The Mode of Prayer (Salaat) for Women
Prayer to be offered by women differs from that of men only in the practical manner of its offering and not in the spiritual sense. The Prayer times, the supplications, the number of prostrations, bows, etc., do not differ. The difference in the physical aspects of Prayer arise from the fact that women’s physique differs from that of men, and follow from the commands which Allah (The Supreme) has stipulated for them in the Holy Quran and through the Hadith of the Holy Prophet .
Most differences relate to clothing, concealment of body, posture and concealment of voice. Prior to listing the differences in women’s mode of Prayer, we provide references from the Holy Quran and Hadith which are the PROOFS of, and form the main bases of these differences:
A. From The Holy Quran – Regarding Concealment Of The Body
1. [Surah Noor Verse 31] And command the Muslim women to keep their gaze low and to protect their chastity, and not to reveal their adornment except what is apparent, and to keep the cover wrapped over their bosoms; and not to reveal their adornment except to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or women of their religion, or the bondwomen they possess, or male servants provided they do not have manliness, or such children who do not know of women’s nakedness, and not to stamp their feet on the ground in order that their hidden adornment be known; and O Muslims, all of you turn in repentance together towards Allah, in the hope of attaining success.
2. [Surah Ahzab Verse 59] O Prophet! Command your wives and your daughters and the women of the Muslims to cover their faces with a part of their cloaks; this is closer to their being recognised and not being harassed; and Allah is Oft Forgiving, Most Merciful.
B. From The Holy Quran – Regarding Concealment Of Voice
3. [Surah Ahzab Verses 32 - 33] O the wives of the Prophet! You are not like any other women - if you really fear Allah, then do not speak softly lest the one in whose heart is a disease have any inclination, and speak fairly. And remain in your houses and do not unveil yourselves like the unveiling prevalent in the times of ignorance, and keep the prayer established, and pay the charity, and obey Allah and His Noble Messenger; Allah only wills to remove all impurity from you, O the People of the Household, and by cleansing you make you utterly pure.
C. From The Hadith – Regarding Difference In Prayer Positions
4. Abdullah ibn Umar (may Allah be well pleased with him) narrates that the Holy Prophet said, 'When a woman sits in Sajdah by putting one thigh upon the other (i.e. close to one another) and at the time of Sajdah (prostration) her stomach touches her thighs and she also takes full consideration of Hijaab, then Allah Taãla looks at her and says to the angels, 'Bear witness that I have forgiven her.' (Baihaqi, Kanzul Ummaal)
5. Once the Holy Prophet saw two women offering Prayer and he said, 'When you (women) make Sajdah (prostrate) then let the limbs of your body touch one another and make them touch the ground.' Surely in this (prostration posture) women are not similar to men.' (Masaail Abu Dawood)
6. Wail ibn Hajar (may Allah be well pleased with him) said that the Holy Prophet taught him to offer Prayer and he said, 'O ibn Hajar! When you begin your Prayer then lift your hands up to your ears and show the women that they should lift up to their chests.' (Tabarrani)
7. Abdullah ibn Umar (may Allah be well pleased with him) was once asked on how women used to offer Prayer during the time of the Holy Prophet . He replied, 'First they used to read Prayer cross-legged, then they were commanded to cling to themselves,' (Jaami al-Masanid).
D. From Hadith – Regarding Concealment Of Voice During Prayer
8. Narrated Abu Huraira (May Allah be well pleased with him), The Holy Prophet once said: "The saying 'Sub Han Allah' is for men and clapping is for women." (If something happens in the prayer, the men can invite the attention of the Imam by saying "Sub Han Allah". And women, by clapping their hands). (Bukhari)
DIFFERENCES BETWEEN MEN’S AND WOMEN’S PRAYER
1. Concealing the body (Satr-e-Aurat) – that is to conceal/cover the necessary parts of the body. For men, this consists of the body between the navel up to and including the knees. For women this consists of the entire body, except the face, hands and soles of the feet. Women must hide their faces from strangers whilst not in Prayers. Wearing clothes that are so thin that body colour is exposed will make the Prayer void. Similar is the case of the head scarf if the shine of hair is revealed. In fact, wearing such clothes is prohibited even outside Prayer. Before beginning Prayer the woman should make sure that (other than her face, palms and the soles of her feet) her entire body is properly covered with opaque clothes. If she offers Prayer in thin clothes which reveal the colour of the skin or the shine of her hair, it will render the Prayer void. It is obligatory to also hide the neck, ears, hair-locks hanging from the head, and the wrists.
2. If any part of the body (other than her face, palms and the soles of her feet) is exposed up to one fourth of its area, and she proclaims the “Takbeer Tahreemah” (“Allahu Akbar”) without hiding it, then the Prayer will be deemed to have not started at all. If one fourth or more of it gets exposed during the Prayer for a time in which "Subhaan-Allah" can be recited thrice, it will render the Prayer void.
3. While saying “Takbeer Tahreemah” (Allahu Akbar) a woman should raise her hands only up to her shoulders (and not up to the ears) and should not take them out of her cloak.
4. In the Qiyaam (standing position), she should place her left palm on the middle of her chest and the right palm over the left.
5. While bowing, she should only bow a little, enough for her hands to touch her knees, without holding them. The fingers should be kept straight. She should stand with her knees slightly bent, and her arms close to her body.
6. She should perform the prostration with her body drawn together i.e. she should keep the abdomen joined with the thighs, the thighs with the calves, the shins with the ground, the arms to the sides and the wrists spread on the ground. Further, instead of keeping the feet upright, both feet should be spread out towards the right.
7. While in Qaadah (sitting position), instead of keeping the right foot upright, both feet should be slid out towards the right, with her sitting on the left foot.
8. For women, praying in a room is better than praying out in the courtyard, and praying in a basement is better than praying in a room. (Abu Dawood).
OTHER IMPORTANT POINTS:
1. Women are exempted from offering Prayer whilst in state of impurity (due to menses or childbirth).
2. Women should take extra care during "Wuzu and Tayammum" by moving ornaments (such as rings) in order not to leave the area below them - whereas nail polish should be totally removed.
3. If several persons are praying in the same room, women should pray behind the men. They should not stand in line with the men.
4. Women should offer their five daily Prayers, Taraweeh and Witr individually. It is Makrooh Tahreemi for them to offer Prayer with congregation. (Shaami Vol.1). A woman cannot be a leader (Imam) in any congregational Prayer
Friday 19 August 2011
The Permissibility to say YA RASOOLALLAH
The Permissibility to say YA RASOOLALLAH
The sensitive issue of whether or not Muslims can say the words 'Ya Rasool Allah' or ‘Ya Muhammad!’ [May Allah bless him and grant him peace] needs to be clarified, since this issue divides the Muslim community and causes a great deal of friction among the Muslims throughout the world. Basically, there appears to be what we could label as two “schools of thought”. One insists that saying that stating “Ya Rasul Allah is 'shirk' and that any Muslim proclaiming it in fact goes outside the pale of Islam. Now the other School believes that it is indeed permissible to say so – based on evidences from the Salaf, and the tafsirs of later day scholars. However, they do not insist that one must proclaim this – or that it is even a fard to do so, rather, it is permissible to do so. This is, and always has been, the stance of the Ahl al-Sunna.
Those who believe that it is impermissible to say Ya Muhammad! [May Allah bless him and grant him peace] not only say that there are no evidences to support the permissibility, but also believe that the prefix of Ya, can only be used when that person [who is being called upon] is present, as opposed to being absent. The proclamation of Ya Muhammad, or Ya Rasul Allah [May Allah bless him and grant him peace] is not an innovation [bid’a] that crept in after the first three generations, but contrary to modern misconceptions, was initiated and practiced within these generations, as we shall see, Allah willing. Also, the fact that the later generations did proclaim Ya Muhammad! [May Allah bless him and grant him peace] the death of the Prophet [May Allah bless him and grant him peace], did not prevent them in doing so, even though there were great distances between them and Madina.
As we shall aim to demonstrate to the readers in this chapter, Insha’ Allah, that if it is wrong today [or even Kufr and shirk as some of our brothers declare], to proclaim Ya Muhammad! [May Allah bless him and grant him peace] why then, did the Sahaba, Tab’ee in and the later generations of Muslims do so? Would those brothers who oppose the Muslims of saying Ya Muhammad! [May Allah bless him and grant him peace] apply the same criteria to the first generations of this Umma as they do for the believers of today?
The permissibility of saying Ya! For someone who is not physically present.
One of the main arguments used against the believers on this issue, is the one of the impermisibility of using the prefix Ya [Oh!] to someone who is not physically present.
Innovation in the Language
This understanding of the Arabic language [that of not being able to use Ya! For an absent person] is an innovation [bid’a] in Arabic grammar. To the minority holding this view, it appears that this is the only way of accusing the majority of Muslims to be constantly committing an impermissible deed, or even shirk and kufr as others may profess.
We first would like to invite those who hold the above view, to examine one of the most respected classical dictionaries of the Arabic language, the Lasan al Arab of Ibn Manzur (d. 711 hijri). Ibn Manzur states that Ya! can be applied for either a person who is near, or far from the caller.
[Ibn Manzur al-Afriqi, Lasan al-Arab under the word ‘Ya’]
Since those Muslims who often claim that saying Ya Muhammad! [May Allah bless him and grant him peace] is shirk, I now propose to examine the views of Ibn Taymiyya on this issue. Why? Well, it is mainly because these very brothers have given Ibn Taymiyya the noble title of Shaykh al Islam, and such, use him as an authority, if not, the foremost, in their attempts to practice Islam as the Salaf [pious predecessors] did. Ibn Taymiyya writes:
When someone calls upon someone else, saying Ya! it may be used in one of two ways – physically or by the knowledge of that person. An example of this is when the Messenger of Allah [May Allah bless him and grant him peace] warned the people at the time of Dajjal: “Yaa ‘ibaadillaahi Fathbutu…” (Oh servants of Allah! Keep your feet steadfast…) The Prophet, Allah bless him and grant him peace, said this to the people who would be present at the time of Dajjal, and who were not yet born.
Another example, is when Sayyidna ‘Ali, may Allah be pleased with Him, was walking through the plain of Karbalah, he said ‘Ya Abu ‘Abd Allah Hussayn, Fasbir! [Oh, (my son) Abu ‘Abd Allah Hussayn! Be patient (when facing the enemy in this place]’ This was because ‘Ali, may Allah be pleased with Him, was informed by the Messenger of Allah, (May Allah bless him and grant him peace), that his son, Hussayn [May Allah be pleased with Him], would be martyred at Karbalah. Sayyidna ‘Ali, may Allah be pleased with Him, called Hussayn despite the fact that he was not present with him, and even though Hussayn could not hear his Father ‘Ali, may Allah be pleased with Him, but remained in his thoughts.
[Ibn Taymiyya, Minhaj-as-sunna, chapter Aswad-al-Qadeem]
The above example demonstrates, as provided by Ibn Taymiyya, that at least in one way, Ya can be used in the Arabic language to call someone who is not physically present, but who is present in the thoughts of the caller, as when Sayyidna ‘Ali, may Allah be pleased with Him, remembered his son and called to him.
Evidence to support the permissibility of saying Ya Muhammad! [May Allah bless him and grant him peace]
Hafidhh ibn al Qayyim writes that the Prophet of Allah, (May Allah bless him and grant him peace) said:
Send salutations on me, but send more salutations on Friday. When you recite the salutation, your voice will reach me wherever you are. Some companions asked, “ even after your death?” The Prophet, (May Allah bless him and grant him peace) replied, “Allah has made it unlawful for the earth to decompose my body”.
[Hafidhh Ibn-al-Qayyim, Jala-ul-Afhaan page 145]
Imam Nasa’i narrates that there are specific angels who visit the earth and whose sole duties are to go to the persons who sends salutations upon the Prophet Muhammad, (May Allah bless him and grant him peace), and then to take those salutations to the Prophet Muhammad, (May Allah bless him and grant him peace)
[Mishkat chapter on Salaah al Nabi]
The above mentioned Ahadith, indicate that if anyone were to send salutations to the Prophet, (May Allah bless him and grant him peace), he himself would either hear the salutations, or an angel will convey them to him. In both cases, salutations will reach the Prophet, (May Allah bless him and grant him peace).
The Salaf used to say Ya Muhammad![May Allah bless him and grant him peace]
Imam Bukhari, Hafidhh Ibn Taymiyya and Qadi Shawkani all posed the same question, that if a person’s foot becomes numb, what should he do? Their recommendations were the same, and included with their answer, the following hadith:
Some time after Rasul Allah, (May Allah bless him and grant him peace), had passed away, ‘Abd Allah Ibn ‘Umar [May Allah be pleased with Him] was in Najd where one day his foot became numb. As a remedy to alleviate the pain, a person said to him. “Remember the one whom you love the most!” Upon hearing this Ibn ‘Umar [May Allah be pleased with Him] said “Ya Muhammad! [May Allah bless him and grant him peace]” and his foot made an immediate recovery from numbness.
[Imam Bukhari, Adab al Mufrad al Kalim al Tayyab; Hafidhh Ibn Taymiyya and Qadi Shawkani, Tuhfah al Dakireen chapter on Khadirat Rijluhu, and also Imam Nawawi’s Kitab al Adkar]
Hafidhh Ibn Taymiyya writes,
In the same way as ‘Abd Allah ibn Umar’s foot became numb and he remembered the one he loves the most, ‘Abd Allah Ibn Abbas’s foot also became numb. Someone also said to him to remember the one who he loves the most, whereupon ‘Abd Allah Ibn Abbas said Ya! Muhammad [May Allah bless him and grant him peace] and his foot immediately recovered from numbness.
[Hafidhh ibn Taymiyya, Al Kalim al Tayyib chapter on Khadirat Rijluhu]
Qadi Shawkani writes:
If one is in trouble or is in distress, he should perform two nawafil rakats and then make a supplication. They should say ‘‘Ya Muhammad!’’ [May Allah bless him and grant him peace] and Allah most High will grant them what they requested and their problems and troubles should be resolved. The scholars of hadith say that this hadith is authentic and Tirmidhi, Hakim, Nasa’i, Ibn Majah and at-Tabarani record it.
[Qadi Shawkani, Tofah al Dhakireen chapter on Salaah al Hajah]
Hafidhh Ibn Kathir, Imam Tabari and Imam Ibn Athir all wrote [that]:
During the Khilafa of Abu Bakr as- Siddique, may Allah be pleased with Him, there was a battle against the false prophet Musaylima [of Najd]. When the battle commenced, the Muslims lost their footing at which point Khalid bin Walid, may Allah be pleased with Him, and the rest of the companions called out “Ya Muhammad!” [May Allah bless him and grant him peace] and proceeded to win the battle.
[Tarikh at Tabari, Tarikh Ibn Kathir and Tarikh Qamil by Imam Tabari, Hafidhh Ibn Kathir and Imam Ibn Athir and Ibn Jarir in Chapter Musaylima Kadhaab]
Hafidhh Ibn Kathir and Imam Tabari both write:
During the Khilafah of ‘Umar, may Allah be pleased with Him, there was a famine outside the city of Madinah. A companion called Bilal bin Harith al Muzni, may Allah be pleased with Him, said to his people “The famine is very severe, [let us] sacrifice a goat”. Apart from a red bone nothing came from the goat [the goat was very thin due to famine and as such, there was no meat on the bones]. Bilal bin Harith, may Allah be pleased with Him, called out “Ya Muhammad!” [May Allah bless him and grant him peace]. The Messenger of Allah, (May Allah bless him and grant him peace), then appeared in the dream of Bilal bin Harith and informed him that there will be rain.
[Tarikh Ibn Kathir and Ibn Jarir chapter of khilafah of ‘Umar (May Allah be pleased with Him]
As-Sayyid Mawdudi writes:
When Hajaj bin Yusuf had placed tax upon some new Muslims, they left Basra crying with their fuqaha [scholars] and they were all saying, Ya Muhammad!, Ya Muhammad! [May Allah bless him and grant him peace]
[Sayyid Mawdudi, Khilafah wa Malukiyat, page 270 and Tarikh Ibn Athir]
Hafidhh Ibn Kathir and Imam Tabari both write that
After the occasion of Karbala, Sayyida Zaynab, May Allah be well pleased with her, [the sister of Hussayn, may Allah be pleased with Him] and her company were taken as prisoners to Syria. When she passed the dead bodies she proclaimed: “Ya Muhammad!” [May Allah bless him and grant him peace] Your Hussayn is drenched in blood without a shroud or a grave, and Ya Muhammad! [May Allah bless him and grant him peace], your daughters are taken prisoners and your children have been killed
[Ibn Jarir and Tarikh Ibn Kathir in Chapter of Karbala*]
*For those of us, who have forgotten, Karbala took place in Iraq in 60AH. At that time Zaynab may Allah be well pleased with her, said ‘Ya Muhammad! [May Allah bless him and grant him peace]
Imam Waqdi writes:
During the khilafah of Abu Bakr Siddiq [may Allah be pleased with Him], there was a battle at Halb. Ka’ab. Abu Bakr [may Allah be pleased with Him] said “Ya Muhammad! Ya! Muhammad, [May Allah bless him and grant him peace] and shouted, “Oh Companions! Stay firm footed!”
['Allama Waqdi, Futoohusham, in the chapter on the Battle of Halb]
Imam Ibn Sa'ad writes:
After the Messenger of Allah, (May Allah bless him and grant him peace), had passed away, Arwa bint ‘Abd al Muttalib, May Allah be well pleased with her, recited the: “Ya Rasul Allah! [May Allah bless him and grant him peace]. You were our place of hope.”
[Imam Ibn Sa'ad, Tabaqat Ibn Sa’ad, chapter on the Death of the Prophet]
Hafidhh Ibn al Qayyim writes:
Muhammad bin ‘Umar, may Allah be pleased with Him, relates: ‘I was sitting in the company of Abu Bakr bin Mujahid in Baghdad when Shaykh Shibli came before them. Whereupon Abu Bakr bin Mujahid stood up and hugged Shaykh Shibli, kissed his forehead and sat him by his side.’ Muhammad bin ‘Umar [May Allah be pleased with Him] enquired: “You are the Shaykh [Abu Bakr bin Mujahid] whilst the whole of Baghdad regards Shibli as Majnun [Mad] - why have you treated him with so much respect?” To this, Abu Bakr bin Mujahid replied “I have done nothing strange, I have treated him exactly as I have seen the Messenger of Allah, (May Allah bless him and grant him peace), treat him. In my dream I saw the Messenger of Allah, (May Allah bless him and grant him peace), kiss Shibli between his two eyes. I asked the Prophet, (May Allah bless him and grant him peace), “Why did you treat Shibli in this way?” to which he, (May Allah bless him and grant him peace), replied “I love him because after every Salaah he recites the last verse of Surah Tauba after which he recites Sallal la ho ‘alayka Ya Muhammad! [Peace and blessings from Allah be upon you Oh Muhammad!) Three times.
[Hafidhh Ibn-al-Qayyim, Jala-al-Afham., page 80]
The above mentioned Ahadith clearly illustrate that the Companions and others of the Salaf used to say Ya Muhammad or Ya Rasul Allah! [May Allah bless him and grant him peace] when they experienced difficulty, and that the Prophet, (May Allah bless him and grant him peace) did help us either by making supplication for their success or appearing in their dreams to comfort them. Those Companions who were ill and said Ya Rasul Allah [May Allah bless him and grant him peace] found that they would get better; and if they were in a battle which they were losing - they would soon win; and if they were facing a famine - they would soon have rain.
The last quotation from Hafidhh Ibn al-Qayyim shows that the Messenger of Allah, (May Allah bless him and grant him peace), loves the one who pronounces ‘Ya Muhammad!’ [May Allah bless him and grant him peace] to a considerable high degree. All these occurances took place many years after the Messenger of Allah, (May Allah bless him and grant him peace), passed away. So if it was kufr to say ‘Ya Muhammad!’ [May Allah bless him and grant him peace] today and after the lifetime of the Prophet, (May Allah bless him and grant him peace), the Prophet, (May Allah bless him and grant him peace), would not have expressed any love for Shibli. Also, if this is an unreliable narration, why did Ibn al-Qayyim choose to quote it? Was he someone who supported shirk or kufr?
What has been said above supports the fact that it is not kufr or shirk to call out Ya Muhammad, (May Allah bless him and grant him peace).
However, still people will insist, despite of all the above, that to say Ya Muhammad (May Allah bless him and grant him peace) is shirk, and will deduce to the fact that this is a form of worshipping someone besides Allah. They often put forward the following ayat of the Qur’an:
And the masjids are only for Allah, so worship none with Allah
[Surah al Jinn verse 18]
This is just a doubt and a misunderstanding of the grammatical use of the words Tad`u/Yad`u in the Arabic language - since Tad’u and Yad’u have been used in two different contexts in the Qur’an: in the context of worship and also in the context of calling.
In the above verse it has been used in the context of worship and we agree that anyone who worships something besides Allah is a kafir and a mushrik. However, when a Muslim says Ya Rasul Allah! [May Allah bless him and grant him peace] he is not worshipping the Messenger of Allah, but merely calling him, as Ibrahim, peace be upon him, called all the people to Hajj [Tafsir Ibn Kathir under Surah Hajj] and as ‘Umar, may Allah be pleased with Him, called Sariah. This type of calling is not worship, of which an example is provided in the Qur’an when Allah commanded Ibrahim, peace be upon him, to call the dead birds [Surah Al- Baqara, verse 260]
This should demonstrate that the word ‘call’ is not always used in the context of worship. Whoever says Ya Muhammad! [May Allah bless him and grant him peace] cannot be called either a kafir or mushrik because he is calling with the love of the Prophet Muhammad, (May Allah bless him and grant him peace), as was the case when the salaf called upon the Messenger of Allah, (May Allah bless him and grant him peace). His intention is not the intention to worship him.
The pious can hear from afar
1) The Prophet Sulaiman, peace be upon him, heard the conversation of the ants from a distance.
[Al- Qur’an Surah al Namal verse 19]
2) The Messenger of Allah, (May Allah bless him and grant him peace), heard the footsteps of Bilal,may Allah be pleased with Him, in Paradise. [Bukhari and Muslim Kitab-al-Manaqib., Muslim., fazail Bilal]
3) Hafidhh Ibn al Qayyim writes:
The Messenger of Allah, (May Allah bless him and grant him peace), stated: ‘I hear the voice of every person who sends salams (peace and blessings) upon me, wherever he may be’.
[Hafidhh Ibn-al-Qayyim Jala-al-Afham page 145]
4) When women quarrel with their husbands who are righteous (and who go to paradise) the Hoors (fair Maidens of Paradise) listen to their arguing from Paradise whilst they are still on the earth. [Mishkat-al-Masabih in Chapter of Mu’ashirat-an-Nisa]
To conclude this chapter, we would like to state that:
From the above statements it is proved that the pious can hear from a far distance, by the grace of Allah most High.
Secondly, it is not shirk to call them using the word Ya! We would like to clarify that to call upon the pious using Ya! is simply permissible: being neither fardh, nor wajib, nor sunna.
Thirdly, as proven, the Salaf did proclaim Ya Muahammed! [May Allah bless him and grant him peace] at times of distress – and this difficulty was alleviated.
The reason for writing this article is only to clarify, to those people who shout ‘kafir’ and ‘mushrik’, to those Muslims who call using the word Ya! - that we can use the word Ya!
We also say that help should only be asked from Allah most High. We should only present the Waseela of the pious, when asking from Allah.
The sensitive issue of whether or not Muslims can say the words 'Ya Rasool Allah' or ‘Ya Muhammad!’ [May Allah bless him and grant him peace] needs to be clarified, since this issue divides the Muslim community and causes a great deal of friction among the Muslims throughout the world. Basically, there appears to be what we could label as two “schools of thought”. One insists that saying that stating “Ya Rasul Allah is 'shirk' and that any Muslim proclaiming it in fact goes outside the pale of Islam. Now the other School believes that it is indeed permissible to say so – based on evidences from the Salaf, and the tafsirs of later day scholars. However, they do not insist that one must proclaim this – or that it is even a fard to do so, rather, it is permissible to do so. This is, and always has been, the stance of the Ahl al-Sunna.
Those who believe that it is impermissible to say Ya Muhammad! [May Allah bless him and grant him peace] not only say that there are no evidences to support the permissibility, but also believe that the prefix of Ya, can only be used when that person [who is being called upon] is present, as opposed to being absent. The proclamation of Ya Muhammad, or Ya Rasul Allah [May Allah bless him and grant him peace] is not an innovation [bid’a] that crept in after the first three generations, but contrary to modern misconceptions, was initiated and practiced within these generations, as we shall see, Allah willing. Also, the fact that the later generations did proclaim Ya Muhammad! [May Allah bless him and grant him peace] the death of the Prophet [May Allah bless him and grant him peace], did not prevent them in doing so, even though there were great distances between them and Madina.
As we shall aim to demonstrate to the readers in this chapter, Insha’ Allah, that if it is wrong today [or even Kufr and shirk as some of our brothers declare], to proclaim Ya Muhammad! [May Allah bless him and grant him peace] why then, did the Sahaba, Tab’ee in and the later generations of Muslims do so? Would those brothers who oppose the Muslims of saying Ya Muhammad! [May Allah bless him and grant him peace] apply the same criteria to the first generations of this Umma as they do for the believers of today?
The permissibility of saying Ya! For someone who is not physically present.
One of the main arguments used against the believers on this issue, is the one of the impermisibility of using the prefix Ya [Oh!] to someone who is not physically present.
Innovation in the Language
This understanding of the Arabic language [that of not being able to use Ya! For an absent person] is an innovation [bid’a] in Arabic grammar. To the minority holding this view, it appears that this is the only way of accusing the majority of Muslims to be constantly committing an impermissible deed, or even shirk and kufr as others may profess.
We first would like to invite those who hold the above view, to examine one of the most respected classical dictionaries of the Arabic language, the Lasan al Arab of Ibn Manzur (d. 711 hijri). Ibn Manzur states that Ya! can be applied for either a person who is near, or far from the caller.
[Ibn Manzur al-Afriqi, Lasan al-Arab under the word ‘Ya’]
Since those Muslims who often claim that saying Ya Muhammad! [May Allah bless him and grant him peace] is shirk, I now propose to examine the views of Ibn Taymiyya on this issue. Why? Well, it is mainly because these very brothers have given Ibn Taymiyya the noble title of Shaykh al Islam, and such, use him as an authority, if not, the foremost, in their attempts to practice Islam as the Salaf [pious predecessors] did. Ibn Taymiyya writes:
When someone calls upon someone else, saying Ya! it may be used in one of two ways – physically or by the knowledge of that person. An example of this is when the Messenger of Allah [May Allah bless him and grant him peace] warned the people at the time of Dajjal: “Yaa ‘ibaadillaahi Fathbutu…” (Oh servants of Allah! Keep your feet steadfast…) The Prophet, Allah bless him and grant him peace, said this to the people who would be present at the time of Dajjal, and who were not yet born.
