[Rqvtwlfk]

[AdSuiteAdobe]

i have added a reply because i want this thread again to come to the first page.sorry mods

What exactly is the point of this thread though, what are you looking to gain from it?

Besides that, some if not all Ghair Muqalids of a Madhab/Salafis/Ahl Hadeeth do accept Qiyaas, and Taqleed of specific individuals.

Why don't you prove to us using the Qur'an and Sunnah how following a Madhab is a obligatory for everyone, if that is what you are attempting to prove in the first place?

[inchaaruutaa]

What exactly is the point of this thread though, what are you looking to gain from it?

Besides that, some if not all Ghair Muqalids of a Madhab/Salafis/Ahl Hadeeth do accept Qiyaas, and Taqleed of specific individuals.

Why don't you prove to us using the Qur'an and Sunnah how following a Madhab is a obligatory for everyone, if that is what you are attempting to prove in the first place?

Salams...

Did i just read right?? taqleed of specific individuals?? Do you do taqleed of madhabi's? i.e these people you do taqleed of, did they belong to a madhab?

[AdSuiteAdobe]

Salams...

Did i just read right?? taqleed of specific individuals?? Do you do taqleed of madhabi's? i.e these people you do taqleed of, did they belong to a madhab?

It doesn't matter what I personally do, but yes some individuals labeled as "Ghayr Muqalid/Ahl Hadeeth/Salafi" do taqleed of specific individuals (scholars) who may or may not follow the usool of a Madhab, or may or may not rule according to that Madhab.

So the question still comes up, what is the purpose of this thread exactly? Was it to say "We are right and they are wrong, HAHAHAHA" or was it to gain some more knowledge?

The other question came up, which is where does it say I have to make taqleed to a certain Madhab or Sheikh who is from that Madhab?

[PaulRyansew]

Now,


1.Give a defination of hadith from book of allah or books of ahadith AND IF you find any defination from books of hadith please tell who said this defination and provide reference

Wa alaikum assalaam

The definition of Hadeeth or Sunnah as it relates to Al Islaam is:
1. a saying of the Prophet صلى الله عليه وآله وسلم
2. an action of the Prophet صلى الله عليه وآله وسلم
3. an approval of the Prophet صلى الله عليه وآله وسلم

The proof for this are in the Ahadeeth itself, where all three are proven from the Prophet صلى الله عليه وآله وسلم

If there is a fourth category, then it is upon the one who claims such to bring an evidence from the Quraan or Ahadeeth which shows that there is a fourth type of Sunnah/Hadeeth. The one who makes a claim is the one who must bring the evidence to substantiate it.

2.Give AYAT OR one single (1) hadith from the books of hadith that describes the method of namaz from the TAKBEER-E-TEHREMA to SALAM (and prove that rasool allah said this is the correct and FINAL(that only this method of salah will be accepted) method of offering salah) All the the things should be made clear in that particular hadith

THINGS LIKE....

1.Where to raise your hands when takbeer is said
2.where should be the hands placed in qiyaam
3.How much should be the distance of feet in namaaz
4.how many rafyadein should be done in the namaz and all the other details that are necessary for offering namaz

Above all has rasool allah said that this is the correct method and final method(that only this method of salah will be accepted) of offering salah and all this should be in one single (1) hadith AND give the reference from where you took and who said it is authentic First of all, why should the method of Salaat be found in only a single Ayah or a single Hadeeth? The Ahlul Hadeeth believe in all the Ayaat of the Quraan, and all the Ahadeeth us Saheehah. Every action of the Salaat needs to have evidence from the Quraan and Ahadeeth us Saheehah. It doesn't mean that the entire Salaat has to be described in only a single Ayah or a single Hadeeth.

