Britain’s High Class Are Flocking to Islam

Authentic research has shown that over 14000 Brits have converted to Islam after having lost hope in the style of life the West is offering. ‘Amongst the converts there exists many famous personalities which is a great booster for the Muslims who have become a prey to accusations of terrorism and are living in fear’ in the words of Muslim leaders. The Muslim Council has appointed the former health minister’s son Ahmed Dobson as chairman of their new committee which is striving to explain the reality of Islam to the whites living in the United Kingdom. Yahya Britt (Jonathan Britt) the former BBC director has researched thoroughly the data of Christians converting to Islam and concluded that the total number of new Muslims in Britain was 14200. In his statement of conversion to Islam last week, Britt stressed the point that Britain also needed a leader to bring whites more easily into Islam, just as Malcom X had done for the blacks of America and to make Islam a more national religion rather than the strange one it is at present. Furthermore, he explained how Islam’s balanced system, strong beliefs and spirituality gave him that hearts contentment. Herbet Scott’s great grand daughter, Emma Clark has also accepted Islam as a way of life, a former designer for the gardens of the Prince of Wales is now involved in designing a mosque’s garden. She stated to the press a few days ago that ‘I accepted Islam after detesting the doubt standards of Western values and to lee from the filth that surrounds it. Her great grandfather who was the prime minister of Britain in 1908-1916 led his people to the lines of victory in the First World War. Most new converts have been greatly influenced by Charles Easton’s book, ‘Islam and the Destiny of Man’. He states that I’ve receives thousands of letters informing me that we have lost hope in today’s Christianity which is following the whims and desires of people and are searching for such a religion which does not have this. The earl of Yarbrough who is the owner of over 28000acres of land in Lincolnshire told the press, ‘I have changed my name to Abdul Mateen and would only like to say that ‘Study Islam and you shall see its beauty’. Her Majesty has given full permission for Muslim staff working in Buckingham Palace to take time off to perform their Friday prayers. The above were examples of people who were directly connected to the kingdom, whose grandparents were the bearers of knighthoods and lordships, who used to sit in the houses of Parliament, wealthy people, from a nation who has never been ruled. But what happened to these people’s progeny? There was no slavery or force on them to make them accept Islam; ‘it was solely the unexplainable hearts contentment we found which compelled us.’ After all this I see not the reasons of my shyness, my regret, my inferiority complex that is stopping me from even performing my Jumu’ah Salaat amidst my colleagues at work only because of the fear of what will people say and that my business may lose important profits, yet the kingdom headquarters, Buckingham Palace, has such facilities… [ extracted from the monthly ‘Al-Furqan’. Written by Nicholas Hellan, Christopher Morgan and Maqbool Jaan ]

POETRY

Main Aiyna Hoon,Wo Mera Khayal Rakhti Hay
Main Toot-ta Hoon Tu Chun Kar Sambhal Rakhti Hay,

Har Aik Maslay Ka Hal Nikal Rakhti Hai
Zaheen Hai,Mujhay Hairat Main Daal Rakhti Hay,

Main Jab Bhi Tark-e-taluq Ki Baat Karta Hoon
Woh Rokti Hay Mujhay, Kal Pay Taal Rakhti Hay,

Woh Mairay Dard Ko Chunnti Hay Apnay Pooron Say
Woh Mairay Wastay Khud Ko Nidhaal Rakhti Hay,

Woh Dobnay Nahi Daiti Hay Dukh Kay Darya Main
Mairay Wajood Ki Naow Uchaal, Rakhti Hay,

Duain Uss Ki , Balaoon Ko Rook Laiti Hain?
Woh Mairay Chaar Soo Hathon Ki Dhaal Rakhti Hay,

Ik Aisi Dhunn ,Kay Nahin Phir Kabhi Main Nay Suni
Woh Munfarid Saa Hansi Main Kamal Rakhti Hay..... ,

Usay Nadamatain Mairi Kahan Gawara Hain,,
Woh Mairay Wastay Asaan Sawal Rakhti Hay,

Bichar Kay Uss Say Main Duniya Ki Thokaron Main Hon
Woh Pass Ho Tau Mujhay Lazawaal Rakhti Hay......... ,

Woh Muntazir Mera Rehti Hay Dhoop Main
Main Laut-ta Hoon To Chahoon Nikal Rakhti Hay...!

PAKISTAN KAY QATIL KHUD BI KATAL HOWAY

Experiences of a Recently Converted Hindu Woman

I came from a purely Hindu family where we were always
taught to regard ourselves (i.e. women) as beings who
were eventually to be married off and have children
and serve the husband, whether he was kind or not.
Other than this, I found that there were a lot of
things, which really oppressed women, such as: If a
woman was widowed, she would always have to wear a
white sari costume, eat vegetarian meals, cut her hair
short, and never re-marry. The bride always had to pay
the dowry (bridal money) to the husband’s family. And
the husband could ask for anything, irrespective of
whether the bride would have difficulty giving it.

Not only that, if after marriage she was not able to
pay the full dowry she would be both emotionally and
physically tortured, and could end up being a victim
of “kitchen death” where the husband, or both the
mother-in-law and the husband try to set fire to the
wife while she is cooking or is in the kitchen, and
try to make it look like an accidental death. More and
more of these instances are taking place. The daughter
of a friend of my own fathers had the same fate last
year!

In addition to all this, men in Hinduism are treated
literally as among the gods. In one of the religious
Hindu celebration, unmarried girls pray for and
worship an idol representing a particular god (Shiva)
so that they may have husbands like him. Even my own
mother had asked me to do this. This made me see that
the Hindu religion which is based on superstitions and
things that have no manifest proof, but were merely
traditions which oppressed women could not be right.

Subsequently, when I came to England to study, I
thought that at least this is a country, which gives
equal rights to men and women, and does not oppress
them.

We all have the freedom to do, as we like, I thought.
Well, as I started to meet people and make new
friends, learn about this new society, and go to all
the places my friends went to in order to “socialize”
(bars, dance halls, ...etc.), I realized that this
“equality” was not so true in practice as it was in
theory. Outwardly, women were seen to be given equal
rights in education, work, and so forth, but in
reality women were still oppressed in a different,
subtler way.

When I went with my friends to those places they hung
out at, I found everybody interested to talk to me and
I thought that was normal. But it was only later that
I realized how naive I was, and recognized what these
people were really looking for. I soon began to feel
uncomfortable, as if I was not myself: I had to dress
in a certain way so that people would like me, and had
to talk in a certain way to please them. I soon found
that I was feeling more and more uncomfortable, less
and less myself, yet I could not get out. Everybody
was saying they were enjoying themselves, but I don’t
call this enjoying. I think women in this way of life
are oppressed; they have to dress in a certain way in
order to please and appear more appealing, and also
talk in a certain way so people like them.

