot be accepted from a narrator who, although declared acceptable by some, errs excessively and is weak of memory like Muammal bin Ismaeel. Study the following observations of the scholars of Jarh and T'adeel about Muammal bin Ismaeel: Abu Hatim says, 'He is sadooq, firm in sunnah, but one of many mistakes Imam Bukhari says, 'Muammal is munkar al hadeeth (People who view Imam Bukhari as the ultimate authority in matters of Hadeeth should note his following statement: 'It is not permissible to narrate from anyone whom I have labelled munkar al hadeeth [Mizan al I'itidal. 1/119] Dhahabi says in al Kashif, 'He is sadooq, firm in sunnah, but one of many mistakes. It was also said that he buried his books and narrated by heart and thus erred. ' Ibn Sa'd says, 'He is thiqah, though one of many mistakes.' Yakub bin Sufyan says, 'Muammal Abu Abdul Rahman is a great sunni shaikh. I heard Sulaiman bin Harb praise him. Our shaikhs would advise us to take his hadeeth, only that his hadeeth are not like the hadeeth of his companions. At times it is obligatory upon the people of knowledge to distance themselves from his narrations as he narrates munkar ahadeeth from even his authentic teachers. This is worse for

had he narrated these munkar ahadeeth from weak authorities we would have excused him.' Saji says, 'He errs excessively. He is sadooq, but one of many mistakes. He has errors that would take too long to be mentioned.' Muhammad bin Nasr al Marwazi says, 'If Muammal alone relates a certain narration then it becomes obligatory to pause and research the hadeeth as he had a bad memory and erred excessively (See Tahdheeb al Tahdheeb) Hafidh Ibn Hajar has made it clear in his Fath al Bari that there is dh 'af (weakness) in Muammal bin Ismaeel's narrations from Sufyan (Fath al Bari, 9/297). The above hadeeth has this very chain of narration. We must also bear in mind that Sayyiduna Wail Ibn Hujr(ra), the very companion who narrates this hadeeth, was a resident of Kufa, and the practice of the people of Kufa was to fasten their hands below the navel. There is nothing to suggest that he contravened this practice. Sufyan al Thawri, from whom Muammal narrates this hadeeth, is himself of the view that the hands should be placed below the navel (Ibn Qudamah in al Mughni 2/23, and others as quoted by the author of Bughyah al Almaee 1/316) 2. Sayyiduna Hulb (ra) relates, 'I saw the Prophet (sallallahu alaihi wa sallam) turn from both his right and left and I also saw him place this upon his chest.' Yahya (one of the narrators) described this as being the right hand upon the left above the wrist joint. (Ahmad 21460. Allamah Hashim Sindhi says in Dirham al Surrah p. 113 that both Simak bin Harb and Qabeesah (two of the narrators of this hadeeth) have been disparaged by some of the ulama of jarh and t'adeel.) The above hadeeth contains the words 'upon his chest'. This extra wording is not firmly established or confirmed, because of all the narrators who report this hadeeth from Simak, only one reports this extra wording. Observe the following narrations of the same hadeeth without the extra wording of 'upon his chest'. Abu al Ahwas reports from Simak bin Harb from Qabeesah bin Hulb from his father that the Prophet (sallallahu alaihi wa sallam) would lead us in prayer and would clasp his left hand with his right.293 Shareek reports from Simak from Qabeesah bin Hulb from his fathe r who says (towards the end of a longer hadeeth), 'I saw him place one of his hands on the other and I also saw him turn once towards his right and once towards his left.'294 Wakee reports from Sufyan from Simak bin Harb from Qabeesah bin Hulb from his father who says, 'I saw the Prophet (sallallahu alaihi wa sallam) place his right hand upon his left in prayer and I also saw him turn away from both his right and left.'295 Daruqutni narrates from Abdul Rahman bin Mahdi and Wakee', from Sufyan from Simak bin Harb from Qabeesah bin Hulb from his father who says, 'I saw the Prophet (sallallahu alaihi wa sallam) place his right hand upon his left in prayer.' (Daruqutni 1087) The above narrations all clearly show that the wording 'upon his chest' is an unreliable addition on the part of one of the reporters and therefore this particular narration is shaadh. Imam Nimawi adds in his al T'aleeq al Hasan (1/145): 'I have a suspicion that the wording of this hadeeth has mistakenly been changed by a writer. The correct words would appear to be "Yadhau hadhihi ala hadhihi", i.e., "he would place this hand upon this hand", and not "hadhihi ala sadrihi", i.e., "this hand upon his chest". Only this wording would be in agreement with the narrators own interpretation of the hadeeth as is stated in the narration "Yahya described this as being the right hand upon the left above the wrist joint". This would also tally with all the other narrations of this hadeeth that do not contain the wording "upon the chest", and would also explain why the following authors have not included this narration in their comprehensive books: Haithami in his Majm'a al Zawaid, Suyuti in his Jam' al Jawami, and Ali al Muttaqi in his Kanz alUmmal. And Allah knows best.'

The author of Awn al M'abud also admits that Yahya's commentary does not fit the wording of the hadeeth. 3. Taawoos narrates that The Messenger of Allah [salallahu alayhi wa sallam] used to place his right hand over his left, and then clasp them firmly on his chest during prayer. (Abu Dawood 759) Imam Nimawi has declared this hadeeth to be weak. (al Taleeq al Hasan 1/145. Allamah Hashim Sindhi says in Dirham al Surrah p27 that the authenticity of two of its narrators has been disputed: Sulaiman bin Musa and Haitham bin Humaid.) This hadith is mursal and its isnad contains Sulaiman bin Musa who has been classified as weak by some scholars. Bukhari claims that he has munkar narrations. Nasai says that he is not strong in Hadeeth. Hafidh says in al Taqreeb, He is a sadooq and faqeeh. There is some (leen) weakness in his hadeeth. Furthermore, Abu Dawood has recorded the same narration in his Maraseel but with a different wording. Instead of he clasped them firmly on his chest that narration reads he en twined the fingers of his hands on his chest. [Maraseel Abi Dawood, p85] This hadeeth is also mursal and although mursal narrations are not readily accepted by others, the Hanafi Ulama consider them acceptable as evidence. Therefore, as some have pointed out, this narration is binding on us. However, we say that the saheeh hadith of Sayyiduna Wail bin Hujr [radiyallahu anhu] narrated by Ibn Abi Shaibah takes precedence and the ahadeeth of Sayyidina Ali (ra) and Siyyiduna Abu Hurairah (ra) are more acceptable to us because they explicitly mention the sunnah being below the navel. Tawooss words he would cannot match the words of the companions it is sunnah. Also as mentioned earlier the very wording of Tawooss hadeeth is in dispute. Moreover, Tawooss m ursal narration is opposed to the mursal narrations of Ibrahim al Nakhai and Abu Mijlaz. 4. Sayyiduna Wail ibn Hujr (ra) narrates, ''I was present with the Prophet [salallahu alahyi wasalam]. He rose, went towards the masjid and entered the mihraab. He raised his hands with takbeer and then placed his right hand over his left upon his chest.'' (Bayhaqi 2335) Imam Nimawi says, Its isnad is extremely weak. Dhahabi has said about Muhammad bin Hujr in Mizaan that he has munkar narrations. Bukhari has said that there is a question about him. [Bukhari often uses this expression to desribe the weakness of a narrator]. Ibn al Turkmani says, The mother of Abdul Jabbar is the mother of Yahya. I do no know her name or her details (grade of reliability). Saeed bin Abdul Jabbar is also weak. Dhahabi quotes Nasai in his Mizaan as saying that Saeed bin Abdul Jabbar is not strong. Hafidh ibn Hajar says in Taqreeb, Saeed bin Abdul Jabbar al Hadhrami al Kufi is weak. [al Taleeq al Hasan 1/145]

5. Aqabah bin Sahban reports that Sayyiduna Ali (ra) commenting on the verse [So pray unto thy Lord, and sacrifice] explained, that this means to place the right hand upon the middle of the left upon the chest. (Bayhaqi 2337) Ibn al Turkmani says that both the sanad and the text of this narration are mudhtarib. [al Jawhar al Naqiyy 2/46]

6. Abu al Jawz reports from Sayyiduna ibn Abbas (ra) that he said of the verse [So pray unto thy Lord, and sacrifice]: This means placing the right hand upon the left in prayer, on the chest. (Bayhaqi 2339. Allamah Hashim says in Dirham al Surrah p28, The hadeeth is weak on two accounts: because it is muqati and also because three of its narrators, Amr, Yahya and Rawh are weak. So this should be considered. Furthermore, the authors of Muheet al Burhani and Majma al Bahrain have narrated a marfu hadetteh from Ibn Abbas [radiyallahu anhu] with the words It is part of sunnah to place the right hand upon the left below the navel in salah.)

Imam Nimawi has declared the isnad of this narration to be weak. He says, Rawh bin al Musayyab is matrook [abandoned]. Ibn Hibban says that Rawh Ibn al Musayyab narrates and ascribes fabricated traditions even to reliable authorities. It is not permissible to narrate from him. Ibn Adiyy says that his narrations are not preserved. [al Taleeq al Hasan 1/146]

The sanad also contains a third narrator, Amr bin Malik al Nakri. Ibn al Turkmani writes of him in al Jawhar al Naqiyy saying, Ibn Adiyy has said that Amr al Nakri is munkar al Hadeeth even when narrating from reliable authorities. He plagiarised narration and Abu Yala al Mawsili declared him dhaeef. [al Jawhar al Naqiyy 2/47]

The correct Tafseer of this verse: Ibn Jareer al Tabari, quoting the tafseer of the ulama which he states is the most correct, writes: The meaning of this verse is that Oh Porophet of Allah! Make all your prayers sincere for the sake of your Lord, whithout any share for other false gods and deities, and also make all your sacrifices solely for the sake of your Lord without any share for other idols. [Ibn Jareer al Tabari in his Tafseer 12/724] 7. Ibn Jarir al Dhabbiyy reports from his father who said, I saw Ali (ra) clasping his left hand with his right on the wrist, above the navel.'' (Abu Dawood 757) Imam Nimawi writes in Aathar al Sunan that the additional wording above the navel is not authentic and established. The same hadeeth has been narrated in al Safinah al Jaraidiyyah on the authority of Muslim bin Ibrahim, one of Bukharis shaykhs, in al Musannaf of Abu Bakr bin Abi Shaibah, [Ibn Abi Shaibah 3940 & 8722] and in Bukhari [in the chapters relating to actions in salah] in muallaq, abridged form. However, none of these narrations contain the extra wording above the navel. The only narrator to include this additional wording in the hadeeth is Abu Badr Shuja bin al Walid narrating from Abu Talut Abdus Salam bin Abi Hazim. Shuja has been considered reliable by some, but Abu Hatim says of him as quoted by Hafidh Ibn Hajar in his introduction [to Fath al Bari] , and by Dhahabi in his Mizan that He is weak in hadeeth; a shaykh who is not strong and therefore, his word cannot be acceptable in evidence, although he has saheeh ahadeeth from Muhammad bin Amr bin Alqamah. Hafidh Ibn Hajar also says in his Taqreeb, He is pious, sudooq and he has mistakes. [al Taleeq al Hasan 1/146]

Reciting Behind the Imam?