Alhamdulillaah, every single action of salaat according to the Ahlul Hadeeth has proof from the Quraan and Sunnah, from Takbeer at Tahreema to the Tasleem. Every single thing we do in Salaat, such as Qiyaam, the placing of the arms upon the chest, recitation of Al Faatihah in every raka'ah, Rafa Yadain, Ruku, the adhkar of Ruku, Qawma, Rafa Yadain again, Sajdah, the adhkar of Sajdah, Jalsa, the adhkar of Jalsa, the second Sujood and its adhkar, the Rafa Yadain at the beginning of the third Raka'ah, the Qada, the Tashahhud, the Salawat, the Du'a for protection from the four (Punishment of the Grave, Jahannam, the trial of life and death, and the trial of Dajjaal), the constant moving and shaking of the right hand pointer finger, up until the Tasleem...

Alhamdulillaah every single detail of our Salaat has evidence from Quraan and Sunnah. Any method of the Salaat which has evidence from the Quraan and Sunnah is acceptable. For example, in the Tasleem, saying "As-Salaamu alaikum wa rahmatullaah" two times to the right and left is proven by the Sunnah.

However, those who in the Tasleem say "As-Salaamu alaikum wa rahmatullaahi wa barakaatuhu" to the right, and "As-Salaamu alaikum" to the left are also correct, because both methods are substantiated from the authentic Ahadeeth.

As for the blind-followers, who do not do Raf ul Yadain, who place their hands below the navel or to their sides, and who do not recite Al-Faatihah behind the Imaam...the onus is on them to provide proof from the Sunnah to substantiate these actions. Alhamdulillaah, you will not find a single authentic hadeeth where it is proven that Raf ul Yadain is abrogated, or where the Prophet صلى الله عليه وآله وسلم placed his hands below the navel or to his sides, or a single hadeeth which abrogates the recitation of Al Faatihah in every raka'ah whether one is praying individually or behind the Imaam.

Hope that answers your questions.

[grinaJanoDant]

Oh, very hard Questions from very vast Syllabus!!!.

BTW what is the intention to take this Exam?

[AdSuiteAdobe]

mujtahid of our time.

Who is?

The term Ahl al-Hadith refers to the adherent's belief that they are not bound by taqlid (as are Ahl al-Rai, literally "the people of rhetorical theology"), but consider themselves free to seek guidance in matters of religious faith and practices only from the authentic hadith and the holy quran okay.

So for such people its not a big deal to present what is asked in the questions.

Again i am repeating that I'm sure it isn't, but what good is it going to do you?

Please answer the questions asked otherwise dont post anything. I'll post whatever I want.

[grinaJanoDant]

.....
Which madhhab do you follow, if none how did you resolve the contradictions between the Quran and ahadith, how did you deal with the abrogated verses, how did you deal with the general and specific verses in the quran, how did you sift through all the ahadith and pick which ones are for rulings and which are advice. how did you grade the ahadith and deal with conflicts in grading between various authorities, which order was the Quran revealed in why did you prefer some verses to others in that order, which verses did you give precedence over others and why. Where you more literal in your understanding or less, did you consider the actions of sahabah, do you accept their ijma, their analogies. What about the amal of the people of madina did you prefer that or negate it comepletly when you couldnt understand the sources for it.

......

:Salam:

Which madhhab do you follow, if none how did you resolve the contradictions between the Quran and ahadith How did they resolve the contradictions between the Quran and ahadith after death of our prophet & before Birth of madhhabs?

Please give an example of contradictions between the Quran and ahadith.

how did you grade the ahadith and deal with conflicts in grading between various authorities Why r u taking this panic/ hard ship in ur shoulder? hadith Imams have done this. Don't worry.

which verses did you give precedence over others and why What our prophet did?

[grinaJanoDant]

wait.

Ok.

[PaulRyansew]

Give the ahadith reference number and book name form ahadith..............is it that hard for ahl hadith.

Like I said, all three types of Sunnah are proven by the authentic Ahadeeth.

Let's go one by one:

1. Qawli (saying)

The Prophet صلى الله عليه وآله وسلم said: "There is no prayer for the one who did not recite the Opening of the Book." [Bukhaari and Muslim]

This is an example of the saying of the Prophet صلى الله عليه وسلم, and I have quoted a direct Hadeeth as evidence.