During this time I had not thought about Islam, even
though I had some Muslim acquaintances. But I felt I
really had to do something, to find something that I
would be happy and secure with, and would feel
respected with. Something to believe in that is the
right belief, because everybody has a belief that they
live according to. If having fun by getting off with
other people is someone’s belief, they do this. If
making money is someone’s belief, they do everything
to achieve this. If they believe drinking is one way
to enjoy life then they do it. But I feel all this
leads to nowhere; no one is truly satisfied, and the
respect women are looking for is diminishing in this
way.

In these days of so called ‘society of equal rights,”
you are expected to have a boyfriend (or you’re
weird!) and to not be a virgin. So this is a form of
oppression even though some women do not realize it.
When I came to Islam, it was obvious that I had
finally found permanent security. A religion, a belief
that was so complete and clear in every aspect of
life.

How I find that Islam does not Oppress Women:

Many people have a misconception that Islam is an
oppressive religion, where women are covered from head
to toe, and are not allowed any freedom or rights. In
fact, women in Islam are given more rights, and have
been for the past 1400 years, compared to the only
recently rights given to non-Muslim women in some
western and some other societies. But there are, even
now, societies where women are still oppressed, as I
mentioned earlier in relation to Hindu women that
Muslim women have the right to inheritance. They have
the right to run their own trade and business. They
have the full right to ownership, property, disposal
over their wealth to which the husband has no right.
They have the right to education, a right to refuse
marriage as long as this refusal is according to
reasonable and justifiable grounds.

The Quran itself, which is the word of Allah, contains
many verses commanding men to be kind to their wives
and stressing the rights of women. Islam gives the
right set of rules, because they are NOT made by men,
but made by Allah; hence it is a perfect religion.

Quite often Muslim women are asked why they are
covered from head to toe (except the face and the
hands), and are told that this is oppression! It is
not. In Islam, marriage is an important part of life,
the making of the society. Therefore, a woman should
not go around showing herself to everybody, only for
her husband. Even the man is not allowed to show
certain parts of his body to none but his wife. In
addition, Allah has commanded Muslim women to cover
themselves for their modesty: “O Prophet! Tell your
wives and your daughters and the women of the
believers to draw their cloaks (veils) over their
bodies (when outdoors). That is most convenient that
they could be known as such (i.e. decent and chaste)
and not molested.” (Qur’an 33:59).

If we look around at any other society, we find that
in the majority of cases women are attacked and
molested because of how they are dressed. Another
point I’d like to comment on is that the rules and
regulation laid down in Islam by Allah (God) do not
apply just to women but to men also. There is no
intermingling and free running between men and women
for the benefit of both. Whatever Allah commands is
right, wholesome, pure and beneficial to mankind;
there is no doubt about that.

A verse in the Quran explains this concept clearly:
“Say to the believing men that they should lower their
gaze and protect their private parts (i.e. from
indecency, illegal sexual acts); that will make for
greater purity for them. And Allah is well aware of
what they do. And say to the believing women that they
should lower their gaze and protect their private
parts (from indecency, illegal sexual intercourse) ;
and that they should not display their beauty and
ornaments... .” (Quran, Surah “Al-Nur” 24:31).

When I put on my Hijab (veil), I was really happy to
do it. In fact, I really want to do it. When I put on
the Hijab, I felt a great sense of satisfaction and
happiness. Satisfied that I had obeyed Allah’s
command. And happy with the good and blessings that
come with it. I have felt secure and protected. In
fact people respect me more for it. I could really see
the difference in behavior towards me.

Finally, I’d like to say that I had accepted Islam not
blindly, or under any compulsion. In the Qur’an itself
there is a verse which says “There is no compulsion in
religion.” I accepted Islam with conviction. I have
seen, been there, done that, and seen both sides of
the story. I know and have experienced what the other
side is like, and I know that I have done the right
thing.

Islam does not oppress women, but rather Islam
liberates them and gives them the respect they
deserve. Islam is the religion Allah has chosen for
the whole of mankind. Those who accept it are truly
liberated from the chains and shackles of mankind
whose ruling and legislating necessitates nothing but
the oppression of one group by another and the
exploitation and oppression of one sex by the other.

This is not the case of Islam, which truly liberated
women and gave them individuality not given by any
other authority.

Sister Noor has been a Muslim for over a year and a
half and is currently in her second year of
undergraduate study in the Department of Biology.

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b) They are not edited

The Greatest Love Story

The Greatest Love Story

On Valentine's Day, I'm reminded of what true love is by remembering the marriage of the Prophet Muhammad and Khadijah.
She was one of the noblest women around and came from a very prominent family. She also was a prominent business women with a considerable amount of wealth, and quite beautiful on top of all that. To marry her would have been a great feat for any man--and indeed, many important and wealthy men had asked for her hand. But she rejected them all. A widow, she had lost the desire to marry again.

Until he came into her life.

He was young man of 25, 15 years her junior. And although he was also of a noble family, he was an orphan and was not a man of many means. He made a meager living tending sheep in the hills surrounding the city. But he had an impeccable moral character--he was widely known as one of the most honest men around. That is what attracted her to him: She was looking for someone honest who could conduct business for her, as she-- a woman in a fiercely patriarchal society-- could not do it herself. So he started working for her.

After he came back from his first business trip, she asked her servant, whom she sent with him, about the young man’s conduct. The servant amazed her by his report--this young man was the kindest, gentlest man the servant had ever met. And there was more. As they traveled in the heat of the desert, the servant noticed that a cloud had followed them the entire time, shading the young man from the blazing sun. The businesswoman was quite impressed with her new employee.

Not only that, this new employee proved to be an astute businessman. He sold his employer’s goods, and with the profits bought other merchandise that he sold again, thus profiting twice. All these good things stirred her soul. The embers of love in her heart that were extinguished re-kindled again, and she resolved to marry this young man despite their age difference.

So, she sent her sister to the young man. She asked him, "Why are you not married yet?"

"For lack of means," he answered.

"What if I could offer you a wife of nobility, beauty, and wealth? Would you be interested?" she told him.

He replied in the affirmative, but when she mentioned her sister, the young employee chuckled in amazement.

"How could I marry her? She has turned down the most noble men in the city, much wealthier and prominent than me, a poor shepherd," he said.

"Don't you worry," the sister replied, "I'll take care of it."

Not long after, Khadijah married the soon-to-be Prophet Muhammad, the young man who had caputured his heart with his kindness and impeccable character. It was the beginning of one of the most loving, happiest, and sacred marriages in all of human history. Though Khadijah was 40 years old, it did not bother the Prophet one bit. They loved each other truly and deeply. They were married for 25 years, and she bore him seven children: three sons (who all perished at young ages) and four daughters. Theirs was one of the greatest love stories of all.

But what makes this love story so special? Perhaps because this first marriage of the Prophet was ensconced in such a special love. Much has been made about the Prophet Muhammad’s multiple marriages. Some have even gone as far as smearing the Prophet as a womanizing philanderer (or even worse) citing the many wives he had taken after emigrating to Medina. But each of these marriages had a very practical explanation, and many of his spouses were older widows. By marrying these different women, the Prophet gave them care and protection in those turbulent times.