Allah Taaala says: "When the Quran is being recited then listen attentively and remain silent so that mercy will be showered upon you ".(7:204) The Shan al Nazul of this ayah: Imam Ibn Kathir (rah) narrates from Abu Musa al-Ashari (ra), Abu Huraira (ra) and Ibn Masud (ra) that this ayah was revealed regarding REMAINING SILENT WHEN IMAM RECITES Then Imam Ibn Kathir says:

Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Qirat is not binding upon Muqtadi WHETHER IN LOUD OR SILENT PRAYER because it has come in hadith that whosoever has an Imam then his Qirat for (Muqtadi) is enough, this hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the MARFU FORM and in Muwatta Imam Malik via the route of Wahb bin Kisaan who nattated from Jabir (ra) in Mawquf form. (Ibn Kathir said) THIS IS THE CORRECT VIEWPOINT [Tafsir Ibn Kathir, vol. 1 pg. 281]

: : :
Translation: Imam al-Zuhri (rah) narrates that this ayah was revealed regarding a young person from Ansaar. When the Prophet (Peace be upon him) recited any ayah in prayer, then he used to recite behind him, THEREFORE THIS AYAH WAS REVEALED [Tafsir Ibn Jarir (9/110) under 7:204]

: : .
Translation: Hadrat Bashir bin Jabir (ra) narrates that Ibn Masud (ra) lead people in prayer and he heard some people reciting along with Imam, when he offered salutations he said: HASNT TIME COME YET THAT YOU UNDERSTAND hasnt time come yet that you use your senses? Remember when Quran is recited then you should listen to it attentively and REMAIN SILENT, BECAUSE ALLAH HAS ORDERED IT (IN 7:204) [Tafsir at-Tabri, (9/110) under 7:204] Imam Nasai (rah) made a whole chapter as:

{ : }
Translation: Interpretation of Allahs saying: {When the Quran is being recited
then listen attentively and remain silent so that mercy will be showered upon you} Under he brought these ahadith:

: :

 .
Translation: Hadrat Abu Hurraira (ra) narrates that the Prophet (Peace be upon him) said: Imam has been appointed upon you so that you follow him, when he says takbir then you should also say takbir, BUT WHEN HE RECITES QURAN THEN YOU SHOULD REMAIN SILENT and when he says Ghayr il Maghdoobi Ilaihim then you should say Ameen, when he goes for Ruku and says Sami Allah huliman Hamida then you should say Rabbana Lakal Hamd [Sunnan NasaiI (2/479, Hadith # 919)]

: : .
Hadrat Saeed bin Jubair (ra) narrates that {When the Quran is being recited then listen
attentively and remain silent} is revealed about OBLIGATORY PRAYERS [Tafsir Ibn Jarir (9/110) under 7:204]

: .
Translation: Hadrat Abu Wail narrates that a person asked Ibn Masud (ra) whether a person should recite behind the Imam? Ibn Masud (ra) replied: REMAIN SILENT FOR THE QURAN (beause to speak) is SHUGHAL and the IMAM IS ENOUGH FOR YOU [Sunnan al Bayhaqi al Kubra (2/532)]

} {
Translation: Ibn Abbas (ra) said that {When the Quran is being recited then listen attentively and remain silent} refers to ruling regarding OBLIGATORY PRAYERS [Tafsir Ibn Kathir under 7:204] Now here is proof from leading Tabiyeen:

: : Imam Mujahid (rah) said: (This ayah is revealed) about Obligatory prayers [ibid] : : Imam adh-Dhahak (rah) said: (This ayah is revealed) about Obligatory prayers [ibid] : :. Ibrahim al Nakhai (rah) said: (This ayah is revealed) about Obligatory prayers [ibid] Book 004, Number 1192: (Sahih Muslim)

Ata' b. Yasar reported that he had asked Zaid b. Thabit about recital along with the Imam, to which he said: There should be no recital along with the Imam in anything, and alleged that he recited:" By the star when it sets" (Surah Najm) before the Messenger of Allah (may peace be upon him) and he did not prostrate himself.

. . : :
Translation: Hadrat Jabir bin Abdullah (ra) narrates that the Prophet (Peace be upon him) said: Whosoever has an Imam then the RECITIATION OF IMAM IS ENOUGH FOR HIM [Sunnan Ibn Majah (1/277, Hadith # 880)]

: : : : : .
Translation: Anas bin Malik (ra) narrates: The Prophet (Peace be upon him) led us in prayer and then turned towards the people and asked: Do you recite while Imam is reciting? The Prophet asked this thrice! They replied Yes, the Prophet said DO NOT DO IT [Imam Tahawi in Sharh al Mani al Athaar (1/217)] Muhammad said: Israil informed us, Musa ibn Abi Aishah narrated to me

The Messenger of Allah (PBUH) led Asr and a man recited behind him, so the man next to him nudged him. When he had prayed
from Abdullah ibn Shaddad ibn al-Had, who said, he said, Why did you nudge me? He said, the Messenger of Allah (PBUH) was leading you, so I was loath that you should recite behind him. Hearing this, the Prophet (PBUH) said, Whoever prays with an imam, then the imams recitation suffices for him. [Muwatta Imam Muhammad Hadith # 125]

Book 3, Number 3.11.45: (Muwatta Imam Malik) Yahya related to me from Malik from Nafi that Abdullah ibn Umar, when asked if

When you pray behind an imam then the recitation of the imam is enough for you and when you pray on your own () you must recite." Nafi added, "Abdullah ibn 'Umar used not to recite behind
anyone should recite behind an imam, said, " the imam." Yahya said that he heard Malik say, "The position with us is that aman recites behind the imam when the imam does not recite aloud and he refrains from reciting when the imam recites aloud."

Book 3, Number 3.9.40: (Muwatta Imam Malik) Yahya related to me from Malik from Abu Nuaym Wahb ibn Kaysan that he heard Jabir ibn Abdullah say, "Someone who prays a raka without reciting the umm al-Qur'an in it has not done the prayer except

behind an imam."
Book 3, Number 3.11.46: (Muwatta Imam Malik)

Yahya related to me from Malik from Ibn Shihab from Ibn Ukayma al-Laythi from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, finished a prayer in which he had recited aloud and asked, "Did any of you recite with me just now?" One

man said, "Yes, I did, Messenger of Allah." The Messenger of Allah, may Allah bless him and grant him peace, said, "I was saying to myself, 'Why am I distracted from the Qur'an?' " When the people heard the Messenger of Allah, may Allah
bless him and grant him peace, say that, they refrained from reciting with the Messenger of Allah, may Allah bless him and grant him peace, when he recited aloud.


Translation: Hadhrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say:
"Whoever performs salaah behind the Imaam, the Imaams qiraat suffices for him" Imam Baihaqi declared it SAHIH.(Sunan Baihaqi, Chapter regarding NOT RECITING BEHIND THE IMAM Volume No.2, Page No. 160] Imam Ibn Abi Shaybah (rah) made a whole chapter in his Musannaf as:

Translation: The DISLIKNESS of reciting behind the Imam [Musannaf Ibn Abi Shaybah (1/412)]

: .
Zayd bin Thabit (ra) said: There is no recitation behind the Imam whether in loud or silent (prayer)[Musannaf Ibn Abi Shaybah 1/413]

: : .
[ibid]

: : : .
Walid bin Qays asked Suwaid bin Ghafla (ra): Should there be Qirat behind Imam in the Dhuhr and Asr prayers? He said: No! [Musannaf Ibn Abi Shaybah 1/413]

: .
Translation: Hadrat Ali (ra) said: Whosoever recited behind the Imam then he is not on Fitrat [Musannaf Ibn Abi Shaybah (1/413)]

: : : .
Translation: Alqama (rah) narrates from Ibn Masud (ra) who said: May the face of that person be filled with dust who recited behind the Imam [Imam Tahawi in Sharh al Maani al Athaar (1/219)]

 . : Hadrat Zayd bin Thabit (ra) narrates: Whosoever RECITED BEHIND THE IMAM THEN HE HAS NOT PRAYED [Musannaf Ibn Abi Shaybah (1/414)]

: : : .
Translation: Abdullah bin Maqsam (ra) said that he asked Hadrat Zayd bin Sabit (ra) and Hadrat Jabir bin Abdullah (ra) regarding this and they replied: There is no recitation behind Imam in ANY PRAYERS [Imam Tahawi in Sharh al Maani al Athaar (1/219)]

:
Translation: Imam ash-Shabi (rah) said: I came across 70 Badri Sahaba and all of them used to stop the Muqtadi from reciting behind the Imam [Al Hidayah (1/346), Allama Alusi in Ruh al Mani under 7:204]
The dictates of this verse of the Holy Quran is that when the Imaam recites the Quran aloud, the followers should listen attentively, and when he recites softly, the followers should remain silent.