Another example, is when Sayyidna ‘Ali, may Allah be pleased with Him, was walking through the plain of Karbalah, he said ‘Ya Abu ‘Abd Allah Hussayn, Fasbir! [Oh, (my son) Abu ‘Abd Allah Hussayn! Be patient (when facing the enemy in this place]’ This was because ‘Ali, may Allah be pleased with Him, was informed by the Messenger of Allah, (May Allah bless him and grant him peace), that his son, Hussayn [May Allah be pleased with Him], would be martyred at Karbalah. Sayyidna ‘Ali, may Allah be pleased with Him, called Hussayn despite the fact that he was not present with him, and even though Hussayn could not hear his Father ‘Ali, may Allah be pleased with Him, but remained in his thoughts.
[Ibn Taymiyya, Minhaj-as-sunna, chapter Aswad-al-Qadeem]
The above example demonstrates, as provided by Ibn Taymiyya, that at least in one way, Ya can be used in the Arabic language to call someone who is not physically present, but who is present in the thoughts of the caller, as when Sayyidna ‘Ali, may Allah be pleased with Him, remembered his son and called to him.
Evidence to support the permissibility of saying Ya Muhammad! [May Allah bless him and grant him peace]
Hafidhh ibn al Qayyim writes that the Prophet of Allah, (May Allah bless him and grant him peace) said:
Send salutations on me, but send more salutations on Friday. When you recite the salutation, your voice will reach me wherever you are. Some companions asked, “ even after your death?” The Prophet, (May Allah bless him and grant him peace) replied, “Allah has made it unlawful for the earth to decompose my body”.
[Hafidhh Ibn-al-Qayyim, Jala-ul-Afhaan page 145]
Imam Nasa’i narrates that there are specific angels who visit the earth and whose sole duties are to go to the persons who sends salutations upon the Prophet Muhammad, (May Allah bless him and grant him peace), and then to take those salutations to the Prophet Muhammad, (May Allah bless him and grant him peace)
[Mishkat chapter on Salaah al Nabi]
The above mentioned Ahadith, indicate that if anyone were to send salutations to the Prophet, (May Allah bless him and grant him peace), he himself would either hear the salutations, or an angel will convey them to him. In both cases, salutations will reach the Prophet, (May Allah bless him and grant him peace).
The Salaf used to say Ya Muhammad![May Allah bless him and grant him peace]
Imam Bukhari, Hafidhh Ibn Taymiyya and Qadi Shawkani all posed the same question, that if a person’s foot becomes numb, what should he do? Their recommendations were the same, and included with their answer, the following hadith:
Some time after Rasul Allah, (May Allah bless him and grant him peace), had passed away, ‘Abd Allah Ibn ‘Umar [May Allah be pleased with Him] was in Najd where one day his foot became numb. As a remedy to alleviate the pain, a person said to him. “Remember the one whom you love the most!” Upon hearing this Ibn ‘Umar [May Allah be pleased with Him] said “Ya Muhammad! [May Allah bless him and grant him peace]” and his foot made an immediate recovery from numbness.
[Imam Bukhari, Adab al Mufrad al Kalim al Tayyab; Hafidhh Ibn Taymiyya and Qadi Shawkani, Tuhfah al Dakireen chapter on Khadirat Rijluhu, and also Imam Nawawi’s Kitab al Adkar]
Hafidhh Ibn Taymiyya writes,
In the same way as ‘Abd Allah ibn Umar’s foot became numb and he remembered the one he loves the most, ‘Abd Allah Ibn Abbas’s foot also became numb. Someone also said to him to remember the one who he loves the most, whereupon ‘Abd Allah Ibn Abbas said Ya! Muhammad [May Allah bless him and grant him peace] and his foot immediately recovered from numbness.
[Hafidhh ibn Taymiyya, Al Kalim al Tayyib chapter on Khadirat Rijluhu]
Qadi Shawkani writes:
If one is in trouble or is in distress, he should perform two nawafil rakats and then make a supplication. They should say ‘‘Ya Muhammad!’’ [May Allah bless him and grant him peace] and Allah most High will grant them what they requested and their problems and troubles should be resolved. The scholars of hadith say that this hadith is authentic and Tirmidhi, Hakim, Nasa’i, Ibn Majah and at-Tabarani record it.
[Qadi Shawkani, Tofah al Dhakireen chapter on Salaah al Hajah]
Hafidhh Ibn Kathir, Imam Tabari and Imam Ibn Athir all wrote [that]:
During the Khilafa of Abu Bakr as- Siddique, may Allah be pleased with Him, there was a battle against the false prophet Musaylima [of Najd]. When the battle commenced, the Muslims lost their footing at which point Khalid bin Walid, may Allah be pleased with Him, and the rest of the companions called out “Ya Muhammad!” [May Allah bless him and grant him peace] and proceeded to win the battle.
[Tarikh at Tabari, Tarikh Ibn Kathir and Tarikh Qamil by Imam Tabari, Hafidhh Ibn Kathir and Imam Ibn Athir and Ibn Jarir in Chapter Musaylima Kadhaab]
Hafidhh Ibn Kathir and Imam Tabari both write:
During the Khilafah of ‘Umar, may Allah be pleased with Him, there was a famine outside the city of Madinah. A companion called Bilal bin Harith al Muzni, may Allah be pleased with Him, said to his people “The famine is very severe, [let us] sacrifice a goat”. Apart from a red bone nothing came from the goat [the goat was very thin due to famine and as such, there was no meat on the bones]. Bilal bin Harith, may Allah be pleased with Him, called out “Ya Muhammad!” [May Allah bless him and grant him peace]. The Messenger of Allah, (May Allah bless him and grant him peace), then appeared in the dream of Bilal bin Harith and informed him that there will be rain.
[Tarikh Ibn Kathir and Ibn Jarir chapter of khilafah of ‘Umar (May Allah be pleased with Him]
As-Sayyid Mawdudi writes:
When Hajaj bin Yusuf had placed tax upon some new Muslims, they left Basra crying with their fuqaha [scholars] and they were all saying, Ya Muhammad!, Ya Muhammad! [May Allah bless him and grant him peace]
[Sayyid Mawdudi, Khilafah wa Malukiyat, page 270 and Tarikh Ibn Athir]
Hafidhh Ibn Kathir and Imam Tabari both write that
After the occasion of Karbala, Sayyida Zaynab, May Allah be well pleased with her, [the sister of Hussayn, may Allah be pleased with Him] and her company were taken as prisoners to Syria. When she passed the dead bodies she proclaimed: “Ya Muhammad!” [May Allah bless him and grant him peace] Your Hussayn is drenched in blood without a shroud or a grave, and Ya Muhammad! [May Allah bless him and grant him peace], your daughters are taken prisoners and your children have been killed
[Ibn Jarir and Tarikh Ibn Kathir in Chapter of Karbala*]
*For those of us, who have forgotten, Karbala took place in Iraq in 60AH. At that time Zaynab may Allah be well pleased with her, said ‘Ya Muhammad! [May Allah bless him and grant him peace]
Imam Waqdi writes:
During the khilafah of Abu Bakr Siddiq [may Allah be pleased with Him], there was a battle at Halb. Ka’ab. Abu Bakr [may Allah be pleased with Him] said “Ya Muhammad! Ya! Muhammad, [May Allah bless him and grant him peace] and shouted, “Oh Companions! Stay firm footed!”
['Allama Waqdi, Futoohusham, in the chapter on the Battle of Halb]
Imam Ibn Sa'ad writes:
After the Messenger of Allah, (May Allah bless him and grant him peace), had passed away, Arwa bint ‘Abd al Muttalib, May Allah be well pleased with her, recited the: “Ya Rasul Allah! [May Allah bless him and grant him peace]. You were our place of hope.”
[Imam Ibn Sa'ad, Tabaqat Ibn Sa’ad, chapter on the Death of the Prophet]
Hafidhh Ibn al Qayyim writes:
Muhammad bin ‘Umar, may Allah be pleased with Him, relates: ‘I was sitting in the company of Abu Bakr bin Mujahid in Baghdad when Shaykh Shibli came before them. Whereupon Abu Bakr bin Mujahid stood up and hugged Shaykh Shibli, kissed his forehead and sat him by his side.’ Muhammad bin ‘Umar [May Allah be pleased with Him] enquired: “You are the Shaykh [Abu Bakr bin Mujahid] whilst the whole of Baghdad regards Shibli as Majnun [Mad] - why have you treated him with so much respect?” To this, Abu Bakr bin Mujahid replied “I have done nothing strange, I have treated him exactly as I have seen the Messenger of Allah, (May Allah bless him and grant him peace), treat him. In my dream I saw the Messenger of Allah, (May Allah bless him and grant him peace), kiss Shibli between his two eyes. I asked the Prophet, (May Allah bless him and grant him peace), “Why did you treat Shibli in this way?” to which he, (May Allah bless him and grant him peace), replied “I love him because after every Salaah he recites the last verse of Surah Tauba after which he recites Sallal la ho ‘alayka Ya Muhammad! [Peace and blessings from Allah be upon you Oh Muhammad!) Three times.
[Hafidhh Ibn-al-Qayyim, Jala-al-Afham., page 80]
The above mentioned Ahadith clearly illustrate that the Companions and others of the Salaf used to say Ya Muhammad or Ya Rasul Allah! [May Allah bless him and grant him peace] when they experienced difficulty, and that the Prophet, (May Allah bless him and grant him peace) did help us either by making supplication for their success or appearing in their dreams to comfort them. Those Companions who were ill and said Ya Rasul Allah [May Allah bless him and grant him peace] found that they would get better; and if they were in a battle which they were losing - they would soon win; and if they were facing a famine - they would soon have rain.
The last quotation from Hafidhh Ibn al-Qayyim shows that the Messenger of Allah, (May Allah bless him and grant him peace), loves the one who pronounces ‘Ya Muhammad!’ [May Allah bless him and grant him peace] to a considerable high degree. All these occurances took place many years after the Messenger of Allah, (May Allah bless him and grant him peace), passed away. So if it was kufr to say ‘Ya Muhammad!’ [May Allah bless him and grant him peace] today and after the lifetime of the Prophet, (May Allah bless him and grant him peace), the Prophet, (May Allah bless him and grant him peace), would not have expressed any love for Shibli. Also, if this is an unreliable narration, why did Ibn al-Qayyim choose to quote it? Was he someone who supported shirk or kufr?
What has been said above supports the fact that it is not kufr or shirk to call out Ya Muhammad, (May Allah bless him and grant him peace).
However, still people will insist, despite of all the above, that to say Ya Muhammad (May Allah bless him and grant him peace) is shirk, and will deduce to the fact that this is a form of worshipping someone besides Allah. They often put forward the following ayat of the Qur’an:
And the masjids are only for Allah, so worship none with Allah
[Surah al Jinn verse 18]
This is just a doubt and a misunderstanding of the grammatical use of the words Tad`u/Yad`u in the Arabic language - since Tad’u and Yad’u have been used in two different contexts in the Qur’an: in the context of worship and also in the context of calling.
In the above verse it has been used in the context of worship and we agree that anyone who worships something besides Allah is a kafir and a mushrik. However, when a Muslim says Ya Rasul Allah! [May Allah bless him and grant him peace] he is not worshipping the Messenger of Allah, but merely calling him, as Ibrahim, peace be upon him, called all the people to Hajj [Tafsir Ibn Kathir under Surah Hajj] and as ‘Umar, may Allah be pleased with Him, called Sariah. This type of calling is not worship, of which an example is provided in the Qur’an when Allah commanded Ibrahim, peace be upon him, to call the dead birds [Surah Al- Baqara, verse 260]
This should demonstrate that the word ‘call’ is not always used in the context of worship. Whoever says Ya Muhammad! [May Allah bless him and grant him peace] cannot be called either a kafir or mushrik because he is calling with the love of the Prophet Muhammad, (May Allah bless him and grant him peace), as was the case when the salaf called upon the Messenger of Allah, (May Allah bless him and grant him peace). His intention is not the intention to worship him.
The pious can hear from afar
1) The Prophet Sulaiman, peace be upon him, heard the conversation of the ants from a distance.
[Al- Qur’an Surah al Namal verse 19]
2) The Messenger of Allah, (May Allah bless him and grant him peace), heard the footsteps of Bilal,may Allah be pleased with Him, in Paradise. [Bukhari and Muslim Kitab-al-Manaqib., Muslim., fazail Bilal]
3) Hafidhh Ibn al Qayyim writes:
The Messenger of Allah, (May Allah bless him and grant him peace), stated: ‘I hear the voice of every person who sends salams (peace and blessings) upon me, wherever he may be’.
[Hafidhh Ibn-al-Qayyim Jala-al-Afham page 145]
4) When women quarrel with their husbands who are righteous (and who go to paradise) the Hoors (fair Maidens of Paradise) listen to their arguing from Paradise whilst they are still on the earth. [Mishkat-al-Masabih in Chapter of Mu’ashirat-an-Nisa]
To conclude this chapter, we would like to state that:
From the above statements it is proved that the pious can hear from a far distance, by the grace of Allah most High.
Secondly, it is not shirk to call them using the word Ya! We would like to clarify that to call upon the pious using Ya! is simply permissible: being neither fardh, nor wajib, nor sunna.
Thirdly, as proven, the Salaf did proclaim Ya Muahammed! [May Allah bless him and grant him peace] at times of distress – and this difficulty was alleviated.
The reason for writing this article is only to clarify, to those people who shout ‘kafir’ and ‘mushrik’, to those Muslims who call using the word Ya! - that we can use the word Ya!
We also say that help should only be asked from Allah most High. We should only present the Waseela of the pious, when asking from Allah.
Wahabi & Salafi
Wahabi & Salafi
Muhammad bin ‘Abdal Wahab and the “Wahabis.”
The reason why this Sect are often called Wahabis boils down to the name of one of their main leaders; Muhammad Bin Abdul Wahab. It is often believed, that Abdul Wahab started the “crusade” against the Sunni Muslims, but In reality, he did not start this, it was started in the time of Ali RadiAllao-unho. Throughout history there have been different names for this Sect, but in the eighth century, one of their leaders use to call himself Salafi. Even today, this Sect has four names SALAFI, WAHABI, NAJDI and AHL-HADITH - although today they prefer to call themselves Salafi.
This Sect would not have been as famous as it is but at the time of Muhammad Bin Abdul Wahab. Even today, if a person or a number of people were to petition the country of Saudia Arabia, they would receive funds or grants if they promise that a Masjid or Madrassah would be built - to teach the Wahabi cirriculum. Or if a magazine would begin to circulate then, it too would receive funds to propogate the Wahabi beleifs. It is in this way, and by currently owning large, well equipt publishing houses, that the Wahabis have been able to mass distribute and mass circulate misinformation about the Ahle As Sunnah Wal Jammat and propogate their own beliefs passing them under the guise of “Salafi” Islam. Many, if not all, of their publications are beautifully designed but, this cannot hide the fact that they are continually trying to break Sunni Muslims from a scholarship this has flourished for over 1400 years. The head office of this “organisation” is in the Najd region, that was where Muhammad bin Abdul Wahab was born.
He was born at the beginning of the 12th century (Hijri) In Jazeera tul Arab, the name given by the Prophet (May Allah bless him and grant him peace) to which has been changed by the Saudi Royal family to that of their grandFathers to Saudi Arabia. He was born in Najd so that is why often he was referred to as Muhammad Bin Abdul Wahab Najdi in his time.
Shaytan came in the form of the Najdi Shaykh
Hafidhh Ibn Kathir writes: when the Kuffar of Makkah had a meeting concerning the Prophet Sallal laho alihi wasalam, an old man came claiming
“I am a Najdi, what ever you want to know, I will be helpful”. This Najdi Shaykh then gave his view against the Prophet (Sallallahu’ aliahi wa sallam), through out the meeting.
[Tareekh Ibn Kathir. Volume 4]
The Prophet [May Allah bless Him and grant Him peace] stated: I fear from the Najdi’s.
[Bukhari Chapter on Jihad]
The Prophet [May Allah bless Him and grant Him peace] stated: That the Fitnah will emerge from the east. [Bukhari, Kitab-ul-Fitnah]
Abdullah Ibn Umar narrates:
The Prophet [May Allah bless Him and grant Him peace] made Du’a for Syria and Yemen, some people asked him: “Ya Rasoolallah (Sallallahu’ aliahi wa sallam) pray for Najd.” The Prophet [May Allah bless Him and grant Him peace] again repeated Dua for Syria and Yemen. They again requested for Najd. Upon the third time the Prophet [May Allah bless Him and grant Him peace] said: “There will be earthquakes there, tribulations will emerge there and a horn of Shaytan will emerge from there”. [Bukhari, Kitabul Fitan]
The brother of Muhammad bin Abdul Wahab al Najdi, Shaykh Sulaiman bin Abdul Wahab, said about his brother, “The horn of Shaytan which the Prophet (Sallallahu’ aliahi wa sallam) referred to is you.”
[Sawaa’iqul Ilahiya]
The false Prophet, Musailima Kadhab was also born in Najd. After reading the history of Najd, you will see that this is a place of Sh’yateen. Secondly the Prophet [May Allah bless Him and grant Him peace] predicted earthquakes and tribulations for this place indeed there occurred such an earthquake that we can still hear its bang over 2 centuries later.
Many people say that Najd is high land and that the Dua was not made regarding the high land. However in this Hadith the Prophet [May Allah bless Him and grant Him peace] mentioned the places Syria, Yemen and not the type of land, therefore the word Najd in this Hadith refers to the place Najd itself which is in Saudi Arabia not in Iraq.
Muhammad bin Abdul Wahab’s Education
He was educated in the Najd, Basra and Damascus, his brothers and parents were of the Aqeedah of Ahl-e-sunnah but, through reading Ibn Taymiyyah’s books, he chose to differ in belief with the rest of his family, who were not pleased with him. His brother Muhammad Bin Abdul Wahab Sulaiman wrote a book against him called ‘Suwaa’iq-ul-Ilahia’, in which he gives the answers to all Muhammad Ibn Abdul Wahab’s objections.
Shaykh Uthman Bin Basheer & Shaykh Juhri takes all the information we will provide here from Tareekh-e-Najd, in the book called Muhammad bin Abdul Wahab. Some Najdi says that Muhammad Bin Abdul Wahab Sulaiman, during his lifetime, converted to Wahabism, however there is no evidence to prove this.
Shaykh Najdi started a conspiracy against Ahl-as-Sunnah. This movement is called Al-Wahhabiyyah. (“Shaykh Juri in Muhammad bin Abdul Wahab. Page 13”)
There are four names by which Wahabis are famous, Wahabis, Najdi, Salafi, & Ahl-e-Hadith. Ah-l-Hadith was at the time when the British were ruling in India, and the followers of Muhammad Bin Abdul Wahab Najdi were called Wahabis but Maulana Muhammad Hussain Batalvi made an application to the viceroy of India that they be called Ahl-e-Hadith rather than Wahabi, this application was granted. That is the reason why Maulana Muhammad Hussain wrote: It is Haram to do Jihad (War) against the British. [“Iqtisaad-fi-Massaiil-Jihad”]
Mirza Hairat from Delhi in his book Hayyat-e-Tayybiyah writes that Moulana Ismail from Delhi a founder of Wahabi in India, said in his speech in Calcutta “ It is Harram to do Jihad against the British.” These people are so loyal to the British so how could the British not accept their application.
Muhammad Bin Abdul Wahab Najdi influenced the spouse of the Amier of Dur’iyaa, Muhammad bin Sa’ud, to his movement and later the Amir also followed. Muhammad Bin Abdul Wahab Najdi asked him to aid his movement with his power. Muhammad bin Sa’ud assisted with spreading their reign over boundaries beyond Duri’yaa. Lawrence of Arabia was a spy for the British in Arabia and pretended to be a Muslim. He promoted Arab Nationalism and always said to the people, ‘O Arabs, Islam started in Arabia, so to rule is your right, why do you live under the Uthmanni Khilaffat? This brainwashing worked well and helped in destroying the Uthmaani Khilaffat. Muhammad Bin Abdul Wahab Najdi and Muhammad bin Saood were attracted to this nationalistic movement. Muhammad Bin Abdul Wahab Najdi labelled this to be Jihad and said: “In Hijaz, the people are worshipping other than Allah”.
“Tareek Najd-Uthman bin Bashir”
Muhammad Hasni wrote that Muhammad Bin Abdul Wahab Najdi said: “When I went to study in Basra, mushriks would ask me questions and I would leave them very surprised with my answers”. “Tareek Aal-e-Saood”
Shaykh Juri states: “Muhammad bin Abdul Wahab Najdi called The Ahl-e-sunnah Muslims Kafirs & Mushriks apart from himself and his (blind) followers”. The proof for this is that Muhammad Bin Abdul Wahab himself said that in Basra, Mushriks would come and ask me questions, these people were Muslims and thus Muhammad Bin Abdul Wahab only considers himself and his followers to be Muslims.
[“Muhammad Bin Abdul Wahab”]
Muhammad Bin Abdul Wahab wrote. Those people who ask for intercession from Prophets and Angels and make Du’a through their Waseela, to become closer to Allah, are commiting sins. Due to this crime it is permitted to kill them and to take their possessions.
[“Kashf-u-Shubhaat”]
Shaykh Attar wrote that Shaykh Najdi said: “I declare war on these people as the Prophet [May Allah bless Him and grant Him peace] declared war on the Kuffar of Makkah, against those people with corrupt beliefs”. Corrupt beliefs refers to those people who seek intercession from Anbiyah, Awliyah, and they make their Dua through them (Waseela) and those people who travelled to the Prophet [May Allah bless Him and grant Him peace]’s grave with the intention to seek help other than Allah’s.
[“Muhammad Bin Abdul Wahab’ page.55”]
The people who leave their corrupt beliefs and join us then, their blood will be saved, and those people who do not do ‘Tasuba’ (Repent) or pay jiz’eiya get ready to do battle. Then Muhammad Bin Abdul Wahab Attar says: “To spread the good, It is in Islam as to do Jihad, who can refuse this.”
[“Shaykh Ahmed Attar”]
Mas’ood Aalam Nadwi wrote that Muhammad bin Abdul Wahab Najdi has called only those Muslims kafir who make Du’a with the Waseela of Prophets and Awliya, and he made jihad against them. [“Mas’ood Aalam Nadwi”]
All these statements prove that Muhammad bin Abdul Wahab Najdi’s Jihad was not against kafirs but against those Muslims who held the Aq’aid of Ahl-e-Sunnah, like the Khawarij, he considered all other Muslims to be kafirs.
Khawarji’s are those people who consider all other Muslims to be non-believers apart from themselves. They are supposed to kill people who have trust in pious people, as they did with Khabab for saying that he loved Ali radi-allah-ho-unho. Also they would call any person who has committed a major sin a non-believer. Even for anything small they would call the Sahabas non-believer’s as they did with Uthman, Talha, and Zubair Radi allahu taala unhu ajmaeen.
The Khawrij’s would only take the literal meaning of the Holy Qur’an and that would be it they would take it no further. They would call the Sahee (true) Hadith fabricated, such as Hadith-e-Rajm, (stoning the Adulator to death), they would label their opponents non-believers and consider it right to take their belongings and their wives as slave girls. When the Khawarij spoke they would try to refer to the Qur’an or the Hadith as much as possible.
It has been said by Abdullah bin Umar radi-allah-hounho that Khawarij’s are so mischievous that they fit those Qur’anic verses that were revealed about the non-believers.
“Bukhari chap, Al-murtadeen”
For further details please consult books by Ibn Hazam Sharastani, Abu-Mansoor Ma’tirdi, Abu-Zahra Misrei and Mazhabe Islamiyah This was a strange thing as even Abdul Wahab’s blind followers could not digest it. Shaykh Juhri wrote: ‘I think that Muhammad Bin Abdul Wahab Najdi apart from himself and his followers has labelled all other Muslims as kafir; while not all Muslims have worshipped graves and especially the Ulama. At the time no Muslim’s worshiped grave’s but that was an excuse by Muhammad Bin Abdul Wahab Najdi so that he could kill the Muslims.
[“Muhammad Ibn Abdul Wahab page 36”]
Shaykh Juhri says: “I cannot find any reason why they should all have been labelled Kafirs”. Juhri was a strong follower of Muhammad Bin Abdul Wahab but even he was surprised at this action by [Muhammad Bin Abdal Wahab ]
Now returning to the movement of Muhammad bin Abdul Wahab Najdi, with the help of Amir-e-Duriya He destroyed the shrines. (Graves of Companions) Companions who were in the Najd.
He killed those people who were leaders of the Ahl-e-Sunnah and took their properties and possessions. With the support of those Arabs that were nationalist. They continued increasing their reign, coming out of Najd until Hijaz was taken by them and they managed to win control over the whole of Jazeerat-ul-Arab.
During this time the Ottoman Khilafah was busy engaged in international battles and was therefore unable to respond in a swift manner. In 22 June 1792, Muhammad bin Abdul Wahab Najdi died upon which Qadhi Shawkaani wrote a poem with regard to this incident; one sentence was: “Muhammad bin Abdul Wahab was that son, with whose Noor the Hijaz and its surrounding places became enlightened”. See how the person who sought help from the Kafirs is being praised!!!
For some time after, the rule was in the hands of Ahle-Saud. It was during this time, during the reign of the son of Muhammad ibn Saud, that the Ottomans sent Muhammad Ali Pasha against him, who defeated him, finished their influence in the reign. Again’ Jazeeratul Arab became part of the Islamic Caliphate, the royal family fled to Kuwait. Some time later, the Ahl-e-Saood managed to re-gain control over Jazeeratul Arab and changed its name to Saudi Arabia. Grants were given from abroad to spread Wahabi’ism. Initially it was spread by the sword but now it is through money. The Saudis came to Europe and spent the wealth from the Bait-ul-Maal as though it were their Father’s wealth. In front of the guilty Saudi Ulamas all this Haram and Bid’ah goes on but they say nothing, but will still give Fatwa’s against Milad-un-Nabi.
An interesting story: When Shaykh Faisal was deputy prime minister of Saudi Arabia, he toured India, and put flowers upon Mahatma Ghandi’s grave:
[“News, 11th May 1955”]
In 1957 Shah Sa’ud went on a tour to America, with him was the defence minister Fahad bin Sa’ud, who put flowers on the grave of George Washington. [“Kohstaan 2nd February 1957”]
When Saudi Shaykhs go to Muslim countries they do not place flowers on any of the graves of the Awliya because it may dent their Aqeedah, but by placing flowers upon the graves of Mahatma Ghandi & George Washington maybe this strengthens their Aqeedah.
Shah Sa’ud whilst on tour in India said, “I am satisfied with Indian government that they are treating the Muslims with justice”. This was at the time when Muslims were being sacrificed in Kashmir.