But with Khadijah, it was just about love and respect. After he married her he remained loyal to her until she breathed her last. He took no other wives during their long married life. His loyalty and undying commitment to her is an example of what true love is. Khadijah, likewise, was a source of immense love, strength, and comfort for the Prophet Muhammad, and he leaned heavily on her on the most important night of his life, when the Angel Gabriel first came to him with a message from God. As the story goes, while the Prophet Muhammad was meditating in cave of Hira, the Angel Gabriel came to him, revealed the first verses of the Qur'an, and declared to him that he was to be a prophet. The experience terrified the Prophet Muhammad, and he ran home, and sought refuge in his wife’s arms crying, "Cover me! Cover me!" Khadijah was startled by his terror, and after soothing and comforting him, the Prophet calmed down and related to her his experience. He feared he was going mad or being possessed. Khadijah put all his fears to rest: "Do not worry," she said, "for by Him who has dominion over Khadijah's soul, I hope that you are the Prophet of this nation. Allah would never humiliate you, for you are good to your relatives, you are true to your word, you help those who are in need, you support the weak, you feed the guest, and you answer the call of those who are in distress." She then took him to her cousin, Waraqah ibn Nawfal, a scholar well-versed in the Judeo-Christian scripture, and he confirmed to the Prophet that his experience was Divine, and he was to be the Last Prophet. After his ministry began and the opposition of his people became harsh and brutal, Khadijah was always there to support the Prophet Muhammad, sacrificing all of her wealth to support her beloved husband and the cause of Islam. When the Prophet and his family were banished to the hills outside of Mecca, she went there with him. The three years of hardship and deprivation eventually led to her death. The Prophet Muhammad mourned her deeply, and even after her death, the Prophet would send food and support to Khadijah's friends and relatives, out of love for his first wife. Once, years after Khadijah died, he came across a necklace that she once wore. When he saw it, he remembered her and began to cry and mourn. His love for her never died, so much so, that his last wife, A'isha, became jealous of her. Once she asked the Prophet if Khadijah had been the only woman worthy of his love. The Prophet replied: "She believed in me when no one else did; she accepted Islam when people rejected me; and she helped and comforted me when there was no one else to lend me a helping hand." In a song about the Prophet and Khadjiah, Muslim rappers Native Deen sing: "We look for stories of love in places dark and cold/When we have a guiding light for the whole world to behold." Many of what we call "love stories" today are nothing more than stories of lust and desire, physical attraction disguised as love. Yet, I can find no love story more powerful, more spiritually uplifting, more awe-inspiring then that of the Prophet Muhammad and Khadijah. It is a shining example of what an ideal marriage is. If I ever claim that I love my wife, I must gauge my actions with that of the Prophet. As the country commemorates Valentine's Day, I cannot help but reflect upon, what is to me, the greatest of all love stories--that of the Prophet Muhammad and Khadijah. Even with all of its amazing creative talent, Hollywood could not have come up with a story greater than this.

Certain Types of Usury and Interest

Certain Types of Usury and Interest

None can truly plead ignorance of the absolute prohibition of usury and interest in Quran as well as Hadeeth. Practice of usury has been called worse than having in incestuous relations with ones own mother. Arab and his Messenger may he be eternally blessed have likened it to declaration of war against Allah.

Here however we shall discuss only two aspects which would bring home the total futility of usury and which have become common due to general ig­norance.

If gold is bought for gold or silver for silver, then a deferment of payment by even a minutes is haram and is a form of usury. Also if there is an increase or decrease of even a grain or particle it is also haram.

In order to help people avoid such situations and escape every form of usury, the ulama have proposed many devices, which are convenient and easy and involve no loss of any sort. For instance if instan­taneous payment for gold or silver bought is not possible, the transaction should not be treated as buying and selling but as a loan; when the price is paid, the articles would be brought and then the trans­action should be regarded as sale and purchase, but regarding the rate of payment, it should be agreed upon that the rates of the previous date shall hold.

Alternatively, when one is buyingon account and not for cash, he should borrow the required sum from the seller and use it to pay for gold or silver. The loan can be redeemed later. This is indeed a simple and easy way to escape the chastisement for usury and interest.

Similarly when buying gold and silver, one should pay for gold in silver coins and for silver in gold coins. Now a days the coins are made of alloys, however can be easily used for this purpose but one must never buy gold or silver billion on account.

The same prohibition applies to laces etc. made of real gold or silver threads.

There are other transactions too which involve - unwillingly at times interest and usury. Details are given in Safai-e-Muainlat" by Ashraf Ali Thanvi, which should be consulted.

Why Follow an Imam?INTRODUCTON

INTRODUCTON

Very often the following question is posed to many people: "Do you follow the Deen of Imaam Abu Hanifa (R.A.) or the Deen of Rasulullah (sallallahu alaihi wasallam)?" "Obviously the Deen of Rasulullah (sallallahu alaihi wasallam)," comes the instant reply. The second question is then posed: "Why then do you call yourself a Hanafi?" The person not well versed is perplexed by this question. Doubts are then created in his mind. He soon starts gradually drifting towards the abandoning of taqleed i.e. Following one of the four illustrious Imaams viz. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.), Imaam Malik (R.A.) and Imaam Ahmad bin Hanbal (R.A.).
By means of the type of questions that have been mentioned above, a deliberate attempt is made to create a misconception in the minds of the unwary — that if you are a Hanafi, you are following the Deen of Imaam Abu Hanifa (R.A.), NOT the Deen of Muhammad (sallallahu alaihi wasallam). This is an absolute fallacy. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.) and the other Imaams did not invent any Deen of their own. They strictly followed the one and only Deen — the Deen of Islam brought by Rasulullah (sallallahu alaihi wasallam). Their followers are hence also following the same Deen — the Deen of Rasulullah (sallallahu alaihi wasallam).

Why Follow an Imam?

