“Shall I seek other than Allah as a source of law, when He has revealed to you this book that in places explains itself? Those who received the scripture recognize that it has been revealed by your Lord, truthfully. You shall not harbor any doubt.” (Qur’an 6:114)
﷽
We start off with this particular verse because many of the misguided individuals who follow one or more of the competing sects of the Quranist religion will often quote this as saying that the Qur’an has everything you need to understand all aspects of Islam.
However, they like to rely upon a poorly translated version of the Arabic mufassalan as ‘explained in detail’.
Interpretation is important. How we understand various verses in the Qur’an is also very important.
“O you who have believed, be supporters of Allah, as when Jesus, the son of Mary, said to the disciples, “Who are my supporters of Allah?” The disciples said, “We are supporters of Allah.” And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemies, and they became dominant.” (Qur’an 61:14)
“Who is it that would loan Allah a good loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him, you will be returned.” (Qur’an 2:245)
“You alone we worship and you alone we ask for help.” (Qur’an 1:5)
You can see that a whole multitude of Quraniyoon from Sam Gerrans/ Hamza Abdul Malik/ Free-Minds/ Monotheist Group struggle with the verses above.
Why is that? It is simple. Because if we were to allow the Qur’an to speak on its apparent meaning, then all Muslims could rightly be accused of shirk.
This would include those who follow the Quraniyoon religion, like Sam Gerrans, Shabir Ahmed, Rashad Khalifa, Hamza Abdul Malik, Aisha Musa. Everyone in the Free Minds and Monotheist Groups could all rightly be accused of shirk.
Shirk-associating partners/objects/ with Allah.
Every one of us uses and employs the use of the internet, YouTube, social media to help to get across our message. We are not relying solely upon Allah (swt), that is if we are to take this verse on a very literal basis.
You ˹alone˺ we worship and You ˹alone˺ we ask for help.
Though Mustafa Khatta is NOT a follower of the Qur’an Only Religion, it is interesting in a translation self-described as ‘The CLEAR Quran’ that we have ‘alone’ with the apostrophe.
Thee alone we serve And from Thee alone we seek help.
So you can see that the ‘Quranist‘ struggle with this all the while accusing those who follow Islam of shirk.
As we digress, why would we assert this?
We assert this because each one of these various competing self-proclaimed Qur’aniyoon groups all have to DEFINE the ARABIC language.
They will assert that this word means this, or it means that. Guess what they rely upon?
They rely upon Arabic lexicons, dictionaries, secondary sources to define what the words mean in the Qur’an itself.
This brings us to their preserved translation of mufassalan — that which explains itself in places.
“Shall I seek other than Allah as a source of law, when He has revealed to you this book fully detailed? Those who received the scripture recognize that it has been revealed by your Lord, truthfully. You shall not harbor any doubt.” (Qur’an 6:114)
If this verse is understood in the way that the self-proclaimed Quraniyoon relies upon, then it is an error.
There is nowhere in the Qur’an in which a list of all the words are given with their various understandings, imports, meanings, and nuances. Only the meanest of people would argue against this most important fact.
So, if we were to look at the following verses above and take them literally, it would mean:
The Qur’an has everything inside of it — which it doesn’t. In fact, the very verse that says it is ‘fully detailed‘ does not ironically tell us what this entails! You can only use deduction to say ‘all matters relating to jurisprudence or law‘.
That Jesus was blaspheming in asserting that Allah (swt) has supporters or helpers or that the Creator of the Universe would need assistance or support.
The blasphemous assertions that Allah (swt) needs loans or is capable of receiving loans.
The idea that every time someone goes to see a doctor, lawyer, specialist of any kind that we are all going against “you alone, we ask for help.”
In this regard, Dr. Shabir Ahmed alone was devious enough to recognize this, and thus, blatantly shredded the Arabic text in his molested translation.
Let us give you a prime example of some attempts by a self-proclaimed adherent of the Qur’an only religion who will tell you that the Salaah is NOT a ritual prayer.
Here is one such video.
We would encourage you to watch the above video in its entirety and then watch the following video:
So, in the first video, Salaah is simply doing good things. Personally, even in the first video, we felt Joseph really struggled to explain the ‘middle salaah’.