Saying Aameen Silently

Alhamdulillah Muslims who say Aameen Silently have Quran in their favour whereas those who say that Aameen should be said "Loudly" have no proof from Quran. Proof # 1 Quran states: Call on your Lord WITH HUMILITY AND IN PRIVATE for Allah loveth not those who trespass beyond bounds. (The Glorious Quran 7:55) Aameen is a "DUA" hence It is proven from Quran to say Dua with humility and "IN PRIVATE (I.E. SILENCE)" Proof # 2 { }

Translation: It is narrated by Wail biin Hujr (ra) that he prayed with the Prophet (Peace be upon him) and when the Prophet said: {Ghayr il Maghdoobi Alaihim Waladhualeen} he used to say AMEEN SILENTLY [Musnad Abu Dawud al-Tiyalsi (1/576), Sunnan Tirimdhi (2/65), Musnad Ahmed bin Hanbal (5/412 #18863) and others] Imam Badr ud-din Ayni (rah) said of this hadith: : Translation: This hadith has SAHIH CHAIN" [Umdat ul Qari, Sharh Sahih ul Bukhari (6/47)] Proof # 3 : : : . : Translation: Hadrat Samurah (RA) said: I learnt (from the Prophet Peace be upon him) to observce silence at two places during prayer (a) Once when Imam Says the Takbir until he starts reciting (b) And When he FINISHES FATIHA AND A SURAH BEFORE GOING IN RUKU Imran bin Husain rejected it, so they wrote to Ubayy in Madina and HE AGREED WITH SUMURAH[Sunnan Abu Dawud Hadith # 777] It is declared as SAHIH by Ghair Muqalid scholar Zubayr Ali Zai. This hadith decisively proves that one should remain silent until Imam starts recitation and also remain silent after Imam completes Fatiha ALONG WITH SURAH Allama Nimawi (rah) explains this hadith as: The first silence was observed in order to recite the thana silently, and the second to say the amin silently. (Athar al-sunan 382). Proof # 4 Sahih Bukhari: When the imam says ''ghayr al-maghdubi 'alayhim waladdhualeenn;' say amin, because the angels say amin. And whoever's amin coincides with the amin of the angels, all his past sins are forgiven (Sahih al-Bukhari 1:108).

This hadith actually proves saying Ameen silently because WE DO NOT HEAR THE ANGELS AND HENCE THEIR AMEEN IS SILENT above all had the Ameen been loud then the Messenger (PBUH) would not have informed the Companions about Ameen of Imam, because they would have heard it themselves. Proof # 5 : Translation: It is narrated by Abu Wail that Ali (RA) and 'Abdullah ibn Mas'ud (R.A) "DID NOT" recite Bismillah, Audhobillah, or Aameen loudly [during the prayer] [Imam Tahawi in Sharh al Mani al Athaar (1/203)] Proof # 6 Abu Wa'il narrates that 'Umar and 'Ali (R.A) "WOULD NOT" recite Bismillah or Aameen aloud (Ila al-sunan 2:215). ALLAH HU AKBAR, It is now proven from great Sahba like Umar (ra), Ali (ra) and Ibn Masud (ra) that Ameen was not said loud!! Proof # 8 , : : , , , , . It is narrated by Ibn Masud (ra) that Imam should observe silence on three things (1) When reciting Audhobillah (2) Bismillah (3) And Aameen [AlInsaaf by Imam Ibn Abdul Bar, Also Qadhi Shawkani in Nayl ul Awtaar (2/203)] Proof #7 Translation: It is narrated from Sufyan who heard from Mansur who narrates that Ibrahim al-Nakhai used to say AMEEN SILENTLY [Musannaf Abdur Razzaq (2/87)] I hope these proofs are enough for the time being.

Wassalam The Witr Prayer

Volume 4, Book 56, Number 769: Narrated Abu Salama bin 'AbdurRahman: That he asked 'Aisha "How was the prayer of Allah's Apostle in the month of Ramadan?" She replied, "He used not to pray more than eleven Rakat whether in Ramadan or in any other month. He used to offer four Rakat, let alone their beauty and length, and then four Rakat, let alone their beauty and length. Afterwards he would offer three Rakat. I said, 'O Allah's Apostle! Do you go to bed before offering the Witr prayer?' He said, 'My eyes sleep, but my heart does not sleep."' Book 004, Number 1607:(Sahih Muslim) Abu Salama b. Abd al-Rahman asked 'A'isha about the (night) prayer of the Messenger of Allah (may peace be upon him) during the month of Ramadan. She said: The Messenger of Allah (may peace be upon him) did not observe either in Ramadan or in other months more than eleven rak'ahs (of the night prayer). He (in the first instance) observed four rak'ahs. Ask not about their excellence and their length (i. e. these were matchless in perfection and length). He again observed four rak'ahs, and ask not about their excellence and their length. He would then observe three rak'ahs (of the Witr prayer). 'A'isha again said: I said: Messenger of Allah, do you sleep before observing the Witr prayer? He said: O 'A'isha, my eyes sleep but my heart does not sleep. Volume 2, Book 16, Number 107: Narrated 'Abdullah bin 'Umar : The Prophet said, "Night prayer is offered as two Rakat followed by two Rakat and so on, and if you want to finish it, pray only one Raka which will be Witr for all the previous Rakat." Al-Qasim said, "Since we attained the age of puberty we have seen some people offering a three-Rakat prayer as Witr and all that is permissible. I hope there will be no harm in it."

Volume 3, Book 32, Number 230:

Narrated Abu Salama bin 'Abdur Rahman: that he asked 'Aisha "How was the prayer of Allah's Apostle in Ramadan?" She replied, "He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat --- let alone their beauty and length----and then he would pray four ----let alone their beauty and length ----and then he would pray three Rakat (Witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the Witr?' He replied, 'O 'Aisha! My eyes sleep but my heart does not sleep." . Book 004, Number 1682: (Muslim) 'Abdullah b. 'Abbas reported: He spent (one night) in the house of the Messenger of Allah (may peace be upon him). He (the Holy Prophet) got up, brushed his teeth and performed ablution and said:" In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding" (al-Qur'an, iii. 190), to the end of the Surah. He then stood up and prayed two rak'ahs, standing, bowing and prostrating himself at length in them. Then he finished, went to sleep and snored. He did that three times, six rak'ahs altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three rak'ahs of Witr. The Mu'adhdhin then pronounced the Adhan and he went out for prayer and was saying,:" O Allah I place light in my heart, light in my tongue, place light in my hearing, place light in my eyesight, place light behind me, and light in front of me, and place light above me, and light below me. O Allah! grant me light."

Book 7, Number 7.3.213: (Muwatta Malik) Yahya related to me from Malik from Ibn Shihab that Sad ibn Abi Waqqas used to pray witr after isha with one raka. Malik said, "This is not the situation with us. Rather three is the minimum for witr." Book 7, Number 7.3.22: Yahya related to me from Malik from Abdullah ibn Dinar that Abdullah ibn Umar used to say, "The maghrib prayer is the witr of the daytime prayers." Malik said, "If someone prays witr at the beginning of the night, and goes to sleep, and then wakes up and it seems good to him to pray, let him pray, two rakas at a time. That is what I like most of what I have heard."

The Hanafi positions strength is indicated by this fact:

 . : Translation: Imam Hasan al-Basri (rah) said: There is IJMA (CONSENSUS) of the Muslims that witr consists of 3 Rakahs and Salaam is said AT THE END (NOT MIDDLE) [this was reported by Ibn Abi Shayba in his Musannaf and by Imam Tahawi] The great faqih of the Companions of the Prophet (Allah bless him & give him peace), Abdullah ibn Mas`ud (Allah be pleased with him), said, Witr is 3 rakats, like the rakats of Maghrib, and he said, One rakat does not fulfill it. [Zayla`i, Tabyin al-Haqaiq Sharh Kanz al-Daqaiq, 1.170, and see Nasb al-Raya for details regarding these and other narrations]

Imam Kamal Ibn al-Humam (Allah have mercy on him), one of greatest jurists of the latter half of Islamic history, discussed this extensively in his Fath al-Qadir, showing that the Hanafi position was that which was adopted by the majority of the Companions. [Fath al-Qadir, 1.427]

Book 8, Number 1414: (Abu Dawood)Narrated Buraydah ibn al-Hasib: I heard the Apostle of Allah (peace_be_upon_him) say: The witr is a duty, so he who does not observe it does not belong to us; the witr is a duty, so he who does not observe it does not belong to us; the witr is a duty, so he who does not observe it does not belong to us. Book 8, Number 1413: (Abu Dawood)Narrated Kharijah ibn Hudhafah al-Adawi: The Apostle of Allah (peace_be_upon_him) came out to us and said: Allah the Exalted has given you an extra prayer which is better for you then the red camels (i.e. high breed camels). This is the witr which Allah has appointed for you between the night prayer and the daybreak. Book 8, Number 1426: (Abu Dawood)Narrated AbuSa'id al-Khudri: The Prophet (peace_be_upon_him) said: If anyone oversleeps and misses the witr, or forgets it, he should pray when he remembers.

Book 8, Number 1429: (Abu Dawood)Narrated AbuQatadah: The Prophet (peace_be_upon_him) asked AbuBakr: When do you observe the witr? He replied: I observe the witr prayer in the early hours of the night. The Prophet (peace_be_upon_him) asked Umar: When do you observe the witr? He replied: At the end of the night. He then said to AbuBakr: This has followed it with care; and he said to Umar: He has followed it with strength.

Volume 2, Book 16, Number 110: Narrated 'Aisha: Allah's Apostle offered Witr prayer at different nights at various hours extending (from the 'Isha' prayer) up to the last hour of the night.
Allama Ibn Hajar (R.A.) writes in Fathul Baari, the commentary on Sahih Bukhari,

that Hazrat Ubay Ibn Kab, Hazrat Umar, Abdullah Ibn Masud and Anas Ibn Malik (radhiallahu anhum) used to make salaam at the end of three rakaats witr, not in between. (vol. 1, pg. 291)

Translation: O Allah! We beg help from You alone; ask forgiveness from You alone, and turn towards You and praise You for all the good things and are grateful to You and are not ungrateful to You and we part and break off with all those who are disobedient to you. O Allah! You alone do we worship and pray exclusively to You and bow before You alone and we hasten eagerly towards You and we fear Your severe punishment and hope for Your Mercy as your severe punishment is surely to be meted out to the unbelievers.

Volume 2, Book 16, Number 110: Narrated 'Aisha: Allah's Apostle offered Witr prayer at different nights at various hours extending (from the 'Isha' prayer) up to the last hour of the night. Book 004, Number 1682: 'Abdullah b. 'Abbas reported: He spent (one night) in the house of the Messenger of Allah (may peace be upon him). He (the Holy Prophet) got up, brushed his teeth and performed ablution and said:" In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding" (al-Qur'an, iii. 190), to the end of the Surah. He then stood up and prayed two rak'ahs, standing, bowing and prostrating himself at length in them. Then he finished, went to sleep and snored. He did that three times, six rak'ahs altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three rak'ahs of Witr. The Mu'adhdhin then pronounced the Adhan

and he went out for prayer and was saying,:" O Allah I place light in my heart, light in my tongue, place light in my hearing, place light in my eyesight, place light behind me, and light in front of me, and place light above me, and light below me. O Allah! grant me light."

Volume 2, Book 16, Number 108: Narrated 'Aisha: Allah's Apostle used to pray eleven Rakat at night and that was his night prayer and each of his prostrations lasted for a period enough for one of you to recite fifty verses before Allah's Apostle raised his head. He also used to pray two Rakat (Sunna) before the (compulsory) Fajr prayer and then lie down on his right side till the Muadh-dhin came to him for the prayer.