The question that arises here is that why then should one follow any of the four Imaams? This can be answered by posing a counter-question: "Do you know all the various laws of Deen? Are you capable of extracting and deriving the laws pertaining to wudhu, salaah, zakaah, etc. Directly from the Qur'an and Hadith? Do you know which Hadith has abrogated another? Do you have the ability to reconcile between the various Ahadith which apparently contradict each other? Do you know which verses of the Qur'an are general in their application and which verses are qualified by other texts? Etc., etc." If one does not have the knowledge of these aspects, then one definitely does not have the ability to derive the laws directly from the Qur'an and Hadith. In that case the following aayah applies directly to oneself: "Ask those of knowledge if you do not know." (43:7) Hence when we do not have the enormous amount of knowledge and expertise that is necessary to derive the laws directly from the Qur'an and Hadith, we have opted to follow one of those great people who had attained that distinguished mastery in this field, among whom is Imaam Abu Hanifa (R.A.). Imaam Abu Hanifa (R.A.) is a Taabi'i (one who has seen a Sahabi). He attained the knowledge of Hadith from approximately 4000 ustaads. His piety was such that for 40 years he performed fajr salaah with the wudhu of Isha salaah (I.e. He did not sleep the entire night) [Tareekhul Baghdad]. His knowledge, brilliance and righteousness was such that all the great scholars of his time attested to his mastery. Thus one can be well assured that such a person is absolutely capable of deriving the laws directly from the Qur'an and Hadith.
Another reason for adopting one of the Imaams as a guide is the following aayah of the Qur'an: Allah Ta'ala says: "And follow the path of those who turn to me" (31:15). In order to "turn" to Allah Ta'ala, two aspects are basic requisites — knowledge and practicing according to that knowledge. In this regard the four Imaams were in an extremely high category. Imaam Abu Hanifa (R.A.) was regarded by various Ulama of his time as being the most knowledgeable of the people of that era (footnotes of Tahzeebut Tahzeeb vol. 1 pg. 451). Makki bin Ibrahim, who was one of the renown ustaads of Imaam Bukhari (R.A.), was a student of Imaam Abu Hanifa (R.A.). Imaam Abu Hanifa (R.A.) compiled a book of Hadith entitled "Kitaabul Aathaar" from among 40,000 Ahadith. Thus those who follow such a guide can be satisfied that they are strictly following the commands of Allah Ta'ala and His Rasul (sallallahu alaihi wasallam).

Difference of Opinion

At this point somebody may ask: "If all the Imaams deduced the laws directly from the Qur'an and Hadith, how is it possible for them to differ on various aspects?" In order to understand the reality of these differences, we will have to go back in history right upto the time of the Sahaaba (radhiallahu anhum).
Once Rasulullah (sallallahu alaihi wasallam) had just returned from a battle when he ordered the Sahaaba (radhiallahu anhum) to immediately proceed to the place of Banu Quraizah — a clan of Jews who lived on the outskirts of Madina Munawwarah. The purpose was to lay a siege upon them for having broken the pact that they had made with the Muslims. In order to impress the urgency of the matter upon the Sahaaba (R.A.), Rasulullah (sallallahu alaihi wasallam) said to them: "None of you should perform your salaah al-Asr except in Banu Quraizah." While the Sahaaba (R.A.) were still en-route, the time of Asr arrived. Some Sahaaba (radhiallahu anhum) felt that they should perform their Asr immediately. They regarded the instruction of Rasulullah (sallallahu alaihi wasallam) as actually being a command to proceed very swiftly to their destination. It did not imply that the Asr salaah could not be performed en-route. They thus performed their salaah there. Another group of Sahaaba (radhiallahu anhum.) viewed the instruction literally. They therefore continued and only performed their Asr salaah after having reached Banu Quraizah. Later when Rasulullah (sallallahu alaihi wasallam) was informed about this, he did not rebuke either group. [Sahih Bukhaari]

Thus we find that the difference arose from a point of interpretation. However, this difference of interpretation is only entertained when it comes from a person who has in-depth knowledge of Deen and has attained a mastery in the Qur'an and Hadith and the other related aspects. At times a difference of opinion occurs due to the different narrations that are found with regards to a particular aspect. One Imaam gives preference to one narration on the basis of various criteria while the other Imaam, in the light of his knowledge, prefers the other narration. This is basically the manner in which these differences occur. However, just as Rasulullah (sallallahu alaihi wasallam) did not rebuke either of the two groups in the incident mentioned above, similarly since the Imaams have attained the status of a mujtahid (one who is capable of deriving the laws directly from the Qur'an and Hadith), they will not be blame worthy even if they have erred. Rasulullah (sallallahu alaihi wasallam) is reported to have said: "When a haakim (ruler) passes judgement, and after having exerted his utmost effort he arrives at the correct solution, he gets a double reward. And if he errs after having exerted his utmost ability, he gets one reward." (Bukhari vol. 2 pg. 1092). Ibn al-Munzir (R.A.) while commenting on this Hadith writes that a ruler will only get this reward if he has thorough knowledge and in the light of his knowledge he passed judgement. (see footnotes of Sahih Bukhari; ibid). The four Imaams had the ability and necessary knowledge to practice ijtihaad. Thus they fall under the ambit of this Hadith.

Following One Imaam Only

Another point that often comes up is the following: Why is it necessary to follow one Imaam only? Why can one not follow a certain Imaam in one aspect and another Imaam in another aspect? The simple answer to this is: On what basis will one pick and choose, especially since one does not have the knowledge required to derive the laws. Thus one will not be in a position to evaluate the deductions of each Imaam. Hence it will obviously be on the basis of what suits one. This is nothing but following one's desires — regarding which Allah Ta'ala has issued severe warnings in the Qur'an. Following one's desires sometimes even leads a person to kufr. Thus great jurists of latter times, among them Shah Waliullah (R.A.), have reaffirmed that it is wajib for the masses to follow one Imaam only.
Authenticity of Hadith
Here one more point needs clarification with regards to the authenticity of Ahadith. The general masses are made to believe that a Hadith is only authentic if it is related in Sahih Bukhari and Sahih Muslim. This is a misconception. The authenticity of the Hadith is based on its chain of narrators, irrespective of whether it appears in any one of the Sihah Sitta (the famous six authentic compilations of Hadith) or in any other compilation besides these. Imaam Muslim has written in his muqqadama (introduction to Sahih Muslim) that he has not recorded every authentic Hadith in his Sahih. Actually, according to Imaam Bukhari and imaam Muslim, there are more authentic Ahadith which are not recorded in Sahih Bukhari and Sahih Muslim than the number of narrations contained in these two books. The Hanafi madhhab is derived directly from the Qur'an and Hadith, like all the other madhhabs. However, to truly appreciate the conformity of the Hanafi madhhab with the Hadith, one will have to undertake a thorough study of the following books of Hadith: (1) Sharah Ma'anil Aathaar (2) Aljawharan Naqi (3) Nasbur Raayah (4) I'la as-Sunan (5) Bazlul Majhood (6) Fathul Mulhim (7) Awjazul Masaalik (8) Aathaarus Sunan, etc
The Purpose of This Book
It has already been explained above that the differences between the Imaams are based on the different narrations or the difference of interpretation. However, all the Imaams have their proofs from the Qur'an and Sunnah. Thus it is the duty of every person, while strictly following his Imaam, to respect and honour the other Imaams and their followers. Nevertheless, in this belated age there are many people who have cast aside the following of any of the four Imaams completely. Instead, while claiming to follow the Qur'an and Hadith directly, they in reality have begun to follow the interpretations of (make taqleed of!) some modern day ghair muqallid (one who has abandoned taqleed). However, coupled with this they often will be found denigrating the followers of an Imaam and classifing them as people following the Deen of Imaam Abu Hanifa and others — not the Deen of Rasulullah (sallallahu alaihi wasallam). They make themselves out as being the only ones who follow Hadith while all others are regarded as being contradictory to the Hadith. Many people have become entrapped in this propaganda. Thus this book sets out to explain proofs of specifically those aspects regarding which the Hanafis are generally made a target of abuse. The purpose is to simply bring to the attention of the unwary person that he is following the Deen of Rasulullah (sallallahu alaihi wasallam.) — not some other Deen. This book is not intended to create a climate of debate and argument. As already explained, all the Imaams have their proofs. It is hoped that by the means of this book the baseless propaganda against those who follow one of the four illustrious Imaams will be halted in its tracks.
About This Book
Initially a very detailed book on this topic was written in urdu by Sheik Muhammad Ilyas Faisal of Madina Munawwarah. A concise version was later published. This is the english rendering of the concise version which was translated by Moulana Abdul Qadir Vawda of Madrasah Taaleemuddeen. Some additions and alterations have been made where it was deemed appropriate. It must also be pointed out that every narration quoted in this booklet is highly authentic and of such a category which, according to the muhadditheen, can be used to derive the laws of Deen from it. May Allah Ta'ala accept this humble effort and make it a means of assisting in our salvation on the day of Qiyaamah. Aameen.