“Be ever mindful of prayers, especially the middle prayer; and stand up before Allah in devotion.” (Qur’an 2:238)
It is such a strained reading of the Arabic text. It is another example of a human being making the Qur’an conform to their thought process rather than the other way around.
However, this person cannot escape the following verse in the Qur’an.
“O you who believed! When the call is made for congregational prayer, then proceed to the remembrance of Allah and leave trade; that is better for you if you knew. And when the prayer has ended, disperse within the land and seek Allah’s grace, and remember Allah often that you may succeed.” (Qur’an 62:9-10)
We have done Jospeh a favour by translating the Arabic word Juma — as a congregation.
At 3:48 he says, ‘Is this additional third, Salaah, it isit SEEMS SO.‘
You have to ask yourself at this point if the Qu’ran produces certainty or if it gives rise to conjecture like this. What is the point?
Does that sound ‘fully detailed’ to you?
@ 3:52 Joseph says, ‘Remember that this that once we understand that the salaah sessions have nothing to do with rituals, then we won’t be so nitpicky about the number of Salaahs , the Qur’an gives us a minimum of two salaahs a day, two salaah sessions…’
@5:26 “This is my opinion. Once again, this is my opinion.”
Again, this person, just like many other self-proclaimed Quraniyoon, does not have cogent arguments or even a very clear thought process behind the things that they are saying.
So let us get this right. The Salah is not a ritual prayer, but yet Allah demands that we meet to discuss the Qur’an in the morning and the evening?
So Salaah is not a ritual in terms of movements and directions, but it certainly is a ritual in terms of the timings we have to meet?
The other thing is that Joseph is quite literally all over the place in that this verse most assuredly does instruct the timing for congregational prayers.
All Muslim groups, competing groups through mass transmitted practice, have held congregational prayers on Friday. The only dissenting view here is from these people who come online and say ‘this is my opinion‘ and this ‘seems so‘.
From the same people who claim the rest of us deny what is ‘fully detailed‘ and ‘clear‘.
Remember that Joseph says at 4:04 “The Qur’an gives us a minimum of two salaahs a day.”
Now think about this, people. If salaah is supposed to be just reflecting on Allah, reading the Qur’an and being a good person, why even emphasize a number? Why even say 2? Why even emphasize timing? This all seems very redundant, especially from a creator who has given all things in detail.
The other thing that we wish Joseph would think about is this. If he says it could be any day, these congregational salaah’s, then why is he so certain that‘guard the middle salaah’ isn’t just talking about this middle salaah and not extremes in behavior?
Or maybe who knows that he will walk this position back.
Prima Qur’an Conclusion:
Self-proclaimed adherents of the ‘Quran Only Religion’ are certainly not in agreement on the very basic issue of Salaah.
Now seeing that these sects are not in agreement with one another, as some of them indeed agree that Salaah is a type of ritual prayer we focus this article on those who don’t agree with it.
We find that they have nothing cogent nor consistent. Saying, “this is my opinion” or, “it seems so” is not from a book that ‘contains all the details’ but from a mind befuddled and confused.
You may also be interested in reading the following:
“The Messenger of Allah is certainly a good example for those of you who have hope in Allah and in the Day of Judgment and who remember Allah very often.” (Qur’an 33:21)
“And perform the prayer, and pay the alms, and bow with those that bow.” (Qur’an 2:43)
“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message clearly. (Quran 64:12)
﷽
This is a collection of articles that have been written about prayer. The way the Blessed Prophet (saw) did his prayer.
The way some who claim to be those who uphold the truth have lied to the masses and outright distorted the way that the Prophet (saw) did his prayers.
It is hoped that these articles will be an eye-opener for many. That one will be tranquil in their prayers. Dear brother and sisters, in our prayers we do not have a position where we turn to the left or the right. This happens at the termination of the prayer with the taslim: ‘As salamu ‘alikum’.
Our prayers are about facing forward and looking forward and keeping our heads forward. When our focus is on Allah (swt) we do not concern ourselves with what others are doing. When our focus is on what people do in the prayer rather than our prayer (whether it was accepted or not/ whether it was sincere or not), then we become among the distracted.