Salaat al-Tarawih During the Period of the RightlyGuided Khulafa (TWENTY RAKAATS)
"Hold firmly on to my sunnah and the sunnah of the Khulafa Rshidn (the four rightly-guided caliphs)."(Abu Dawood vol2 pg 635, Tirmidhi vol.2 pg.108, Sunan Darimi vol.1 pg.43 and Ibn Majah pg.5)
Let us also look at an Usool which Imam Abu Dawud (rah) clarified, he said: Translation: If there seems to be contradiction between 2 reports of Prophet (salallaho alaihi wasalam) then we take the practise which is CONFIRMED BY SAHABA [Sunnan Abu Dawud under Hadith No. 1577]

:
Hazrat Yazeed Ibn Ruman (radhiallahu anhu) narrates that during the khilaafah of Hazrat Umar (radhiallahu anhu) the Sahaabah used to perform twenty rakaats tarawih and three rakaats witr salaah (with jamaat). [Muwwatta Imaam Maalik, chapter concerning standing in salaah during Ramadhaan]

Book 6, Number 6.2.5: (Muwatta)Yahya related to me from Malik that Yazid ibn Ruman said, "The people used to watch the night in prayer during Ramadan for twenty-three rakas in the time of Umar ibn al-Khattab."

Al-Bayhaqi has related in al-Marifatus-Sunan wa'l athar. (via the following chain of transmission): Abu Tahir al-Faqih -> Abu Uthman al-Basri -> Abu Ahmad Muhammad ibn Abdal Wahhab -> Khalid ibn Mukhallad -> Muhammad ibn Ja'far -> Yazid ibn Khaseefah -> Sa'eeb ibn Yazid, who said: 'In the time of Umar ibn al-Khattab (radiallahu anhu) the people used to observe 20 rak'ahs and the witr.' Al-Nawawi said in al-Khulasa: 'Its Isnad is Sahih.'"

Imam Dhahabi (Rahimuhullah) reports that Hassan (Al Basri) said: Umar Ibnul Khattab (RA) gathered people behind Ubayy Ibn Kab (RA) in the Qiyaam of Ramadan and he led them for 20 (Rakahs)[Dhahabi in As Siyaar al Alam an Nabula Volume 1, Page No. 400]

. : .
Imam Abu Isa Tirimdhi (Rahimuhullah) said in his Sunnan itself: Majority of People of Knowledge (agree) upon praying 20 Rakahs (of Tarawih) as is narrated from Umar (RA), Ali(RA) and other Sahaba of Prophet (Salallaho alaihi wasalam) Sufyan Thawri (rah), Abdullah Ibn Mubarak (rah) and Imam ShafiI also said the same, Imam Shafi (Rahimuhullah) said that he saw people of Makkah praying 20 Rakah (Tarawih) [Sunnan Jamii al Tirimdhi, Book of Fasting, Chapter on Qiyaam in Ramadan Volume 3 Page No. 169 Hadith No. 806] Imam Badr ud din Ayni (rah) states:

:
Translation: Imam Baihaqi has narrated with SAHIH CHAIN from the companion Saib bin Yazid who said: During the tunure of Umar (ra) peope used to stand for 20 Rakahs (of Tarawih), same was done in the time Uthman (ra) and Ali (ra) [Umdat ul Qari, Sharh Sahih ul Bukhari, Volume No. 5, Page No. 264, Published by Dar ul Fikr, Beirut, Lebanon] Al-Mubarakfuri the famous Salafi scholar also declared the Sanad of this hadith as Sahih and he cited Imam Nawawi (rah)s authentication [Tuhfa Tul Ahwadhi, Volume No. 3, Page No. 453, Published by Dar ul Fikr, Beirut, Lebanon]

Imam Zayli (rah) said: Translation: All the men in this Isnaad are THIQA [Nasb ar Raya, Chapter on Nawafil]

Narrated by Wakii from Nafi bin Umar (rah) who said: Ibn Abi Mulaika (rah) used to lead us in Ramadan for 20 Rakahs () [Musannaf Ibn Abi Shaybah Volume 2 Page No. 284] Narrated by Wakii from Malik Ibn Anas from Yahya Bin Saeed who narrates that Umar Ibnul Khattab (RA) ordered one person to lead them in 20 Rakahs ([) Musannaf Ibn Abi Shaybah Volume 2 Page No. 284] From Abdul Aziz bin Rafi who said: Ubay Ibn Kaab (RA) used to lead people during

Ramadan in Madina Munawara for 20 Rakah (Tarawih) and 3 Rakah Witr [Musannaf Ibn Abi Shaybah Volume 2 Page No. 284] Imam Dhahabi (Rahimuhullah) reports that Hassan (Al Basri) said: Umar Ibnul Khattab (RA) gathered people behind Ubayy Ibn Kab (RA) in the Qiyaam of Ramadan and he led them for 20 (Rakahs)[Dhahabi in As Siyaar al Alam an Nabula Volume 1, Page No. 400] Abu Abdur Rahman as Salmi (rah) narrates that Hadrat Ali (RA) used to call the Qaris in Ramadan and order one of them to lead for 20 Rakah (Tarawih), Hadrat Ali (RA) used to lead them Witr himself [Imam Bayhaqi in Sunnan al Kubra Volume 2, Page No. 496]

Al-Ghuniya tut Talibeen says: (It consists) 20 Rakahs, in every second Rakah one should sit and say the Salaam, thus they become 5 Tarwihaat out of which every 4 are called Tarvih (i.e. 5 times 4 =

20) [Al Ghuniya Tut Talibeen Volume 2, Page No. 25]

*Imam Bukhari (rah) reported in his book al-Kuna* Abu al-Khusaib (ra) narrated that Suwaid bin Ghafalah (ra) always led us in offering "twenty rakaat Salat (al-Taraweeh)" in the month of Ramadan. [al-Kuna Volume 002, Hadith Number 234]

Al Qari Said in his Sharhul-Nuqayah(1/104.) : "Imam al-Bayhaqi has reported on genuine authority (Sahih) the performing of 20 rak'ahs of Taraweeh during the periods of Umar, Uthman and Ali (may Allah be pleased with them), and hence there has been consensus on it."

Imam Badruddin al-Ayni He said in his famous commentary to Sahih al-Bukhari: Umdat ul-Qari: "The argument of our companions (the Hanafi scholars) as well as the Shafi'is and Hanbalis is what al-Bayhaqi has related with an authentic chain of transmission (Sahih Isnad)..."

Imam Abu Yusuf (rahimahullah) asked Imam Abu Hanifah (rahimahullah), 'Did Hadrat Umar (radiallahu anhu) have any compact from the Holy Prophet (peace and blessings of Allah be upon him) for 20 rak'ahs of Taraweeh?' The Imam replied, 'Hadrat Umar (radiallahu anhu) was not one to invent on his own; certainly he had some proof for this!'"(Imam al-Shurunbulali's Maraqi ul-Falah, p. 81, and Imam Ibn Nujaim al-Misri's Bahr ur-Ra'iq, 2/66.) Allamah Abdal Hayy Lucknawi has reported in Tuhfat ul-Akhyar(P. 197) and in his Majmu' Fatawa(1/182), the fact that Hafiz Ibn Hajar al-Haytami has declared Ijma us-Sahabah on the rak'ahs of Taraweeh being twenty.

Ibn Abbas (ra) narrated that the Prophet (saww) used to pray "twenty rakaat" followed by Witr in the month of Ramadan. [Musannaf Ibn Abi Shaibah, Volume 002, Hadith Number 7692] Ibn Abbas (ra) narrated that the Prophet (saww) used to pray "twenty rakaat" by himself followed by Witr (every night) in the month of Ramadan. [Sunan Al-Baihaqi, Hadith Number 12102] On the authority of Aisha (ra) that the Prophet (saww) performed "twenty rakaat Taraweeh" on those three nights [al-Talkhees al-Habeer, Volume 002, Hadith Number 540]

The Wahabis use the Hadith of Jabir regarding 11 Rakahs of Tarawih to be proven from Prophet (Peace be upon him)
The Hadith ONLY comes through the route of Isa Ibn Jariyah , Here is what mighty Muhaditheen and masters of Jirah wa Tadil said on this narrator : . : : Translation: (Yahya) bin Maeen (Rahimuhullah) said: He narrated Manakeer (rejected ahadith), Imam Nasaii (rah) said: He is Munkar ul Hadith and his (narrations) are called Matrook [Imam Dhahabi in Mizaan ul Itidaal, Volume No. 3, #6555] Imam al-Haythami (Rahimuhullah) Translation:Isa Ibn Jariyah is Declared Daeef by Ibn Moeen and Abu Dawud [AlHaythmai in Majma az Zawaid Volume No. 2 # 2373] In Tahdhib ut Tahdhib of Imam Ibn Hajr al Asqalani (Rahimuhullah) the declaration of Imam Abu Dawud is also there in which he called him MUNKARUL HADITH Hence The highest authorities in Jirah wa Tadil like Yahya bin Moeen (rah) plus Imam NasaI and Abu Dawud (rah) declared Isa bin Jariyah as Munkar ul Hadith (Rejected in hadith) let alone Daeef, hence the narration which Abuhafsa showed becomes Mawdo!

Wahabis also use the Mudhtarib hadith in Muwatta

In Muwatta this is the Isnaad Note at Muhammad bin Yusuf An Saib Ibn Yazid In Musannaf Abdur Razzaq this is the hadith with same following chain

Translation: Narrated by Muhammad bin Yusuf from Saib bin Yazid that Umar (RA) gathered people in Ramadan behind Ubay Ibn Kaab (ra) and Tamim Dari (ra) and he made them lead people in "TWENTY-ONE" Rakahs [Musannaf Abdur Razzaq, Volume No. 4, Page No. 260, Hadith No. 7730]

Hence even this Hadith does not prove 8, rather 20 is decisively proven, now the Salafis have no hadith from Khulafa ar Rashideen in regards to 8 Rakah Tarawih and there is no support of this today, let us now come towards another crucial issue which I also raised before but some people deliberately ignored it. These proponents of 8 rakah tarawih have tried every way possible to justify their wrong stance, for example they desperately try to prove that Tarawih and Tahajjud are one and the same thing, this is big time deception because Tarawih is not prayed outside Ramadan, plus It is prayed in congregation too, before I move forward I will refute them from the very word Tarawih itself

Definition of Tarawih: The proof I will cite will be from Athar and the word Tarawih itself refutes the ruling of 8 Let us first look at clear cut Athar regarding it. Translation: It is narrated from Hadrat Abi al-Bakhtari (ra) that he used to lead people in 5 Tarvihaat in Ramadanand with 3 (rakah) witr [Musannaf Ibn Abi Shaybah, Volume No. 2, Page No. 163, Hadith # 7686] Volume 2, Book 21, Number 248: Narrated Abu Salma bin 'Abdur Rahman: I asked 'Aisha, "How is the prayer of Allah's Apostle during the month of Ramadan." She said, "Allah's Apostle never exceeded eleven Rakat in Ramadan or in other months; he used to offer four Rakat-- do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat." Aisha further said, "I said, 'O Allah's Apostle! Do you sleep before offering the Witr prayer?' He replied, 'O 'Aisha! My eyes sleep but my heart remains awake'!"