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The Masnoon Method Of Wudhu

Hazrat Usman (radhiallahu anhu) once asked: "Should I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his wudhu?" Thereafter he performed wudhu in such a manner that he washed every limb thrice. [Sahih Muslim, ch. on wudhu, Hadith 23]
Masah (passing wet fingers) Over The Nape.
Hazrat Abdullah Ibn Umar (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) said: "Whoever performs wudhu and makes masah over his nape, he will be saved from wearing a necklace (of fire) around his neck on the the day of judgement". The famous commentator of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A), writes in his book Talkheesul Habeer (vol. 1: p.92) that this narration is Sahih. Allamah Shawkani (R.A.) has also affirmed this in Naylul Awtaar (vol. 1, p.204).
Performing Masah Over Ordinary Socks
(i.e. cotton, woolllen, polyester, etc.) It is not permissible to make masah over ordinary socks (cotton, woollen, nylon, etc. — i.e. all socks other than leather socks) in wudhu. There is no authentic narration sanctioning this practice. In the commentary of Tirmidhi, Tuhfatul Ahwazee, the famous Ahle Hadith scholar Allamah Mubarakpuri, has written that this practice of making masah on woollen, cotton, nylon socks and socks made from similar materials is not established from any authentic Hadith (vol. 1, pg.333). Many other high ranking scholars of the ghair muqallid sect (those who do not prescribe to taqleed) have refuted this practice and declared it as impermissible. (see fatawa Nazeeriah; 1:423)

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Prescribed Times For The Five Daily Salaah

Hazrat Abu Huraira (radhiallahu anhu) narrates: "When the length of your shadow (from the sun) is equal to your height then perform the zuhr salaah. When the length of your shadow becomes twice your height, perform the asr salaah. Perform the maghrib salaah when the sun has set. Perform the esha salaah before one-third (1/3) of the night passes. And perform the fajr salaah while it is still dark." [Muwatta Imaam Maalik vol.1, pg.8, Hadith 9]
Masnoon Time For Zuhr Salaah
Rasulullah (sallallahu alaihi wasallam) has said: "When the heat becomes very intense (after mid-day), then delay the zuhr salaah until it cools down, for verily the intensity of the heat is from the effects of Jahannam". [Sahih Muslim, Hadith 615]
Masnoon Time For Asar
It was the noble habit of Rasulullah (sallallahu alaihi wasallam) that he used to delay the performance of asar so long as the sun remained white and clear. [Abu Daud; Waqtul Asr]
Masnoon Time For Fajar
Rasulullah (sallallahu alaihi wasallam) is reported to have said: "Perform the fajar salaah when the sky brightens at the time of dawn (i.e. before sunrise) since this is a means of earning greater reward. [Tirmidhi, Hadith 154]
Imam Tirmidhi explains that the majority of the Sahaaba (radhiallahu anhum) used to perform fajar salaah at this time (i.e. when the sky had brightened up).

Masnoon Method Of Iqaamah
Hazrat Bilal (radhiallahu anhu), Rasulullah's (sallallahu alaihi wasallam) muazzin, used to call out the words of azaan and iqaamah twice. (This Hadith is classified as Sahih — Musannaf Abdur Razzaak; see Aathaarus Sunan v.1, pg. 53)
The muazzins of Rasulullah (sallallahu alaihi wasallam), Abu Mahzoora (radhiallahu anhu) and Thaubaan (radhiallahu anhu) also used to call out the azaan and iqaamah in the above mentioned manner (i.e. by saying the words twice). Allaamah Shawkani (R.A.) has affirmed the authenticity of the above narrations in Naylul Autaar, (vol.2. pg.24.)

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Covering of the Head During Salaah

Ibn Umar (R.A.) narrates that Rasulullah (sallallahu alaihi wasallam) wore a white hat. (Tabarani — Allama Suyuti has classified this Hadith as highly authentic: see Sirajul Muneer; v.4, pg.112). It is written in Fataawa Thunaaiyya vol. 1, pg. 525), and in the Fatawaa of the Ahle Hadith Scholars (vol. 4 pg.291) that Rasulullah (sallallahu alaihi wasallam) always used to keep his mubarak head covered during salaah. In the same books it is also mentioned that to intentionally remove the headgear (hat) and perform salaah bare-headed is contrary to the sunnah. (vol. 1, pg.523.)
To Raise the Hands upto the Earlobes
Hazrat Qataada (radhiallahu anhu) relates that he saw Rasulullah (sallallahu alaihi wasallam) performing his salaah. He relates that Rasulullah (sallallahu alaihi wasallam) used to lift his hands until they were in line with his earlobes. [Sahih Muslim, ch. on Istihbaabur Raf’, Hadith 391]
To Tie the Hands Beneath the Navel
Hazrat Ali (radhiallahu anhu) relates that the sunnah of Rasulullah (sallallahu alaihi wasallam) is to place one hand over the other below the navel. [Abu Daud, ch. on Wad’ul Yumna, Hadith 756]
The above-mentioned method of tying the hands is also related by Hazrat Anas (radhiallahu anhu).

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Reciting Bismillah Softly

Hazrat Anas (radhiallahu anhu) states, "I have performed congregational salaah behind Rasulullah (sallallahu alaihi wasallam), Abu Bakr, Umar and Uthmaan (radhiallahu anhum) and I did not hear any one of them recite Bismillahir rahmaan nir raheem" [Sahih Muslim, Hadith 399]
Imaam Tirmidhi (R.A.) states that the majority of the Sahaba (radhiallahu anhum) also used to recite Bismillah softly.

The Muqtadi (follower) Should Listen and Remain Silent
Allah Ta’aala says: "When the Qur’an is being recited then listen attentively and remain silent so that Rahmah will be showered upon you".
Hazrat Abdullah Ibn Mas'ud, Abu Hurairah, Abdullah Ibn Abbas and Abdullah Ibn Mughaffal (radhiallahu anhum) state that this verse of the Quran was revealed with regards to the Khutba (of Juma’ah) and with regards to Salaah. [Tafsir Ibn Kathir, vol. 1 pg. 281]

The dictates of this verse of the Holy Qur’an is that when the Imaam recites the Qur’an aloud, the followers should listen attentively, and when he recites softly, the followers should remain silent.