2. Fa'ili (action)

'Abdullaah ibn 'Umar رضى الله عنه narrates: I saw that whenever the Messenger of Allaah صلى الله عليه وسلم stood for the prayer, he used to raise both his hands up to the shoulders, and used to do the same on saying the Takbeer for bowing and on raising his head from it and used to say, "Sami Allaahu Liman hamidah". But he did not do that (i.e. raising his hands) in prostrations. [Saheeh al Bukhaari: Kitaab Siffaat us Salat]

This is an example of an action of the Prophet صلى الله عليه وسلم.

3. Iqraar (approval)

A (Jewish) Rabbi came to the Messenger of Allaah صلى الله عليه وسلم and he said, "O Muhammad! We learn that Allaah will put all the heavens on one Finger, and the earths on one Finger, and the trees on one Finger, and the water and the dust on one Finger, and all the other created beings on one Finger. Then He will say, 'I am the King.' Thereupon the Prophet صلى الله عليه وسلم smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then the Messenger of Allaah صلى الله عليه وسلم recited: 'No just estimate have they made of Allah such as due to Him.' (39.67) [Saheeh al-Bukhaari]

This is an example of the Prophet صلى الله عليه وسلم approving a statement of creed. Therefore, the belief of Muslims is that Allaah has Five Fingers on His Hand, because the Prophet صلى الله عليه وسلم approved of this belief as evidenced by the above-quoted authentic Hadeeth.

Which madhhab do you follow, if none how did you resolve the contradictions between the Quran and ahadith, how did you deal with the abrogated verses, how did you deal with the general and specific verses in the quran, how did you sift through all the ahadith and pick which ones are for rulings and which are advice. how did you grade the ahadith and deal with conflicts in grading between various authorities, which order was the Quran revealed in why did you prefer some verses to others in that order, which verses did you give precedence over others and why. Where you more literal in your understanding or less, did you consider the actions of sahabah, do you accept their ijma, their analogies. What about the amal of the people of madina did you prefer that or negate it comepletly when you couldnt understand the sources for it. I am not a scholar, and I take knowledge from the scholars of the Sunnah, based on the evidences they present from the Quraan and Sunnah. I don't believe any ayah of the Quraan or any Hadeeth is abrogated, unless I see a clear evidence. I don't blindly follow anyone in this regard.

Ijmaa' is from our Religion, as the Prophet صلى الله عليه وسلم said: "Verily, my community will never collect upon an error." This is the basis for Ijmaa'. And by the way, the Ijmaa' of the Sahaabah is to put their feet together, foot to foot, in the Salaat, as it is narrated that when the Iqamah was made, and the Prophet صلى الله عليه وسلم said: "Straighten your rows, for verily I can see you from my back." Then all of the Sahaabah would straighten their rows by joining their shoulders and feet together. Thus to join the feet and shoulders in the prayer is proven from the Sunnah and Ijmaa' of the Companions (may Allaah be pleased with them).

As for the blind-followers, they say that there should be at least a span of four fingers between everyone standing in the Salaat...but they do not have a single authentic Hadeeth to prove this.

If no answer is found in the Quran and sunnah literally what principals did you establish for doing ijtihad so your reasoning is consistant with the reasoning of Allah and his prophet and why. You should know about the Hadeeth when the Prophet صلى الله عليه وسلم was sending Mu'adh ibn Jabal to Yaman, and he told him to judge by the Quraan and the Sunnah, and Mu'adh ibn Jabal رضى الله عنه asked that if he cannot find the answer in either Quraan or Sunnah, what should he do, so the Prophet صلى الله عليه وسلم told him to use his Ijtihaad. So this is a proof that Ijtihaad is part of our Religion, but it has a condition, as stipulated in this Hadeeth. The condition is that first we need to examine the Quraan and the Hadeeth, if there is nothing there, then someone who is qualified or knowledgable (like Mu'adh ibn Jabal رضى الله عنه) and has the qualifications to be a judge can make ijtihaad and use his own reasoning.