The Four Schools:

**The Shafii Madhab** Imam Tirimdhi (rah) said:

Translation: Imam ash-Shaf'I (Rahimuhullah) said: I found the people of Makkah praying twenty rak'at." [Sunnan Tirimdhi] Imam Ghazzali (Rahimuhullah) said: Translation: Tarawih consists of TwentyRakahs, Its method is well known and it is Sunnat al Muakdah. (Al-Ghazzali in Ihya Uloom ud din, Volume No.1, Page No. 139) Imam Nawawi (Rahimuhullah) said: Tarawih is a unanimously accepted Sunnah and It consists of 20 Rakahs. (Kitab al Adhkaar, Page No. 83) **Hanafi Madhab** From Imam Abu Yusuf (rah) and Imam Nauman bin Thabit (Abu Hanifa) Imam Abu Yusuf (rah) asked Imam Abu hanifa (rah): Did Umar (ra) have any order from Prophet (salallaho alaihi wasalam) for 20 Rakahs of Tarawih? Imam Abu Hanifa (ra) replied: Umar (RA) was not one of those who would innovate in this matter hence he must have proof of it from Prophet (salallaho alaihi wasalam) [Al Bahr ul Raiq, Volume No. 2, Page No. 66] Imam Badr ud din Ayni (rah) said: Translation: Imam Baihaqi (Rahimuhullah) narrated with SAHIH isnaad from Saib Ibn Yazid the Sahabi who said: I saw (people) standing for 20 Rakahs in the era of Umar (RA), also in Era of Uthman (RA) and Ali (RA), In Al-Mughni (the leading Hanbli manual of fiqh) It is narrated from Ali (RA) that he ordered one man to lead people in Ramadan for 20 Rakahs, ON THIS IS TOTAL IJMA ([ ) Umdat ul Qari Volume No.7, Page No. 177] Imam Ibn Hammam (rah) said: It has been established with genuine proof that Sahaba and Tabiyeen used to pray 20 Rakahs of Tarawih during the era of Umar (ra), this authentic report is narrated from Yazid ibn Ruman that during the time of Umar (ra) they used to pray 20 Rakahs, Imam Nawawi has AUTHENTED this report too [Al-Fath al Qadeer, Volume No.1, Page No. 470]

**Hanbli Madhab** Imam Ibn Quduma al Maqdisi (rah) writes in the leading Hanbli manual of fiqh i.e. Al-Mughni , Translation: The People stood for 23 Rakahs in Ramadan during the era of Umar (RA) , and It is narrated from Ali (ra) that he made a person to lead 20 Rakahs and on this is "CONSENSUS/IJMA" ([ ) Ibn Quduma al Hanbli in Al-Mughni, Volume No.1, Page No. 802, Under the chapter of Rakaat in Tarawih] Sheikh Abdul Qadir al Jilani al-Hanbli (rah) writes: (Tarawih consists of) 20 Rakahs, in every second Rakah one should sit and say the Salaam, thus they become 5 Tarwihaat out of which every 4 are called Tarvih (i.e. 5 times 4 = 20) [Al Ghuniya Tut Talibeen Volume 2, Page No. 25] Subhan Allah the great definition from the most revered Wali-Ullah says it all. **Maliki Madhab** Imam Ibn Rushd al Qurtubi (rah) said: One Qawl of Imam Malik (rah), plus saying of Abu Hanifa, Imam Shafi, Imam Ahmed and Dawud al Dhahiri prove 20 Rakahs of Tarawih , Imam Malik has also narrated from Yazid bin Ruman (ra) that during the Era of Umar (ra) people used to do Qiyaam of 20 Rakahs (Tarawih) [Ibn Rushd in Al-Bidayatul Mujtahid, Volume No. 1, Page No. 152] The Qawl of 36 Rakahs which some people misuse also proves 20 Rakah Tarawih because Imam Malik used to prescribe people to pray EXTRA 4 RAKAHS between every Tarvih (i.e. Resting period after every 4 rakahs), so It is not part of Tarawih, hence there is is absolute Ijma on Tarawih being 20, secondly 36 Rakahs is not proven from any of the Khulafa and above all 2 ahadith from Muwatta prove 20. **Sufyan Thawri (rah) and Ibn al Mubarak (rah)**

Translation: It is narrated from Umar (ra), Ali (ra) and other Sahaba of Prophet (salallaho alaihi wasalam) that (Tarawih) consists of 20 Rakahs, This is the opinion of Sufyan Thawri (rah) and Ibn al Mubarak (rah) [Sunnan Tirimdhi] Wassalam Imam Tirimdhi (rah) said: Most of the people of knowledge follow what has been related from 'Umar and 'Ali and other companions of the Prophet, [i.e., that they prayed] twenty rak'at. And this is the opinion of al-Thauri, Ibn alMubarak, and ash-Shaf'i. And so I found the people of Makkah praying twenty rak'at." [Sunnan Tirimdhi] **Ibn Taymiyyah writes in his Fatawa Volume No. 1, Page No. 191** . "It has been proven that Ubayy ibn Ka'b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rak'ahs and 3 rak'ahs of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka'b led 20 rak'ahs of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!"

Refutation of Wahabis through these ahadith

Volume 2, Book 21, Number 261: Narrated 'Aisha: Allah's Apostle used to offer thirteen Rakat in the night prayer and on hearing the Adhan for the morning prayer, he used to offer two light Rakat.

Book 004, Number 1611: (Sahih Muslim) It is reported on the authority of 'A'isha that the prayer of Allah's Messenger (may peace be upon him) in the night consisted of ten rak'ahs. He observed a Witr and two rak'ahs (of Sunan) of the dawn prayer, and thus the total comes to thirteen rak'ahs. Book 004, Number 1686: Abu Jamra reported: I heard Ibn 'Abbas saying that the Messenger of Allah (may peace be upon him) observed thirteen rak'ahs at night. Book 004, Number 1687: Zaid b Khalid al-Juhani said: I would definitely watch at night the prayer observed by the Messenger of Allah (may peace be upon him). He prayed two short rak'ahs, then two long, long, long rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding rak'ahs, then he prayed two rak'ahs which were shorter than the two preceding, then he prayed two rak'ahs which were shorter than the two preceding, then observed a single one (Witr), making a total of thirteen rak'ahs

Ibn Abbas reported: "Once I passed the night in the house of my aunt Maimuna ( radi Allahu A'nha). Allah's Messenger ( Salla Allahu Alihi Wa sallam) offered the I'shaa prayer and then came to the house and offered Four Raka'aat and slept. Later on, he woke up and stood for the prayer and I stood on his left side. He drew me to his right side and prayed [ two by two until he prayed Eight Raka'aat] then he prayed Five raka'aat and then Two raka'aat. He then slept till I heard his breath sound. Afterwards, he went out for Fajir Prayer. [ Sahih Bukhari: 117] [ what between the brackets is documented in Sunan Abi dawd: 1358].

Dua After Salaah

Abu Umama al-Bahili (Allah be pleased with him) narrates: The Messenger of Allah (Allah bless him & give him peace) was asked as to which supplication (dua) was most quickly accepted? He replied: In the middle of the night and after the obligatory (fard) prayers (Sunan Tirmizi, 5/188 with a sound (hasan) chain of transmission). Mughira ibn Shuba (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) used to supplicate three times after every prayer. (Recorded by Imam al-Bukhari in his Tarikh al-Awsat).

Muadh ibn Jabal (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said to him: I advise you O Muadh that you dont leave the following words after every prayer: O Allah, assist me in remembering you, showing gratitude to you and worshipping you in a good manner (Sunan Abu Dawud, 2/115 & Sunan NasaI, 3/53).

Thawban (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace), after completing his prayer, used to seek forgiveness from Allah thrice and say: O Allah! You are peace, from you is peace, You are exalted through Yourself above all else, O Majesty and Beneficence (Sahih Muslim, 5/89).

Raising Hands for dua and wiping on the face

Abdullah ibn Zubayr (Allah be pleased with him) saw a person raising his hands and supplicating before he completed his prayer. When he ended his prayer, he said to him: The Messenger of Allah (Allah bless him & give him peace) never used to raise his hands until after completing his prayer (Recorded by Tabrani in his al-Mujam, and authenticated by al-Haythami in Majma al-Zawaid). Ali ibn Abi Talib (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: Raising the hands (whilst supplicating) is from the humbleness, regarding which Allah Most High said: We inflicted punishment on them, but they humbled not themselves to their lord, nor do they submissively entreat (Sunan al-Bayhaqi & Mustadrak al-Hakim). Umar ibn al-Khattab (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace), when he used to raise his hands in supplication, he did not place then down until he wiped his face with them (Sunan Tirmizi, 5/131). Book 8, Number 1487(Abu Dawud): Narrated Yazid ibn Sa'id al-Kindi: When the Prophet (peace_be_upon_him) made supplication (to Allah) he would raise his hands and wipe his face with his hands. Book 15, Number 15.9.38: (Muwatta) Yahya related to me from Malik from Yahya ibn Said that Said ibn al-Musayyab used to say, "A man is raised by the dua of his son after his death." He spoke with his hands turned upwards, and then lifted them up. Salman (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: Verily Allah is inhibited and too beneficent that when an individual raises his hands, He rejects them empty and deprived (Sunan Abu Dawud, 2/1105 & Sunan Tirmizi, 5/217).

Malik ibn Yasar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: When you ask Allah, ask Him with the palm of your hands, and dont ask Him with the back of the hands (Sunan Abu Dawud, 2/104, & Musnad Ahmad with a authentic (sahih) chain of Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) raised his hands after making salam, and then whilst facing in the direction of the Qiblah, he said: O Allah, . liberate the weak Muslims from the hands of the non-believers (Recorded by Ibn Abi Hatim & Imam Ibn Kathir in his Tafsir).