Shah Sa’ood invited the Indian Prime Minister, Pandat Jawahar Nehru to tour Saudi Arabia, When he arrived, the newspaper ‘Al-Balad Sa’oodia Makkah’ reported thus:
“When Nehru arrived in Riyadh, the Indian national anthem was played, the women of the royal family left their homes in the cars to welcome him.” Every thing we have written about Nehru is taken from Tareek Najd-wa-Hijaz by Allma Ghulam Rasood Sa’idi and Safar Nama by Muhammad Asim Najdi who was with Maudoodi when he toured in 1960.
Al-Balad Sa’oodia then wrote an article: We welcome Nehru as he is a peaceful and sensible person, and it is our prayer that he lives thousands of years. Shah Sa’ood secretary colonel Sadat said: ‘Mr Nehru soft voice has more effect than the bang of guns’ and called him the angel of Asia and also called him a Rasool’ our assumption is that he did not mean Prophet but messenger just as many Muslims use the name Abdul Mustafa, meaning not a worshipper but a follower.
When they received Nehru, they called him Aman-ur-Rasool. He toured a school where the rulers studied, where the Geeta was sung. We have a right to ask: “why do not the Saudi Ulama say that these things are Haram, to sing Geeta, for Muslim women to come out of their homes to welcome Kafir rulers, to put flowers on the graves of kaafirs, to call the person who slaughtered uncountable Muslims in India a messenger of peace (Amman)? Oh those who ask for authentic proof for Milad-un Nabi, by Allah show us even a da’eef (weak) hadith to justify these actions”.
When they welcomed Nehru in such a way, back. In India and Pakistan marches and rallies were organised in protest. The King was sent a telegram in 1960 by Saiyed Maududi, who came from Hajj to Saudi, he was invited on Royal order to Riyadh. Delivering his speech he said: “If we were to invite the Prime Minister of Israel to Pakistan and welcome him like you welcomed Nehru, how would you feel? You called the enemy of Muslims the messenger of peace”. The whole world criticised them for this, but no Saudi Ulama made any objections.
In the west people do Dhikr in Masjids, and do Na’at Khanni, once a month they read the Qur’an and convey the reward to Muslims who have parted from this world, especially Shaykh Abdul Qadir Jilanis. The Najdi students who come to the west Write piles of books against this and ask for authentic proofs but the people and leaders of their own countries they were to put flowers on the graves of kaffirs they would quietly digest it .
Muhammad bin ‘Abdal Wahab and the “Wahabis.”
The reason why this Sect are often called Wahabis boils down to the name of one of their main leaders; Muhammad Bin Abdul Wahab. It is often believed, that Abdul Wahab started the “crusade” against the Sunni Muslims, but In reality, he did not start this, it was started in the time of Ali RadiAllao-unho. Throughout history there have been different names for this Sect, but in the eighth century, one of their leaders use to call himself Salafi. Even today, this Sect has four names SALAFI, WAHABI, NAJDI and AHL-HADITH - although today they prefer to call themselves Salafi.
This Sect would not have been as famous as it is but at the time of Muhammad Bin Abdul Wahab. Even today, if a person or a number of people were to petition the country of Saudia Arabia, they would receive funds or grants if they promise that a Masjid or Madrassah would be built - to teach the Wahabi cirriculum. Or if a magazine would begin to circulate then, it too would receive funds to propogate the Wahabi beleifs. It is in this way, and by currently owning large, well equipt publishing houses, that the Wahabis have been able to mass distribute and mass circulate misinformation about the Ahle As Sunnah Wal Jammat and propogate their own beliefs passing them under the guise of “Salafi” Islam. Many, if not all, of their publications are beautifully designed but, this cannot hide the fact that they are continually trying to break Sunni Muslims from a scholarship this has flourished for over 1400 years. The head office of this “organisation” is in the Najd region, that was where Muhammad bin Abdul Wahab was born.
He was born at the beginning of the 12th century (Hijri) In Jazeera tul Arab, the name given by the Prophet (May Allah bless him and grant him peace) to which has been changed by the Saudi Royal family to that of their grandFathers to Saudi Arabia. He was born in Najd so that is why often he was referred to as Muhammad Bin Abdul Wahab Najdi in his time.
Shaytan came in the form of the Najdi Shaykh
Hafidhh Ibn Kathir writes: when the Kuffar of Makkah had a meeting concerning the Prophet Sallal laho alihi wasalam, an old man came claiming
“I am a Najdi, what ever you want to know, I will be helpful”. This Najdi Shaykh then gave his view against the Prophet (Sallallahu’ aliahi wa sallam), through out the meeting.
[Tareekh Ibn Kathir. Volume 4]
The Prophet [May Allah bless Him and grant Him peace] stated: I fear from the Najdi’s.
[Bukhari Chapter on Jihad]
The Prophet [May Allah bless Him and grant Him peace] stated: That the Fitnah will emerge from the east. [Bukhari, Kitab-ul-Fitnah]
Abdullah Ibn Umar narrates:
The Prophet [May Allah bless Him and grant Him peace] made Du’a for Syria and Yemen, some people asked him: “Ya Rasoolallah (Sallallahu’ aliahi wa sallam) pray for Najd.” The Prophet [May Allah bless Him and grant Him peace] again repeated Dua for Syria and Yemen. They again requested for Najd. Upon the third time the Prophet [May Allah bless Him and grant Him peace] said: “There will be earthquakes there, tribulations will emerge there and a horn of Shaytan will emerge from there”. [Bukhari, Kitabul Fitan]
The brother of Muhammad bin Abdul Wahab al Najdi, Shaykh Sulaiman bin Abdul Wahab, said about his brother, “The horn of Shaytan which the Prophet (Sallallahu’ aliahi wa sallam) referred to is you.”
[Sawaa’iqul Ilahiya]
The false Prophet, Musailima Kadhab was also born in Najd. After reading the history of Najd, you will see that this is a place of Sh’yateen. Secondly the Prophet [May Allah bless Him and grant Him peace] predicted earthquakes and tribulations for this place indeed there occurred such an earthquake that we can still hear its bang over 2 centuries later.
Many people say that Najd is high land and that the Dua was not made regarding the high land. However in this Hadith the Prophet [May Allah bless Him and grant Him peace] mentioned the places Syria, Yemen and not the type of land, therefore the word Najd in this Hadith refers to the place Najd itself which is in Saudi Arabia not in Iraq.
Muhammad bin Abdul Wahab’s Education
He was educated in the Najd, Basra and Damascus, his brothers and parents were of the Aqeedah of Ahl-e-sunnah but, through reading Ibn Taymiyyah’s books, he chose to differ in belief with the rest of his family, who were not pleased with him. His brother Muhammad Bin Abdul Wahab Sulaiman wrote a book against him called ‘Suwaa’iq-ul-Ilahia’, in which he gives the answers to all Muhammad Ibn Abdul Wahab’s objections.
Shaykh Uthman Bin Basheer & Shaykh Juhri takes all the information we will provide here from Tareekh-e-Najd, in the book called Muhammad bin Abdul Wahab. Some Najdi says that Muhammad Bin Abdul Wahab Sulaiman, during his lifetime, converted to Wahabism, however there is no evidence to prove this.
Shaykh Najdi started a conspiracy against Ahl-as-Sunnah. This movement is called Al-Wahhabiyyah. (“Shaykh Juri in Muhammad bin Abdul Wahab. Page 13”)
There are four names by which Wahabis are famous, Wahabis, Najdi, Salafi, & Ahl-e-Hadith. Ah-l-Hadith was at the time when the British were ruling in India, and the followers of Muhammad Bin Abdul Wahab Najdi were called Wahabis but Maulana Muhammad Hussain Batalvi made an application to the viceroy of India that they be called Ahl-e-Hadith rather than Wahabi, this application was granted. That is the reason why Maulana Muhammad Hussain wrote: It is Haram to do Jihad (War) against the British. [“Iqtisaad-fi-Massaiil-Jihad”]
Mirza Hairat from Delhi in his book Hayyat-e-Tayybiyah writes that Moulana Ismail from Delhi a founder of Wahabi in India, said in his speech in Calcutta “ It is Harram to do Jihad against the British.” These people are so loyal to the British so how could the British not accept their application.
Muhammad Bin Abdul Wahab Najdi influenced the spouse of the Amier of Dur’iyaa, Muhammad bin Sa’ud, to his movement and later the Amir also followed. Muhammad Bin Abdul Wahab Najdi asked him to aid his movement with his power. Muhammad bin Sa’ud assisted with spreading their reign over boundaries beyond Duri’yaa. Lawrence of Arabia was a spy for the British in Arabia and pretended to be a Muslim. He promoted Arab Nationalism and always said to the people, ‘O Arabs, Islam started in Arabia, so to rule is your right, why do you live under the Uthmanni Khilaffat? This brainwashing worked well and helped in destroying the Uthmaani Khilaffat. Muhammad Bin Abdul Wahab Najdi and Muhammad bin Saood were attracted to this nationalistic movement. Muhammad Bin Abdul Wahab Najdi labelled this to be Jihad and said: “In Hijaz, the people are worshipping other than Allah”.
“Tareek Najd-Uthman bin Bashir”
Muhammad Hasni wrote that Muhammad Bin Abdul Wahab Najdi said: “When I went to study in Basra, mushriks would ask me questions and I would leave them very surprised with my answers”. “Tareek Aal-e-Saood”
Shaykh Juri states: “Muhammad bin Abdul Wahab Najdi called The Ahl-e-sunnah Muslims Kafirs & Mushriks apart from himself and his (blind) followers”. The proof for this is that Muhammad Bin Abdul Wahab himself said that in Basra, Mushriks would come and ask me questions, these people were Muslims and thus Muhammad Bin Abdul Wahab only considers himself and his followers to be Muslims.
[“Muhammad Bin Abdul Wahab”]
Muhammad Bin Abdul Wahab wrote. Those people who ask for intercession from Prophets and Angels and make Du’a through their Waseela, to become closer to Allah, are commiting sins. Due to this crime it is permitted to kill them and to take their possessions.
[“Kashf-u-Shubhaat”]
Shaykh Attar wrote that Shaykh Najdi said: “I declare war on these people as the Prophet [May Allah bless Him and grant Him peace] declared war on the Kuffar of Makkah, against those people with corrupt beliefs”. Corrupt beliefs refers to those people who seek intercession from Anbiyah, Awliyah, and they make their Dua through them (Waseela) and those people who travelled to the Prophet [May Allah bless Him and grant Him peace]’s grave with the intention to seek help other than Allah’s.
[“Muhammad Bin Abdul Wahab’ page.55”]
The people who leave their corrupt beliefs and join us then, their blood will be saved, and those people who do not do ‘Tasuba’ (Repent) or pay jiz’eiya get ready to do battle. Then Muhammad Bin Abdul Wahab Attar says: “To spread the good, It is in Islam as to do Jihad, who can refuse this.”
[“Shaykh Ahmed Attar”]
Mas’ood Aalam Nadwi wrote that Muhammad bin Abdul Wahab Najdi has called only those Muslims kafir who make Du’a with the Waseela of Prophets and Awliya, and he made jihad against them. [“Mas’ood Aalam Nadwi”]
All these statements prove that Muhammad bin Abdul Wahab Najdi’s Jihad was not against kafirs but against those Muslims who held the Aq’aid of Ahl-e-Sunnah, like the Khawarij, he considered all other Muslims to be kafirs.
Khawarji’s are those people who consider all other Muslims to be non-believers apart from themselves. They are supposed to kill people who have trust in pious people, as they did with Khabab for saying that he loved Ali radi-allah-ho-unho. Also they would call any person who has committed a major sin a non-believer. Even for anything small they would call the Sahabas non-believer’s as they did with Uthman, Talha, and Zubair Radi allahu taala unhu ajmaeen.
The Khawrij’s would only take the literal meaning of the Holy Qur’an and that would be it they would take it no further. They would call the Sahee (true) Hadith fabricated, such as Hadith-e-Rajm, (stoning the Adulator to death), they would label their opponents non-believers and consider it right to take their belongings and their wives as slave girls. When the Khawarij spoke they would try to refer to the Qur’an or the Hadith as much as possible.
It has been said by Abdullah bin Umar radi-allah-hounho that Khawarij’s are so mischievous that they fit those Qur’anic verses that were revealed about the non-believers.
“Bukhari chap, Al-murtadeen”
For further details please consult books by Ibn Hazam Sharastani, Abu-Mansoor Ma’tirdi, Abu-Zahra Misrei and Mazhabe Islamiyah This was a strange thing as even Abdul Wahab’s blind followers could not digest it. Shaykh Juhri wrote: ‘I think that Muhammad Bin Abdul Wahab Najdi apart from himself and his followers has labelled all other Muslims as kafir; while not all Muslims have worshipped graves and especially the Ulama. At the time no Muslim’s worshiped grave’s but that was an excuse by Muhammad Bin Abdul Wahab Najdi so that he could kill the Muslims.
[“Muhammad Ibn Abdul Wahab page 36”]
Shaykh Juhri says: “I cannot find any reason why they should all have been labelled Kafirs”. Juhri was a strong follower of Muhammad Bin Abdul Wahab but even he was surprised at this action by [Muhammad Bin Abdal Wahab ]
Now returning to the movement of Muhammad bin Abdul Wahab Najdi, with the help of Amir-e-Duriya He destroyed the shrines. (Graves of Companions) Companions who were in the Najd.
He killed those people who were leaders of the Ahl-e-Sunnah and took their properties and possessions. With the support of those Arabs that were nationalist. They continued increasing their reign, coming out of Najd until Hijaz was taken by them and they managed to win control over the whole of Jazeerat-ul-Arab.
During this time the Ottoman Khilafah was busy engaged in international battles and was therefore unable to respond in a swift manner. In 22 June 1792, Muhammad bin Abdul Wahab Najdi died upon which Qadhi Shawkaani wrote a poem with regard to this incident; one sentence was: “Muhammad bin Abdul Wahab was that son, with whose Noor the Hijaz and its surrounding places became enlightened”. See how the person who sought help from the Kafirs is being praised!!!
For some time after, the rule was in the hands of Ahle-Saud. It was during this time, during the reign of the son of Muhammad ibn Saud, that the Ottomans sent Muhammad Ali Pasha against him, who defeated him, finished their influence in the reign. Again’ Jazeeratul Arab became part of the Islamic Caliphate, the royal family fled to Kuwait. Some time later, the Ahl-e-Saood managed to re-gain control over Jazeeratul Arab and changed its name to Saudi Arabia. Grants were given from abroad to spread Wahabi’ism. Initially it was spread by the sword but now it is through money. The Saudis came to Europe and spent the wealth from the Bait-ul-Maal as though it were their Father’s wealth. In front of the guilty Saudi Ulamas all this Haram and Bid’ah goes on but they say nothing, but will still give Fatwa’s against Milad-un-Nabi.
An interesting story: When Shaykh Faisal was deputy prime minister of Saudi Arabia, he toured India, and put flowers upon Mahatma Ghandi’s grave:
[“News, 11th May 1955”]
In 1957 Shah Sa’ud went on a tour to America, with him was the defence minister Fahad bin Sa’ud, who put flowers on the grave of George Washington. [“Kohstaan 2nd February 1957”]
When Saudi Shaykhs go to Muslim countries they do not place flowers on any of the graves of the Awliya because it may dent their Aqeedah, but by placing flowers upon the graves of Mahatma Ghandi & George Washington maybe this strengthens their Aqeedah.
Shah Sa’ud whilst on tour in India said, “I am satisfied with Indian government that they are treating the Muslims with justice”. This was at the time when Muslims were being sacrificed in Kashmir.
Shah Sa’ood invited the Indian Prime Minister, Pandat Jawahar Nehru to tour Saudi Arabia, When he arrived, the newspaper ‘Al-Balad Sa’oodia Makkah’ reported thus:
“When Nehru arrived in Riyadh, the Indian national anthem was played, the women of the royal family left their homes in the cars to welcome him.” Every thing we have written about Nehru is taken from Tareek Najd-wa-Hijaz by Allma Ghulam Rasood Sa’idi and Safar Nama by Muhammad Asim Najdi who was with Maudoodi when he toured in 1960.
Al-Balad Sa’oodia then wrote an article: We welcome Nehru as he is a peaceful and sensible person, and it is our prayer that he lives thousands of years. Shah Sa’ood secretary colonel Sadat said: ‘Mr Nehru soft voice has more effect than the bang of guns’ and called him the angel of Asia and also called him a Rasool’ our assumption is that he did not mean Prophet but messenger just as many Muslims use the name Abdul Mustafa, meaning not a worshipper but a follower.
When they received Nehru, they called him Aman-ur-Rasool. He toured a school where the rulers studied, where the Geeta was sung. We have a right to ask: “why do not the Saudi Ulama say that these things are Haram, to sing Geeta, for Muslim women to come out of their homes to welcome Kafir rulers, to put flowers on the graves of kaafirs, to call the person who slaughtered uncountable Muslims in India a messenger of peace (Amman)? Oh those who ask for authentic proof for Milad-un Nabi, by Allah show us even a da’eef (weak) hadith to justify these actions”.
When they welcomed Nehru in such a way, back. In India and Pakistan marches and rallies were organised in protest. The King was sent a telegram in 1960 by Saiyed Maududi, who came from Hajj to Saudi, he was invited on Royal order to Riyadh. Delivering his speech he said: “If we were to invite the Prime Minister of Israel to Pakistan and welcome him like you welcomed Nehru, how would you feel? You called the enemy of Muslims the messenger of peace”. The whole world criticised them for this, but no Saudi Ulama made any objections.
In the west people do Dhikr in Masjids, and do Na’at Khanni, once a month they read the Qur’an and convey the reward to Muslims who have parted from this world, especially Shaykh Abdul Qadir Jilanis. The Najdi students who come to the west Write piles of books against this and ask for authentic proofs but the people and leaders of their own countries they were to put flowers on the graves of kaffirs they would quietly digest it .
Taqleed
Taqleed
Taqleed can be defined as the acceptance of a Mujtahid’s‘ statements (Fatwa, without knowing his references (evidences).
[Tazeeb, by Imam-Nawai and Irshaad-ul-Fahool by Qadhi Shawkani].
There is a consensus amongst the majority of Muslims that we should follow the four major Imams in matters of Shari’ah. Such as:
· Those matters in which there is no direct, single and clear meaning in sources of Shari’ah.
· When there exists a difference of opinion between the Sahabah upon an issue, the Imams have tried to show the similarities in them.
We only observe Taqleed in matters of fiqh, not in our Aqeedah. The unity of Allah, the finality of the Prophet Muhammad (May Allah bless him and grant him peace) and the Day of Judgement etc – are matters of Aqeedah so they are not concerned with Taqleed.
Some say that it is a form of shirk (polytheism) to observe Taqleed of anyone apart from Allah. In particular, to follow only one Imam is a bid’ah. They say that the evidence from all the Imams should be read and weighed in order that only those verdicts based upon strong evidence can be accepted and weak ones rejected.
The view of the Ahl-us-sunnah wa’l Jamaa is that it is impossible for an ordinary Muslim to go directly to the Qur’an and Sunnah and extract religious laws. This is due to the fact that these sources of knowledge contain many matters which are unclear - thus requiring research into many other sources along with the application of rules which assist in understanding the matter under study. In order to do this, a person needs to possess both a deep and broad knowledge of Islam. Which is both impractical and not incumbent upon each and every Muslim. Allah does not expect all Muslims to become scholars, instead, He orders them to refer to those who have knowledge. Consider the following verse.
And ask those who recall, if you know not. (Surah 16:43)
and in Surah Nisa :
If they had referred it to the messenger and to those of authority among them, then those of them whose tasks it is to find it out would have known the matter, (4:83).
For those who have the necessary pre-requisites, such as being a master of Uloom-ul-Qur’an, master of Ahadith and their principles, Aqaa’id, fiqh principles, Tafsir and its principles, and al-jarhu wa’ ta’deel (the science of Hadith narrators). They are allowed to take ahkaam from the Shari’ah. Such a person can be called a Mujtahid. However, many great scholars who were qualified to perform Ijtihad, followed Imams. For example, Qadi Abu Yusuf, Imam Muhammad and Imam Zufar were able to perform Ijtihad but followed the opinionof Abu Hanifah,
There are many categories of Hadith such as Mutawaatir, authentic, none authentic, weak and those which are fabricated. Some are Mansookh which means that certain matters were at first permissible but later made impermissible, for instance talking during the Salaah during the early period of Islam was permissiblebut later on made unlawful. This is why Taqleed is a necessity – the scholars have taken all the above into consideration before issuing their verdict.
Rejectors of Taqleed
Those who tried to reject Taqleed like Hafidhhh Ibn Taymiyyah were unsuccessful. He was however not a Muqallid like the ordinary people. However, his works of literature contain influences from the Hambali school of thought. He always preferred his Fatwas to Imam Ahmad’s. His followers also claim that they are not Muqallid to anyone and Taqleed is Bid’ah. But, they always offer Taqleed of Hafidhh Ibn Taymiyyah and quote Fatwas from his books.
The following is one such example :
Shaykh bin Baaz (the late popular government scholar of Saudi Arabia) wrote one Fatwa against Milad-un-Nabi and another against travelling to the grave of the Prophet (May Allah bless him and grant him peace). He wrote that it is impermissible to celebrate the Milad, as Hafidhh Ibn Taymiyyah’s research had stated that this was Bid’ah. Likewise, he stated that to visit the Prophet (May Allah bless him and grant him peace) grave impermissible because this was the opinion of Hafidhh Ibn Taymiyyah.
[Milaad un Nabi and Ziyarat Roza Shareef, by Shaykh Bin Baz].
We can see how Shaykh bin Baaz is blindly depending upon Hafidhh Ibn Taymiyyah’s research as The Shaykh also (performs) Taqleed to scholars such as, Hafidhh Ibn Qayam, Hafidhh Ibn Kathir, Ibn-ul-Hadi, Shawkani and Albaani.
This is quite astonishing! These people follow their Imams but still claim that they are not blind followers and call the followers of the four Imams, blind followers! In reality, everyone does Taqleed in one way another. Some follow Imam Abu Hanifahh, some follow Hafidhh Ibn Taymiyyah. Furthermore, when they are told that a Hadith is weak, authentic or fabricated, they accept this, without researching it themselves. Cosequently, they blindly follow Imam Bukhari, Ibn Abi-Hatim, Hafidhh Mizayy, Hafidhh Asqalani, Hafidhh Dhahbi, and Hafidhh Maqdasi. The fact is that these people do not conduct their own research, but ‘blindly’ follow the research of their Scholars.
When rejecters of Taqleed label a hadith as being authentic, weak or fabricated, they actually imitate scholars of hadith who have previously categorised Ahadith into the above groups. Also, the technical terms used by the classical scholars to describe the different Ahadith, such as, mursal, mu’dhal, shad, muallal, azeez, and ghareeb, are not mentioned in the Qur’an or Sunnah. To utilise these terms is also a form of Taqleed. Simmilarly, to accept principles of hadith and Tafsir and also to interpret the Qur’an and Sunnah in the light of these principles is to follow the imams who have developed these sciences. People who do not follow Imams should find out the strength of a hadith directly without referring to any Imam. They should also find new terms to describe the hadith, like mursal, shaaz etc. They should invent their own principles of Hadith and Tafsir and then study the Qur’an and sunnah in the light of these new principles. Only then can they save themselves from shirk and bid’ah.
Doubts raised by the objectors of Taqleed
Those who oppose Taqleed argue that there is no need to follow one particular Imam conduct their own personal research, in the hope that they will find an Imam that has the best opinion. If they think that a particular opinion is wrong they will try and find another until such a time that they follow aspects from all the four Imams. We say that this is not possible because the Imams have already performed thorough research into the Islamic sources and have utilised their own principles to determine the best opinions. Thus, you have to follow one Imams principle. Otherwise, you are using your own principles that are most likely to be that of your desires, such as that which is easy to perform.
Here are some examples: Imam Shafi’ee is of the opinion that if you touch a woman your wudu breaks. Whereas, Imam Abu Hanifah says that this action does not break the wudu. Furthermore, Imam Shafi’ee does not accept the Mursal Hadith unlike Imam Abu Hanifah. If there exists two Hadith, one explaining the Prophet’s (May Allah bless him and grant him peace) words and the other explains the Prophet’s (May Allah bless him and grant him peace) practice, Imam Abu Hanifah accepts the words to have more authority. Whereas, Imam Shafi’ee says that the practices have more authority. From these examples we know that we cannot follow two Imams. So, how can we follow four or more Imams at one time?
Hafidhh Ibn Taymiyyah says that when a person begins to follow one particular Imam without any valid Islamic reason he begins to follow another Imam, he is actually following his own wishes and not the other Imam and this is Haraam. The great scholars have strongly discouraged for a person to sometimes follow the fiqh of Shafi’ee and at ather times the fiqh of Abu Hanifah.
[Fatwa Ibn Taymiyyah, Volume 20, Chapter of Taqleed]
From Hafidhh Ibn Taymiyah’ Fatwa we have understood at one time we should follow one Imam and Taqleed is a necessity.
Some Objections
When the four Imams have not asked ud to follow them, why do we follow them?
When there is no hadith that recommends, following the four Imams. Why do we follow them?
We recite the Holy Qur’an in the manner of the seven Qurraa’. They didn’t say “follow us!” nor did the Ahdith say we should follow them. Did the Prophet (May Allah bless him and grant him peace) say only follow Bukhari and Muslim? Did the blessed Prophet (May Allah bless him and grant him peace) say that Bukhari is the most authentic source after the Holy Qur’an?
What the four Imams meant by saying do not follow us, is, “Do not follow our sayings” We do not follow their sayings but follow the Fatwas they gave after exerting great effort in research from the Qur’an and Sunnah. By saying this they encourage us to follow their deductions, which are guaranteed to be from the Qur’an and Sunnah. Even Imam Muslim and Bukhari did not ask us to follow them. They never told us to accept only the Ahadith written in their books.
Were there four Imams present at the time of the sahaba?
The four Imams of Ahl-us-Sunnah-wa- Jamm’at were not present at the time of the sahaba, the first generation. Just as Bukhari and Muslim were also not present. However, at that early period of Islam, there were those who possessed great knowledge of Islam and could therefore be referred to as scholars or Imams. Many Muslims would resort to them for advice and guidance in Islamic aspects. The foremost scholars at that time were four in number as explained below. They are however, included in the first 3 generations and were people from among the best generations. The Prophet (May Allah bless Him and grant him peace) said, “My generation is the best, then the next, then the next….”
Hafidhh Ibn Qayyim writes that there were four Imams in the time of the Sahaba, “In Makkah there was Abdullah Ibn Abbas, in Madina there was Zaid Ibn Thabit, in Basra there was Anas Bin Malik and in Kufa there was Abdullah Bin Musood. After they Passed away amongst the Tabe'een were four Imams. Again these were famous, in Madina there was Sa’eed Bin Musayb, in Makkah there was Ata Bin Rab'a, in Yamen there was Ta'oos, and in Kufah there was Ibrahim. There were many other Imams but these were the most famous at that time”.
[Alaam-ul-Muwaqqieen, page 10, by Hafidhh Ibn Qayyim].