It was narrated from Abu Hurairah that:
The Messenger of Allah (saw) entered the Masjid, then a man entered and prayed, then he came and greeted the Messenger of Allah(saw) with Salam. The Messenger of Allah (saw)returned his greeting and said: Go back and pray, for you have not prayed.” So he went back and prayed as he has prayed before, then he came to the Prophet (saw) and greeted him with Salam, and the Messenger of Allah (saw) said to him: “Wa alaika as-salam (and upon you be peace). Go back and pray for you have not prayed.” He did that three times, then the man said: “By the One Who sent you with the truth, I cannot do any better than that; teach me.” He said: “When you stand to pray, say the Takbir, then recite whatever is easy for you of Quran. Then bow until you have tranquility in your bowing, then stand up until you are standing straight. Then prostrate until you have tranquility in your prostration, then sit up until you have tranquility in your sitting. Then do that throughout your entire prayer.
“Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” (Qur’an 33:21)
﷽
Why do Ibadis not have Qunut in the prayer?
Malik ibn Al-Huwayrith reported: We came to the Prophet, (saw), while we were young men and we stayed with him twenty nights. Then the Prophet considered that we were anxious to see our families, so he asked us who we had left behind to take care of them and we told him. The Prophet was kindhearted and merciful, and he said, “Return to your families, teach them, and enjoin good upon them. Pray as you have seen me praying. When the time of prayer arrives, then one of you should announce the call to prayer and the eldest of you should lead the prayer.”
We acknowledge that the Blessed Prophet (saw) used to do Qunut for the companions in time of crisis. However, this was something abrogated. That is our position.
Imam Malik and Imam Al Shafi’i considered Qunut in Fajr a confirmed Sunnah. Imam Ahmad considers it recommended during times of crisis. They do it during the witr prayers. Although they are not doing it currently for Palestine. Even if they think Hamas is a calamity, then still let them pray for their brothers! The Hanafi school believes that the Qunut is not done in any of the five daily prayers. However, they believe it is for the witr prayer. Zahiris do not do Qunut unless in times of crisis.
It was narrated from Abu Malik Al-Ashja’i that his father said:
“I prayed behind the Messenger of Allah (saw) and he did not say the Qunut, and I prayed behind Abu Bakr and he did not say the Qunut, and I prayed behind Umar and he did not say the Qunut, and I prayed behind Uthman and he did not say the Qunut, and I prayed behind Ali and he did not say the Qunut.” Then he said: “O my son, this is an innovation.”
“The Messenger of Allah (saw) said the Qunut for a month.”- (One of the narrators) Shu’bah said: “He cursed some men.” Hisham said: “He supplicated against some of the tribes of Arabs.”-“Then he stopped doing that after bowing.” This is what Hisham said. Shu’bah said, narrating from Qatadah, from Anas that the Prophet (saw) said the Qunut for a month, cursing Ri’l, Dhawkan and Lihyan.
Please know, dear reader, that all the schools of Islamic jurisprudence have their proofs and justifications for why they do as they do. We follow what we believe is the correct sunnah of the Blessed Prophet (saw).
We also believe that the Blessed Prophet (saw) abolished raising the hands altogether.
“The Messenger of Allah is certainly a good example for those of you who have hope in Allah and in the Day of Judgment and who remember Allah very often.” (Qur’an 33:21)
“And perform the prayer, and pay the alms, and bow with those that bow.” (Qur’an 2:43)
“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message clearly. (Quran 64:12)
﷽
It has been attributed to the Blessed Messenger (saw) in the following hadith:
Malik ibn Al-Huwayrith reported: We came to the Prophet, (saw), while we were young men and we stayed with him twenty nights. Then the Prophet considered that we were anxious to see our families, so he asked us who we had left behind to take care of them and we told him. The Prophet was kindhearted and merciful, and he said, “Return to your families, teach them, and enjoin good upon them. Pray as you have seen me praying. When the time of prayer arrives, then one of you should announce the call to prayer and the eldest of you should lead the prayer.” Source: (https://sunnah.com/bukhari:6008)
Listen carefully to what our brother is saying here.
“Take what the Messenger gives you, and do without what he forbids you from.” (Qur’an 59:7)
﷽
This entry will show the manipulation and changing of the ‘matn’ text in the chains of transmission to advocate various positions for the prayer.