Raising Hands for dua in Jammah

Accepted is your prayer (O Musa and Harun)! (Surah Yunus, 89).

{ } : Tafsir Ibn Kathir

Abu al-Aliya, Abu Salih, Ikrima, Muhammad ibn Ka`b al-Qurazi, Rabi` ibn Anas and others report that the modality of this supplication was that Musa (upon him be peace) supplicated while Harun (upon him be peace) said Amn(Tafsir Ibn Kathir (2/656) and al-Suyuti's al-Durr al-Manthur (3/315). Habib ibn Maslama al-Fihri (Allah be pleased with him) narrates that I heard the Messenger of Allah (Allah bless him & give him peace) say: No group of believers assemble, one of them supplicating while others saying Amn, except that Allah answers their prayer (Recorded by Tabrani in al-Mujum al-Kabir, 4/26 & Hakim in his alMustadrak, 3/347 and he classed it as authentic (sahih). Anas ibn Malik (Allah be pleased with him) narrates that a villager came to the Messenger of Allah (Allah bless him & give him peace) on Friday and said: O Messenger of Allah! The livestock are dying, the dependents are dying, and the people are dying! Whereupon the Messenger of Allah raised his hands in supplication and the people raised their hands in supplication with the Messenger of Allah(Sahih al-Bukhari, Book of supplications).

Praying 12 Sunnahs on Friday:

The issue of four rakaats salaah before the jummah salaat is well substantiated and proven from the books of Hadith. Many Muhaditheen such as Ibn Abi Shayba, Abdur Razzaaq (rahimahumaallah) etc have set aside

chapters in their Hadith books to discuss this issue. It is sunnat to perform four rakaats of salaah before the jummah salaat. Consider the following Ahadith: 1. Ali (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) used to perform four rakaats salaah before the jummah salaah and after the jummah salaah (Ilaaus Al-Sunan, vol 7, pg 13, Idaratul Al-Quran) The chain of narrators in the above narration is good. (Tarhut Al-Tathreeb, vol 3, pg 36, Ilmiyya) 2. Ibn Abbas (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) used to perform four rakaats of salaah before and after the jummah salaah (Ilaaus Al-Sunan, vol 7, pg 13, Idaratul Al-Quran) The above hadith with the chain of narrators that appear in Tabrani is good. (Ilaaus Al-Sunan, vol 7, pg 13, Idaratul Al-Quran)

3. : Abu Abdir Rahman Al-Sulami reports: Abdullah (bin Masood) used to command us to perform four rakaats salaah before jummah and after the jummah salaah (Musannaf Abdir Al-Razaaq, vol 3, pg 247, Idaratul Quran) The chain of narrators in the above Hadith is authentic. (Athaar Al-Sunan, pg 303, Imdaadiyya) 4.

Abdullah (bin Masood) reports that Rasulullah (sallallaahu alayhi wa sallam) used to perform four rakaats before the jummah salaah (Musannaf Ibn Abi Shayba, vol 4, pg 114, Al-Majlis al-Ilmi) 5. : . Saafiyah (radiyallaahu anha) reports: I saw Safiyyah Binti Huyay (radiyallaahu anha) performing four rakaats of salaah before the Imaam came out for jummah, then she performed two rakaats of jummah salaat with the Imaam (Nasbur Al-Raayah, vol 2, pg 207, Makkiyya) 6. . Ibrahim (Al-Nakhee) reports that the Sahaba used to perform four rakaats of salaah before the jummah salaah (Musannaf Ibn Abi Shaybah, vol 4, pg 114, Al-Majlis al-Ilmi) 7. Abdullah Bin Masood used to command the people to perform four rakaats of salaah before the jummah salaah as understood from the above Ahadith. This is an indication that Abdullah Bin Masood used to consider these four rakaats as Sunnat Muakkadah. In fact the Muhaditheen classify the Athar of Ibn Masood as Marfoo Hukman. (Ilaaus Al-Sunan, vol 7, pg 12, Idaratul Quran) And Allah knows best Wassalam Ml. Talha Desai, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah

Not Raising eyes towards the Sky while Praying (also when

making Dua)
Book 004, Number 0862: Jabir b. Samura reported: The Messenger of Allah (may peace be upon him) said: The people who lift their eyes towards the sky in Prayer should avoid it or they would lose their eyesight. Book 004, Number 0863: Abu Huraira reported: People should avoid lifting their eyes towards the sky while supplicating in prayer, otherwise their eyes would be snatched away.

The Prayer of Women

Women's Prayer: Why is it different?
Answered by Sidi Faraz Rabbani Women's Prayer: Why is it different?

Women's Prayer: Why is it different? An Answer to the Salafis From: THE SALAH OF WOMEN published by Madrasah Arabiyyah Islamiyah (Aazadville) Forwarded by a subscriber Sheikh Albani says in his book 'The Prophet's Prayer': All that has been mentioned of the description of the Prophet's prayer (sallallaahu 'alaihi wasallam) 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 wasallam), "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 AbiShaibah(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. Response to this: As for those who claim there is no difference in the salah of males and females, they have absolutely no evidence neither from the Qur'aan nor the Ahaadith. However, if they use the practice of Umm ud-Dardaa, their proof is unsubstantiated for several reasons. Ibn Abi Shaybah narrates: "Makhul reports that Umm ud-Dardaa used to sit like males in salaah. " (al-Musannafli-Ibn Abi Shaybah: vol. 1 p 270) (Imam Bukhari has also quoted this statement. However, he has not mentioned any chain of narrators for it. It is for this reason I have quoted the work of Ibn Abi Shaybah) It is incorrect to use this athar for the following reasons: 1. Hafizh Jamaal ud-Din Yusuf al-Mizzi has mentioned her among the Taabi'in. (Tahzheeb al-Kamaal fi-Asmaa ir-Rijaal: vol.22 p 464).The practice of a lone tabi'i is incorrect to adopt even if it may not be contrary to the principles. Hafiz Ibn Hajar Asqalaani states in Fath ul-Baari: "The practice of a lone Tabi'i, even though it may not contradict any principle, will not be used as proof. " (Fath ul-Baari: vol. 2 p 243) Hafizh Ibn Hajar has only counted her among the Taabi'in. He says: "It can be realised from the narration of Makhul that that narration refers to the younder Umm ud-Dardaa, the Tabi'iyyah, not the elder sahabiyyah because Makhul met the former not the latter. " (Ibid) 2. Even if it accepted that she was a Sahabiyyah, then the narration becomes munqati'

and will not be acceptable according to the principles of the Muhaddithin. It will also be regarded as her opinion. She did not encourage anyone else to follow her practice . Neither did she present any action or statement of Rasulullah nor the fatwa of any Khalifah. Accordingly, with regard to the salah of women, the position of this opinion in the face of the practically adopted method of the ummah (tawaatur) is like the position of shaazqira'a has opposed to mutawaatir qira'ah. It is very clear that no muslim leaves the mutawaatir qira'ah for the shaazqira'ah. 3. Furthermore, if one examines the words of this narration carefully, it supports the view of the majority. The sitting posture of Umm ud-Dardaa has been compared to the posture of males in this narration which infers that the posture of the other Sahaabiyyaat was different as mentioned previously. 4. Imam Abu Ja'far at-Tahaawi rahimahullah has narrated the following hadith: "Ibrahim Abi Abalah reports that he saw Umm ud-Dardaa performing salaah crosslegged" (Tuhfat al-Akhyaarbi-Tarteebi SharhMushkil al-Aathaar li-Abi Ja'farat-Tahaawi: vol. 2 p 338, and Hafizh Mizzi has narrated this atharin Tahzheeb al-Kamaal: vol. 22 p 468) This narration contradicts the one mentioned by Ibn Abi Shaybah rahimahullah. It will accordingly not remain worthy of substantiating any Shar'i law. .. . in another narration of Musannaf Ibn Abi Shaybah (vol. 1 p270), one finds the following words: Ibrahim said: "A woman should sit in salah as a man does. " This quotation indicates permissibility. However, Naasir ud-Din al-Albaani has interpolated the words of this narration thus: "A woman should so as a man does in salah. " (Sifatu Salatin-Nabiy p 207) This interpolation has clearly changed the meaning of the words and is a misleading act. (Taken from THE SALAH OF WOMEN published by Madrasah Arabiyyah Islamiyah Aazadville)

Chapter 4 Proofs from Prophetic Hadiths Imam Bayhaqi has mentioned a principle which is the basis of the differences found in the salah of males and females. He says:

"The separating factor between the laws of salah of males and females is that of concealment . A woman is commanded to do all those actions which are more concealing for her. " (as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 222) RAISING THE HANDS Hafidh Nur ud-Din Haythami states: Wa'il ibn Hujr states that Rasulullah said to him, "O Ibn Hujr, when you perform salah, raise your hands till your ears while a woman should raise her hands till her chest . " (Majma' uz-Zawaa'id: vol. 2 p 103, and I'laa us-Sunan: vol. 2 p 156) Imam Abu Bakr Ibn Abi Shaybah narrates: "Abd Rabbih Ibn Zaytun said that he saw Umm ud-Dardaa raising her hands parallel to her shoulders when beginning salah. " (al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 239) Ibn Abi Shaybah has also narrated: "`Ataa was asked how a woman should raise her hands in salah. He replied that she should raise them till her breast " (Ibid) Based at Makkah, Ataa [the great Follower (tabi`i) and imam] used to issue this fatwa. Ibn Abi Shaybah narrates: "Hammad ibn Salamah al-Basri used to say that a woman should raise her hands parallel to her breast when beginning salah. " (Ibid) Hammad was based at Kufa and he used to issue this fatwa. The narration of Ibn Jurayj has been mentioned as follows: Ibn Jurayj said, "I asked Ataa whether a woman should gesture with her hands like a male when making takbir. Ataa replied that she should not raise her hands like a male. Then he practically indicated with his hands how it should be done by lowering his hands and drawing them very close to his body. Then he said, "In the raising of the hands, a woman is unlike a man . And if she leaves that, there is no harm. "" The Muslim Ummah continued this practice over the centuries. Imam Zuhri used to issue the same fatwa in Madinah. PLACING THE HANDS Allamah Abdul-Hayy Luckhnawi writes: "As for women, the jurists are unanimous that it is sunnah for them to place their hands on their bosoms. "