It is clear that before the four Imams of the Ahl as-Sunnah-wa’l Jam’a, there also existed Imams in the days of the sahabah, who were also a source of religious advice. The details of those Fatwas are written in Kitab Musanif Abdur Razaq and Mussanif Ibn Abi Shaibah.
Hafidhh Ibn Qayyim says that there were many sahaba at the time but mainly Zaid Bin Thabit, Anas Bin Malik, Abdullah Bin Musood, and Abdullah Bin Abbas were the most famous and they used to give a lot of Fatwas.
[Alaam-ul-Mowaqieen, chap On Qay’aas by Hafidhh Ibn Qayyim].
It is the same with the four Imams of the Orthodox Madhabs; Imam Abu Hanifah, Imam Malik, Imam Shafi’i, and Imam Ahmad. During their time there were many Muhadditheen and Scholars, but people would come to these four Imams as they were the most famous of their time due to their extensive knowledge and reliability.
The four Imams had differences amongst themselves, so why do we still follow them?
Even Imam Bukhari and Imam Muslim had differences between themselves. Imam Muslim in his Book; Muslim, in the first part, has criticised Imam Bukhari. There also existed many differences amongst the sahaba. So does this imply that we should not follow any of the sahaba or Muslim or Bukhari as they had differences amongst them?
Why don’t we follow the Ahadith in Bukhari and Muslim, and ignore the Imams?
1) If we should ignore the Imams and depend only upon Muslim and Bukhari, why did both these great Imams follow Imam Shafe’ee?
Imam Ibn Atheer has written that Imam Bukhari and Imam Muslim were Shafe’ees
[Jamee’ul-usool, biographies of Imam Bukhari and Imam Muslim, by Ibn Atheer].
Tajaddin as Subki, has mentioned Imam Bukhari’s name in the list of Scholars belonging to the Shahf’ee School.
[Tabaka Al-Sah'fee by Imam Subkee].
Nawaab Siddeeq Hasan Khan has also mentioned Imam Bukhari in the list of Shafe’ee scholars. [Abjad-ul-Uloom By Nawaab Siddeeq Hasan Khan].
When the Muslim and Bukhari was not enough for them so how can it be enough for ordinary Muslims!
2) Imam Bukhari and Imam Muslim did not gather all the authentic Ahadith in Bukhari and Muslim. Many authentic Ahadith have been left out.
Imam Bukhari said: I have left many authentic Ahadith out of Bukhari as the book would have been too large. [Muqadamah Fathul Bari, page 9 by Hafidhh Asqalani].
Hafidhh Ibn Kathir says that neither Imam Bukhari and Imam Muslim gathered all the authentic Ahadith. Some of the left out narrations are present in Tirmizee, Ibn Majah, Nasa’i and, Abu-Dawood. Furthermore, Imam Bukhari himself said that he knew of more than two hundred thousand Ahadith that are Musnad.
[Uloom-Ahadith and Tareekh Ibn Kathir, biography of Imam Bukhari].
3) Bukhari and Muslim are not easy books to follow as Hafidhh Asqalani wrote 17 volumes of commentary on Bukhari and Imam Ay’nee wrote 25 volumes on Bukhari. Imam Nawawi wrote a commentary on Muslim. Yet there were some hadith which these great scholars of Islam could not understand. So how can we encourage ordinary Muslims to pickup Muslim and Bukhari and start following them?
4) We should not follow only Bukhari and Muslim otherwise we would become blind followers of Muslim and Bukhari and ignore the hundreds of books of hadith which were written before Imam Muslim and Imam Bukhari were even born!
5) If it is essential to follow only Imam Bukhari or Muslim, then why did Imam Bukhari, himself not follow his own Ahadith narrations? For example:
(a) Hafidhh Asqalani and Imam Ibn Kathir write that Imam Bukhari prayed that
Allah Almighty should take his life, during the period when he was being persecuted by people. (Tahdeeb Al Tahdeeb and Tareekh Ibn Khathir, by Hafidhh Asqalani and Hafidhh Ibn Kathir, Biography of Imam Bukhari).
When, Imam Bukhari also states a hadith that the Prophet (May Allah bless him and grant Him peace) said that a Muslim should never ask Allah to take his life
[Bukhari, Al Marda]
(b) Imam Bukhari was known to complete the entire recitation of the Qur’an in one night during the month of Ramadhan. This opposes the hadith narration's which he collected himself that mentions that the Qur’an should be completed within 5 to 7 days.
[Bukhari, “Fadaa’il Qur’an”].
Did not the four Imams say “If you find an authentic hadith which goes against what we say, accept the hadith and ignore us”?
It is correct that if an Imam says something, which opposes an authentic hadith, then we should reject his sayings and follow the hadith. But what exactly does an ‘authentic hadith’ mean? Is an authentic hadith that which is written in Bukhari or Muslim? Or is it a hadith, which fulfils the criterion of being an authentic hadith? Or is an authentic hadith that which has been called authentic by the scholars of Ahadith?
If we believe that authentic Ahadith are those only to be found in Bukhari and Muslim, then we would just be blind followers of Imams Bukhari and Muslim. If we say that authentic hadith are those which fulfil the requirements laid down by hadith principles, then we would just be blindly following those scholars who have written down these principles? Also, if we say that authentic Ahadith are those which were claimed to be authentic by Muhaditheen, we would simply be following them “blindly.”
It can be concluded, that if we took any of the above opinions we would still be following someone.
Hafidhh Ibn Taymiyyah writes that there has never been anyone from among the Imams who has deliberately opposed the sunnah. When we find a statement from an Imam which goes against the sunnah, the hadith in question does not fulfil the requirements of authentication of that Imam. This each Imam has their own sets of rules which determine if a hadith is authentic or weak so what may be an authentic hadith to one Imam may not be recognised as authentic by another
[Rafu’l malaam, pages 15-16, by Hafidhh Ibn Taymiyyah].
An example can be given by looking at the Ahadith, which Abu Hanifahh received from his teachers who were the sahaba of the Prophet [May Allah bless him and grant Him peace] and their students (Tabi’een) (May Allah bless them and grant them peace). As these Ahadith reached Abu Hanifahh through direct narration from the sahabah and their students, no question can be raised as to their authenticity. But when these same hadith reached scholars of later generations the chains of narrators could contain some unreliability. If someone studies a hadith whose narrator is unreliable, and then says that a fatwa of Abu Hanifahhs that is based upon this hadith, is contrary to the sunnah, it would be unfair.
Secondly, whatever the four Imams have said was final. Throughout their lives, the Imams have changed their opinions as they received further information. Also after their deaths, their students would check their respective Imam’s work and modify their opinions to accommodate the new information. Their students, and so on also repeated this again. This structure is known as a school of fiqh (madhhab).
If a fatwa given by a certain school appears to contradict a narration in Bukhari or Muslim, it does not mean that it is against the sunnah as they are following other authentic Ahadith, and therefore, not opposing the sunnah.
Two examples of following blindly
(1) Shaykh Albani writes that the hadith, which is attributed to our Prophet and that states Isa and Imam Mehdi [May Allah bless them and grant them peace] are the same person is completely untrue.
Although Imam Ibn Maajah, Imam Hakim, Imam Abdul Burr and other scholars of Islam have quoted the above hadith in their books. The reason this narration is false is because both Imam Ibn Hajar and Imam Bhaihaqi write that the narrator is Muhammad bin Khalid, who is unknown. Furthermore, Imam Dahabi also considers this hadith to be false. Imam Sagani said that this hadith is fabricated, Imam Sayuti said that the people have fabricated this hadith. Imam Qurtubi considers this hadith to be weak.
[Silsala Ahadith Da’eefa, Hadith no, 77 by Nasir Uddin Albani].
It can be observed from the above how Shaykh Albani takes the opinions of an aforementioned Imam as evidence. Moreover, if Imam Dahabi says this hadith is untrue then Albani says likewise. If Qadi Shawkani says this hadith is fabricated then Albani also says it is fabricated. What one can say about this reserarch, is Albani following Qur’an, Sunnah or the Imams?
If one reads Shaykh Albani’s books it can be observed that Albani is always following Imams. If Albani cannot avoid Taqleed then a simple muslim would definitely need to follow an Imam.
When Albani follows Imams such as, Ibn Taymiyyah, Ibn Kathir, Shawkani, Dhahabi, Asqalani, or Ibn Abi-hatim he is considered a great scholar and a knowledgeable person. Moreover, when someone else follows Imam Abu Hanifah, or any of the other three Imams then they are considered to be ignorant innovators. Therefore, having observed the above, evidence one has to draw a conclusion that people have one set of rules for one set of people and another set of rules for other people.
(2) Shaykh Albani writes that Imam Darmi wrote that there was a great famine in Madinah, the people went to Aisha (Radiall hu anha) to seek guidance. She said to them to go and make a ventilation (a hole) in the roof where our Prophet (May Allah bless him and grant him peace) was buried, when they had done this it started to rain. There was a good harvest and the camels fattened, people named that year as a ‘fruitful year’. This narration is false because one of the narrators is weak, who is Sa’eed bin Zaaid. Imam Ibn Hajar says that this narration is not authentic. Imam Dahbi says Sa’eed’s narration is weak, Imam Saadie says that Sa’eed is unreliable, Imam Nasai says Sa’eed is weak in knowledge, but Imam Ahmed says that Sa’eed is acceptable and the other narrator of this narration is Muhammad Bin Fadaal, who is known to be authentic. However, during the later stages of his life he suffered memory lapse. We do not know whether Imam Darmei took this narration from Imam Muhammad, before or after he started to suffer from memory lapse, therefore we cannot accept this narration as evidence and Hafidhh Ibn Taymiyyah has refused to accept the above narration. He writes in his book Al-rad Al- Bakarie that the ventilation in the room of our Prophet (May Allah bless him and grant him peace) was not present in the lifetime of Aysha (Radiall hu anha). The ventilation came into existence during the time of Khalifah-Walid bin Abdul Malik, hence the above narration is false.
Aisha (Radiall hu anhu) told the people to make ventilation, was her personal option and this is not acceptable.
[at Tawasul,l page no 162 by Nasir aDin Albani].
In the above research it can be seen how Albani is again relying upon Imams and in particular how he is blindly following Hafidhh ibn Taymiyyah. Now we can ask those people who falsely accuse us of following Imam Abu Hanifah and Imam Shafi’ee. We ask them why Shaykh Albani is only following Imam Dahahbi, Imam Asqalani, Hafidhh ibn Tayymiah and Shawkani therefore it can be said that if it is acceptable for Albani to follow Imams then why is it wrong for anyone else to follow Imams.
Let us examine Albani’s research regarding the above four points relating to the narration of Imam Darmi.
The first response to Albani’s research is that he has only quoted the opinion of those scholars who considered Sa’eed bin Zahid to be unreliable. The reason he has chosen to do this is because if he had mentioned the scholars who had praised Sa’eed bin Zahid, then he would have to accept their narrations. This opposed his (Albani) and his Imams (Ibn Taymiah’s) opinion. Let us consider the other opinions of scholars about Sa’eed bin Zahid.
Imam Bukhari mentions that Sa’eed bin Zahid was truthful and a learned man of Hadith.
[Tarik al Kabeer by Imam Bukhari (Biography of Sa’eed bin Zahid].
Hafidhh Ibn Taymiyya and Ibn Kathir both agree that Imam Bukhari was the one person in the world who knew hadith, texts and narrations better than anyone else.
[Fathawah Ibn Taymiyyah, vol.3, page 200, also Tareekh Ibn Kathir, biography of Imam Bukhari by Hafidhh Ibn Taymiyyah and Hafidhh Ibn Kathir].
Imam Ibn Abe Hatam says Imam Abu-Zohrah said Sa’eed bin Zahid is a reliable person.
[Jarhoo wa’ taadil, by Ibn Hatam, biography of Sa’eed bin Zahid].
Hafidhh Asqalani writes that Yahya bin Mu’een said that Sa’eed bin Zahid was a reliable peson. Also, Imam Ajali, Imam Abu-Zahrah say that he was reliable. Imam Nabaan bin hilal says Sa’eed bin Zahid was a master of hadith. But Imam Dar Qutn says that Sa’eed bin Zahid was weak
[Tahdeeb al Tahdeeb, by Hafidhh Ibn Hajar Asqualani, biography of Sa’eed bin Zahid].
We are surprised as to why Albani has chosen to discard the opinion of the fact that the forementioned scholars regarding the reliability of Sa’eed bin Zahid. It may have been due to if Albani recognised the authenticity of Sa’eed bin Zahid by Imam Bukhari and Yahya bin Mu’een, he would have no choice but to accept Sa’eed bin Zahid as a reliable narrator and hence the hadith, remembering that the two Imams (Ibn Taymiyyah and Ibn Kathir) have said that Imam Bukhari is the most learned person of hadith in the world.
The second objection of Albani regarding this narration is that Muhammad bin Fadaal, the narrator of this hadith suffered from memory lapse at later stages of his life .We do not know whether Imam darmi took this narration from Muhammad bin Fadal before or after he started to suffer from memory lapse, therefore we do not accept this narration.
The answer to the above objection is that Muhammad bin Fadaal was a teacher of both Imam Bukhari and Imam Muslim. Imam Bukhari took narrations from him. We have a reliable opinion that Imam Bukhari took the narration from Muhammad bin Fadaal before he started to suffer from memory lapse. Furthermore, Imam Daarmi, like Imam Bukhari, was a learned scholar of hadith and was able to understand and judge when to accept a hadith from a narrator.
Albani’s objection can only be valid if we can establish that Imam Daarmi had a habit of taking hadith from narrators that were suffering from memory problems. There is no proof to suggest this.
If Albani insists upon the idea that Imam Daarmi took the narration from Muhammad bin Fadaal, that is, after he started to suffer from memory lapse, then someone else may say that Imam Bukhari also accepted narrations from Muhammad bin Fadaal after he started to suffer from memory lapse as it cannot be established from historical data as to precisely when he started to suffer from memory lapse.
Hafidhh Asqalani has written in his preface to Fathal Bari that Imam Bukhari took narrations from Muhmmad bin Fadaal before he started to suffer from memory lapse. However Hafidhh Ibn Hajaar did not state the period in which Muhammad bin Fadaal started to suffer from memory lapse or to the fact how he knew that Imam Bukhari took narration from Muhammad bin Fadaal before he started to suffer from memory lapse. We are therefore puzzled as to how Albani has established his suspicion on Imam Daarmi regarding this narration. Likewise, others may be suspicious about Imam Bukhari.
(3) The third objection of Albani regarding this narration is that During the rule of Walid bin Malik, the room of A’isha where our Prophet (May Allah bless him and grant him peace) is buried was rebuiltt with a ventilator in the room. From this it can be seen that the ventilator was not made by the order of A’isha, Therefore, the narration that states that A’isha gave the order for ventilator is false.
However, when Walid bin Malik rebuilt A’isha’s room, the ventilator was made again .So we cannot be certain that the ventilation was in existence before rebuilding of the room.
Imam Ibn Jareer Altabree and Hafidhh bin Kathir write in their Tareekh that during Walid bin Malik’s
Governmental period, that the mosque of the Prophet (May Allah bless him and grant him peace) was enlarged and during this extension, Aisha’s room (where our Prophet is buried) was enclosed in the Mosque. But they do not mention anything about a ventilator. Therefore, how can it be said that narration regarding a ventilator is not authentic?
Shaykh Albani says Hafidhh ibn Tamiyyah never accepted this narration. However, Hafidhh ibn Tamiyyah has accepted this narration elsewhere.
Hafidhh Ibn Taymiyyah writes during A’isha’s time there was a famine in Madina and she opened the roof of her room (where our Prophet is buried) this was done because rain is blessing of Allah and it would therefore fall upon our Prophet (May Allah bless him and grant him peace) grave. (Iqtida Al-Serat Al-Mustakeem, page 338 by Hafidhh Ibn Taymiyyah).
If this narration was not true then Hafidhh Ibn Tahmiah would have rejected it. But he has not rejected it hence it is acceptable.
(4) Albani says that this was A’isha’s personal opinion.
This can be answered by the following fact that the Sahaba were alive and they did not object to what A’isha did. Therefore she and the sahaba were in agreement. This is evidence for the entire Muslim ummah. Except Albani.
In conclusion we can say that if Albani needs to fallow Imam Dahahbi, Imam Asqalani, Imam Abu Hatam, Imam Ibn Adee, Hafidhh Mizeeh Ibn Taymiyya and Shawkani. Therefore ordinary Muslims also need to follow Imams i.e Imam Abu Hanifahh, Imam Malik ,Imam Shafi and Imam Ahmed.
Secondly Albani research is unreliable because he has chosen to ignore opinions which he disagrees with.
An interesting event that helped the Author!
Once a young man came to me and asked me why I did not follow Bukhari and Muslim only, he then told me to only follow them, rather than any Imam and not to be an innovator.
I answered him by showing him two Ahadith, and asked him to tell me what he understood by them? One narration was from Bukhari and the other was from Muslim. The young man was determined to prove that his interpretation was better than Imam Abu-Hanifah, and Imam Malik, because in their time there was no computer to compile a database of Ahadith.
The two Ahadith’s were:
1) Imam Bukhari says that Amar Bin Maymoon said that I saw a monkey who had just capulated with another monkey, and the other monkeys were stoning them, so I also started to throw stones at them. [Bukhari, chapter ‘Ayyamul-Jaheeliyeh’ by Imam Bukhari].
2) Anas (Radiall hu anhu) says: The Prophet (May Allah bless him and grant him peace) told Ali (Radiall hu anhu) to go and execute a Muslim man who was accused by the people of committing adultery with a slave girl. When Ali (Radiall hu anhu) found him he was bathing in a lake. He then called to him, when he came out of the lake he had no clothes on. Ali (Radiall hu anhu) saw that this person could not commit adultery as he was an eunuchap Ali (Radiall hu anhu) then let him go. (Muslim Shareef, chapter ‘Tawbah’).
His answer was:
It is clear from this narration of Bukhari that animals should be married according to Islam, and if they commit adultery, they should be punished like humans to make their lives more civilized. Also, from the second hadith, if someone is accused of committing adultery with a woman, he should be killed, but before killing him it should be checked whether he is a eunuch or not.
This is one example of the ijtihaad made by people who encourage others to pick up Muslim and Bukhari and ignore the Imams.
Taqleed can be defined as the acceptance of a Mujtahid’s‘ statements (Fatwa, without knowing his references (evidences).
[Tazeeb, by Imam-Nawai and Irshaad-ul-Fahool by Qadhi Shawkani].
There is a consensus amongst the majority of Muslims that we should follow the four major Imams in matters of Shari’ah. Such as:
· Those matters in which there is no direct, single and clear meaning in sources of Shari’ah.
· When there exists a difference of opinion between the Sahabah upon an issue, the Imams have tried to show the similarities in them.
We only observe Taqleed in matters of fiqh, not in our Aqeedah. The unity of Allah, the finality of the Prophet Muhammad (May Allah bless him and grant him peace) and the Day of Judgement etc – are matters of Aqeedah so they are not concerned with Taqleed.
Some say that it is a form of shirk (polytheism) to observe Taqleed of anyone apart from Allah. In particular, to follow only one Imam is a bid’ah. They say that the evidence from all the Imams should be read and weighed in order that only those verdicts based upon strong evidence can be accepted and weak ones rejected.
The view of the Ahl-us-sunnah wa’l Jamaa is that it is impossible for an ordinary Muslim to go directly to the Qur’an and Sunnah and extract religious laws. This is due to the fact that these sources of knowledge contain many matters which are unclear - thus requiring research into many other sources along with the application of rules which assist in understanding the matter under study. In order to do this, a person needs to possess both a deep and broad knowledge of Islam. Which is both impractical and not incumbent upon each and every Muslim. Allah does not expect all Muslims to become scholars, instead, He orders them to refer to those who have knowledge. Consider the following verse.
And ask those who recall, if you know not. (Surah 16:43)
and in Surah Nisa :
If they had referred it to the messenger and to those of authority among them, then those of them whose tasks it is to find it out would have known the matter, (4:83).
For those who have the necessary pre-requisites, such as being a master of Uloom-ul-Qur’an, master of Ahadith and their principles, Aqaa’id, fiqh principles, Tafsir and its principles, and al-jarhu wa’ ta’deel (the science of Hadith narrators). They are allowed to take ahkaam from the Shari’ah. Such a person can be called a Mujtahid. However, many great scholars who were qualified to perform Ijtihad, followed Imams. For example, Qadi Abu Yusuf, Imam Muhammad and Imam Zufar were able to perform Ijtihad but followed the opinionof Abu Hanifah,
There are many categories of Hadith such as Mutawaatir, authentic, none authentic, weak and those which are fabricated. Some are Mansookh which means that certain matters were at first permissible but later made impermissible, for instance talking during the Salaah during the early period of Islam was permissiblebut later on made unlawful. This is why Taqleed is a necessity – the scholars have taken all the above into consideration before issuing their verdict.
Rejectors of Taqleed
Those who tried to reject Taqleed like Hafidhhh Ibn Taymiyyah were unsuccessful. He was however not a Muqallid like the ordinary people. However, his works of literature contain influences from the Hambali school of thought. He always preferred his Fatwas to Imam Ahmad’s. His followers also claim that they are not Muqallid to anyone and Taqleed is Bid’ah. But, they always offer Taqleed of Hafidhh Ibn Taymiyyah and quote Fatwas from his books.
The following is one such example :
Shaykh bin Baaz (the late popular government scholar of Saudi Arabia) wrote one Fatwa against Milad-un-Nabi and another against travelling to the grave of the Prophet (May Allah bless him and grant him peace). He wrote that it is impermissible to celebrate the Milad, as Hafidhh Ibn Taymiyyah’s research had stated that this was Bid’ah. Likewise, he stated that to visit the Prophet (May Allah bless him and grant him peace) grave impermissible because this was the opinion of Hafidhh Ibn Taymiyyah.
[Milaad un Nabi and Ziyarat Roza Shareef, by Shaykh Bin Baz].
We can see how Shaykh bin Baaz is blindly depending upon Hafidhh Ibn Taymiyyah’s research as The Shaykh also (performs) Taqleed to scholars such as, Hafidhh Ibn Qayam, Hafidhh Ibn Kathir, Ibn-ul-Hadi, Shawkani and Albaani.
This is quite astonishing! These people follow their Imams but still claim that they are not blind followers and call the followers of the four Imams, blind followers! In reality, everyone does Taqleed in one way another. Some follow Imam Abu Hanifahh, some follow Hafidhh Ibn Taymiyyah. Furthermore, when they are told that a Hadith is weak, authentic or fabricated, they accept this, without researching it themselves. Cosequently, they blindly follow Imam Bukhari, Ibn Abi-Hatim, Hafidhh Mizayy, Hafidhh Asqalani, Hafidhh Dhahbi, and Hafidhh Maqdasi. The fact is that these people do not conduct their own research, but ‘blindly’ follow the research of their Scholars.
When rejecters of Taqleed label a hadith as being authentic, weak or fabricated, they actually imitate scholars of hadith who have previously categorised Ahadith into the above groups. Also, the technical terms used by the classical scholars to describe the different Ahadith, such as, mursal, mu’dhal, shad, muallal, azeez, and ghareeb, are not mentioned in the Qur’an or Sunnah. To utilise these terms is also a form of Taqleed. Simmilarly, to accept principles of hadith and Tafsir and also to interpret the Qur’an and Sunnah in the light of these principles is to follow the imams who have developed these sciences. People who do not follow Imams should find out the strength of a hadith directly without referring to any Imam. They should also find new terms to describe the hadith, like mursal, shaaz etc. They should invent their own principles of Hadith and Tafsir and then study the Qur’an and sunnah in the light of these new principles. Only then can they save themselves from shirk and bid’ah.
Doubts raised by the objectors of Taqleed
Those who oppose Taqleed argue that there is no need to follow one particular Imam conduct their own personal research, in the hope that they will find an Imam that has the best opinion. If they think that a particular opinion is wrong they will try and find another until such a time that they follow aspects from all the four Imams. We say that this is not possible because the Imams have already performed thorough research into the Islamic sources and have utilised their own principles to determine the best opinions. Thus, you have to follow one Imams principle. Otherwise, you are using your own principles that are most likely to be that of your desires, such as that which is easy to perform.
Here are some examples: Imam Shafi’ee is of the opinion that if you touch a woman your wudu breaks. Whereas, Imam Abu Hanifah says that this action does not break the wudu. Furthermore, Imam Shafi’ee does not accept the Mursal Hadith unlike Imam Abu Hanifah. If there exists two Hadith, one explaining the Prophet’s (May Allah bless him and grant him peace) words and the other explains the Prophet’s (May Allah bless him and grant him peace) practice, Imam Abu Hanifah accepts the words to have more authority. Whereas, Imam Shafi’ee says that the practices have more authority. From these examples we know that we cannot follow two Imams. So, how can we follow four or more Imams at one time?
Hafidhh Ibn Taymiyyah says that when a person begins to follow one particular Imam without any valid Islamic reason he begins to follow another Imam, he is actually following his own wishes and not the other Imam and this is Haraam. The great scholars have strongly discouraged for a person to sometimes follow the fiqh of Shafi’ee and at ather times the fiqh of Abu Hanifah.
[Fatwa Ibn Taymiyyah, Volume 20, Chapter of Taqleed]
From Hafidhh Ibn Taymiyah’ Fatwa we have understood at one time we should follow one Imam and Taqleed is a necessity.
Some Objections
When the four Imams have not asked ud to follow them, why do we follow them?
When there is no hadith that recommends, following the four Imams. Why do we follow them?
We recite the Holy Qur’an in the manner of the seven Qurraa’. They didn’t say “follow us!” nor did the Ahdith say we should follow them. Did the Prophet (May Allah bless him and grant him peace) say only follow Bukhari and Muslim? Did the blessed Prophet (May Allah bless him and grant him peace) say that Bukhari is the most authentic source after the Holy Qur’an?
What the four Imams meant by saying do not follow us, is, “Do not follow our sayings” We do not follow their sayings but follow the Fatwas they gave after exerting great effort in research from the Qur’an and Sunnah. By saying this they encourage us to follow their deductions, which are guaranteed to be from the Qur’an and Sunnah. Even Imam Muslim and Bukhari did not ask us to follow them. They never told us to accept only the Ahadith written in their books.
Were there four Imams present at the time of the sahaba?
The four Imams of Ahl-us-Sunnah-wa- Jamm’at were not present at the time of the sahaba, the first generation. Just as Bukhari and Muslim were also not present. However, at that early period of Islam, there were those who possessed great knowledge of Islam and could therefore be referred to as scholars or Imams. Many Muslims would resort to them for advice and guidance in Islamic aspects. The foremost scholars at that time were four in number as explained below. They are however, included in the first 3 generations and were people from among the best generations. The Prophet (May Allah bless Him and grant him peace) said, “My generation is the best, then the next, then the next….”