Hopefully, in writing this in the process we will be able to defend the prayer of the Blessed Messenger (saw) as was the practice of the people of Madinah in his time, namely the practice of laying hands at the side. This practice is continued among those who follow the Jafari and Zaydi School of jurisprudence as well as the oldest living school of jurisprudence which the people of Oman are upon, the Ibadi school.
This blog entry will also show that Imam Malik only prayed that way (sadl) because it is what he saw as the practice of the people of Madinah, and it’s not because he was beaten, which is a lie that has been circulated by a certain group whom have invented their own methodology of doing the prayer.
MISUNDERSTANDING NO. 1 Imam Malik only prayed like that (arms to the side) because he was beaten so badly that he couldn’t pray with one hand over the other.
“He was severely beaten in the year 764 CE by the order of the Ameer of Madeenah, because he made a legal ruling that forced divorce was invalid. This ruling opposed the ‘Abbaasid rulers’ practice of adding in the oath of allegiance given to them by the masses the clause that whoever broke the oath was automatically divorced. Malik was tied and beaten until his arms became severely damaged to such a degree that he became unable to clasp them on his chest in Salaah and thus he began the practice of praying with his hands at his sides according to some reports.”
Source: (pg 78. The Evolution of Fiqh Islamic Law & The Madh-habs) By Abu Ameenah Bilal Philips International Islamic Publishing House.)
“Some reports” such as? Doesn’t Abu Ammenah Bilal Philips have to give his evidence or are we just supposed to accept what he said?
Can such a claim be verified by and in any of the traditionally relied upon books of Islamic history? One will be hard-pressed to find any evidence substantiating this argument.
Remember what Allah said:
“Verily, those who conceal the clear proofs, evidence, and the guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by those who curse.” (Qur’an: 2:159)
So where is the proof?
Secondly, how could Imam Malik not have enough strength to clasp his hands on his chest but still be able to do the tabkir—, go into ruku, and go into sajdah and to push his hands up from sujuud, since Imam Malik’s view is that the knees go up than the hands after sajdah? What about all the other Tabieen who prayed the way Imam Malik did? Did each one of them have their arms broken as well?
MISUNDERSTANDING NO. 2 The Malikis get their prayer from the Shi’a in Iran!
Now let us ask you, dear reader, something why would Sunni Muslims go and ask the Shi’a about how to pray? That’s just absurd! The second point is this: Why don’t the Malikis follow the Shi’a in everything in prayer, like raising the hands in ruku and when going into sujud? Or making sujud on a stone? Or placing the knees before the hands? Or saying the whole prayer out loud? Or include the basmallah before Al Fatiha like the Shi’a do. Also, a very good question would be where did the Shi’a get their prayer from? Do the Shi’a follow some guy who got his arms broken too?!?
The Shi’a don’t follow Imam Malik because they don’t accept him as one of their Imams in jurisprudence. This whole point, again, is another flat lie. If such a claim were true, then you should give the evidence. You have to have tangible evidence of it.
“And of mankind is he who purchases idle talk (lahwal hadeeth) to mislead from the path of Allah without knowledge (ilm), and takes it by way of mockery. For such there will be a humiliating torment.” (Qur’an 31:6)
We see this ayat as applying directly to those people who will take the Hadith (reports) over the Sunnah (practice). Those who have no ilm (no fiqh). In this instance, those who will take the Hadith over the mass transmitted Sunnah of the blessed Messenger (saw). We have to understand and this cannot be stressed enough. The Sunnah is a ‘living tradition’ that is organically passed down from one generation to the next. The hadith WERE fragments and snippets of the sunnah, which at times became a mechanism to convince people of controversial issues.
“Pray as you see me pray”.
Qur’an and Sunnah not Qur’an and Hadith.
We would like to remind our readers that the Prophet (saw) is reported to have said,” I leave you two things. “The Qur’an and my Sunnah.” He (saw) did not say “I leave you the Qur’an and Hadith.” And with all due respect, We ask anyone reading this to find a single statement where The Blessed Messenger (saw) said I leave you “Qur’an and Hadith”.
People who say that the prophet (saw) said “Qur’an and Hadith” are trying to use Hanbali and Shaf’i usuli methods and impose these methodological principles on the rest of the Muslim ummah.
The so-called ‘Salafiyyah’ today cherry-pick their usuli methods.