However, no one's Ijtihaad can overrule something from the Quraan and Sunnah. Qiyaas, which falls under Ijtihaad, is therefore allowed, but it can never overrule Quraan and Sunnah. The first place is always for Quraan and Sunnah.


give the difference between sunnah and ahadeeth. Ahadeeth is a container of Sunnah.

Who gives the sanads to ahadeeth that they are authentic? As Allaah says in the Quraan that if a wicked person comes to you with some news, then investigate the matter. [49:6] Based on this, the Muhadditheen investigate all the people who narrate the Ahadeeth to verify if they are authentic or not. This is known as 'Ilm ul Rijaal or the science of Jarh wa't-Ta'deel.

Similarly, Allaah says in the Quraan that the witness testimony of four people is an evidence in the case of a woman accused of lewdness. [4:15] Based upon these Quraanic principles, the witness testimony is a type of evidence. Therefore, believing in the Hadeeth narrated by a thiqah (trustworthy) person is not taqleed, but it is following the evidence. The definition of taqleed is to accept someone's opinion (not witness testimony) without evidence.

Now I would like to clarify a few things about the importance of following the evidence, the Quraan and Sunnah, and not blindly following someone when it opposes the evidence.

For example, when a group of people declared 'Ali ibn Abi Taalib رضى الله عنه as "God", he ordered that a trench be dug, and that they be thrown in it and burnt alive. When 'Abdullaah ibn Abbaas رضى الله عنه heard this, he corrected 'Ali رضى الله عنه and narrated to him the Hadeeth that the Prophet صلى الله عليه وسلم said: "None has the right to burn with fire except the Lord of Fire."

Similarly, once Malik ibn Anas, who is regarded as the Imaam of the Maliki school of thought, gave a verdict that washing in between the toes of the foot in Wudhoo' is not from the Sunnah. Ibn Wahb, however, corrected Malik ibn Anas and narrated the Hadeeth of the Prophet صلى الله عليه وسلم to prove that it is the Sunnah.

So this proves that blind following and ignoring the clear evidence of the Sunnah is not the way of the Salaf.

[grinaJanoDant]

why should i give example of contradictions between quran and ahadith,i am not ahle hadees/salafi/ etc.

above all i not a mujtahid of my time.





How did they(hadith imams) resolve the contradictions between the Quran and ahadith after death of our prophet

why should i give example of contradictions between quran and ahadith,i am not ahle hadees/salafi/ etc. Because to avoid from contradictions between quran and ahadith, u follow a Imam & i think u believe that Imam has ability to resolve this contradictions.



it's not u who said
how did you grade the ahadith and deal with conflicts in grading between various authorities And my answer was about grading, not to solve contradictions between quran and ahadith

[PaulRyansew]

Single hadith remember my dear brother.

Why? We Ahlul Hadeeth follow all the Ahadeeth us saheehah. Why only single Hadeeth?


So you agree that you follow IJMAA ? Yes we follow Ijmaa', as the Prophet صلى الله عليه وسلم said: "Verily, my Ummah will never agree upon an error." This is a proof for Ijmaa'

Give a hadeeth that mentions the distance of feet in salah? There is no hadeeth which proves there should be any distance of the feet in Salaat. Rather, the Hadeeth I quoted proves the opposite, that everyone should join (CONNECT) their feet in the Salaat. This is what all the Companions did, and this is what the Prophet صلى الله عليه وسلم approved of.

SO you agree with doing ijtihad and sahaba did follow imams. I agree with Ijtihaad, provided it does not go against Quraan and Sunnah. The Sahaabah followed one Imaam, and his name is Muhammad al Mustafaa صلى الله عليه وآله وسلم

He is also my Imaam.

so you agree qiyaas is allowed and who said the first place is not for quran and sunnah. Qiyaas is a type of ijtihaad (independent reasoning), and I agree with it, only if it does not go against anything from Quraan and Sunnah. The first place is always for Quraan and Sunnah. If anyone's fatwaa based on Ijtihaad or Qiyaas goes against Quraan and Sunnah, then throw that fatwaa in the garbage. Even if it is the fatwaa of Abu Haneefah.