Hafidhh Ibn Qayyim writes that there were four Imams in the time of the Sahaba, “In Makkah there was Abdullah Ibn Abbas, in Madina there was Zaid Ibn Thabit, in Basra there was Anas Bin Malik and in Kufa there was Abdullah Bin Musood. After they Passed away amongst the Tabe'een were four Imams. Again these were famous, in Madina there was Sa’eed Bin Musayb, in Makkah there was Ata Bin Rab'a, in Yamen there was Ta'oos, and in Kufah there was Ibrahim. There were many other Imams but these were the most famous at that time”.
[Alaam-ul-Muwaqqieen, page 10, by Hafidhh Ibn Qayyim].
It is clear that before the four Imams of the Ahl as-Sunnah-wa’l Jam’a, there also existed Imams in the days of the sahabah, who were also a source of religious advice. The details of those Fatwas are written in Kitab Musanif Abdur Razaq and Mussanif Ibn Abi Shaibah.
Hafidhh Ibn Qayyim says that there were many sahaba at the time but mainly Zaid Bin Thabit, Anas Bin Malik, Abdullah Bin Musood, and Abdullah Bin Abbas were the most famous and they used to give a lot of Fatwas.
[Alaam-ul-Mowaqieen, chap On Qay’aas by Hafidhh Ibn Qayyim].
It is the same with the four Imams of the Orthodox Madhabs; Imam Abu Hanifah, Imam Malik, Imam Shafi’i, and Imam Ahmad. During their time there were many Muhadditheen and Scholars, but people would come to these four Imams as they were the most famous of their time due to their extensive knowledge and reliability.
The four Imams had differences amongst themselves, so why do we still follow them?
Even Imam Bukhari and Imam Muslim had differences between themselves. Imam Muslim in his Book; Muslim, in the first part, has criticised Imam Bukhari. There also existed many differences amongst the sahaba. So does this imply that we should not follow any of the sahaba or Muslim or Bukhari as they had differences amongst them?
Why don’t we follow the Ahadith in Bukhari and Muslim, and ignore the Imams?
1) If we should ignore the Imams and depend only upon Muslim and Bukhari, why did both these great Imams follow Imam Shafe’ee?
Imam Ibn Atheer has written that Imam Bukhari and Imam Muslim were Shafe’ees
[Jamee’ul-usool, biographies of Imam Bukhari and Imam Muslim, by Ibn Atheer].
Tajaddin as Subki, has mentioned Imam Bukhari’s name in the list of Scholars belonging to the Shahf’ee School.
[Tabaka Al-Sah'fee by Imam Subkee].
Nawaab Siddeeq Hasan Khan has also mentioned Imam Bukhari in the list of Shafe’ee scholars. [Abjad-ul-Uloom By Nawaab Siddeeq Hasan Khan].
When the Muslim and Bukhari was not enough for them so how can it be enough for ordinary Muslims!
2) Imam Bukhari and Imam Muslim did not gather all the authentic Ahadith in Bukhari and Muslim. Many authentic Ahadith have been left out.
Imam Bukhari said: I have left many authentic Ahadith out of Bukhari as the book would have been too large. [Muqadamah Fathul Bari, page 9 by Hafidhh Asqalani].
Hafidhh Ibn Kathir says that neither Imam Bukhari and Imam Muslim gathered all the authentic Ahadith. Some of the left out narrations are present in Tirmizee, Ibn Majah, Nasa’i and, Abu-Dawood. Furthermore, Imam Bukhari himself said that he knew of more than two hundred thousand Ahadith that are Musnad.
[Uloom-Ahadith and Tareekh Ibn Kathir, biography of Imam Bukhari].
3) Bukhari and Muslim are not easy books to follow as Hafidhh Asqalani wrote 17 volumes of commentary on Bukhari and Imam Ay’nee wrote 25 volumes on Bukhari. Imam Nawawi wrote a commentary on Muslim. Yet there were some hadith which these great scholars of Islam could not understand. So how can we encourage ordinary Muslims to pickup Muslim and Bukhari and start following them?
4) We should not follow only Bukhari and Muslim otherwise we would become blind followers of Muslim and Bukhari and ignore the hundreds of books of hadith which were written before Imam Muslim and Imam Bukhari were even born!
5) If it is essential to follow only Imam Bukhari or Muslim, then why did Imam Bukhari, himself not follow his own Ahadith narrations? For example:
(a) Hafidhh Asqalani and Imam Ibn Kathir write that Imam Bukhari prayed that
Allah Almighty should take his life, during the period when he was being persecuted by people. (Tahdeeb Al Tahdeeb and Tareekh Ibn Khathir, by Hafidhh Asqalani and Hafidhh Ibn Kathir, Biography of Imam Bukhari).
When, Imam Bukhari also states a hadith that the Prophet (May Allah bless him and grant Him peace) said that a Muslim should never ask Allah to take his life
[Bukhari, Al Marda]
(b) Imam Bukhari was known to complete the entire recitation of the Qur’an in one night during the month of Ramadhan. This opposes the hadith narration's which he collected himself that mentions that the Qur’an should be completed within 5 to 7 days.
[Bukhari, “Fadaa’il Qur’an”].
Did not the four Imams say “If you find an authentic hadith which goes against what we say, accept the hadith and ignore us”?
It is correct that if an Imam says something, which opposes an authentic hadith, then we should reject his sayings and follow the hadith. But what exactly does an ‘authentic hadith’ mean? Is an authentic hadith that which is written in Bukhari or Muslim? Or is it a hadith, which fulfils the criterion of being an authentic hadith? Or is an authentic hadith that which has been called authentic by the scholars of Ahadith?
If we believe that authentic Ahadith are those only to be found in Bukhari and Muslim, then we would just be blind followers of Imams Bukhari and Muslim. If we say that authentic hadith are those which fulfil the requirements laid down by hadith principles, then we would just be blindly following those scholars who have written down these principles? Also, if we say that authentic Ahadith are those which were claimed to be authentic by Muhaditheen, we would simply be following them “blindly.”
It can be concluded, that if we took any of the above opinions we would still be following someone.
Hafidhh Ibn Taymiyyah writes that there has never been anyone from among the Imams who has deliberately opposed the sunnah. When we find a statement from an Imam which goes against the sunnah, the hadith in question does not fulfil the requirements of authentication of that Imam. This each Imam has their own sets of rules which determine if a hadith is authentic or weak so what may be an authentic hadith to one Imam may not be recognised as authentic by another
[Rafu’l malaam, pages 15-16, by Hafidhh Ibn Taymiyyah].
An example can be given by looking at the Ahadith, which Abu Hanifahh received from his teachers who were the sahaba of the Prophet [May Allah bless him and grant Him peace] and their students (Tabi’een) (May Allah bless them and grant them peace). As these Ahadith reached Abu Hanifahh through direct narration from the sahabah and their students, no question can be raised as to their authenticity. But when these same hadith reached scholars of later generations the chains of narrators could contain some unreliability. If someone studies a hadith whose narrator is unreliable, and then says that a fatwa of Abu Hanifahhs that is based upon this hadith, is contrary to the sunnah, it would be unfair.
Secondly, whatever the four Imams have said was final. Throughout their lives, the Imams have changed their opinions as they received further information. Also after their deaths, their students would check their respective Imam’s work and modify their opinions to accommodate the new information. Their students, and so on also repeated this again. This structure is known as a school of fiqh (madhhab).
If a fatwa given by a certain school appears to contradict a narration in Bukhari or Muslim, it does not mean that it is against the sunnah as they are following other authentic Ahadith, and therefore, not opposing the sunnah.
Two examples of following blindly
(1) Shaykh Albani writes that the hadith, which is attributed to our Prophet and that states Isa and Imam Mehdi [May Allah bless them and grant them peace] are the same person is completely untrue.
Although Imam Ibn Maajah, Imam Hakim, Imam Abdul Burr and other scholars of Islam have quoted the above hadith in their books. The reason this narration is false is because both Imam Ibn Hajar and Imam Bhaihaqi write that the narrator is Muhammad bin Khalid, who is unknown. Furthermore, Imam Dahabi also considers this hadith to be false. Imam Sagani said that this hadith is fabricated, Imam Sayuti said that the people have fabricated this hadith. Imam Qurtubi considers this hadith to be weak.
[Silsala Ahadith Da’eefa, Hadith no, 77 by Nasir Uddin Albani].
It can be observed from the above how Shaykh Albani takes the opinions of an aforementioned Imam as evidence. Moreover, if Imam Dahabi says this hadith is untrue then Albani says likewise. If Qadi Shawkani says this hadith is fabricated then Albani also says it is fabricated. What one can say about this reserarch, is Albani following Qur’an, Sunnah or the Imams?
If one reads Shaykh Albani’s books it can be observed that Albani is always following Imams. If Albani cannot avoid Taqleed then a simple muslim would definitely need to follow an Imam.
When Albani follows Imams such as, Ibn Taymiyyah, Ibn Kathir, Shawkani, Dhahabi, Asqalani, or Ibn Abi-hatim he is considered a great scholar and a knowledgeable person. Moreover, when someone else follows Imam Abu Hanifah, or any of the other three Imams then they are considered to be ignorant innovators. Therefore, having observed the above, evidence one has to draw a conclusion that people have one set of rules for one set of people and another set of rules for other people.
(2) Shaykh Albani writes that Imam Darmi wrote that there was a great famine in Madinah, the people went to Aisha (Radiall hu anha) to seek guidance. She said to them to go and make a ventilation (a hole) in the roof where our Prophet (May Allah bless him and grant him peace) was buried, when they had done this it started to rain. There was a good harvest and the camels fattened, people named that year as a ‘fruitful year’. This narration is false because one of the narrators is weak, who is Sa’eed bin Zaaid. Imam Ibn Hajar says that this narration is not authentic. Imam Dahbi says Sa’eed’s narration is weak, Imam Saadie says that Sa’eed is unreliable, Imam Nasai says Sa’eed is weak in knowledge, but Imam Ahmed says that Sa’eed is acceptable and the other narrator of this narration is Muhammad Bin Fadaal, who is known to be authentic. However, during the later stages of his life he suffered memory lapse. We do not know whether Imam Darmei took this narration from Imam Muhammad, before or after he started to suffer from memory lapse, therefore we cannot accept this narration as evidence and Hafidhh Ibn Taymiyyah has refused to accept the above narration. He writes in his book Al-rad Al- Bakarie that the ventilation in the room of our Prophet (May Allah bless him and grant him peace) was not present in the lifetime of Aysha (Radiall hu anha). The ventilation came into existence during the time of Khalifah-Walid bin Abdul Malik, hence the above narration is false.
Aisha (Radiall hu anhu) told the people to make ventilation, was her personal option and this is not acceptable.
[at Tawasul,l page no 162 by Nasir aDin Albani].
In the above research it can be seen how Albani is again relying upon Imams and in particular how he is blindly following Hafidhh ibn Taymiyyah. Now we can ask those people who falsely accuse us of following Imam Abu Hanifah and Imam Shafi’ee. We ask them why Shaykh Albani is only following Imam Dahahbi, Imam Asqalani, Hafidhh ibn Tayymiah and Shawkani therefore it can be said that if it is acceptable for Albani to follow Imams then why is it wrong for anyone else to follow Imams.
Let us examine Albani’s research regarding the above four points relating to the narration of Imam Darmi.
The first response to Albani’s research is that he has only quoted the opinion of those scholars who considered Sa’eed bin Zahid to be unreliable. The reason he has chosen to do this is because if he had mentioned the scholars who had praised Sa’eed bin Zahid, then he would have to accept their narrations. This opposed his (Albani) and his Imams (Ibn Taymiah’s) opinion. Let us consider the other opinions of scholars about Sa’eed bin Zahid.
Imam Bukhari mentions that Sa’eed bin Zahid was truthful and a learned man of Hadith.
[Tarik al Kabeer by Imam Bukhari (Biography of Sa’eed bin Zahid].
Hafidhh Ibn Taymiyya and Ibn Kathir both agree that Imam Bukhari was the one person in the world who knew hadith, texts and narrations better than anyone else.
[Fathawah Ibn Taymiyyah, vol.3, page 200, also Tareekh Ibn Kathir, biography of Imam Bukhari by Hafidhh Ibn Taymiyyah and Hafidhh Ibn Kathir].
Imam Ibn Abe Hatam says Imam Abu-Zohrah said Sa’eed bin Zahid is a reliable person.
[Jarhoo wa’ taadil, by Ibn Hatam, biography of Sa’eed bin Zahid].
Hafidhh Asqalani writes that Yahya bin Mu’een said that Sa’eed bin Zahid was a reliable peson. Also, Imam Ajali, Imam Abu-Zahrah say that he was reliable. Imam Nabaan bin hilal says Sa’eed bin Zahid was a master of hadith. But Imam Dar Qutn says that Sa’eed bin Zahid was weak
[Tahdeeb al Tahdeeb, by Hafidhh Ibn Hajar Asqualani, biography of Sa’eed bin Zahid].
We are surprised as to why Albani has chosen to discard the opinion of the fact that the forementioned scholars regarding the reliability of Sa’eed bin Zahid. It may have been due to if Albani recognised the authenticity of Sa’eed bin Zahid by Imam Bukhari and Yahya bin Mu’een, he would have no choice but to accept Sa’eed bin Zahid as a reliable narrator and hence the hadith, remembering that the two Imams (Ibn Taymiyyah and Ibn Kathir) have said that Imam Bukhari is the most learned person of hadith in the world.
The second objection of Albani regarding this narration is that Muhammad bin Fadaal, the narrator of this hadith suffered from memory lapse at later stages of his life .We do not know whether Imam darmi took this narration from Muhammad bin Fadal before or after he started to suffer from memory lapse, therefore we do not accept this narration.
The answer to the above objection is that Muhammad bin Fadaal was a teacher of both Imam Bukhari and Imam Muslim. Imam Bukhari took narrations from him. We have a reliable opinion that Imam Bukhari took the narration from Muhammad bin Fadaal before he started to suffer from memory lapse. Furthermore, Imam Daarmi, like Imam Bukhari, was a learned scholar of hadith and was able to understand and judge when to accept a hadith from a narrator.
Albani’s objection can only be valid if we can establish that Imam Daarmi had a habit of taking hadith from narrators that were suffering from memory problems. There is no proof to suggest this.
If Albani insists upon the idea that Imam Daarmi took the narration from Muhammad bin Fadaal, that is, after he started to suffer from memory lapse, then someone else may say that Imam Bukhari also accepted narrations from Muhammad bin Fadaal after he started to suffer from memory lapse as it cannot be established from historical data as to precisely when he started to suffer from memory lapse.
Hafidhh Asqalani has written in his preface to Fathal Bari that Imam Bukhari took narrations from Muhmmad bin Fadaal before he started to suffer from memory lapse. However Hafidhh Ibn Hajaar did not state the period in which Muhammad bin Fadaal started to suffer from memory lapse or to the fact how he knew that Imam Bukhari took narration from Muhammad bin Fadaal before he started to suffer from memory lapse. We are therefore puzzled as to how Albani has established his suspicion on Imam Daarmi regarding this narration. Likewise, others may be suspicious about Imam Bukhari.
(3) The third objection of Albani regarding this narration is that During the rule of Walid bin Malik, the room of A’isha where our Prophet (May Allah bless him and grant him peace) is buried was rebuiltt with a ventilator in the room. From this it can be seen that the ventilator was not made by the order of A’isha, Therefore, the narration that states that A’isha gave the order for ventilator is false.
However, when Walid bin Malik rebuilt A’isha’s room, the ventilator was made again .So we cannot be certain that the ventilation was in existence before rebuilding of the room.
Imam Ibn Jareer Altabree and Hafidhh bin Kathir write in their Tareekh that during Walid bin Malik’s
Governmental period, that the mosque of the Prophet (May Allah bless him and grant him peace) was enlarged and during this extension, Aisha’s room (where our Prophet is buried) was enclosed in the Mosque. But they do not mention anything about a ventilator. Therefore, how can it be said that narration regarding a ventilator is not authentic?
Shaykh Albani says Hafidhh ibn Tamiyyah never accepted this narration. However, Hafidhh ibn Tamiyyah has accepted this narration elsewhere.
Hafidhh Ibn Taymiyyah writes during A’isha’s time there was a famine in Madina and she opened the roof of her room (where our Prophet is buried) this was done because rain is blessing of Allah and it would therefore fall upon our Prophet (May Allah bless him and grant him peace) grave. (Iqtida Al-Serat Al-Mustakeem, page 338 by Hafidhh Ibn Taymiyyah).
If this narration was not true then Hafidhh Ibn Tahmiah would have rejected it. But he has not rejected it hence it is acceptable.
(4) Albani says that this was A’isha’s personal opinion.
This can be answered by the following fact that the Sahaba were alive and they did not object to what A’isha did. Therefore she and the sahaba were in agreement. This is evidence for the entire Muslim ummah. Except Albani.
In conclusion we can say that if Albani needs to fallow Imam Dahahbi, Imam Asqalani, Imam Abu Hatam, Imam Ibn Adee, Hafidhh Mizeeh Ibn Taymiyya and Shawkani. Therefore ordinary Muslims also need to follow Imams i.e Imam Abu Hanifahh, Imam Malik ,Imam Shafi and Imam Ahmed.
Secondly Albani research is unreliable because he has chosen to ignore opinions which he disagrees with.
An interesting event that helped the Author!
Once a young man came to me and asked me why I did not follow Bukhari and Muslim only, he then told me to only follow them, rather than any Imam and not to be an innovator.
I answered him by showing him two Ahadith, and asked him to tell me what he understood by them? One narration was from Bukhari and the other was from Muslim. The young man was determined to prove that his interpretation was better than Imam Abu-Hanifah, and Imam Malik, because in their time there was no computer to compile a database of Ahadith.
The two Ahadith’s were:
1) Imam Bukhari says that Amar Bin Maymoon said that I saw a monkey who had just capulated with another monkey, and the other monkeys were stoning them, so I also started to throw stones at them. [Bukhari, chapter ‘Ayyamul-Jaheeliyeh’ by Imam Bukhari].
2) Anas (Radiall hu anhu) says: The Prophet (May Allah bless him and grant him peace) told Ali (Radiall hu anhu) to go and execute a Muslim man who was accused by the people of committing adultery with a slave girl. When Ali (Radiall hu anhu) found him he was bathing in a lake. He then called to him, when he came out of the lake he had no clothes on. Ali (Radiall hu anhu) saw that this person could not commit adultery as he was an eunuchap Ali (Radiall hu anhu) then let him go. (Muslim Shareef, chapter ‘Tawbah’).
His answer was:
It is clear from this narration of Bukhari that animals should be married according to Islam, and if they commit adultery, they should be punished like humans to make their lives more civilized. Also, from the second hadith, if someone is accused of committing adultery with a woman, he should be killed, but before killing him it should be checked whether he is a eunuch or not.
This is one example of the ijtihaad made by people who encourage others to pick up Muslim and Bukhari and ignore the Imams.
Sources
Sources
Qur’an
Hadeeth
Musnad Imam Abu Haneefa- Imam Abu Haneefa
Mutta Imam Malik- Imam Malik
Muatta Imam Muhammad- Imam Muhammad
Kitabul Al Ataar- Imam Muhammad
Musannaf Abdur Razzaq- Imam Abdur Razzaq
Musannaf Ibn Abee Shaiba- Imam Abu Bakr ibn abee Shaiba
Musnad Humaidi- Imam Humaidi
Bukhari- Imam Bukhari
Muslim- Imam Muslim
Abu Dawood- Imam Aby Dawood
Nasa’ee- Imam Nas’ee
Tirmizi- Imam Tirmidhi
Ibn Majah- Imam Ibn Majah
Majma-uz-Zwaa’id- Imam Hayt’mi
Darmi- Imam Darmi
Bayhaqi- Imam Bayhaqi
Tabraani- Imam Tibraani
Mustadarak- Imam Hakim
Talkees Mustadrak- Imam Dhabi
Daar Qutni- Imam Daar Qutni
Musnad Ahmad Ibn Hambal- Imam Ahmad
Kanz-ul-ammaal-Allama Hindi
Mishkat al Masabih- Wali Udeen
Nayl al-Awtar- Qadi Shawkani
Tafseer
Tafsir at Tabari- Imam Tabari
Tafsir al Qurtabi- Allama Qurtabi
Tafsir Ibn Kathir- Hafidhh Ibn Katheer
Fath ul Qadeer- Qadhi Shawkani
Rooh ul Maani- Allama Aloosi
Madhari- Qadhi Tanaullah Panipatti
Tibyaan ul Qu’ran- Allama Sa’eedi
Tafhemul Qu’ran- Sayyed Mawdoodi
Uloom ul Hadeeth
Fath-Ul-Mughees-Allama Sakhawi
Uloom Ahadith- Hafidhh Ibn Katheer
Sharah an Nukhba- Allama Ibn Hajr Asqalani
Uloom al Haddeth- Dr. Subhi
Tadreeb ul Rawi- Hafidhh Sayooti
Muqqidima ibn as Salaah- Hafidhh Ibn As Salaah
Jarhu wat’ta’deel
Tareekh ul Kabeer- Imam Bukhari
Tareekh Sagheer- Imam Bukhari
Tareekh Baghdad- Khateeb al Baghdadi
Al Jarhu wat’ta’deel- Imam Ibn Hatim al Razi
Mizaan ul I’tidaal- Allama Dhabi
Tadhkiratul Huffad- Allama Dhabi
Tahdeeb at Tahdheeb- Allama Ibn Hajr Asqalani
Tareekh
Fatooh as Shaam- Imam waaqdi
Tabari- Imam Tabari
Ibn Sa’ad- Imam Ibn Sa’ad
Al Istiyaab-Allam ibn Abdul Barr
Usdul Ghaaba- Allama Ibn Atheer
Al Kamil- Allama Ibn Atheer
Tabakt-ush-Shaafi’ah- Allama Subki
Ibn Katheer- Hafiz Ibn Katheer
Al Asabah- Allama Ibn Hajr Asqalani
Seerah
Seerah Ibn Has-Shaam- Allama Ibn Has-Shaam
Kitab as-Shifa- Qadhi Ayyadh
Seerah un Nabi-Hadidh Ibn Katheer
Zaad ul Ma’aad- Ibn al Qayyam
Mukhtasar Seerah al Rasool- Ibn Muhammad bin Abdul Wahhab Najdee
Nashrut Teeb- Ashraf ali Thannwi
Shuruhaat
Sharh Sahih Muslim-Allama Nawawi
Fath ul Bari- Allama Ibn Hajr Asqalani
Umda tul Qaari- Allama Ayni
Irshad as-Sari- Allam Qastalani
Sharh Sahih Muslim- Allama Sa’idi
Others
Al-Kalim al-Tayyib- Hadidh Ibn Taymiyyah
Tuhfat ad Dhakireen- Qadhi Shawkani
Kitab Kashf al Shubhat- Muhammad bin Abdul Wahhab Najdee
Kitab ur-Ruh- Allama Ibn al Qayyam
Jala ul Afhaam- Allama Ibn al Qayyam
Iqtisa sirat al Mustaqim- Hafidhh Ibn Taymiyyah
Waja a-Yarkudin- Abu Bakr al Jazairi
Lasan al-Arab- Ibn Manzoor
Al Munjid- Loiuse
Minhaj as-Sunnah- Hafidhh Ibn Taymiyya
Kitab al Adkar- Allama Nawai
Khalifa taw Malukiyat- Sayyed Mawdoodi
Hayyat-un-Nabi- Allama Ahmad Saeed Kazmi
Mafaheem- Allama Muhmmad Bin Alawaia al Maliki
Al Tawassul- Nasirudeen Albanee
Qay’dah Jaleelah- Hafidhh Ibn Taymiyyah
Majmooah al Mu’allifat- Muhammad Bin Abdul Wahhab Najdee
Al Wafa- Allama Ibn al Jawzi
Ja-Al haq- Mufti Ahmad Yaar Khan
Tawzeeh-ul-Bayaan- Allama Sa’eedi
Qaseedah Nounia- Allama Ibn al Qayyam
Lataif-ul-Mahrif- Hafidhh Ibn Rajjab
Tahzeeb al Asma wal lughaat- Allam Nawawi
Milad-un-Nabi- Salaahudeen Yousaf
Fatawa ahl-e-Hadith – Abdullah Rawpari
Fatawa Thanaa’iya- Thanaullah Amartsari
Al Adab Al-Mufrid- Imam Bukhari
Fatawa Aalamghiri – Mullah Nizaam Udeen
Fatawa Radhaviyyaa- Imam Ahmad Radha Khan Qadri
Talbis Iblis- Allam Ibn al Jawzi
Shifa-al-Fawad- Allama Muhmmad Bin Alawaia al Maliki
Fatawa Shaami- Allama Shaami
Milaadunnabi and Ziyaarat Roza Shareef- Allama Muhmmad Bin Alawaia al Maliki
Alaam-ul-Mowaqieen- Allam Ibn al Qayyam
Abjad-ul-Uloom- Nawwab Siddiq Hasan Khan
Rafu’l Malaam- Hafidhh Ibn Taymiyyah
Silsala Ahadeeth Da’eefa- Nasir Udeen Albanee
Jaami’al bayaan- Allama Ibn Abdul Barr
Tafheemaat- Sayyed Mawdoodi
Al Milal- Allama Sharastaani
Kitab Al Istegatha- Hafidhh Ibn Taymiyyah
Usool Tafsir- Hafidhh Ibn Taymiyyah
Rasaa’il-ul-Masaa’il- Sayyed Mawdoodi
Alaam un Nabalaa- Allama Dhabi
At-Tamheed- Allama Ibn Abdul Barr
Sawaane Hayaat Imam Abu Haneefa- Shah Abu al Jasan Zaid Farooqui
Al Madoonah- Ibn Sakhoon
Tannaww Ibaadaat- Hafidhh Ibn Taymiyyah
Muhalla- Allama Ibn Hazamm
Iqtisaad-fi-Massaiil-Jihad – Muhammad Hussain
Tareekh Najd-Uthman bin Bashir
Tareekh Saudi Arab- Hayat Khan
Tareekh Najd aw Hijaaz- Allama Saeedi
Al Radd ul Akhna’I- Hafidhh Ibn Taymiyyah
Ta’neeb ul Kahteeb-Allama Kawthari
Al Majmooh Daeefah wal Mawdoodah- Qadhi Shawkani
Nidaa-e-Ya Muhammad- Allama Sharf Qadri
Qur’an
Hadeeth
Musnad Imam Abu Haneefa- Imam Abu Haneefa
Mutta Imam Malik- Imam Malik
Muatta Imam Muhammad- Imam Muhammad
Kitabul Al Ataar- Imam Muhammad
Musannaf Abdur Razzaq- Imam Abdur Razzaq
Musannaf Ibn Abee Shaiba- Imam Abu Bakr ibn abee Shaiba
Musnad Humaidi- Imam Humaidi
Bukhari- Imam Bukhari
Muslim- Imam Muslim
Abu Dawood- Imam Aby Dawood
Nasa’ee- Imam Nas’ee
Tirmizi- Imam Tirmidhi
Ibn Majah- Imam Ibn Majah
Majma-uz-Zwaa’id- Imam Hayt’mi
Darmi- Imam Darmi
Bayhaqi- Imam Bayhaqi
Tabraani- Imam Tibraani
Mustadarak- Imam Hakim
Talkees Mustadrak- Imam Dhabi
Daar Qutni- Imam Daar Qutni
Musnad Ahmad Ibn Hambal- Imam Ahmad
Kanz-ul-ammaal-Allama Hindi
Mishkat al Masabih- Wali Udeen
Nayl al-Awtar- Qadi Shawkani
Tafseer
Tafsir at Tabari- Imam Tabari
Tafsir al Qurtabi- Allama Qurtabi
Tafsir Ibn Kathir- Hafidhh Ibn Katheer
Fath ul Qadeer- Qadhi Shawkani
Rooh ul Maani- Allama Aloosi
Madhari- Qadhi Tanaullah Panipatti
Tibyaan ul Qu’ran- Allama Sa’eedi
Tafhemul Qu’ran- Sayyed Mawdoodi
Uloom ul Hadeeth
Fath-Ul-Mughees-Allama Sakhawi
Uloom Ahadith- Hafidhh Ibn Katheer
Sharah an Nukhba- Allama Ibn Hajr Asqalani
Uloom al Haddeth- Dr. Subhi
Tadreeb ul Rawi- Hafidhh Sayooti
Muqqidima ibn as Salaah- Hafidhh Ibn As Salaah
Jarhu wat’ta’deel
Tareekh ul Kabeer- Imam Bukhari
Tareekh Sagheer- Imam Bukhari
Tareekh Baghdad- Khateeb al Baghdadi
Al Jarhu wat’ta’deel- Imam Ibn Hatim al Razi
Mizaan ul I’tidaal- Allama Dhabi
Tadhkiratul Huffad- Allama Dhabi
Tahdeeb at Tahdheeb- Allama Ibn Hajr Asqalani
Tareekh
Fatooh as Shaam- Imam waaqdi
Tabari- Imam Tabari
Ibn Sa’ad- Imam Ibn Sa’ad
Al Istiyaab-Allam ibn Abdul Barr
Usdul Ghaaba- Allama Ibn Atheer
Al Kamil- Allama Ibn Atheer
Tabakt-ush-Shaafi’ah- Allama Subki
Ibn Katheer- Hafiz Ibn Katheer
Al Asabah- Allama Ibn Hajr Asqalani
Seerah
Seerah Ibn Has-Shaam- Allama Ibn Has-Shaam
Kitab as-Shifa- Qadhi Ayyadh
Seerah un Nabi-Hadidh Ibn Katheer
Zaad ul Ma’aad- Ibn al Qayyam
Mukhtasar Seerah al Rasool- Ibn Muhammad bin Abdul Wahhab Najdee
Nashrut Teeb- Ashraf ali Thannwi
Shuruhaat
Sharh Sahih Muslim-Allama Nawawi
Fath ul Bari- Allama Ibn Hajr Asqalani
Umda tul Qaari- Allama Ayni
Irshad as-Sari- Allam Qastalani
Sharh Sahih Muslim- Allama Sa’idi
Others
Al-Kalim al-Tayyib- Hadidh Ibn Taymiyyah
Tuhfat ad Dhakireen- Qadhi Shawkani
Kitab Kashf al Shubhat- Muhammad bin Abdul Wahhab Najdee
Kitab ur-Ruh- Allama Ibn al Qayyam
Jala ul Afhaam- Allama Ibn al Qayyam
Iqtisa sirat al Mustaqim- Hafidhh Ibn Taymiyyah
Waja a-Yarkudin- Abu Bakr al Jazairi
Lasan al-Arab- Ibn Manzoor
Al Munjid- Loiuse
Minhaj as-Sunnah- Hafidhh Ibn Taymiyya
Kitab al Adkar- Allama Nawai
Khalifa taw Malukiyat- Sayyed Mawdoodi
Hayyat-un-Nabi- Allama Ahmad Saeed Kazmi
Mafaheem- Allama Muhmmad Bin Alawaia al Maliki
Al Tawassul- Nasirudeen Albanee
Qay’dah Jaleelah- Hafidhh Ibn Taymiyyah
Majmooah al Mu’allifat- Muhammad Bin Abdul Wahhab Najdee
Al Wafa- Allama Ibn al Jawzi
Ja-Al haq- Mufti Ahmad Yaar Khan
Tawzeeh-ul-Bayaan- Allama Sa’eedi
Qaseedah Nounia- Allama Ibn al Qayyam
Lataif-ul-Mahrif- Hafidhh Ibn Rajjab
Tahzeeb al Asma wal lughaat- Allam Nawawi
Milad-un-Nabi- Salaahudeen Yousaf
Fatawa ahl-e-Hadith – Abdullah Rawpari
Fatawa Thanaa’iya- Thanaullah Amartsari
Al Adab Al-Mufrid- Imam Bukhari
Fatawa Aalamghiri – Mullah Nizaam Udeen
Fatawa Radhaviyyaa- Imam Ahmad Radha Khan Qadri
Talbis Iblis- Allam Ibn al Jawzi
Shifa-al-Fawad- Allama Muhmmad Bin Alawaia al Maliki
Fatawa Shaami- Allama Shaami
Milaadunnabi and Ziyaarat Roza Shareef- Allama Muhmmad Bin Alawaia al Maliki
Alaam-ul-Mowaqieen- Allam Ibn al Qayyam
Abjad-ul-Uloom- Nawwab Siddiq Hasan Khan
Rafu’l Malaam- Hafidhh Ibn Taymiyyah
Silsala Ahadeeth Da’eefa- Nasir Udeen Albanee
Jaami’al bayaan- Allama Ibn Abdul Barr
Tafheemaat- Sayyed Mawdoodi
Al Milal- Allama Sharastaani
Kitab Al Istegatha- Hafidhh Ibn Taymiyyah
Usool Tafsir- Hafidhh Ibn Taymiyyah
Rasaa’il-ul-Masaa’il- Sayyed Mawdoodi
Alaam un Nabalaa- Allama Dhabi
At-Tamheed- Allama Ibn Abdul Barr
Sawaane Hayaat Imam Abu Haneefa- Shah Abu al Jasan Zaid Farooqui
Al Madoonah- Ibn Sakhoon
Tannaww Ibaadaat- Hafidhh Ibn Taymiyyah
Muhalla- Allama Ibn Hazamm
Iqtisaad-fi-Massaiil-Jihad – Muhammad Hussain
Tareekh Najd-Uthman bin Bashir
Tareekh Saudi Arab- Hayat Khan
Tareekh Najd aw Hijaaz- Allama Saeedi
Al Radd ul Akhna’I- Hafidhh Ibn Taymiyyah
Ta’neeb ul Kahteeb-Allama Kawthari
Al Majmooh Daeefah wal Mawdoodah- Qadhi Shawkani
Nidaa-e-Ya Muhammad- Allama Sharf Qadri
Rafayadain
Rafayadain
“Raf’ul’yadain” simply means to raise the hands during prayer. When people begin their Salaah, they raise their hands to signify that they have left all things and submitted themselves towards Allah alone. This also signifies the individuals’ testimony of Allah’s Unity. The Hanafis, [as members of the Ahl as Sunna wa’al Jamma] believe that this act (raising hands to the level of the ears) should only be undertaken at the start of the prayer and not during it.