(as-Si'aayah: vol. 2 p 152) There is ijmaa' on this mas'alah. SAJDAH Imam Abu Dawud has narrated the following hadith in his Maraaseel: (Arabic text) Translation: "Yazid ibn Abi Habib states that Rasulullah passed by two women who were performing their salah. He said to them, "When you prostrate, then make the parts of your body touch the ground because a woman is unlike a man in these aspects. " (Maraaseel Abi Dawud p 118; and its like in as-Sunan al-Kubra alil- Bayhaqi: vol. 2 p 223) Imam Bayhaqi narrates the following hadith: Abdullah Ibn Umar reports that Rasulullah said, "When a woman sits during salah, she should place her one thigh over the other and when she prostrates, she must attach the stomach to her thighs so that is more concealing for her. Indeed, Allah looks at her and tells the angels, "O My angels! Bear witness that I have forgiven her. "" (as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 223) Imam Abu Bakr Ibn Abi Shaybah narrates the following statement of Ali: "It is reported that Ali said: "When a woman performs salah, she must practise ihtifaaz and keep her thighs close together. "" (al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270, and it has been taken many ways, AbdurRazzaq has taken it from Isra'il from Abu Is'haq from Harith from Ali and Ibn Abi Shaybah took it from Abul-Ahwas from Abu Is'haq and Bayhaqi took it from AbulAhwas, with the mentioned sanad) Imam Abdur-Razzaq has quoted the following hadith in his Musannaf: Ali says, "When a woman prostrates, she must practise ihtifaz and keep her thighs close to her stomach. " (al-Musannaf li-Abdir-Razzaq: vol. 3 p 138) "Ihtifaaz": to lean on one side and rest on the posterior. (See Lugaat al-Hadith: vol. 1 p 98) The following narration has been quoted by Bayhaqi: "Ali said: " When a woman performs sajdah she must keep her thighs close together. "" (as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 222)

The following narration appears in Kanz ul-Ummal: "Ibn Umar states that when a woman prostrates, she must let her stomach touch her thighs in order to make herself completely concealed. " (Kanz ul-Ummal: vol. 4 p 117) Imam Ibn Abi Shaybah narrates: "Ibrahim says that when a woman prostrates she should join her thighs to her stomach without raising her posterior and without stretching her limbs out like a male. " (al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270) The following words have been narrated by Ibrahim Nakha'i: "Ibrahim said that when a woman prostrates she must draw her thighs inwards and place her stomach on them. " (Ibid) Mujaahid: "Muhaahid used to dislike that a man attach his stomach to his thighs as a woman does. " (Ibid) Hasan al-Basri: "Hishaam reports from Hasan who says that woman should draw herself closely together in sajdah. " (Ibid) Imam Abdur-Razzaq narrates: Ibrahim says, "A woman used to be commanded to place her arm and her stomach on her thigh when she goes into sajdah and not to spread her limbs out as a male does so that her buttocks are not raised. " (al-Musannaf li-Abdir-Razzaq: vol. 3 p 138) Allamah Muhammad Taahir al-Gujaraati narrates: "When a lady performs salah, she must contract herself when she sits down and when she goes into sajdah and she must not spread her limbs out. " (Majma' Bihar l-Anwaar: vol. 1 p 521) Based on these narrations, the Fuqahaa have issued the following ruling: "A woman should contract herself in sajdah and join her stomach to her thighs because this is more concealing for her. "

(al-Hidaayah: vol. 1 p 53) THE SITTING POSITION It is mentioned in the Musnad of Imam Abu Hanifah rahimahullah: "Abdullah ibn Umar was asked how women performed their salah during the era of Rasulullah. He replied that initially they performed tarabbu'. Then they were ordered to themselves close together ad lean onto one side by resting on their left buttocks and completely contracting themselves. " (Jaami' ul-Masaaneed: vol. 1 p 400) Taraabu' is to sit cross legged. This narration indicates that initially the women sat in the position of tarabbu' but this command was later abrogated and they were ordered to draw themselves close together and lean onto one side by resting on their left buttocks and completely contracting themselves. Sheikh Abul-Wafaa Afghaani writes: "This is the most authentic narration of this chapter i.e. the sitting position of women . It is for this reason that Imam Abu Hanifah has made it the basis of his madh'hab. " (Ta'leeqash-Sheikh Abul-Wafaa Afghaani ala Kitab il-Aathaar lil-Imam Muhammad ash-Shaybaani: vol. 1 p 208) Abu Bakr Ibn Abi Shaybah narrates: When Ibn Abbas was asked about the salaah of a woman, he replied, "She must draw herself close together and lean onto one side by resting on her left buttock. " (al-Musannaf li-Ibn Abi Shaybah: vol. 1 p270) in another narration of Musannaf Ibn Abi Shaybah (vol . 1 p270), one finds the following words: (Arabic text) Translation: Ibrahim said: "A woman should sit in salah as a man does. " This quotation indicates permissibility. However, Naasir ud-Din al-Albaani has interpolated the words of this narration thus: "A woman should so as a man does in salah. " (Sifatu Salatin-Nabiy p 207) This interpolation has clearly changed the meaning of the words and is a misleading act. The following narration is also quoted by Ibn Abi Shaybah: Khalid ibn Lajlaaj said that women were commanded with tarabbu' when they sat in salah and they should not sit like men on their buttocks. That is in order that nothing happens. "

(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270) The Fuqahaa took these narrations into consideration and delivered the following ruling: "A woman should sit on her left buttock and position her legs out on her right hand side because that is more concealing for her. " (al-Hidaayah: vol. 1 p 55) The above narrations indicate that Ibrahim Nakha'i used to issue the fatwa in Kufain accordance with this practise, while in Madinah Mujhaahiddid likewise as did Hasan Basri in Basrah. These ahaadith and aathaar clearly indicate that the salah of females differs from that of males Chapter 5 What the Fuqaha Say

The Hanafi Madh-hab

Allaamah Muhammad Amin Ibn Abidin as-Shami rahimahullah: "A woman should not raise her hands till her shoulders. She should not take her hands out of her sleeves. She should place one palm over the other on her breast . She should bend only slightly in ruku'. She will not spread her fingers out in ruku' but rather keep them close together and place her palms on her knees without clasping them. She should bend her knees slightly. She should contract herself in ruku' and sajdah. She should place her arms flat on the ground. She should sit with her legs out and resting on her posterior in tashahhud. In tashahud she should keep her fingers close together. If any mistake occurs in salah, she should clap her hands without uttering anything. She cannot make imamah of a male. It is makruh to have a female only congregation. The female imam will stand in their midst. It is makruh for her to attend the congregation. In a mixed congregation the females will stand at the rear. Jumu'ah is not obligatory for her, but if she attends it, she will be absolved of responsibility. Neither is Eid compulsory on her nor the takbir of tashriq. It is not mustahab for her to perform Fajr when it brightens up. In the loud salahs she will not raise her voice. " (Radd al-Mukhtaar: vol. 1 p 504; see al-Bahr ar-Raa'iq: vol. 1 320) He says in another place: "A woman should bend slightly in ruku; without spreading her fingers out completely. However, she must contract herself and place her palms on her knees and bend them slightly . She must not spread out her arms as this is more concealing for her. " (Ibid p 494) Mulla Ali Qaari rahimahullah: "A woman will raise her hands till her shoulder (when performing takbir tahrimah). "

(Fath bab al-`Inayah bi-sharh an-niqayah: vol. 1 p 239, see p 242, 262 and 265; and alFataawaa al-Aalamkiriyyah: vol. 1 p 73 Allaamah Badr ud-Din al-Ayni: "According to Umm ud-Dardaam Ataa, Zuhri and Hammaad and others, a woman should raise her hands till her breasts. " (al-Binayah fi sharh al-Hidaayah: vol. 2 p 187) Muhammad ibn Muqaatil narrates the same verdict from the Hanafi jurists. (Ibid) Burhanud-Din al-Marghinaani rahimahullah, the author of al-Hidaayah states that this is the correct and accepted version. (al-Hidaayah: vol. 1 p 50) It is stated in the Fataawaa Aalamgiriyyah: "As for a female she must bend slightly in ruku' without spreading her fingers out. She must keep them together on her knees by merely placing the palms. She must bend her knees slightly and not spread her arms out. A female should not spread out in ruku' and sajdah while she will sit on her legs. In sajdah she will make her stomach rest on her thighs . A woman will sit on her left buttock and position her legs out to the right side. " (al-Fataawaa al-Alamgiriyyah: vol. 1 p 75) Imam Abu Ja'far at-Tahaawi rahimahullah: "As for a woman, our scholars (Hanafi) state that she should sit in a manner that is most concealing. " (Mukhtasar ikhtilaaf al-ulamaa': vol. 1 p212) Sheikh Muhammad Zakariyya al-Kaandhlawi rahimahullah: "It is unconditionally preferable according to us (Hanafi jurists) for a woman to sit on her buttocks with her legs positioned out to the right hand side. " (Awjaz al-Masaalik: vol. 1 p 258) Allaamah Abd ul-Hayy al-Lukhnawi rahimahullah: "A woman differs from a man in many of the actions of salah"(as-Si'aayah: vol.2 p 205) He then goes on to list the differences as mentioned by the other jurists. And Allah knows best.