Because first we follow An Nabi Muhammad al Mustafaa صلى الله عليه وسلم. Abu Haneefah is not even worth the dust on the feet of our Nabi صلى الله عليه وسلم.

prove this defination from ahadith with proper reference number and proper book. I already proved. Go back to my previous post where I proved all three types of Sunnah/Hadeeth with three specific examples from Saheeh al Bukhaari and Saheeh Muslim.

are you sure that all the sahih ahdith are sahih and are to the truth like the word of god/wahi. Of course I am sure. It is my 'Eemaan and it is my Yaqeen. Because Allaah said that my Nabi صلى الله عليه وسلم does not speak from his desire, rather it is Wahi that has been revealed to him.

My faith is on all verses of the Quraan and all authentic Ahadeeth of my Prophet صلى الله عليه وسلم, whether it is mutawaatir or ahad, it makes no difference. Any hadeeth which is the words of Nabi صلى الله عليه وسلم is the basis of my faith.

so you agree that following of ummati (taqleed) is allowed in the sahaba. The definition of taqleed is to accept someone's opinion without evidence. This is the definition of taqleed in all the Arabic dictionaries. I do not make taqleed of anyone. If anyone shows me proof from Quraan and Ahadeeth, I follow that. Because that means I am following the Prophet صلى الله عليه وسلم.

because you are quoting ahadith from aimmah e mujtahideen(imam malik),it means you are agreeing with imam malik.it means you giving testimony to the ahadith. If Imaam Malik narrates a Hadeeth, which is authentically attributed to the Prophet صلى الله عليه وسلم, I am not following Malik, I am following the Prophet صلى الله عليه وسلم. Now if Imaam Malik gives any fatwaa which is against Quraan and Hadeeth, I will throw his fatwaa in the garbage, because I am not a Muqallid (blind-follower).

A muqallid of Malik will follow everything he says, even if it doesn't have proof. For example, Malik ibn Anas made fatwaa that shaving the mustache is haraam and a bid'ah. Will I follow the fatwaa of Malik ibn Anas? No, because the Prophet صلى الله عليه وسلم used to shave his mustache. Therefore, I will follow my Nabi صلى الله عليه وسلم, and I will throw Malik's fatwaa in the garbage.

and it proves you do taqleed of imaam malik, I just proved I don't. Read above.

why do you want to follow the salaf, you follow only hadith and quran remember. the Quraan and Hadeeth says to follow the Salaf. Allaah says:

The first and foremost from among the Muhaajireen and the Ansaar, and those who follow them in goodness, Allaah is pleased with them, and they are pleased with Him. [9:100]

So in this Ayah, Allaah commanded us to do 'Ittibaa of the Companions of the Prophet صلى الله عليه وسلم. He said to follow all of them, He didn't say to make taqleed of just one or some of them. He said to follow them all as a collective. Similarly, the Prophet صلى الله عليه وسلم told us to stick to his Sunnah and the Sunnah of his rightly guided orthodox successors. Thus we follow the Quraan and the Sunnah based on the understanding and implementation of it by the Salaf.

We don't follow Quraan and Sunnah based on our own understanding.

and also do me a favour.

1.Give the defination of authentic ahadith and who gives sanad that it becomes authentic ahadeeth. An authentic hadeeth is a hadeeth which is attributed to the Prophet صلى الله عليه وسلم based on the evidence in the science of Jarh wa't-Ta'deel and 'Ilm ul Rijaal. This science is proven from the verses of the Quraan which I already quoted, which says to investigate news that is brought to you, and that the testimony of reliable witnesses is considered as evidence.

The muhadditheen do not declare a hadeeth to be authentic from their imagination. We only accept their judgments if it has proof based on the science of Jarh wa't-Ta'deel. In fact many muhadditheen made mistakes in judging the authenticity of narrations. So we don't blindly follow the muhaditheen, just like we don't blindly follow the fuqaha. Instead, we follow the evidence.

In fact, now I have answered all of your questions. I hope and pray that you understand them and may Allaah guide you to the Sunnah of our beloved Prophet Muhammad صلى الله عليه وسلم, and away from the innovation of blind-following.