There are those who hold the opinion that the Raf’ul-yadain should also be done before and after the ruku’, they hold their position because of the following reasons:
1) The Prophet [May Allah bless Him and grant Him peace] used to do this.
1) This was the practice of the Khulafa:- Rashidun and the ‘Ashar-ul-mubasharah [The ten companions of the Prophet (May Allah bless him and grant him peace) who were given news of Jannah on this earth during their lives]. Altogether, there are proofs from twenty companions.
3) The narrations of raf’ul-yadain are mutawaatir [Hadith which has been narrated by many authentic narrators during the period of the companions, their students, and the students of the Tabi’een]
4) Raf’ul-yadain is a pillar of Salaah and leaving it makes the Salaah invalid.
However, the position of the Hanafi madhab is that towards the end of our beloved Prophet’s [May Allah bless Him and grant Him peace] life the practice of raf’ ul yadain had been abrogated, and that the Messenger of Allah [May Allah bless Him and grant Him peace], during his last prayers on this earthly life only performed raf’ ul yadain at the beginning of his Salaah. However, there were still some Sahaba who unknowingly continued the practice of raf’ ul yadain, without realizing that it had indeed been abrogated and obsolete. It was for this reason that at times, those who knew of its abrogation, began to ask to those who continued its practice for their reason for doing so.
Regarding the claim that twenty companions, including Ashar-ul-mubasharah and the khulafaa-ur-Rashideen performed raf’ul-yadain - This incidentally, proves that the majority of the companions didn’t practice raf’ul-yadain. Secondly, if this claim is true then why isn’t this recorded in Bukhari and Muslim, or in any other famous book of sunah? If the support for twenty companions practicing raf’ul-yadain is not found in any Ahadith boo then, how can this claim be true?
The claim that the Hadith regarding raf’ul-yadain is mutawatir is also not true. This is because Imam Muslim and Imam Bukhari have only narrated the action of raf’ul yadain from two companions – Abdullah bin Umar (Radiall hu anhu), and Malik bin Huwairis. Imam Zuhri narrated the Hadith from Saalim and Saalim narrated from Abdullah bin Umar. Abu Qalaabah and Nasr narrated from Malik bin Huwairis, and from them, Khalid and Qatadah narrated.
In anyone of these chains there is only one narrator at a time, in the other there were two at a time. How can this be called mutawatir? The above narrators’ position and the narrations which go against the above narrations will be discussed later, Insha’Allah.
Regarding the claim that omitting raf’ul-yadain invalidates Salaah, nobody from among the companions or even the Prophet [May Allah bless Him and grant Him peace] himself said that omitting raf’ul-yadain invalidates Salaah. The evidence for raf’ul-yadain being a pillar of Salaah is not even found in the books, which contain collections of fabricated Hadith. It is another matter if someone decides to introduce fabricated Hadith!
Analysis of those narrations which prove raf’ul- yadain
Ibn Jurayj narrated from Zuhri who narrated from Saalim who narrated from Abdullah bin Umar [Radi allah hu anhu] that ibn Umar [Radi allah hu anhu] said:
I saw that Prophet [May Allah bless Him and grant Him peace] offering Salaah; he raised his hands up to his shoulders, at the beginning of Salaah and also before and after the ruku’, but not between the two prostrations.
[Muslim & Bukhari, Chapter Raf’ul-yadain]
Those who follow the Hanafi madhab believe that this Hadith only proves that the Prophet [May Allah bless Him and grant Him peace] performed raf’ul-yadain during his lifetime, but it does not prove that he [May Allah bless Him and grant Him peace] performed it in his last prayers. Also it does not prove that raf’ul-yadain is an emphasized Sunna. One example is given below:
Imams Bukhari & Muslim record that when hadrat Aa’isha (Radiall hu anhaa) was in her menistration, the Prophet (May Allah bless him and grant him peace) used to place his head in her lap and recite the Qur’an.
(Muslim & Bukhari, bab-ul-Haid)
From this Hadith we cannot conclude that reciting the Qur’an in the lap of one’s menstruating wife is an emphasized sunnah. In the same way, the naration from ibn Umar does not prove that raf’ul-yadain is an emphasized sunnah. Also ibn Umar’s narration seems to go against some of his other narrations.
Imam Dhabee writes that ibn Umar said that he swore by Allah that raf’ul-yadain is bidah and that he had never seen the Prophet (May Allah bless him and grant him peace) practicing it.
(Meezan-ul-I’tidaal, biography of Bishr bin Harab, by Imam dhahabi)
Ibn Umar in another place said that the Prophet (May Allah bless him and grant him peace) said raf’ul-yadain is only done in seven places: once to start Salaah and six times during hajj.
(kanz-ul-ammaal, volume 7, p35)
The teacher of Imam Bukhari and Muslim, Imam Humaidi, writes that the Prophet (May Allah bless him and grant him peace) used to only practice raf’ul-yadain at the start of the prayer.
(Musnad Humaidi, volume 1, p177)
From the above narrations ibn Umar’s narration of raf’ul-yadain goes against his own narrations based on a direct commandment from the Prophet (May Allah bless Him and Grant Him peace) This also goes against Maalik bin Huwaris’ narration.
Imam Nasaa’ee writes that Malik bin Huwairis reported that the Prophet (May Allah bless him and grant him peace) used to perform raf’ul-yadain before and after the ruku’, and also between the two sajdahs.
(Nisaa’ee Baab raf’ul-yadain)
Examination of Above Narrations
(1) Imam Bukhari’s above narration is against Imam Nasa’ees narration
(1) Imam Abu Dawood said this narration is not Marfu to the Prophet [May Allah bless Him and grant Him peace], but is in fact the action of Abdullah bin Umar [May Allah be pleased with Him]
[Sunan e Abu Dawood chapter Salaah]
(3) In Ibn Umar’s above narrations it proves that the Prophet [May Allah bless Him and grant Him peace] did Raf ul Yadain 9 or 10 times in Salaah.
[Bukhari chapter Salaah]
(4) Imam Malik writes about the above narration by Ibn Umar that the Prophet use to do Raf’ul Yadain 5 times in Salaah. He also said that this is the action of Ibn Umar [May Allah be pleased with Him] not the action of the Prophet [May Allah be pleased with Him].
[Muatta Imam Malik chapter Salaah]
We can see that when this narration was narrated in Madina it was narrated to be 5 Raf ul Yadian in Salaah. When it reached Bukharaa it changed from 5 Raf ul Yadian to 9 or 10 Raf’ul Yadain in Salaah.
Let’s first examine the narrators of ibn Umar’s Hadith -Abdul Malik bin Jurayj and Imam Zuhri.
Abdul malik bin jurayj
Imam Dhabi and Imam Asqalani write:
Ibn Jurayj did not take narrations directly from people but he would attribute the narrations to them in such a way as to convince people that he actually heard the narrations from those people directly. The scholars of Hadith have called this process ‘tadlees’. Imam Ahmad said that ibn Jurayj has narrated some Ahadith, which were fabricated. Also ibn Jurayj is said to have done Mut’ah (a marriage contract for a limited period) with 90 women in Makkah mukarramah, (This was after it was made Haraam for Muslims) Kharasaanee said that his narrations were weak. Also he never heard a narration from Imam Zuhri but only asked his permission if he could use his name in narrations.
(Tahdheeb-ut-tahdheeb, Meezaan-ul-I’tidaal, Tadhkarat-ul-Huffaz, biography of Abdul Malik ibn jurayj)
The main narrator of the above narration is Imam Zuhri, also the narration is almost completely based on his narration. Before Imam Zuhri, the chain of narration of this Hadith was Umar bin abdul Azeez, then saalim, then Imam Zuhri. After Imam Zuhri, his students made it more famous.
Imam Zuhri
Imam Dhabee writes that Imam Zuhri’s full name was Muhammad bin Muslim bin Abdullah, bin Shuhaab, az-zuhree. But, he is famous as ibn Shuhaab-uz-zuhree. He was born in the 50th year of Hijrah in Madinah. He saw only a few companions of the Prophet [May Allah bless him and grant Him peace]. He was such a great a scholar that many scholars of his time used to praise him, even Abdullah bin Umar (Radiall hu anhu).
(Tadhkarat-ul-huffaz, Tahdheeb-ut-tahdheeb, biography of Imam Zuhri)
Apology
We feel sad to highlight weaknesses in Imam Zuhri but we have below, only just quoted what other scholars of Hadith have said about him. We also respect Imam Zuhri greatly as a muhaddith, but he was a man like us and had weaknesses.
Another fact is that Imam Zuhri has narrated Hadith (which have been collected by Muslim and Bukhari) which show that the family of the Prophet [May Allah bless him and grant Him peace] and the companions did not get on well with each other
(Sahih Muslim and Sahih Bukhari, bab-ul-fayy)
The fact is that the Prophet’s [May Allah bless him and grant Him peace] family and the companions did get on well with each other.
Hafidh Asqalanee wrote:
It was a habit of Imam Zuhri to perform tadlees and attribute the narrations to people like Abdur-Rahmaan bin Azhar, ibn K’ab, Abbaan, ibn Uthmaan, ibn Hakim, Ibn Us-saalimee, Abdullah bin ja’far, Ubaada bin saamid, raafi’, umm abdullah, abu hurairah, and abdullah bin Umar. Concerning Abdullah bin 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 bin zubair. But, 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.
(Tahdheeb-ut-tahdheeb, biography of Imam Zuhri)
Tadlees – What is it?
Hafidh Asqalani writes:
The literal meaning of the arabic word ,tadlees, is “hiding”. Technically, it means to hide a Hadith narrator. If a muhaddith did tadlees, he would use a narrator’s name but it would be a name by which he wasn’t commonly known. Thus, the identity of the weak narrator was hidden. The stronger narrators in the chain would be emphasized so that the attention of the hearer of the Hadith would be diverted.
(Sharh An-nukhbah, chap. on tadlees, by Hafidh Asqalani)
Imam Dhahabi and Hafidh Asqalani write:
Imam Zuhri narrated 1100 Hadith, of which about a half have a chain leading to the Prophet [May Allah bless him and grant Him peace]. He used to perform tadlees even though it was a small amount. Imam Zuhri’s maraseel Ahadith used to be weaker than other peoples (A tabi’i would claim a Hadith directly from the Prophet [May Allah bless him and grant Him peace] without mentioning a companion’s name)
(Tadhkarat-ul-hufaaz, Tahdheeb-ut-tahdheeb, biography of Imam Zuhri).
Imam Dhahabi writes that Imam Shubah waastee wites:
“I would rather fall from the skies and be broken to pieces, than to perform tadlees”
(Tadhkarat-ul-huffaz, biography of Imam Shubah waastee)
Hafidh Asqalani writes:
Yazeed bin zurayy was asked, “What is the legal ruling regarding tadleees?” To this, he replied “It is an absolute lie.”
(Tahdheeb-ut-tahdheeb, biography of Yazeed bin Zurayy)
Imam Dhahabe writes:
Sulaimaan bin harb said that Imam Jareer ‘azdee was asked about tadlees. The Imam said, “I reject it. A mudallis shows that which he has not heard.”(Tadhkarat-ul-huffaaz, biography of Imam Jareer bin haazin azdee)
Hafidh ibn Kathir writes:
Imam shaafi’ee rejects all the narrations of any muhaddith who did tadlees, but other scholars say that if a mudallis identified who he took narrations from and if that was a reliable source, that particular narration would be accepted.
(Ikhtisaar uloom-ul-Hadith, chap on tadlees, by Hafidh ibn Kathir)
Hafidh Asqalaanee writes:
If a mudallis uses the words “Qaala”, so-and-so said, or “’And”, from so-and-so, in a narration, the Hadith will be rejected. But, the mudallis uses a word implying that he directly heard the narration e.g.”sami’tu” - I heard, the mudallis would be lying. The rule concerning such people is that even if the mudallis was truthful, the Hadith would not be accepted.
(Sharh nukhbah, chap. Hadith mu’dal)
Idraaj and Imam Zuhri
Imam Zuhri used to do idraaj, so it was difficult for people to understand his narrated Hadith.
Hafidh Asqalaanee writes:
Idraaj literally means “Inserting something”. Its technical meaning is to insert one’s own words into the text of a narration. Sometimes the text could be added at the start or, at the end. To find the actual Hadith text from a mudrij was very difficult. Either the Hadith was analyzed be someone who had very deep knowledge, or the mudrij showed which words he inserted into the Hadith text. (Sharhan-nukhbah, chap. Hadith mudrij)
Imam Bukhari writes:
It was reported by Imam malik that the famous scholar of Hadith Rabee’a turrayy used to advise Imam Zuhri to show clearly in his narrations, which were his own words and which were those of the Prophet [May Allah bless him and grant Him peace]
(Taareekh-ul-kabeer, biography of Rabee’a Turrayy).
Muslim and Bukhari contain Ahadith in which Imam Zuhri has inserted his own words. Scholars of Hadith have refuted these words. An example is given below:
Imam Muslim and Imam Bukhari write:
When Hadrat abu bakr (Radiall hu anhu) became the khaleefah, hadrat Ali (Radiall hu anhu) did not give bayah (Pledge of allegiance) to him nor did the tribe of banu hashim. But, after six months when hadrat Faatima (Radiall hu anhu) passed away they all gave bayah to him.
(Bukhari, chap. on khaybar. Muslim chap. bab-ul-fayy)
Hafidh Asqalaanee writes:
Imam ibn habbaan, Imam bahiaqqee, and other scholars of Hadith say that this narration contains some of Imam Zuhri’s own words. Somebody said to Imam Zuhri, that when abu bakr (Radiall hu anhu) became the khaleefah, hadrat Ali (Radiall hu anhu) did not give bayah for six months. Imam Zuhri said, not only Ali, but the whole of the tribe of banu Haashim did not give bayah to abu bakr until hadrat faatimah (Radiall hu anhu) passed away. The fact is that Imam Zuhri’s words are wrong, and also that Hadrat Ali (Radiall hu anhu) gave bayah to Hadrat Abu bakr on the first day he was appointed khaleefah
(Fath-ul-baari, end of Chap. on Khaybar).
Hafidh Qastalani also writes the same as above.
Hafidh ibn Kathir writes that the narrations which say that Ali (Radiall hu anhu) gave bayah to Abu bakr (Radiall hu anhu) on the first day he was appointed khaleefah are more authentic than those which do not support this. The reason for this is that Ali (Radiall hu anhu) used to pray behind Abu Bakr (Radiall hu anhu) and stayed with him all the time
(Taareekh ibn Kathir, chap. yaum-us-saqeefah).
The references prove that Imam Zuhri used to perform tadlees and Idraaj. The scholars have pointed out that some of his narrations are not reliable.
Ijazah and Imam Zuhri
Ijazah literally means “giving permission”. Its technical meaning is for a muhaddith to give permission to his students to narrate his Hadith, or any book of Hadith which he has knowledge of
(Sharh-ul-nukhbah, by Hafidh Aasqalaanee, chap. Ijazah).
This was the correct way to give Ijaazah, but Imam Zuhri’s way to give Ijaazah was very strange.
Imam Dhahabi writes that Ubaidullah reported:
I saw that the students of Imam Zuhri used to bring books to the Imam and ask him for permission to narrate from it using the Imam’s name. The Imam used to allow them without knowing what was in those books. This was because neither the Imam used to read the Ahadith, nor did the students read the Hadith to him (Tadhkarat-ul-Huffaaz, biography of Imam Zuhri).
Shiekh Saalih Subhi writes:
Imam ibn Hazm said that if a scholar of Hadith gives permission to his students to narrate a book of Hadith using his name, and the Scholar has not read the narrations, nor has anyone read them to him then, this is a bid’ah and not permissible. Other scholars of Hadith have been more strict in this respect and have said that the scholars of Hadith who used to do this, in effect, gave permission to their students to attribute lies to them.
(Uloom-ul-Hadith, chap. on Ijaazah)
From the above, it is evident that the authenticity of Imam Zuhri’s narrations are in question. It could be the case that one of the students of the Imam used to narrate non-authentic Hadith and use the Imam’s name, as he had given him permission to do so without checking the Hadith.
Our Shaykh Shah Abul-Hasan zaid faarooqee writes:
Hafidh ibn-ul-qayyim writes in his book, Alaam-ul-muwakki’een Vol. 3 p85, that Imam Malik wrote a letter to his colleague Imam layth bin sa’ad, whose knowledge was greater than Imam Malik’s. When Imam lays replied to the letter, he wrote a few things about Imam Zuhri. He wrote:
There is no doubt that our teacher, Imam Zuhri was a great scholar, but we have to accept that some of Imam Zuhri’s verbal and written statements used to contradict another. When we used to ask him something, sometimes the written answer would be different from the answer he used to give us verbally. Even some of his written statements used to contradict one other. The Imam did not realize what he had said before and what he was writing at the time. These are the reasons, why I have left him (Sawaanee Hayaat Imam abu Haneefah, biography Imam Lays).
This statement highlights the fact that Imam Zuhri’s narrations are not necessarily authentic. For this reason, we cannot use a single narration from Imam Zuhri as being more authentic than the practice of the companions, the Taabi’een, the Tab’a taabi’een and of a great group of scholars. The raf’ul-yadain narration is only taken from Imam Zuhri. His students made the narration famous after this.
How the narration became Famous
Imam ibn ‘Abdul-barr writes:
Ibn Umar’s narration became famous from Imam Zuhri’s students. Eleven students took this narration from Imam Zuhri. They are: Imam Malik, az-Zubaidi, Ma’mar, Auzaa’ee, Muhammad bin Ishaaq, Sufiyaan bin Husain, Aqeel bin Khaalid, abu Hamzah, ibn ooyainah, yoonus, and yahya. Twenty six of Imam Malik’s students narrated this Hadith from him. They are: Yahya bin Yahya, ibn Bukayr, abu Mas’ab, Sa’eed, ibn Wahab, ibn-ul-Qaasim, ibn Sa’eed, ibn abi Awais, Abdurrahman, Juwairia bint Asmaa’, ibrahim, ibnur Mubaarik, Bishr, Uthmaan, Abdullah, Khaalid, Makee bin Ibrahim, ibn Hasan, ibn mas’ab, abdul malik, ibn naafi’, abu quraa, Musaa, matraf, qutaibah, and Imam Shafi’ee. After all these people narrated this Hadith and told their students this narration, so it became very famous.
(At-tamheed, chap. on Raf’ul-yadain)
From this, it can be concluded that this narration was not famous at the time of the Sahaabah and the taabi’een. When people try to find evidence to support raf’ul-yadain, they say that there are over a hundred Hadith supporting it. In reality, there is only one Hadith which has been transmitted by Imam Zuhri, and his students have transmitted it further. So many chains were produced after Imam Zuhri.
When Imam Auzaaee debated with Imam abu Hanifah concerning raf’ul-yadain, the only Hadith Auzaaee could give as evidence for it was the one from Imam Zuhri. This demonstrates that if there were any other Hadith to support raf’ul-yadain then Auzaaee would have used one of them as evidence. Also, Bukhari and Muslim only wrote Hadith with chains leading to Imam Zuhri. If there were any other Hadith, then they would have included them.
Imam Malik – Narration of raf’ul-yadain
Imam Malik had the most knowledge of Imam Zuhri’s narrations. Let us see what his opinion about this was.
Imam Ibnul-Qasim, who was Imam Malik’s student, writes that Imam Malik says that apart from the begining of the prayer, I am unaware of performing raf’ul-yadain at any other time. I believe that the practice of raf’ul-yadain during the prayer is weak
(al-maduunah, Baab raf’ul-yadain).