Rasulullah (sallallahu alaihi wasallam) is reported to have said: "When you begin your congregational prayers, straighten your rows. Thereafter when the Imaam says the takbeer (i.e. when he says Allahu Akbar aloud) you must also say the takbeer. However, when he begins the recital of the Qur’an, you must remain silent. And when he recites walad daul leen then you should say Aameen". By performing your salaah in this manner Allah Ta’ala will love you." [Muslim; ch. on tashahhud]

(A similar Hadith has been narrated by Abu Hurairah (radhiallahu anhu)-Imaam Muslim has attested to its authenticity; ibid).

The muqtadi Must Not Recite Surah Fatiha
It is reported from Hazrat Ataa Ibn Yasaar (radhiallahu anhu) that he questioned Hazrat Zaid Ibn Thaabit (radhiallahu anhu) concerning reciting Qira’at with the Imaam. Hazrat Zaid (radhiallahu anhu) answered: "There is no recitation of the Glorious Qur’an in any salaah behind the Imaam". [Sahih Muslim, chapter on Sujood-ut-Tilaawah, Hadith 577]
The Qiraat of the Imaam SUFFICES for the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say: "Whoever performs salaah behind the Imaam, the Imaam’s qiraat suffices for him". (Sunan Baihaqi; chapter on not reciting qiraat behind the Imaam — Imaam Baihaqi (R.A.) has stated that this Hadith is Sahih.)
The Person Performing salaah Individually Must Recite Surah Fatiha, Not the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu anhu) was asked: "Must the muqtadi recite behind the Imam?" He replied that the qiraat of the Imaam is sufficient for the muqtadi. But if he performs salaah individually, then he must recite qiraat. It was the practice of Hazrat Abdullah Ibn Umar (radhiallahu anhu) also that he would not recite surah fatiha behind the Imam. (In Aathaarus Sunan (Vol. 1 pg.89) this Hadith has been classified as sahih).
Hazrat Jaabir (radhiallahu anhu) narrates that the one who does not recite sura fatiha even in one rakaat, his salaah is not valid. However, if he is behind an Imam he must not recite surah fatiha. (This Hadith has been classified as hasan — Tirmizi - ch. on not reciting behind the Imaam). It is on the basis of this Hadith that Imaam Tirmidhi (R.A.) has narrated from Imam Ahmad bin Hanbal (R.A.) [who was the teacher of the ustaad of Imaam Bukhari (R.A.)] that the narration "Whoever does not recite surah fatiha his salaah is not complete" refers to one who performs his salaah alone. It does not include the muqtadi (Jami’ Tirmidhi, ibid). In the above Hadith it is very clearly mentioned that the muqtadi must not recite sura fatiha.

"Aameen" Must be said softly
Rasulullah (sallallahu alaihi wasallam) is reported to have said: "Do not hasten before the Imaam! When he says the takbeer, then you should do the same. When he recites Walad da ul leen, then you should say Aameen. When he makes ruku’ then you should make ruku’. And when he says sami’-Allahu liman hamidah then you should say Allahumma Rabbana wa lakal hamd". [Sahih Muslim, Hadith 415]
With regards to the saying of Aameen this narration is very clear and explicit. Like in the case where the Imaam says Allahu Akbar and sami’-Allahu liman hamidah aloud, but all the followers say "Allahu Akbar"and "Rabbana lakal hamd" softly. In the same manner when the Imaam recites "walad daul leen" aloud, the followers should say Aameen softly. It is also reported from Abu Ma’mar that Umar (radhiallahu anhu) used to say: "The Imaam will recite four things softly-Ta’awwuz, Bismillah, Aameen and Rabbana Lakalhamd" (Aini Vol. 1 pg. 620)

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Raising the Hands (upto the shoulders) During Salaah

Hazrat Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (sallallahu alaihi wasallam) came out of his house towards us and said: "Why is it that I see you all raising your hands as though they are the tails of stubborn horses. Be tranquil in salaah". [Sahih Muslim, Hadith 430]
This hadith alone makes it clear that those narrations which mention the raising of the hands (during the salaah) were narrated prior to the prohibition of this practice.

Proof from the PRACTICE of Rasulullah (sallallahu alaihi wasallam)
Hazrat Abdullah Ibn Mas'ud (radhiallahu anhu) said: "Shall I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his salaah?" Thereafter he performed the salaah but he did not raise his hands except at the beginning (of his salaah). [Tirmidhi, Hadith no.257] This Hadith is classified Hasan. Ibn Hazm (R.A.) has declared it as sahih. Ahmed Shakir (R.A.) has also declared it as sahih.
Proof from the Practice of the Sahaabah (radhiallahu anhum)
It is related that Hazrat Ali (radhiallahu anhu) used to raise his hands at the time of the first Takbeer (during his salaah). Thereafter he did not raise them. [Sunanal Bayhaqi]
(The commentator of Bukhari Shareef, Allaama Ibn Hajar, Allaama Zayla'i and Allaama ‘Aini (R.A.) have said that this narration and its chain of narrators is Sahih)

One should take note of the fact that the practice of Hazrat Umar, the remaining Khulafa-e-Raashidee n, Hazrat Abdullah Ibn Mas’ud and many more Sahaabah (radhiallahu anhu) was the same, that they only raised their hands at the time of the first takbeer. Imaam Tirmidhi (R.A.) also states that this was the practice of a great number of the Sahaabah (radhiallahu anhum).

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Jalsatul Istiraaha - Sitting briefly After The 2nd Sajdah Of The First Or Third Rakaat

In a narration from the ibn Sahl (radhiallahu anhu) it is mentioned that Rasulullah (sallallahu alaihi wasallam) said the takbeer and simultaneously went into sajdah. Then he said the takbeer and simultaneously stood up erect without sitting. [Abu Daud, Hadith no. 966]
Imaam Bayhaqi (R.A.) has recorded in his Sunan that this was the practice of Hazrat Abdullah Ibn Mas’ud (radhiallahu anhu). Allaama Zayla'i (R.A.) has recorded in Nasabur Raayah that the same procedure was the practice of Hazrat Umar, Ali, Abdullah Ibn Zubeir and Abdullah Ibn Abbaas (radhiallahu anhu). (vol. 1, pg. 289)

Likewise Allaamah Turkumaani has recorded in Jauharun Naqi regarding several Sahaaba (radhiallahu anhum) that it was their practice that after the first and third rakaat they would stand up straight from sajdah without sitting. (vol. 1, pg. 125)

Tashahhud

Rasulullah (sallallahu alaihi wasallam) is reported to have said: "When you sit during salaah (for Qa’dah Akheerah, the last Qa’dah) read the following:-
"All oral, physical and monetary worship is due to Allah alone. Salutations to you ‘O Nabi, and the mercy and blessings of Allah be upon you. Peace be upon us and upon all the righteous servants of Allah. I bear witness that none is worthy of worship besides Allah and that Muhammad (sallallahu alaihi wasallam) is his servant and messenger.)