Prayer:

Position of Feet: Explained in Detail

Answered by Shaykh Abdurrahman ibn Yusuf Question: I follow the hanafi Madhab and therefore was always taught to keep the feet straight, three finger gap and so on. However recently while praying a brother who I trust said that there is hadith of Mohammed (saw) which states that if you dont join the feet the Shaytan comes in between. I tried to find the evidence for not joining the feet and keeping three finger gap in hanafi books but to no avail. I am forced to follow the opinion which seems stronger ie to join the feet becuase of the Hadith. I was wondering if you could kindly explain the reasoning and some evidences behind the keeping of gap between feet in Jammah. Assalamu alaykum In the name of Allah the Inspirer of truth. The following which is an excerpt from the 3rd edition of Fiqh al-Imam [currently under publication] will insha Allah give more insight into the issue of joining the feet which has caused great confusion. There is a hadith of Sunan Abi Dawud which describes the Companions joining their feet with each other to form orderly rows. Abu l-Qasim al-Jadali reports: I heard Numan ibn Bashir t relate that the Messenger e faced the people and instructed, Straighten your rows. By Allah, you should straighten your rows or else Allah will create disagreement between your hearts. Numan ibn Bashir t then states, I saw each person join his shoulders with the next persons and his knees and ankles with the next persons (Sunan Abi Dawud 1:104). This is one of the hadiths which is put forward as evidence by those who assert that each persons feet should be joined with the next persons, during congregation. Some of them are overly particular about this, and if someone standing next to them happen to draw their feet inwards then these people widens their legs even more to maintain the contact. They continuously

criticise those who do not leave a wide gap between their feet as though the sunna method is only what they claim. However, their attempts to substantiate their point through the above or similar hadiths are in vain, for a number of simple reasons. (1) The words which actually describe the joining of the feet are not the words of the Messenger e, but are the words of the narrator, i.e. his observation. Hence, that portion of the narration is not a statement of the Messenger e himself [marfu]. The narrator is the one who describes the reaction of the Companions present at the time to the command and warning of the Messenger e. In fact, this type of an observation added by the narrator is not even found in the majority of narrations that emphasise orderly rows. Hence, it becomes quite clear that the Messenger e did not command that the feet be joined together. He merely commanded that the lines be orderly, and the Companions employed this method of joining their feet and shoulders together to fulfil that. (2) The hadith merely tells us about the behaviour of the Companions before the prayer had begun. In other words, to comply with the instruction of the Messenger e they attempted to form a straight line by joining their shoulders and feet together before the prayer commenced. No where in the hadith does it indicate that this was also done during the prayer. It states that the Messenger e turned towards them to instruct them in this regard, which proves that this activity took place prior to the beginning of prayer. Whether this arrangement was continued throughout the prayer or not is not mentioned in the narrations. (3) If for the sake of argument, we were to accept that the joining of the feet was maintained throughout the prayer, a number of questions would arise. For one, it would be enquired whether the feet should be joined together in all postures of the prayer or only during the standing posture [qiyam]? If the answer is that it is required only during the standing posture, then the question would be, What is the evidence for that? Why is this arrangement confined to the standing posture only and not required in any other posture? If the answer is that it is necessary in all postures of prayer, then the question would be, How will people in each row go about joining their feet and shoulders together whilst in prostration or in the sitting posture? As is clear, it would be quite impossible to achieve that. Moreover, if the counter-argument is that it is only necessary to have the feet together while standing up because it is difficult to do so in the other postures of prayer, then the answer to that would be, it is also very difficult, and sometimes quite inconvenient, for many people to ensure this joining arrangement during the standing posture as well, just as it is in other postures.

(4) If it is considered necessary to join the shoulders and feet together on account of the above hadith, then why have the knees been excluded? As is mentioned in the above narration of Sunan Abi Dawud that the Companions joined their knees together, it should also be treated as an obligation throughout the prayer. However, one must be warned that standing even for a short while with ones knees joined to the next persons can be quite painful, in fact impossible in some cases, when there is significant difference in the size of the two people standing next to each other. (5) Another interpretation of this hadith is that the narrator Numan ibn Bashir only intended to describe how the Companions attempted to form extremely straight rows at the instructions of the Messenger e, and not that they actually joined their feet, shoulders and ankles together. It is for this reason that the title of a chapter in Sahih al-Bukhari Chapter on the Joining of the Shoulders and Feet Together Whilst Forming the Rows has been classified by Hafiz Ibn Hajar to be based on exaggeration. He writes in his commentary Fath al-Bari, [Imam Bukharis] reason for choosing this specific title is to exaggerate (mubalagha) the importance of straightening the rows and filling the gaps in between. (Fath al-Bari 2:247) This means that the narration is not to be taken literally. Imam Shawkani, who is constantly referred to by those who prefer not to follow a school of thought in Islamic jurisprudence, has not taken it for its literal interpretation either. He writes in his book Nayl al-awtar: [The statement of the Companion] means, place the parts of the body [shoulders, etc.] in line with each other, so that the shoulder of each person performing prayer is in level with the shoulder of the next person. This way everyones shoulders, knees and feet will be in a single straight line (Nayl al-awtar 3:65*). In clear words, this indicates that the real reason for joining the shoulders and other parts, was to straighten the rows, not that the joining itself is an obligatory act. (6) Anas stated in a narration of Mamar which Ibn Hajar has recorded in his Fath al-Bari,If I were to attempt this [joining the shoulders and feet together] with anybody today, they would scurry away like restive mules (Fath al-Bari 2:247). It is apparent from this statement, that even the Companions did not continue this practise after the demise of the Messenger e. If it had been a

continuous action of the Messenger e [sunna mustamirra] the Companions would never have abandoned it, let alone speak of it in such a manner. (7) Once it is established that the primary reason for the Companions joining their feet together was to achieve perfect order in their rows, it can be easily understood that this joining of the feet is not required any longer, since in most of the masjids and places of worship today, the lines are well marked on the carpets, marble, and floor coverings. The worshippers by standing together with their heels on the markings will automatically come together in perfectly straight rows. There is no need to be so particular in joining the feet together to achieve this goal, let alone consider it the actual goal. For the entire discussion see Fiqh al-Imam: Key Proofs in Hanafi Fiqh, soon to be published insha Allah. Wassalam Abdurrahman ibn Yusuf For a good Arabic and Islamic studies program taught by qualified traditional Sunni scholars, check out: http://www.iqrainstitute.com
Source: http://www.groups.yahoo.com/group/hanafi

Faraz Fareed Rabbani, 2002. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the Copyright owner. Faraz Fareed Rabbani, 2002. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the Copyright owner.

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STATUS OF SALAAT AL-TASBEEH

Q: Salaatut-Tasbih is not from the Sunnah and that the hadeeth referring to it are weak. This is based upon the following reasons: (1) The hadth about this prayer is contradictory in many ways, (2) It was not recommended by any scholar. Ibn Taymiyah said: "Ahmad and his companions stated their dislike of it and no scholar recommended it." He also said: "Ab Hanfah and al-Shafi` knew nothing about it." (3) Salman Bin Fahd alOada "...we know the prayer is not lawful. This is why none of the great legal scholars recommended it.". Please could you clarify situation and also provide References?

A: The ruling regarding Salaatul Tasbeeh is that it is permissible and, in fact, very meritorious. The Hadith in question has been accepted as Sahih (authentic) or Hasan (sound) by various eminent Masters of Hadith. Those that claimed that it was weak, did so on the basis of a few chains of the narration. However, if all the various chains be gathered, there will remain no doubt as to its authenticity. Hafiz ibn Hajar al-Asqalaani (RA) states that sometimes a Muhaddith classifies a certain Hadith as weak, very weak or even as a fabrication based on one or two chains that were available to him, whereas there may be other chains through which that Hadith may be classified as Hasan (sound) or even Sahih (authentic). (Anukat vol.2 pg.848-850) Hafiz ibn Hajar (RA) then mentions the Hadith of Salaat al-Tasbeeh as an example for this and he accepts it to be in fact either Sahih (authentic) or Hasan (sound) and not Dhaeef (weak). (Ibid) Imaam Tirmidhi (RA) says that many Ulama, among them Imaam Abdullah ibn al-Mubaarak (RA), have accepted the virtue of Salaat al-Tasbeeh. (Tirmidhi vol.2 pg.348; Hadith 481) Imaam Bayhaqi (RA) states that Salaat al-Tasbeeh was the practice of Abdullah ibn alMubaarak and may pious predecessors of various eras. And this in fact lends strength to its acceptability. (Shuubul Imaam vol.1 pg.427; Ilmiyyah) Allaamah Munzhiri (RA) mentions: Many Muhadditheen have accepted its authority from among them are: 1) Imaam Abu-bakr al-Ajurriy, 2) Imaam Abu Muhammad al-Misriy (Ustaadh of Allaamah Munzhiri), 3) Hafiz Abul-Hasan Maqdisi (Ustaadh of Allaamah Munzhiri), 4) Imaam Abu-Dawud and 5) Imaam Haakim. (Targheeb vol.1 pg.468) Allaamah Suyuti (RA) has enumerated upto 20 great Muhadditheen who have accepted its authenticity. Besides those that are mentioned above, some of them are: 6) Hafiz Abu-Saeed alSamaaniy, 7) Hafiz Khateeb al-Baghdaadiy, 8) Hafiz ibn-Mandah, 9) Imaam Bayhaqi, 10) Imaam al-Subkiy, 11) Imaam al-Nawawiy, 12) Haafiz ibn al-Salah, 13) Hafiz Abu-Musa alMadiniy, 14) Hafiz al-Alaaeiy, 15) Imaam Siraaj-ud-Deen al-Bulqiniy, 16) Hafiz al-Zarkashiy and a few others. (al-Laalil Masnooah vol.2 pg.42-44) The following list of Muhadditheen is of those who have written detailed articles on this matter: 1) Imaam al-Daraaniy, 2) Imaam Abu-Musa al-Madiniy, 3) Imaam ibn Mandah, 4) Hafiz ibn Naasirud-Deen ad-Dimishqiy, Allaamah al-Suyyooti. As for the claim of the writer, It had been unknown to the great Imaams and presumably Imaam Shaafiee (RA). This is a claim that lacks the support of explicit quotations from those illustrious Imaams as well as any reference. In fact, the books of Hanafi Fiqh support the view of its acceptance. (refer Shaami vol.2 pg.27; HM Saeed). And several Shaafiee Jurists have also endorsed it, namely Imaam al-Muhaamiliy, Imaam al-Juwaini, Imaam-ul-Haramayn, Imaam Ghazaaliy, Imaam Raafiee and others. (al-La-aaliy vol.2 pg.43; al-Azkaar of Imaam Nawawiy pg.242) Khateeb Baghdaadiy (RA), who is Maaliki, states that there is no reason for it not being permissible. In fact, Imaam ibn Hajar (RA) has mentioned a quotation from Imaam Maaliki from

which it could be deduced that it was acceptable in his Madhab. (refer Futuhaat al-Rabbaaniyyah vol.4 pg.321) Qaadhi Iyaad Maaliki (RA) has also accepted its virtue. (Ibid) As far as Imaam Ahmad ibn Hanbal (RA) is concerned, Hafiz ibn Hajar (RA) has stated that he had reversed his decision and was possibly inclined towards its acceptability later on. (Futuhaat al-Rabbaaniyyah vol.4 pg.318, 320) From the above, it is apparent that there can be no doubt regarding Salaat al-Tasbeeh being an act of virtue which has been established authentically. And is accepted by a large number of celebrated scholars of Hadith as well as the scholars of Fiqh (jurisprudence). Imaams Taajud-Deen Subki (RA) and Badrud-Deen Zarkashi have stated that it is from the fundamentals of Deen and anyone who discards it despite knowing its virtue is not on the correct path. (Futuhaat vol.4 pg.321-322) and Allah Ta'ala Knows Best