Imam Malik’s saying that he was unaware of performing raf’ul-yadain does not mean that he was unaware of the Hadith. This was because he himself heard it along with ten of his colleagues and transmitted it to twenty-six of his students. The real meaning of his saying is that he was unaware of the practice of it. This was because neither Imam Zuhri, nor any of his students did raf’ul-yadain. Neither did people in Maienah do it nor the people coming for Hajj from all over the world do it. Another point to raise is that Imam Malik who is a main narrator of this Hadith did not practice raf’ul-yadain himself. The practice of raf’ul-yadain was very uncommon in Imam Malik’s time.
How can we use this narration as evidence for raf’ul-yadain when the scholars who narrated it did not act upon it, and when the two main narrators have doubts in them? (Ibn Jurayj and Imam Zuhri)
The second evidence of people who peforming raf-ul-yadain is that Imam Bukhari and Imam Muslim write, Abu Qalaaba and Nasr-bin-Asim, say that they saw Malik bin Huwairis performing raf-ul-yadain before ruku and after ruku in Salaah and he reported that the Prophet [May Allah bless him and grant Him peace] used to do this as well.
(Bukari and Muslim, baab raf-ul-yadain)
The people who perform raf-ul yadain give this as their evidence and say that it is a sunnah-muakkadah and that non performance of it means that the prayer is not accepted properly.
We answer this by saying that this narration cannot prove that raf-ul-yadain is sunnah-muakkadah and also you cannot prove from this narration that the Prophet [May Allah bless him and grant Him peace] used to perform Raf-ul-yadain all the time. Malik bin Huwairis’ narration goes against his other narration.
Imam Nasaa’ee writes that Malik bin Huwairis reported that the Prophet [May Allah bless him and grant Him peace] used to perform Raf-ul-yadain before and after the ruku and in the middle of the two sajdahs.
(Nasaa’ee baab Raf-ul-yadain)
From Malik bin Huwairis’ narration, there is also proof of performing raf-ul yadain between sujuud, but the people who perform raf- ul-yadain only do it before and after the ruku and not in the middle of the sajdahs. Their argument is that this action has been abrogated. This, inspite of the fact, that Malik bin Huwairis’ narration does not confirm this.
Secondly, Malik bin Huwairis was only in Madinah for a few weeks and did not stay with the Prophet [May Allah bless him and grant Him peace] at times, so he did not know the last actions of the Prophet [May Allah bless him and grant him peace]. This suggests that he did not know whether the Prophet [May Allah bless him and grant him peace] performed raf-ul-yadain or not. On the other hand, Abdullah bin Ma’sood saw the Prophet’s [May Allah bless him and grant Him peace] last actions concerning raf-ul-yadain. He saw the Prophet [May Allah bless him and grant Him peace] perform the prayer without raful-yadain. Abdullah bin Ma’sood’s narration is more reliable than Malik bin Huwairis’ as ibn Ma'sood stayed with the Prophet [May Allah bless him and grant Him peace] all the time.
Proof that Malik bin Huwairis stayed in Madinah for only a few weeks
Imam Bukhari and Imam Muslim write that Malik bin Huwairis came to Madinah with some other people and stayed in Madinah for 10 nights and then they really wanted to go home. So, when the Prophet [May Allah bless him and grant Him peace] found this out, he gave them permission to leave for Basra, where Malik was from.
(Bukhari Muslim, Baab-ul-adhaan)
From this narration there is proof that Malik bin Huwairis was only in madeenah for a short time so, he could not have known the last actions of the Prophet [May Allah bless him and grant Him peace] concerning raf-ul-yadain. Malik bin Huwairis’ narration about raf-ul-yadain does not prove that the Prophet [May Allah bless him and grant Him peace] performed raf-ul-yadain all the time; it only proves that malik bin huwairis saw him [May Allah bless him and grant Him peace] perform Raf-ul-yadain in that period. This also does not prove that it is a sunnah muakkadah. If someone tries to prove from this narration that it is sunnah muakkadah to perform Raf-ul-yadain then people could also say that it is sunnah muakkadah to pick a child up during Salaah!
Imam Bukharai writes that the Prophet [May Allah bless him and grant Him peace] while praying Salaah picked up his grand-daughter Amama and put her down when he went to sujood.
(Bukari baab-us-Salaah)
No one can say from this narration that it is a sunnaah to pick up a child while praying, so how can some say that because Malik bin huwairis saw the Prophet [May Allah bless him and grant Him peace] perfomed Raf’ul-yadain in Salaah, and it is sunnah muakkadah.
There are four main narrators of the narration supporting raf’ul-yadain. They are, Abu Qalaabah, khaalid-al-hazza, Nasr bin Aasim, and Qatadaa. Of course, we believe that they had full knowledge of Hadith but they were human and had some weaknesses.
Imam dhahabi and Hafidh Asqalani write:
Abu Qalaabah’s full name was Abdullah bin Zaid, he used to live in the city of Basra. He was a great and knowledgeable man. He was against Ali (Radiall hu anhu), he had no regards Ali (Radiall hu anhu) and used to narrate Hadith from people whom he had never met before. For example: Abdullah bin Umar, Abdullah bin Abbaas, Ai’sha, and abu Hurairah. When he related Ahadith, it seemed as if he had heard the Hadith directly from the companions of the Prophet [May Allah bless him and grant Him peace], but in reality heard them from other people.
(Meezaan-ul-I’tidaal, tahdheeb-ut-tahdheeb, taqreeb, biography of Abu-Qalaabah)
Khalid bin Hazzah
Imam Dhahabi and Hafidh Asqalani write:
Imam ibn sa’ad khalid, was not an authentic Imam. Abu khatam said that khalid’s narrated Hadith cannot be used as evidence. When khalid came to Syria, he told Hadith to the people but the scholars rejected his narrations. he had also lost his memory. But still, Ibn mu’een and nisaa’ee praised him.
(Tahdheeb-ut-tahdheeb, meezaan-ul-I’tidaal, Muqaddamah Fath-ul-baari, biography of khalid bin Hazza).
Abu Qalabah’s other student Ayyoob also narrated this Hadith, but he never mentions raf-ul-yadain. This Hadith is also found in Sahih Bukhari. The scholars of Hadith agree that Ayyoob was more knowledgeable than khalid.
Nasr bin Aasim
Hafidh Asqalani writes:
Imam Da’ood said that he was from amongst a misled sect, but others said that he repented from his wrong beliefs.
(Tahdheeb-ut-tahdheeb, biography of Nasr bin Aasim)
Qatadah
Imam Dhahabi and Hafidh Asqalani write:
Qatadah was a great scholar and a mufassir. He was very intelligent, and many scholars praised him. He narrated Hadith of such people whom he had never heard, met, nor seen. He saw only one companion of the Prophet, Malik bin Anas, but he attributed narrations from many other people despite this.
He had evil beliefs about Islam; he openly declared his sinful beliefs. Despite the fact that Qatadah held wrong beliefs, the scholars still took narrations of Hadith from him (May Allah forgive him)
(Meezaan-ul-I’tidaal, Tahdheeb-ut-tahdheeb, tadhkarat-ul-huffaad and biography of Qatadah basri).
From all the above references, it cannot be proved that the Prophet [May Allah bless him and grant Him peace] did raf’ul-yadain all the time. Also, Malik bin Huwairis did not stay with the Prophet [May Allah bless him and grant Him peace] during the last period of the Prophet’s [May Allah bless him and grant Him peace] life. The four main narrators of this Hadith have been criticized by the scholars of Ahadith.
This Hadith does not stand at the same level as Abdullah bin Ma’sood’s Hadith.
The third evidence used to support raf’ul-yadain
Qadhi Shawkani writes that the Prophet [May Allah bless him and grant Him peace], when performing his last Salaah, performed raf’ul-yadain.
(nayl ul-awutar, chapter On raf’ul-yadain)
The people who perform raf’ul-yadain say that the above narration proves that raf’ul-yadain was not abrogated. In response, to this we say that this Hadith is not authentic. This is the reason why it was not written in Sahih Bukhari, or Muslim, even Imam Bayhaqqi did not include it in his book of sunan. All the narrators of this Hadith are weak.
Examining the narrators of the Hadith
Abdur-Rahman Harwi
Imam Dhahabi writes that Harwi used to fabricate Hadith and telling them to people.
(meezaan-ul-I’tidaal, biography of Abdur-Rahman Harwi)
Harwi used to fabricate all his narrations of Hadith, now, how could we accept a Hadith that has been totally fabricated?
lAnother narrator of this narration is Usama-bin-Muhammad Ansari, the student of Musaa bin Uqbah.
Imam Dhahabi writes:
Imam Abu Khatim said that Usama was not strong in the knowledge of Hadith. Imam Yahyaa bin Mo’een said that he fabricated Hadith and attributed them to the great scholars of Hadith. He was a liar. Imam Dar-qutni said that he was not reliable and that is why the scholars did not take any narrations of Hadith from him. Imam Ibn Addi said that all his narrated Hadith are not safe. He narrates one Hadith that says that you should make dua to Allah Almighty when you see a beautiful face, and He will accept it.
(Meezan-ul-itidaal, biography of Usama-bin-muhammad Ansari)
Qadi Shawkani writes that Usama-bin-Ansari was a liar and he fabricated Hadith.
(Al-majmoo’at-ul-Ahadith, Chapter on Sadaqag pg.67 by Qadi Shawkani)
Surprise
It is strange that Qadi Shawkani wrote in his book, that Usama bin Muhammad was a liar, but despite this took his narration as evidence in his other book.
The other surprising thing is that Qadi shawkaani always discusses the narrators of the Hadith, but with this Hadith, he does not mention or discuss anything about them. It seems as if he is totally unaware of them.
We are also surprised concerning those people who present this Hadith as evidence of their practice of radf’-ul-yadain. They are proud and say that they are following the sunnah of rasoolullah [May Allah bless him and grant Him peace].
Performing Salaah without Raf’ul-yadain – Proof from Hadith
Imam Muslim writes:
Once we were performing Salaah and the Prophet [May Allah bless him and grant Him peace] came to us and asked us: “Why are you doing raf’ul-yadain as a stubborn horse waving its tail?” He also told us: “Perform your Salaah with peace.”
(Muslim, chapter Sukoon fisSalaah)
The above Hadith proves that one must not perform Raf’ul yadain in the middle of one’s salaah.
Imam Muslim writes in another narration after the above one that:
Jaabir bin Samrah reported:
At the end of the salaah, we used to wave our hands left and right when saying Salaam, the Prophet [May Allah bless him and grant Him peace] told us not to wave our hands but only to say the Salaam.
The above narrations prove that the Prophet [May Allah bless him and grant Him peace] stopped raf’ul-yadain as well as waving the hands during the Prayer.
Imam Humaidi, who was the teacher of Imam Bukhari and Muslim writes:
Abdullah bin Umar said:
The Prophet [May Allah bless him and grant Him peace] only perform raf’ul-yadain at the beginning of Salaah, not before or after doing ruku’.
(Musnad Humaidi, Volume 1 pg. 177, Printed Maktabah Salafiyyah, Madeenat-ul-munawwarah)
Imam Ibn Abee Shaibah and Imam Abdur-Rakaq writes:
Ali (Radiall hu anhu) reported:
The Prophet [May Allah bless him and grant Him peace] performed raf’ul-yadain at the beginning of Salaah.
Abdullah bin Mas’ood and Brabin Azib reported:
We saw the Prophet [May Allah bless him and grant Him peace] only performing Raf’ul yadain at the beginning of the Salaah.
Aswad, Imam Shabi, Ibrahim Nakhee and Ali and Ibn Mas’ood’s student (Radialla hu anhu) only performed raf’ul-yadain at the beginning of Salaah.
(Musnad Ibn Abi Shaibah and Musnad Abdur-Razaq, chapter on raf’ul-yadain)
Imam Ibn-ul-Qasim writes:
Imam Malik said that Imam Zuhri told him that he heard from Salim, who said that his Father (Abdullah bin Umar) reported, that the Prophet [May Allah bless him and grant Him peace] only performed raf’ul yadain at the beginning of the Salaah and not in any other part of it.
This narration also proves that Imam Zuhri narrated a hadith stating that the practice of raf’ul yadain was only performed at the beginning of the Salaah.
Imam Malik also said that he has no knowledge of doing raf’ul-yadain in any other part of the Salaah apart from the beginning.
(Al madoonah-chapter on raf’ul-yadain)
Imam Malik also said:
To do raf’ul yadain is weak except at the beginning.
[Al Madoona chap Raf ul yadain]
How can Imam Malik say that he had no knowledge of someone who practices raf’ul-yadain, even when he himself heard a Hadith supporting it from Imam Zuhri?
The answer to this is, as mentioned earlier, that Imam Malik knew the Hadith of raf’ul-yadain but he never saw anyone in Makkah or Madinah who practiced it. The reason for this is that the practice of raf’ul-yadain was abrogated.
Imam Tirmidhi writes:
Abdullah bin mas’ood said that he would perform the Salaah the way that the Prophet [May Allah bless him and grant Him peace] did. When he performed the Salaah, he only did raf’ul yadain at the beginning of the Salaah.
Many companions of the Prophet [May Allah bless him and grant Him peace], their students (Tabe’een), Sufyan, the Scholars of Koofah and many other Scholars followed this Hadith.
(Tirmidhi, baab-raf’ul-yadain)
Even other scholars wrote this Hadith in their books for example, Imam Aboo Da’ood, Ibn Abi shaibah, Imam Abdur-Razaq, Imam abu ya’ala and many others.
Imam Tirmidhi wrote in his narration:
The companions of the Prophet [May Allah bless him and grant Him peace], Tabi’een and scholars of Kufa were performing salaah without Raf’ul yadain.
Who were the Scholars of Kufah?
Imam Ibn Sa’ad, Hafidh ibn ul-Qayyam, Hafidhh ibn Taymiyyah write:
Umar (Radiall hu anhu) gave an order to build the city of Kufa, when the city was built, people from various Islamic areas came to live in the city. Many companions of the Prophet [May Allah bless him and grant Him peace] moved to Kufa and started to live there. Umar (Radiall hu anhu) sent Abdullah bin Mas’ood and Ammar bin Yasar to teach the people in Kufa.
After 16 or 17 years, when Ali (Radiall hu anhu) became the Khalifah, he transferred the capital from Madinah to Kufa. A large number of companions moved to Kufa. They taught people about Islam. Kufa this became the center point for Islamic Scholars.
(Tabaqat, Ibn Sa’ad, minhaajussunnah a’laamul-mu’wakkieen, chapter on Kufa)
Kufa was the central point of Islamic Knowledge, which is why so many Scholars of Hadith travelled to it repeatedly to gain knowledge.
Hafidh Asqalani writes:
Imam Bukhari travelled to various cities to gain knowledge of Hadith. He went to the city of Jazeerah twice, Basrah four times, and stayed in Hijaz (Makkah and Madinah) for six years. Imam Bukhari said himself that he could not account for how many times he went to Kufa and Baghdad to learn knowledge of Hadith.
(Muqaddamah FathulBaari, biography of Imam Bukhari)
Imam Tirmidhi’s narrations prove that no one practiced raf’ul yadain in the city of Kufah which became the center point of Islamic knowledge and thought. Imam Malik’s narration proves that no one was practicing raf’ul-yadain in Makkah or Madinah, as this practice had been abrogated.
The debate between Imam Auzaaee and Imam Abu Haneefah
These two Imams debated the matter of raf’ul-yadain once and it is described by Sufyaan bin Uyayna.
Once Imam Abu Hanifah and Imam Auzaaee met in a market in Makkah.
Imam Auzaaee asked Imam Abu Hanifah why he did not practice raf’ul-yadain during the Salaah.
Abu Hanifahh: There is no authentic Hadith about practicing raf’ul-yadain.
Auzaaee: Why isn’t there an authentic Hadith? Here is one, Imam Zuhri told me, who was told by Salim, who was told by Ibn Umar (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] practiced raf’ul-yadain before and after the ruku’.
Abu Hanifah: Hamad told me, who was told by Ibrahim, who was told by Ikrama, who was told by Aswad who was told by Abdullah binMas’ood (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] only practiced raf’ul-yadain at the beginning of performing his Salaah and not afterwards.
Auzaaee:The narration that I have presented to you has a shorter chain and your Hadith has a longer chain, for this reason, my Hadith is more Reliable than your’s.
Abu Hanifahh: It does not matter if the chain of the Hadith is long or short, the Priority of the Hadith depends on the narrators of the Hadith and How much knowledge of Hadith they had. The narrators of the Hadith, which I have presented, possess more expertise in the knowledge of Hadith. For example, Hamad is more knowledgeable than Imam Zuhri. Ibraaheem is more knowledgeable than Salim. Ikrama is a great scholar and Ibn Mas’ood is unique.
Imam Auzaaee then became silent.
(Musnad Imam Abu Hanifah, Chapter on Raf’ul-yadain)
This debate shows that Imam Auzaaee had no other evidence. If he had then, he would have presented it to defend his case in support of Raf’ul-yadain. Imam Abu Haneefah replied so beautifully that Imam Auzaaee was forced to become silent.
“Raf’ul’yadain” simply means to raise the hands during prayer. When people begin their Salaah, they raise their hands to signify that they have left all things and submitted themselves towards Allah alone. This also signifies the individuals’ testimony of Allah’s Unity. The Hanafis, [as members of the Ahl as Sunna wa’al Jamma] believe that this act (raising hands to the level of the ears) should only be undertaken at the start of the prayer and not during it.
There are those who hold the opinion that the Raf’ul-yadain should also be done before and after the ruku’, they hold their position because of the following reasons:
1) The Prophet [May Allah bless Him and grant Him peace] used to do this.
1) This was the practice of the Khulafa:- Rashidun and the ‘Ashar-ul-mubasharah [The ten companions of the Prophet (May Allah bless him and grant him peace) who were given news of Jannah on this earth during their lives]. Altogether, there are proofs from twenty companions.
3) The narrations of raf’ul-yadain are mutawaatir [Hadith which has been narrated by many authentic narrators during the period of the companions, their students, and the students of the Tabi’een]
4) Raf’ul-yadain is a pillar of Salaah and leaving it makes the Salaah invalid.
However, the position of the Hanafi madhab is that towards the end of our beloved Prophet’s [May Allah bless Him and grant Him peace] life the practice of raf’ ul yadain had been abrogated, and that the Messenger of Allah [May Allah bless Him and grant Him peace], during his last prayers on this earthly life only performed raf’ ul yadain at the beginning of his Salaah. However, there were still some Sahaba who unknowingly continued the practice of raf’ ul yadain, without realizing that it had indeed been abrogated and obsolete. It was for this reason that at times, those who knew of its abrogation, began to ask to those who continued its practice for their reason for doing so.
Regarding the claim that twenty companions, including Ashar-ul-mubasharah and the khulafaa-ur-Rashideen performed raf’ul-yadain - This incidentally, proves that the majority of the companions didn’t practice raf’ul-yadain. Secondly, if this claim is true then why isn’t this recorded in Bukhari and Muslim, or in any other famous book of sunah? If the support for twenty companions practicing raf’ul-yadain is not found in any Ahadith boo then, how can this claim be true?
The claim that the Hadith regarding raf’ul-yadain is mutawatir is also not true. This is because Imam Muslim and Imam Bukhari have only narrated the action of raf’ul yadain from two companions – Abdullah bin Umar (Radiall hu anhu), and Malik bin Huwairis. Imam Zuhri narrated the Hadith from Saalim and Saalim narrated from Abdullah bin Umar. Abu Qalaabah and Nasr narrated from Malik bin Huwairis, and from them, Khalid and Qatadah narrated.
In anyone of these chains there is only one narrator at a time, in the other there were two at a time. How can this be called mutawatir? The above narrators’ position and the narrations which go against the above narrations will be discussed later, Insha’Allah.
Regarding the claim that omitting raf’ul-yadain invalidates Salaah, nobody from among the companions or even the Prophet [May Allah bless Him and grant Him peace] himself said that omitting raf’ul-yadain invalidates Salaah. The evidence for raf’ul-yadain being a pillar of Salaah is not even found in the books, which contain collections of fabricated Hadith. It is another matter if someone decides to introduce fabricated Hadith!
Analysis of those narrations which prove raf’ul- yadain
Ibn Jurayj narrated from Zuhri who narrated from Saalim who narrated from Abdullah bin Umar [Radi allah hu anhu] that ibn Umar [Radi allah hu anhu] said:
I saw that Prophet [May Allah bless Him and grant Him peace] offering Salaah; he raised his hands up to his shoulders, at the beginning of Salaah and also before and after the ruku’, but not between the two prostrations.
[Muslim & Bukhari, Chapter Raf’ul-yadain]
Those who follow the Hanafi madhab believe that this Hadith only proves that the Prophet [May Allah bless Him and grant Him peace] performed raf’ul-yadain during his lifetime, but it does not prove that he [May Allah bless Him and grant Him peace] performed it in his last prayers. Also it does not prove that raf’ul-yadain is an emphasized Sunna. One example is given below:
Imams Bukhari & Muslim record that when hadrat Aa’isha (Radiall hu anhaa) was in her menistration, the Prophet (May Allah bless him and grant him peace) used to place his head in her lap and recite the Qur’an.
(Muslim & Bukhari, bab-ul-Haid)
From this Hadith we cannot conclude that reciting the Qur’an in the lap of one’s menstruating wife is an emphasized sunnah. In the same way, the naration from ibn Umar does not prove that raf’ul-yadain is an emphasized sunnah. Also ibn Umar’s narration seems to go against some of his other narrations.
Imam Dhabee writes that ibn Umar said that he swore by Allah that raf’ul-yadain is bidah and that he had never seen the Prophet (May Allah bless him and grant him peace) practicing it.
(Meezan-ul-I’tidaal, biography of Bishr bin Harab, by Imam dhahabi)
Ibn Umar in another place said that the Prophet (May Allah bless him and grant him peace) said raf’ul-yadain is only done in seven places: once to start Salaah and six times during hajj.
(kanz-ul-ammaal, volume 7, p35)
The teacher of Imam Bukhari and Muslim, Imam Humaidi, writes that the Prophet (May Allah bless him and grant him peace) used to only practice raf’ul-yadain at the start of the prayer.
(Musnad Humaidi, volume 1, p177)
From the above narrations ibn Umar’s narration of raf’ul-yadain goes against his own narrations based on a direct commandment from the Prophet (May Allah bless Him and Grant Him peace) This also goes against Maalik bin Huwaris’ narration.
Imam Nasaa’ee writes that Malik bin Huwairis reported that the Prophet (May Allah bless him and grant him peace) used to perform raf’ul-yadain before and after the ruku’, and also between the two sajdahs.
(Nisaa’ee Baab raf’ul-yadain)
Examination of Above Narrations
(1) Imam Bukhari’s above narration is against Imam Nasa’ees narration
(1) Imam Abu Dawood said this narration is not Marfu to the Prophet [May Allah bless Him and grant Him peace], but is in fact the action of Abdullah bin Umar [May Allah be pleased with Him]
[Sunan e Abu Dawood chapter Salaah]
(3) In Ibn Umar’s above narrations it proves that the Prophet [May Allah bless Him and grant Him peace] did Raf ul Yadain 9 or 10 times in Salaah.
[Bukhari chapter Salaah]
(4) Imam Malik writes about the above narration by Ibn Umar that the Prophet use to do Raf’ul Yadain 5 times in Salaah. He also said that this is the action of Ibn Umar [May Allah be pleased with Him] not the action of the Prophet [May Allah be pleased with Him].
[Muatta Imam Malik chapter Salaah]
We can see that when this narration was narrated in Madina it was narrated to be 5 Raf ul Yadian in Salaah. When it reached Bukharaa it changed from 5 Raf ul Yadian to 9 or 10 Raf’ul Yadain in Salaah.
Let’s first examine the narrators of ibn Umar’s Hadith -Abdul Malik bin Jurayj and Imam Zuhri.
Abdul malik bin jurayj
Imam Dhabi and Imam Asqalani write:
Ibn Jurayj did not take narrations directly from people but he would attribute the narrations to them in such a way as to convince people that he actually heard the narrations from those people directly. The scholars of Hadith have called this process ‘tadlees’. Imam Ahmad said that ibn Jurayj has narrated some Ahadith, which were fabricated. Also ibn Jurayj is said to have done Mut’ah (a marriage contract for a limited period) with 90 women in Makkah mukarramah, (This was after it was made Haraam for Muslims) Kharasaanee said that his narrations were weak. Also he never heard a narration from Imam Zuhri but only asked his permission if he could use his name in narrations.
(Tahdheeb-ut-tahdheeb, Meezaan-ul-I’tidaal, Tadhkarat-ul-Huffaz, biography of Abdul Malik ibn jurayj)
The main narrator of the above narration is Imam Zuhri, also the narration is almost completely based on his narration. Before Imam Zuhri, the chain of narration of this Hadith was Umar bin abdul Azeez, then saalim, then Imam Zuhri. After Imam Zuhri, his students made it more famous.
Imam Zuhri
Imam Dhabee writes that Imam Zuhri’s full name was Muhammad bin Muslim bin Abdullah, bin Shuhaab, az-zuhree. But, he is famous as ibn Shuhaab-uz-zuhree. He was born in the 50th year of Hijrah in Madinah. He saw only a few companions of the Prophet [May Allah bless him and grant Him peace]. He was such a great a scholar that many scholars of his time used to praise him, even Abdullah bin Umar (Radiall hu anhu).
(Tadhkarat-ul-huffaz, Tahdheeb-ut-tahdheeb, biography of Imam Zuhri)
Apology
We feel sad to highlight weaknesses in Imam Zuhri but we have below, only just quoted what other scholars of Hadith have said about him. We also respect Imam Zuhri greatly as a muhaddith, but he was a man like us and had weaknesses.
Another fact is that Imam Zuhri has narrated Hadith (which have been collected by Muslim and Bukhari) which show that the family of the Prophet [May Allah bless him and grant Him peace] and the companions did not get on well with each other
(Sahih Muslim and Sahih Bukhari, bab-ul-fayy)
The fact is that the Prophet’s [May Allah bless him and grant Him peace] family and the companions did get on well with each other.
Hafidh Asqalanee wrote:
It was a habit of Imam Zuhri to perform tadlees and attribute the narrations to people like Abdur-Rahmaan bin Azhar, ibn K’ab, Abbaan, ibn Uthmaan, ibn Hakim, Ibn Us-saalimee, Abdullah bin ja’far, Ubaada bin saamid, raafi’, umm abdullah, abu hurairah, and abdullah bin Umar. Concerning Abdullah bin 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 bin zubair. But, 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.
(Tahdheeb-ut-tahdheeb, biography of Imam Zuhri)
Tadlees – What is it?
Hafidh Asqalani writes:
The literal meaning of the arabic word ,tadlees, is “hiding”. Technically, it means to hide a Hadith narrator. If a muhaddith did tadlees, he would use a narrator’s name but it would be a name by which he wasn’t commonly known. Thus, the identity of the weak narrator was hidden. The stronger narrators in the chain would be emphasized so that the attention of the hearer of the Hadith would be diverted.