Thereafter he would choose from the supplications whatever he wished."
[Sahih Muslim, Hadith no. 402; Sahih Bukhari, chapter on Tashahhud].

Rasing the Index Finger During Tashahhud

It is narrated that when Rasulullah (sallallahu alaihi wasallam) used to sit down to supplicate, (to recite tashahhud) he used to place his right hand on his right thigh and his left hand on his left thigh. He would indicate at the time of reciting the shahadah by raising his index finger. He would also join the ends of his thumb and middle finger (thereby forming a circle). [Sahih Muslim, chapter on the description of sitting-Hadith no.579]

Durood Sharif

The Sahaabah-e-Kiraam (radhiallahu anhum) inquired from Rasulullah (sallallahu alaihi wasallam) as to which durood should they recite (during salaah). Rasulullah (sallallahu alaihi wasallam) replied: "Recite the following durood-
(trans: O Allah shower your mercy upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your mercy upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious. O Allah shower your blessings upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your blessings upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious.

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Raising Both the Hands and Making Dua

It is narrated that Abdullah Ibn Zubair (radhiallahu anhu) saw a man raising his hands and making dua before completing his salah. When the person had completed his salaah, Hazrat Abdullah Ibn Zubair (radhiallahu anhu) went up to him and said: "Verily, Rasulullah (sallallahu alaihi wasallam) used to only raise his hands and make dua after completing his salaah" (the narrators of this Hadith are all trustworthy — Majmauz Zawaaid, vol. 1, pg. 169).
It is also mentioned in the Fataawa of Ahle Hadith (vol. 1, pg.190) as well as in Fataawa Nazeeriyyaa (vol. 1, pg. 566) that in the light of the Sharia, the dua after salaah is an authentically established practice and it is mustahab to do so.

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Sunnats BEFORE Salaat al-Zuhr

Rasulullah (sallallahu alaihi wasallam) has said: "Whoever performs four rakaats before the fardh of zuhr and four rakaats after it, Allah Ta’aala will make him haraam upon the fire of Jahannam". [Tirmidhi, Hadith no. 428]

Sunnats BEFORE Salaat al-Asr

Rasulullah (sallallahu alaihi wasallam) has said: "May Allah show mercy upon that person who performs four rakaats before the fardh of asr". [Tirmidhi, chapter on the narrations regarding the four rakaats, Hadith no. 430]

Sunnats of Salaat al-Maghrib

Hazrat Abu Ma’mar (radhiallahu anhu) has said that the Sahaabah (radhiallahu anhum) used to consider 4 rakaats after the Fardh of maghrib to be mustahab. [Qiyaamul-Layl of Marwazi pg.58]
4 Rakaats Before Salaat al-Isha

Hazrat Sa’eed Ibn Jubair (radhiallahu anhu) narrates that the Sahaabah (radhiallahu anhum) used to regard the performing of four rakaats before the fardh of isha as mustahab. [ibid. pg.58]

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Three Rakaats of Witr

Hazrat A’yesha (radhiallahu anha) is reported to have said (with regards to the tahajjud salaah of Rasulullah (sallallahu alaihi wasallam): "He (sallallahu alaihi wasallam) never used to perform more than eleven rakaats, whether in Ramadhan or out of Ramadhaan. Rasulullah (sallallahu alaihi wasallam) would perform long rakaats in two units of four rakaats each with such excellence and devotion which cannot be described. Thereafter he would perform three rakaats of witr salaah". [Sahih Muslim, chapter on salaatul layl, Hadith 738]

Reciting Qunoot Before Ruku’

Hazrat Aasim (radhiallahu anhu) narrates: "I inquired from Hazrat Anas Ibn Malik (radhiallahu anhu) concerning the qunoot of witr. He affirmed its occurrence in the witr salaah. Then I asked whether it should be recited before the ruku or after it. He replied: "It should be recited before the ruku". I then informed him of a certain person who had heard him (Hazrat Anas (radhiallahu anhu) saying that it should be recited after ruku. Hazrat Anas (radhiallahu anhu) most vehemently denied this". Furthermore he said: "Rasulullah (sallallahu alaihi wasallam) recited the qunoot after the ruku for only one month.(referring to the qunootun naazilah)" [Sahih Bukhari, chapter on qunoot before ruku].
In Musannaf Ibn Abi Shaybah it is mentioned that for this very reason the Sahaaba-e-Kiraam (radhiallahu anhum) used to recite the qunoot before ruku.

Allaama Ibn Hajar (R.A.) writes in his commentary on Bukhari, Fath al-Bari that after analysing all these narrations we learn that it was the normal practice to recite the qunoot before ruku.
However on certain occasions (such as the befalling of a calamity, etc.) the qunoot would be recited after ruku. (vol. 1, pg. 291)

Salaam Should Be Made at the End of the Witr salaah
Hazrat A’yesha (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) used to perform three rakaats witr without making salaam in between (i.e. after two rakaats.) [Zadul Ma’aad, pg.110]
Allama Ibn Hajar (R.A.) writes in Fathul Baari, the commentary on Sahih Bukhari, that Hazrat Ubay Ibn Ka’b, Hazrat Umar, Abdullah Ibn Mas’ud and Anas Ibn Malik (radhiallahu anhum) used to make salaam at the end of three rakaats witr, not in between. (vol. 1, pg. 291)

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Two Rakaats Sunnah of Fajr

It is narrated that once Hazrat Abdullah Ibn Mas'ud (radhiallahu anhu) reached the masjid whilst the Imaam was leading the salaah of fajr with the congregation. Hence, since he had not as yet performed the two rakaats sunnah of fajr, he stood behind one of the pillars of the masjid and performed it (while the jama’ah was in progress). Thereafter he joined the jamaat. [Majmauz-Zawaaid, vol. 1, pg. 75]
This was also the practice of Abdullah Ibn Abbas, Abu Dardaa and Uthmaan (radhiallahu anhum).

Qadha of the Two Rakaats Sunnah of Salaat al-Fajr

Rasulullah (sallallahu alaihi wasallam) is reported to have said: "Whoever did not perform the sunnah of fajr should perform it after the sun rises". [Tirmidhi, Hadith no. 423]
In the Muwwatta of Imaam Malik (R.A.) it is narrated that this was also the practice of Abdullah Ibn Umar (radhiallahu anhu).