[grinaJanoDant]

Is there any intention of this thread?

[grinaJanoDant]

@Truth_finder

Bother what is the meaning of mujtahid of our time? Many times u have used that & it was when someone is disagree with u for an issue. Can u plz tell us what does mujtahid do? If u want to see evidence of an issue just ask it. Evidence may goes against ur idea, but u have to see that is Evidence from Authentic source?. How it's strong?

Put ur evidence under the MICROSCOPE.

[Payodcapy542fro]

Can u plz tell us what does mujtahid do?

If you got a mirror at home, then look at it, you will see a mujtahid.

[xyznicks]

If you got a mirror at home, then look at it, you will see a mujtahid.

he he...good one. Mirror mirror on the wall, who's the biggest Mujtahid of them all?

[flowersnewacq]

Assalam Alaikum,

Bhai Truth Finder, if you have so much time on your hands, can you please post the ahadith which prove the salah from a-z? Illiterate people like me will greatly benefit.

JazakAllah khair

[diundasmink]

he he...good one. Mirror mirror on the wall, who's the biggest Mujtahid of them all?

LOL. Really funny.

[secondmertg]

As salaam alaikum warahmathullah ,



The Masnoon Method Of Wudu
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 wudu and makes masah over his nape, he will be saved from wearing a necklace (of fire) around his neck on the the day of judgement". The famous commentator of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A), writes in his book Talkheesul Habeer (vol. 1: p.92) that this narration is Sahih. Allamah Shawkani (R.A.) has also affirmed this in Naylul Awtaar (vol. 1, p.204).
Performing Masah Over Ordinary Socks
(i.e. cotton, woolllen, polyester, etc.)
It is not permissible to make masah over ordinary socks (cotton, woollen, nylon, etc. — i.e. all socks other than leather socks) in wudhu. There is no authentic narration sanctioning this practice. In the commentary of Tirmidhi, Tuhfatul Ahwazee, the famous Ahle Hadith scholar Allamah Mubarakpuri, has written that this practice of making masah on woollen, cotton, nylon socks and socks made from similar materials is not established from any authentic Hadith (vol. 1, pg.333). Many other high ranking scholars of the ghair muqallid sect (those who do not prescribe to taqleed) have refuted this practice and declared it as impermissible. (see fatawa Nazeeriah; 1:423)
________________________________________
Prescribed Times For The Five Daily Salaah
Hazrat Abu Huraira (radhiallahu anhu) narrates: "When the length of your shadow (from the sun) is equal to your height then perform the zuhr salah. When the length of your shadow becomes twice your height, perform the asr salah. Perform the maghrib salah when the sun has set. Perform the esha salah before one-third (1/3) of the night passes. And perform the fajr salah while it is still dark." [Muwatta Imam 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 salah 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 salah 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 salah 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.)
________________________________________
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 salah. In the same books it is also mentioned that to intentionally remove the headgear (hat) and perform salah 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 salah. He relates that Rasulullah (sallallahu alaihi wasallam) used to lift his hands until they were in line with his earlobes. [Sahih Muslim, ch. on Istihbaabur Raf’, Hadith 391]
To Tie the Hands Beneath the Navel
Hazrat Ali (radhiallahu anhu) relates that the sunnah of Rasulullah (sallallahu alaihi wasallam) is to place one hand over the other below the navel. [Abu Daud, ch. on Wad’ul Yumna, Hadith 756]
The above-mentioned method of tying the hands is also related by Hazrat Anas (radhiallahu anhu).
________________________________________
Reciting Bismillah Softly
Hazrat Anas (radhiallahu anhu) states, "I have performed congregational salah 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]
Imam 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 mercy 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 Imam 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 Imam 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 daalleen then you should say Ameen". By performing your salah in this manner Allah Ta’ala will love you." [Muslim; ch. on tashahhud]
(A similar Hadith has been narrated by Abu Hurairah (radhiallahu anhu)-Imam 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 Imam. Hazrat Zaid (radhiallahu anhu) answered: "There is no recitation of the Glorious Qur’an in any salah behind the Imam". [Sahih Muslim, chapter on Sujood-ut-Tilaawah, Hadith 577]
The Qiraat of the Imam SUFFICES for the Muqtadi
Hazrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say: "Whoever performs salah behind the Imam, the Imam’s qiraat suffices for him". (Sunan Baihaqi; chapter on not reciting qiraat behind the Imam — Imam Baihaqi (R.A.) has stated that this Hadith is Sahih.)
The Person Performing salah 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 Imam is sufficient for the muqtadi. But if he performs salah 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 rakat, his salah 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 Imam). It is on the basis of this Hadith that Imam Tirmidhi (R.A.) has narrated from Imam Ahmad bin Hanbal (R.A.) [who was the teacher of the ustad of Imam Bukhari (R.A.)] that the narration "Whoever does not recite surah fatiha his salah is not complete" refers to one who performs his salah 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 Imam! When he says the takbeer, then you should do the same. When he recites Walad daalleen, 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 Ameen this narration is very clear and explicit. Like in the case where the Imam 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 Imam recites "walad daalleen" aloud, the followers should say Aameen softly. It is also reported from Abu Ma’mar that Umar (radhiallahu anhu) used to say: "The Imam will recite four things softly-Ta’awwuz, Bismillah, Aameen and Rabbana Lakalhamd" (Aini Vol. 1 pg. 620)
________________________________________
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 salah". [Sahih Muslim, Hadith 430]
This hadith alone makes it clear that those narrations which mention the raising of the hands (during the salah) 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 salah?" Thereafter he performed the salah but he did not raise his hands except at the beginning (of his salah). [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 salah). Thereafter he did not raise them. [Sunanal Bayhaqi]
(The commentator of Bukhari Shareef, Allama Ibn Hajar, Allama Zayla'i and Allama ‘Aini (R.A.) have said that this narration and its chain of narrators is Sahih)
One should take note of the fact that the practice of Hazrat Umar, the remaining Khulafa-e-Raashideen, Hazrat Abdullah Ibn Mas’ud and many more Sahaabah (radhiallahu anhu) was the same, that they only raised their hands at the time of the first takbeer. Imam Tirmidhi (R.A.) also states that this was the practice of a great number of the Sahabah (radhiallahu anhum).
________________________________________
Jalsatul Istiraaha - Sitting briefly After The 2nd Sajdah Of The First Or Third Rakaat
In a narration from the ibn Sahl (radhiallahu anhu) it is mentioned that Rasulullah (sallallahu alaihi wasallam) said the takbeer and simultaneously went into sajdah. Then he said the takbeer and simultaneously stood up erect without sitting. [Abu Daud, Hadith no. 966]
Imam Bayhaqi (R.A.) has recorded in his Sunan that this was the practice of Hazrat Abdullah Ibn Mas’ud (radhiallahu anhu). Allama 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 Turkumani has recorded in Jauharun Naqi regarding several Sahaba (radhiallahu anhum) that it was their practice that after the first and third rakat 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 salah (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]
Darood Sharif
The Sahaabah-e-Kiraam (radhiallahu anhum) inquired from Rasulullah (sallallahu alaihi wasallam) as to which durood should they recite (during salah). Rasulullah (sallallahu alaihi wasallam) replied: "Recite the following durood- Allahuma salli `ala Muhammadin wa `ala ali Muhammadin kama sallata `ala Ibrahim wa `ala ali Ibrahim. Innaka hameedun majeed. wa barik Allahuma `ala Muhammadin wa `ala ali Muhammadin kama barakta `ala Ibrahim wa `ala ali Ibrahim. Innaka hameedun majeed.
(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.
________________________________________
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 salah, 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 salah" (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 Fatawa Nazeeriyya (vol. 1, pg. 566) that in the light of the Sharia, the dua after salah is an authentically established practice and it is mustahab to do so.
________________________________________
Sunnats BEFORE Salaat al-Zuhr
Rasulullah (sallallahu alaihi wasallam) has said: "Whoever performs four rakats before the fardh of zuhr and four rakats 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 rakats before the fard of `asr". [Tirmidhi, chapter on the narrations regarding the four rakats, 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 rakats 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 rakats before the fardh of isha as mustahab. [ibid. pg.58]
________________________________________
Three Rakaats of Witr