(Sharh An-nukhbah, chap. on tadlees, by Hafidh Asqalani)
Imam Dhahabi and Hafidh Asqalani write:
Imam Zuhri narrated 1100 Hadith, of which about a half have a chain leading to the Prophet [May Allah bless him and grant Him peace]. He used to perform tadlees even though it was a small amount. Imam Zuhri’s maraseel Ahadith used to be weaker than other peoples (A tabi’i would claim a Hadith directly from the Prophet [May Allah bless him and grant Him peace] without mentioning a companion’s name)
(Tadhkarat-ul-hufaaz, Tahdheeb-ut-tahdheeb, biography of Imam Zuhri).
Imam Dhahabi writes that Imam Shubah waastee wites:
“I would rather fall from the skies and be broken to pieces, than to perform tadlees”
(Tadhkarat-ul-huffaz, biography of Imam Shubah waastee)
Hafidh Asqalani writes:
Yazeed bin zurayy was asked, “What is the legal ruling regarding tadleees?” To this, he replied “It is an absolute lie.”
(Tahdheeb-ut-tahdheeb, biography of Yazeed bin Zurayy)
Imam Dhahabe writes:
Sulaimaan bin harb said that Imam Jareer ‘azdee was asked about tadlees. The Imam said, “I reject it. A mudallis shows that which he has not heard.”(Tadhkarat-ul-huffaaz, biography of Imam Jareer bin haazin azdee)
Hafidh ibn Kathir writes:
Imam shaafi’ee rejects all the narrations of any muhaddith who did tadlees, but other scholars say that if a mudallis identified who he took narrations from and if that was a reliable source, that particular narration would be accepted.
(Ikhtisaar uloom-ul-Hadith, chap on tadlees, by Hafidh ibn Kathir)
Hafidh Asqalaanee writes:
If a mudallis uses the words “Qaala”, so-and-so said, or “’And”, from so-and-so, in a narration, the Hadith will be rejected. But, the mudallis uses a word implying that he directly heard the narration e.g.”sami’tu” - I heard, the mudallis would be lying. The rule concerning such people is that even if the mudallis was truthful, the Hadith would not be accepted.
(Sharh nukhbah, chap. Hadith mu’dal)
Idraaj and Imam Zuhri
Imam Zuhri used to do idraaj, so it was difficult for people to understand his narrated Hadith.
Hafidh Asqalaanee writes:
Idraaj literally means “Inserting something”. Its technical meaning is to insert one’s own words into the text of a narration. Sometimes the text could be added at the start or, at the end. To find the actual Hadith text from a mudrij was very difficult. Either the Hadith was analyzed be someone who had very deep knowledge, or the mudrij showed which words he inserted into the Hadith text. (Sharhan-nukhbah, chap. Hadith mudrij)
Imam Bukhari writes:
It was reported by Imam malik that the famous scholar of Hadith Rabee’a turrayy used to advise Imam Zuhri to show clearly in his narrations, which were his own words and which were those of the Prophet [May Allah bless him and grant Him peace]
(Taareekh-ul-kabeer, biography of Rabee’a Turrayy).
Muslim and Bukhari contain Ahadith in which Imam Zuhri has inserted his own words. Scholars of Hadith have refuted these words. An example is given below:
Imam Muslim and Imam Bukhari write:
When Hadrat abu bakr (Radiall hu anhu) became the khaleefah, hadrat Ali (Radiall hu anhu) did not give bayah (Pledge of allegiance) to him nor did the tribe of banu hashim. But, after six months when hadrat Faatima (Radiall hu anhu) passed away they all gave bayah to him.
(Bukhari, chap. on khaybar. Muslim chap. bab-ul-fayy)
Hafidh Asqalaanee writes:
Imam ibn habbaan, Imam bahiaqqee, and other scholars of Hadith say that this narration contains some of Imam Zuhri’s own words. Somebody said to Imam Zuhri, that when abu bakr (Radiall hu anhu) became the khaleefah, hadrat Ali (Radiall hu anhu) did not give bayah for six months. Imam Zuhri said, not only Ali, but the whole of the tribe of banu Haashim did not give bayah to abu bakr until hadrat faatimah (Radiall hu anhu) passed away. The fact is that Imam Zuhri’s words are wrong, and also that Hadrat Ali (Radiall hu anhu) gave bayah to Hadrat Abu bakr on the first day he was appointed khaleefah
(Fath-ul-baari, end of Chap. on Khaybar).
Hafidh Qastalani also writes the same as above.
Hafidh ibn Kathir writes that the narrations which say that Ali (Radiall hu anhu) gave bayah to Abu bakr (Radiall hu anhu) on the first day he was appointed khaleefah are more authentic than those which do not support this. The reason for this is that Ali (Radiall hu anhu) used to pray behind Abu Bakr (Radiall hu anhu) and stayed with him all the time
(Taareekh ibn Kathir, chap. yaum-us-saqeefah).
The references prove that Imam Zuhri used to perform tadlees and Idraaj. The scholars have pointed out that some of his narrations are not reliable.
Ijazah and Imam Zuhri
Ijazah literally means “giving permission”. Its technical meaning is for a muhaddith to give permission to his students to narrate his Hadith, or any book of Hadith which he has knowledge of
(Sharh-ul-nukhbah, by Hafidh Aasqalaanee, chap. Ijazah).
This was the correct way to give Ijaazah, but Imam Zuhri’s way to give Ijaazah was very strange.
Imam Dhahabi writes that Ubaidullah reported:
I saw that the students of Imam Zuhri used to bring books to the Imam and ask him for permission to narrate from it using the Imam’s name. The Imam used to allow them without knowing what was in those books. This was because neither the Imam used to read the Ahadith, nor did the students read the Hadith to him (Tadhkarat-ul-Huffaaz, biography of Imam Zuhri).
Shiekh Saalih Subhi writes:
Imam ibn Hazm said that if a scholar of Hadith gives permission to his students to narrate a book of Hadith using his name, and the Scholar has not read the narrations, nor has anyone read them to him then, this is a bid’ah and not permissible. Other scholars of Hadith have been more strict in this respect and have said that the scholars of Hadith who used to do this, in effect, gave permission to their students to attribute lies to them.
(Uloom-ul-Hadith, chap. on Ijaazah)
From the above, it is evident that the authenticity of Imam Zuhri’s narrations are in question. It could be the case that one of the students of the Imam used to narrate non-authentic Hadith and use the Imam’s name, as he had given him permission to do so without checking the Hadith.
Our Shaykh Shah Abul-Hasan zaid faarooqee writes:
Hafidh ibn-ul-qayyim writes in his book, Alaam-ul-muwakki’een Vol. 3 p85, that Imam Malik wrote a letter to his colleague Imam layth bin sa’ad, whose knowledge was greater than Imam Malik’s. When Imam lays replied to the letter, he wrote a few things about Imam Zuhri. He wrote:
There is no doubt that our teacher, Imam Zuhri was a great scholar, but we have to accept that some of Imam Zuhri’s verbal and written statements used to contradict another. When we used to ask him something, sometimes the written answer would be different from the answer he used to give us verbally. Even some of his written statements used to contradict one other. The Imam did not realize what he had said before and what he was writing at the time. These are the reasons, why I have left him (Sawaanee Hayaat Imam abu Haneefah, biography Imam Lays).
This statement highlights the fact that Imam Zuhri’s narrations are not necessarily authentic. For this reason, we cannot use a single narration from Imam Zuhri as being more authentic than the practice of the companions, the Taabi’een, the Tab’a taabi’een and of a great group of scholars. The raf’ul-yadain narration is only taken from Imam Zuhri. His students made the narration famous after this.
How the narration became Famous
Imam ibn ‘Abdul-barr writes:
Ibn Umar’s narration became famous from Imam Zuhri’s students. Eleven students took this narration from Imam Zuhri. They are: Imam Malik, az-Zubaidi, Ma’mar, Auzaa’ee, Muhammad bin Ishaaq, Sufiyaan bin Husain, Aqeel bin Khaalid, abu Hamzah, ibn ooyainah, yoonus, and yahya. Twenty six of Imam Malik’s students narrated this Hadith from him. They are: Yahya bin Yahya, ibn Bukayr, abu Mas’ab, Sa’eed, ibn Wahab, ibn-ul-Qaasim, ibn Sa’eed, ibn abi Awais, Abdurrahman, Juwairia bint Asmaa’, ibrahim, ibnur Mubaarik, Bishr, Uthmaan, Abdullah, Khaalid, Makee bin Ibrahim, ibn Hasan, ibn mas’ab, abdul malik, ibn naafi’, abu quraa, Musaa, matraf, qutaibah, and Imam Shafi’ee. After all these people narrated this Hadith and told their students this narration, so it became very famous.
(At-tamheed, chap. on Raf’ul-yadain)
From this, it can be concluded that this narration was not famous at the time of the Sahaabah and the taabi’een. When people try to find evidence to support raf’ul-yadain, they say that there are over a hundred Hadith supporting it. In reality, there is only one Hadith which has been transmitted by Imam Zuhri, and his students have transmitted it further. So many chains were produced after Imam Zuhri.
When Imam Auzaaee debated with Imam abu Hanifah concerning raf’ul-yadain, the only Hadith Auzaaee could give as evidence for it was the one from Imam Zuhri. This demonstrates that if there were any other Hadith to support raf’ul-yadain then Auzaaee would have used one of them as evidence. Also, Bukhari and Muslim only wrote Hadith with chains leading to Imam Zuhri. If there were any other Hadith, then they would have included them.
Imam Malik – Narration of raf’ul-yadain
Imam Malik had the most knowledge of Imam Zuhri’s narrations. Let us see what his opinion about this was.
Imam Ibnul-Qasim, who was Imam Malik’s student, writes that Imam Malik says that apart from the begining of the prayer, I am unaware of performing raf’ul-yadain at any other time. I believe that the practice of raf’ul-yadain during the prayer is weak
(al-maduunah, Baab raf’ul-yadain).
Imam Malik’s saying that he was unaware of performing raf’ul-yadain does not mean that he was unaware of the Hadith. This was because he himself heard it along with ten of his colleagues and transmitted it to twenty-six of his students. The real meaning of his saying is that he was unaware of the practice of it. This was because neither Imam Zuhri, nor any of his students did raf’ul-yadain. Neither did people in Maienah do it nor the people coming for Hajj from all over the world do it. Another point to raise is that Imam Malik who is a main narrator of this Hadith did not practice raf’ul-yadain himself. The practice of raf’ul-yadain was very uncommon in Imam Malik’s time.
How can we use this narration as evidence for raf’ul-yadain when the scholars who narrated it did not act upon it, and when the two main narrators have doubts in them? (Ibn Jurayj and Imam Zuhri)
The second evidence of people who peforming raf-ul-yadain is that Imam Bukhari and Imam Muslim write, Abu Qalaaba and Nasr-bin-Asim, say that they saw Malik bin Huwairis performing raf-ul-yadain before ruku and after ruku in Salaah and he reported that the Prophet [May Allah bless him and grant Him peace] used to do this as well.
(Bukari and Muslim, baab raf-ul-yadain)
The people who perform raf-ul yadain give this as their evidence and say that it is a sunnah-muakkadah and that non performance of it means that the prayer is not accepted properly.
We answer this by saying that this narration cannot prove that raf-ul-yadain is sunnah-muakkadah and also you cannot prove from this narration that the Prophet [May Allah bless him and grant Him peace] used to perform Raf-ul-yadain all the time. Malik bin Huwairis’ narration goes against his other narration.
Imam Nasaa’ee writes that Malik bin Huwairis reported that the Prophet [May Allah bless him and grant Him peace] used to perform Raf-ul-yadain before and after the ruku and in the middle of the two sajdahs.
(Nasaa’ee baab Raf-ul-yadain)
From Malik bin Huwairis’ narration, there is also proof of performing raf-ul yadain between sujuud, but the people who perform raf- ul-yadain only do it before and after the ruku and not in the middle of the sajdahs. Their argument is that this action has been abrogated. This, inspite of the fact, that Malik bin Huwairis’ narration does not confirm this.
Secondly, Malik bin Huwairis was only in Madinah for a few weeks and did not stay with the Prophet [May Allah bless him and grant Him peace] at times, so he did not know the last actions of the Prophet [May Allah bless him and grant him peace]. This suggests that he did not know whether the Prophet [May Allah bless him and grant him peace] performed raf-ul-yadain or not. On the other hand, Abdullah bin Ma’sood saw the Prophet’s [May Allah bless him and grant Him peace] last actions concerning raf-ul-yadain. He saw the Prophet [May Allah bless him and grant Him peace] perform the prayer without raful-yadain. Abdullah bin Ma’sood’s narration is more reliable than Malik bin Huwairis’ as ibn Ma'sood stayed with the Prophet [May Allah bless him and grant Him peace] all the time.
Proof that Malik bin Huwairis stayed in Madinah for only a few weeks
Imam Bukhari and Imam Muslim write that Malik bin Huwairis came to Madinah with some other people and stayed in Madinah for 10 nights and then they really wanted to go home. So, when the Prophet [May Allah bless him and grant Him peace] found this out, he gave them permission to leave for Basra, where Malik was from.
(Bukhari Muslim, Baab-ul-adhaan)
From this narration there is proof that Malik bin Huwairis was only in madeenah for a short time so, he could not have known the last actions of the Prophet [May Allah bless him and grant Him peace] concerning raf-ul-yadain. Malik bin Huwairis’ narration about raf-ul-yadain does not prove that the Prophet [May Allah bless him and grant Him peace] performed raf-ul-yadain all the time; it only proves that malik bin huwairis saw him [May Allah bless him and grant Him peace] perform Raf-ul-yadain in that period. This also does not prove that it is a sunnah muakkadah. If someone tries to prove from this narration that it is sunnah muakkadah to perform Raf-ul-yadain then people could also say that it is sunnah muakkadah to pick a child up during Salaah!
Imam Bukharai writes that the Prophet [May Allah bless him and grant Him peace] while praying Salaah picked up his grand-daughter Amama and put her down when he went to sujood.
(Bukari baab-us-Salaah)
No one can say from this narration that it is a sunnaah to pick up a child while praying, so how can some say that because Malik bin huwairis saw the Prophet [May Allah bless him and grant Him peace] perfomed Raf’ul-yadain in Salaah, and it is sunnah muakkadah.
There are four main narrators of the narration supporting raf’ul-yadain. They are, Abu Qalaabah, khaalid-al-hazza, Nasr bin Aasim, and Qatadaa. Of course, we believe that they had full knowledge of Hadith but they were human and had some weaknesses.
Imam dhahabi and Hafidh Asqalani write:
Abu Qalaabah’s full name was Abdullah bin Zaid, he used to live in the city of Basra. He was a great and knowledgeable man. He was against Ali (Radiall hu anhu), he had no regards Ali (Radiall hu anhu) and used to narrate Hadith from people whom he had never met before. For example: Abdullah bin Umar, Abdullah bin Abbaas, Ai’sha, and abu Hurairah. When he related Ahadith, it seemed as if he had heard the Hadith directly from the companions of the Prophet [May Allah bless him and grant Him peace], but in reality heard them from other people.
(Meezaan-ul-I’tidaal, tahdheeb-ut-tahdheeb, taqreeb, biography of Abu-Qalaabah)
Khalid bin Hazzah
Imam Dhahabi and Hafidh Asqalani write:
Imam ibn sa’ad khalid, was not an authentic Imam. Abu khatam said that khalid’s narrated Hadith cannot be used as evidence. When khalid came to Syria, he told Hadith to the people but the scholars rejected his narrations. he had also lost his memory. But still, Ibn mu’een and nisaa’ee praised him.
(Tahdheeb-ut-tahdheeb, meezaan-ul-I’tidaal, Muqaddamah Fath-ul-baari, biography of khalid bin Hazza).
Abu Qalabah’s other student Ayyoob also narrated this Hadith, but he never mentions raf-ul-yadain. This Hadith is also found in Sahih Bukhari. The scholars of Hadith agree that Ayyoob was more knowledgeable than khalid.
Nasr bin Aasim
Hafidh Asqalani writes:
Imam Da’ood said that he was from amongst a misled sect, but others said that he repented from his wrong beliefs.
(Tahdheeb-ut-tahdheeb, biography of Nasr bin Aasim)
Qatadah
Imam Dhahabi and Hafidh Asqalani write:
Qatadah was a great scholar and a mufassir. He was very intelligent, and many scholars praised him. He narrated Hadith of such people whom he had never heard, met, nor seen. He saw only one companion of the Prophet, Malik bin Anas, but he attributed narrations from many other people despite this.
He had evil beliefs about Islam; he openly declared his sinful beliefs. Despite the fact that Qatadah held wrong beliefs, the scholars still took narrations of Hadith from him (May Allah forgive him)
(Meezaan-ul-I’tidaal, Tahdheeb-ut-tahdheeb, tadhkarat-ul-huffaad and biography of Qatadah basri).
From all the above references, it cannot be proved that the Prophet [May Allah bless him and grant Him peace] did raf’ul-yadain all the time. Also, Malik bin Huwairis did not stay with the Prophet [May Allah bless him and grant Him peace] during the last period of the Prophet’s [May Allah bless him and grant Him peace] life. The four main narrators of this Hadith have been criticized by the scholars of Ahadith.
This Hadith does not stand at the same level as Abdullah bin Ma’sood’s Hadith.
The third evidence used to support raf’ul-yadain
Qadhi Shawkani writes that the Prophet [May Allah bless him and grant Him peace], when performing his last Salaah, performed raf’ul-yadain.
(nayl ul-awutar, chapter On raf’ul-yadain)
The people who perform raf’ul-yadain say that the above narration proves that raf’ul-yadain was not abrogated. In response, to this we say that this Hadith is not authentic. This is the reason why it was not written in Sahih Bukhari, or Muslim, even Imam Bayhaqqi did not include it in his book of sunan. All the narrators of this Hadith are weak.
Examining the narrators of the Hadith
Abdur-Rahman Harwi
Imam Dhahabi writes that Harwi used to fabricate Hadith and telling them to people.
(meezaan-ul-I’tidaal, biography of Abdur-Rahman Harwi)
Harwi used to fabricate all his narrations of Hadith, now, how could we accept a Hadith that has been totally fabricated?
lAnother narrator of this narration is Usama-bin-Muhammad Ansari, the student of Musaa bin Uqbah.
Imam Dhahabi writes:
Imam Abu Khatim said that Usama was not strong in the knowledge of Hadith. Imam Yahyaa bin Mo’een said that he fabricated Hadith and attributed them to the great scholars of Hadith. He was a liar. Imam Dar-qutni said that he was not reliable and that is why the scholars did not take any narrations of Hadith from him. Imam Ibn Addi said that all his narrated Hadith are not safe. He narrates one Hadith that says that you should make dua to Allah Almighty when you see a beautiful face, and He will accept it.
(Meezan-ul-itidaal, biography of Usama-bin-muhammad Ansari)
Qadi Shawkani writes that Usama-bin-Ansari was a liar and he fabricated Hadith.
(Al-majmoo’at-ul-Ahadith, Chapter on Sadaqag pg.67 by Qadi Shawkani)
Surprise
It is strange that Qadi Shawkani wrote in his book, that Usama bin Muhammad was a liar, but despite this took his narration as evidence in his other book.
The other surprising thing is that Qadi shawkaani always discusses the narrators of the Hadith, but with this Hadith, he does not mention or discuss anything about them. It seems as if he is totally unaware of them.
We are also surprised concerning those people who present this Hadith as evidence of their practice of radf’-ul-yadain. They are proud and say that they are following the sunnah of rasoolullah [May Allah bless him and grant Him peace].
Performing Salaah without Raf’ul-yadain – Proof from Hadith
Imam Muslim writes:
Once we were performing Salaah and the Prophet [May Allah bless him and grant Him peace] came to us and asked us: “Why are you doing raf’ul-yadain as a stubborn horse waving its tail?” He also told us: “Perform your Salaah with peace.”
(Muslim, chapter Sukoon fisSalaah)
The above Hadith proves that one must not perform Raf’ul yadain in the middle of one’s salaah.
Imam Muslim writes in another narration after the above one that:
Jaabir bin Samrah reported:
At the end of the salaah, we used to wave our hands left and right when saying Salaam, the Prophet [May Allah bless him and grant Him peace] told us not to wave our hands but only to say the Salaam.
The above narrations prove that the Prophet [May Allah bless him and grant Him peace] stopped raf’ul-yadain as well as waving the hands during the Prayer.
Imam Humaidi, who was the teacher of Imam Bukhari and Muslim writes:
Abdullah bin Umar said:
The Prophet [May Allah bless him and grant Him peace] only perform raf’ul-yadain at the beginning of Salaah, not before or after doing ruku’.
(Musnad Humaidi, Volume 1 pg. 177, Printed Maktabah Salafiyyah, Madeenat-ul-munawwarah)
Imam Ibn Abee Shaibah and Imam Abdur-Rakaq writes:
Ali (Radiall hu anhu) reported:
The Prophet [May Allah bless him and grant Him peace] performed raf’ul-yadain at the beginning of Salaah.
Abdullah bin Mas’ood and Brabin Azib reported:
We saw the Prophet [May Allah bless him and grant Him peace] only performing Raf’ul yadain at the beginning of the Salaah.
Aswad, Imam Shabi, Ibrahim Nakhee and Ali and Ibn Mas’ood’s student (Radialla hu anhu) only performed raf’ul-yadain at the beginning of Salaah.
(Musnad Ibn Abi Shaibah and Musnad Abdur-Razaq, chapter on raf’ul-yadain)
Imam Ibn-ul-Qasim writes:
Imam Malik said that Imam Zuhri told him that he heard from Salim, who said that his Father (Abdullah bin Umar) reported, that the Prophet [May Allah bless him and grant Him peace] only performed raf’ul yadain at the beginning of the Salaah and not in any other part of it.
This narration also proves that Imam Zuhri narrated a hadith stating that the practice of raf’ul yadain was only performed at the beginning of the Salaah.
Imam Malik also said that he has no knowledge of doing raf’ul-yadain in any other part of the Salaah apart from the beginning.
(Al madoonah-chapter on raf’ul-yadain)
Imam Malik also said:
To do raf’ul yadain is weak except at the beginning.
[Al Madoona chap Raf ul yadain]
How can Imam Malik say that he had no knowledge of someone who practices raf’ul-yadain, even when he himself heard a Hadith supporting it from Imam Zuhri?
The answer to this is, as mentioned earlier, that Imam Malik knew the Hadith of raf’ul-yadain but he never saw anyone in Makkah or Madinah who practiced it. The reason for this is that the practice of raf’ul-yadain was abrogated.
Imam Tirmidhi writes:
Abdullah bin mas’ood said that he would perform the Salaah the way that the Prophet [May Allah bless him and grant Him peace] did. When he performed the Salaah, he only did raf’ul yadain at the beginning of the Salaah.
Many companions of the Prophet [May Allah bless him and grant Him peace], their students (Tabe’een), Sufyan, the Scholars of Koofah and many other Scholars followed this Hadith.
(Tirmidhi, baab-raf’ul-yadain)
Even other scholars wrote this Hadith in their books for example, Imam Aboo Da’ood, Ibn Abi shaibah, Imam Abdur-Razaq, Imam abu ya’ala and many others.
Imam Tirmidhi wrote in his narration:
The companions of the Prophet [May Allah bless him and grant Him peace], Tabi’een and scholars of Kufa were performing salaah without Raf’ul yadain.
Who were the Scholars of Kufah?
Imam Ibn Sa’ad, Hafidh ibn ul-Qayyam, Hafidhh ibn Taymiyyah write:
Umar (Radiall hu anhu) gave an order to build the city of Kufa, when the city was built, people from various Islamic areas came to live in the city. Many companions of the Prophet [May Allah bless him and grant Him peace] moved to Kufa and started to live there. Umar (Radiall hu anhu) sent Abdullah bin Mas’ood and Ammar bin Yasar to teach the people in Kufa.
After 16 or 17 years, when Ali (Radiall hu anhu) became the Khalifah, he transferred the capital from Madinah to Kufa. A large number of companions moved to Kufa. They taught people about Islam. Kufa this became the center point for Islamic Scholars.
(Tabaqat, Ibn Sa’ad, minhaajussunnah a’laamul-mu’wakkieen, chapter on Kufa)
Kufa was the central point of Islamic Knowledge, which is why so many Scholars of Hadith travelled to it repeatedly to gain knowledge.
Hafidh Asqalani writes:
Imam Bukhari travelled to various cities to gain knowledge of Hadith. He went to the city of Jazeerah twice, Basrah four times, and stayed in Hijaz (Makkah and Madinah) for six years. Imam Bukhari said himself that he could not account for how many times he went to Kufa and Baghdad to learn knowledge of Hadith.
(Muqaddamah FathulBaari, biography of Imam Bukhari)
Imam Tirmidhi’s narrations prove that no one practiced raf’ul yadain in the city of Kufah which became the center point of Islamic knowledge and thought. Imam Malik’s narration proves that no one was practicing raf’ul-yadain in Makkah or Madinah, as this practice had been abrogated.
The debate between Imam Auzaaee and Imam Abu Haneefah
These two Imams debated the matter of raf’ul-yadain once and it is described by Sufyaan bin Uyayna.
Once Imam Abu Hanifah and Imam Auzaaee met in a market in Makkah.
Imam Auzaaee asked Imam Abu Hanifah why he did not practice raf’ul-yadain during the Salaah.
Abu Hanifahh: There is no authentic Hadith about practicing raf’ul-yadain.
Auzaaee: Why isn’t there an authentic Hadith? Here is one, Imam Zuhri told me, who was told by Salim, who was told by Ibn Umar (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] practiced raf’ul-yadain before and after the ruku’.
Abu Hanifah: Hamad told me, who was told by Ibrahim, who was told by Ikrama, who was told by Aswad who was told by Abdullah binMas’ood (Radiall hu anhu) that the Prophet [May Allah bless him and grant Him peace] only practiced raf’ul-yadain at the beginning of performing his Salaah and not afterwards.
Auzaaee:The narration that I have presented to you has a shorter chain and your Hadith has a longer chain, for this reason, my Hadith is more Reliable than your’s.
Abu Hanifahh: It does not matter if the chain of the Hadith is long or short, the Priority of the Hadith depends on the narrators of the Hadith and How much knowledge of Hadith they had. The narrators of the Hadith, which I have presented, possess more expertise in the knowledge of Hadith. For example, Hamad is more knowledgeable than Imam Zuhri. Ibraaheem is more knowledgeable than Salim. Ikrama is a great scholar and Ibn Mas’ood is unique.
Imam Auzaaee then became silent.
(Musnad Imam Abu Hanifah, Chapter on Raf’ul-yadain)
This debate shows that Imam Auzaaee had no other evidence. If he had then, he would have presented it to defend his case in support of Raf’ul-yadain. Imam Abu Haneefah replied so beautifully that Imam Auzaaee was forced to become silent.
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