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Salaat al-Tarawih During The Lifetime Of Rasulullah (sallallahu alaihi wasallam)

It is narrated that one night during Ramadhaan Rasulullah (sallallahu alaihi wasallam) performed salaat al-tarawih in the masjid. A group of Sahaabah joined him during his salaah. The following night the same happened as the previous night except that the number of followers had increased considerably. Hence on the third (or fourth) night Rasulullah (sallallahu alaihi wasallam) did not come out to the masjid to perform salaat al-tarawih with the people. The following morning he said to them: "Indeed I had seen your eagerness (to perform the tarawih behind me), but for the fear that this salaah will be made fardh (compulsory) upon you during Ramadhaan, I did not come out to join you in the tarawih". [Muslim, Hadith no.761]
Salaat al-Tarawih During the Period of the Rightly-Guided Khulafa (TWENTY RAKAATS)
Hazrat Yazeed Ibn Ruman (radhiallahu anhu) narrates that during the khilaafah of Hazrat Umar (radhiallahu anhu) the Sahaabah used to perform twenty rakaats tarawih and three rakaats witr salaah (with jamaat). [Muwwatta Imaam Maalik, chapter concerning standing in salaah during Ramadhaan]
During the khilafah of Abu Bakr (radhiallahu anhu) tarawih with jamaat was not in vogue. The practice of performing twenty rakaats with jamaat in every night of Ramadhaan and the completion of the entire Quraan began only during the the khilaafat of Hazrat Umar (radhiallahu anhu). All the Sahaabah present had agreed upon this practice. From then onwards including the Khilafah of both Hazrat Uthmaan and Hazrat Ali (radhiallahu anhu) upto this day the Muslim Ummah (at large) has followed this practice.

Twenty rakaats tarawih is also performed in both the Masjids of Makkah and Madinah upto the present time. However, it is tragic that in recent times a group of people have conflicted with the consensus of the Sahaabah (radhiallahu anhum) and the rest of the Ummah with regards to the number of rakaats in Tarawih salaah.

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The Takbeers Of Salaat al-Eid

Hazrat Abu Musa Ash’ari (radhiallahu anhu) was asked regarding the number of takbeers that Rasulullah (sallallahu alaihi wasallam) used to say in both the Eid salaahs. He replied: "He (sallallahu alaihi wasallam) used to say four takbeers (in every rakaat), in the same way as he used to say the takbeers in the salaat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu) also confirmed this practice of Rasulullah (sallallahu alaihi wasallam). [Abu Dawud, Hadith no. 1153]
Imaam Tirmidhi (R.A.) has also recorded several narrations of similar meaning from Abdullah Ibn Mas'ud and other Sahaabah-e-Kiraam (radhiallahu anhum).

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Distance Of Shar’i Safar (Travel in the Shariah)

It is narrated that Hazrat Abdullah Ibn Umar and Abdullah Ibn Abbas (radhiallahu anhu) would perform Qasr salaah and that they would also make iftaar (i.e. they would not fast) whenever they travelled the distance of four burud. Four burud is sixteen farsakh i.e. 48 miles. [Bukhari, chapter regarding the distance upon which one will perform Qasr salaah].
It is mentioned in Fataawa Thunaiyya that the majority of the Muhadditheen say that 48 miles is the correct distance of Shar’i travel (safar). Nine miles is incorrect. (vol.1, pg.482)

The Duration Of Time Pertaining To Qasr

Hazrat Abdullah Ibn Umar (radhiallahu anhu) stated that whoever intends to stopover at any place along his journey for fifteen days (or more), he should perform his salaah fully (i.e. he should not perform Qasr salaah.) [Tirmidhi, Hadith no. 548]

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Manner of standing in the saff (rows of the jamaah)

It is established from several ahadith that the saff (row) should be absolutely straight and no gaps should be left between the musallis (worshippers) . However, some people insist on spreading their feet and standing in such a manner that their ankles touch the ankles of their neighbour. What is the reality of standing in this fashion?
Those who stand in this way base their practice upon a hadith narrated by Nu’maan bin Basheer (radhiallahu anhu). He says: "Once Rasulullah (sallallahu alaihi wasallam) faced us and said: "Straighten your rows". He repeated this thrice. He then said: "By Allah, you must most certainly straighten your rows or else Allah Ta’ala will disunite your hearts". Hazrat Nu’maan bin Basheer (radhiallahu anhu) says: "I then saw the people joining together their shoulders and ankles". [Abu Dawood, Sahih ibn Khuzaima]

The concluding statement of Hazrat Nu’maan (radhiallahu anhu) is also reported in Sahih Bukhari.

However, upon analysing this hadith, several points come to light: Firstly, Rasulullah (sallallahu alaihi wasallam) never commanded the joining of the ankles. No hadith has yet been found wherein Rasulullah (sallallahu alaihi wasallam) himself instructed the Sahaaba (radhiallahu anhu) to join their ankles. The Sahaaba (radhiallahu anhu) had themselves adopted this manner in order to fulfil the command of straightening the saff. Secondly, this hadith clearly mentions that Nu’maan bin Basheer (radhiallahu anhu) saw the Sahaaba (radhiallahu anhu) doing this PRIOR to the commencement of the salaah. There is no mention of this position being maintained even after the salaah had commenced. Therefore we find that great muhadditheen such as Hafiz ibn Hajar (R.A.) and Allama Shawkani (R.A.) have regarded this as an extreme measure which was occasionally adopted by the Sahaaba (radhiallahu anhu) to ensure that the saff is straight.

In fact, a hadith of Hazrat Anas (radhiallahu anhu) makes it absolutely clear that this practice was merely a measure adopted BEFORE the salaah to ensure the straightening of the saff. He says: "If I had to do that (join the ankles) with anyone of them (the taabi’een) today, they would run like wild mules". [Fath al-Bari, vol.2, pg.176]

This simply means that the taabi’een severely disliked that anybody should join their ankles with them. Several points are understood from this: Firstly, Hazrat Anas (radhiallahu anhu) had stopped doing this completely. Had this been a sunnah and not just a manner of ensuring that the saff was straight, it is impossible that Hazrat Anas (radhiallahu anhu) would have left it out merely upon somebody disliking it.

Secondly, the taabi’een would never have disliked it if they had observed many of the Sahaaba (radhiallahu anhum) continuously practicing upon this. It was only due to the fact that they had not generally observed the Sahaaba (radhiallahu anhum) adopting this procedure that they disliked it. Hence this makes it crystal clear that the Sahaaba (radhiallahu anhum) had only occasionally adopted this practice to ensure the straightening of the saff. It was not a sunnah in itself, otherwise they would never have left it out.

It has already been made clear that Rasulullah (sallallahu alaihi wasallam) never himself instructed the joining of the ankles, nor is there any mention of the Sahaaba (radhiallahu anhum) having maintained this position even IN salaah. However, if for a moment we do accept that this position must be adopted during the course of the salaah as well, the question is: In which posture of salaah must this position be maintained? Must it be maintained during qiyaam, ruku, sajdah and qa’dah or in only some of these postures? If one says that the ankles should be joined only in the qiyaam posture, on what basis were the other postures excluded? If it is argued that it is difficult to do so in ruku and sajdah, the same could be said for qiyaam, since to stand with one’s feet spread apart is naturally awkward and hence it presents a certain amount of difficulty and uneasiness for many people. In short, this practice is not established as a sunnah of salaah. It was merely adopted initially by the Sahaaba (radiallahu anhum) BEFORE the commencement of salaah to ensure that the rows are straight.

And Allah Ta’ala Knows Best
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