Hazrat A’yesha (radhiallahu anha) is reported to have said (with regards to the tahajjud salah of Rasulullah (sallallahu alaihi wasallam): "He (sallallahu alaihi wasallam) never used to perform more than eleven rakats, whether in Ramadhan or out of Ramadhaan. Rasulullah (sallallahu alaihi wasallam) would perform long rakats in two units of four rakats each with such excellence and devotion which cannot be described. Thereafter he would perform three rakats of witr salah". [Sahih Muslim, chapter on salatul 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 salah. 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 salah
Hazrat A’yesha (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) used to perform three rakats witr without making salam in between (i.e. after two rakats.) [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 salam at the end of three rakats witr, not in between. (vol. 1, pg. 291)
________________________________________
Two Rakaats Sunnah of Fajr
It is narrated that once Hazrat Abdullah Ibn Mas'ud (radhiallahu anhu) reached the masjid whilst the Imam was leading the salah of fajr with the congregation. Hence, since he had not as yet performed the two rakats 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).
Qada 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 Imam Malik (R.A.) it is narrated that this was also the practice of Abdullah Ibn Umar (radhiallahu anhu).
________________________________________
Salaat al-Tarawih During The Lifetime Of Rasulullah (sallallahu alaihi wasallam)
It is narrated that one night during Ramadhaan Rasulullah (sallallahu alaihi wasallam) performed salat al-tarawih in the masjid. A group of Sahaabah joined him during his salah. 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 salat 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 salah 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 rakats tarawih and three rakats witr salah (with jama`at). [Muwwatta Imam Maalik, chapter concerning standing in salah during Ramadhaan]
During the khilafah of Abu Bakr (radhiallahu anhu) tarawih with jamaat was not in vogue. The practice of performing twenty rakats with jamaat in every night of Ramadhaan and the completion of the entire Quraan began only during the the khilafat 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 rakats 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 rakats in Tarawih salah.
________________________________________
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 salahs. He replied: "He (sallallahu alaihi wasallam) used to say four takbeers (in every rakat), in the same way as he used to say the takbeers in the salat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu) also confirmed this practice of Rasulullah (sallallahu alaihi wasallam). [Abu Dawud, Hadith no. 1153]
Imam Tirmidhi (R.A.) has also recorded several narrations of similar meaning from Abdullah Ibn Mas'ud and other Sahaabah-e-Kiraam (radhiallahu anhum).
________________________________________
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 salah 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 salah].
It is mentioned in Fatawa 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 salah fully (i.e. he should not perform Qasr salah.) [Tirmidhi, Hadith no. 548]
________________________________________
Manner of standing in the rows of the jama`ah
It is established from several ahadith that the row should be absolutely straight and no gaps should be left between the 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 salah. There is no mention of this position being maintained even after the salah 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 row 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 salah to ensure the straightening of the row. He says: "If I had to do that (join the ankles) with anyone of them (the tabi’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 Sahaba (radhiallahu anhum) continuously practicing upon this. It was only due to the fact that they had not generally observed the Sahaba (radhiallahu anhum) adopting this procedure that they disliked it. Hence this makes it crystal clear that the Sahaba (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 Sahaba (radhiallahu anhum) having maintained this position even IN salah. However, if for a moment we do accept that this position must be adopted during the course of the salah as well, the question is: In which posture of salah must this position be maintained? Must it be maintained during qiyam, ruku, sajdah and qada or in only some of these postures? If one says that the ankles should be joined only in the qiyam 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 qiyam, 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 salah. It was merely adopted initially by the Sahaba (radiallahu anhum) BEFORE the commencement of salah to ensure that the rows are straight.
And Allah Ta’ala Knows Best

[daasayse]

I am on that part of SF again where shaytan is fond of surfing .