The Blessed Messenger (saw) never handed to his followers a Mushaf of the Qur’an or a Sahih Bukhari volumes 1–4 etc. What he gave was a living, breathing revelation from Allah preserved foremost as an oral tradition, and then his living, breathing organic practice, deeds, and ways of living that collectively we call the Sunnah; again, which was orally transmitted.
The living breathing practice is witnessed and transmitted as a living breathing, organic practice. The hadith is transmitted on the basis of one from one and can be corrupted, added to, mistakenly transmitted, leave out important details, have hidden defects, and so on.
The problem today is that people who graduate from Madinah University are using Shaf’i and Hanbali Usuli principles to judge the rest of the Muslim ummah on the Qur’an and Sunnah, and it doesn’t work like that.
The point being Imam Malik saw the living sunnah around him every day. For the Malikis, the ‘Amal’ or practice of the people of Madinah is a mass-established sunnah. They did not need to split hairs trying to find documented sunnah evidence in the form of hadith for everything they do.
In fact, a principle of the Maliki madhab is that even if there is a Sahih hadith, if it clashes with the Sunnah of Madinah, Imam Malik drops it.
Why?
Because, again, you need to understand that Muhammed (saw) said, “I leave you the Qur’an and Sunnah.” If we are talking in terms of what has more weight, Rabia, one of Imam Malik’s teachers said to him, “I would rather take 1000 from 1000 because that 1 from 1 can strip the sunnah right out from your hands!”
The vast majority of Hadith are, which means narrations one from one. Imam Malik is basically saying, “Look people, I live in the city where the 10,000 sahabah are buried and where the Blessed Himself (saw) is buried. If there ever was a sunnah established or practiced, we know about it because we live it every day.
The following examples show corruption in the Hadith traditions that try and promote grasping of the hands in prayer.
Now we will give what we believe to be the original accounts of Sadl, and the transformation of it into Qabd, and for whatever reason, someone found it important to try and undermine the way we understand the Blessed Prophet’s prayer, which Al hamdulillah is being followed by the people of Oman today.
Remember Islam began as a stranger, and it will return to the world as a stranger. Reflect upon that!
An original orally transmitted report.
In the Musannaf of Ibn Abi Shaibah, the following can be found:
Yahyaa Ibn Sa’eed declared to us: On the authority of ‘Abdullah ibn Al- ‘Eezaar. He said: “I used to accompany Sa’eed ibn Jubair: So, he saw a man praying while placing one of his hands on the other. This one on this one, and this one on this one. So, he went, separated them, and then returned (to me).” The Musannaf is one of the earliest hadith canons in Islamic history.
Ibn ‘Abd Al-Barr in his book al-Tamheed narrates that (20:76):
‘Abd Allah ibn al-Izar said, ‘I used to make tawaf around the Kaba with Said ibn
al-Jubayr. Once, he saw a man placing one hand over the other, so he went to him, separated his hands, and then returned to me.
The corrupted oral transmission of the story and the attempt to change it.
The Hadith of Ibn Masud
Actually reported in Abu Dawud and Sunan of Nasai
“The Prophet saw me placing my left hand on my right hand in Salat. So he took my right hand, and then placed it over my left hand.”
Abu Dawud’s chain is: Muhammed ibn Bakkar from Hushaym ibn Bashir from
Al-Hajjaj ibn Abu Zaynab from Abu Abi-Uthman from Ibn Mas’ud.
Nasa’is chain is: Hushaym ibn Bashir from Al Hajjaj ibn Abu Zaynab from Abu Abi
‘Uthman from Ibn Mas’ud.
In the chain is Hushaym ibn Bashir
Dhahabi states in Al Mizan [5/431], and Ibn Hajar states in
Taqrib al-Tahdhib [2/269] that he: “Often used trickery in his reports to convince others to accept unacceptable chains of narration in addition to being guilty of conveying subtly distinguishable incomplete chains of narration.” (kathir at-tadlis wa al-irsal al-khafi).
The Hadith of Jabir ibn ‘Abd Allah Reported by Ahmad and Daraqutni
“The Messenger of Allah passed by a man who was praying while placing
his left hand on the right hand. So he snatched it and placed the right on the left.”
But this is reported by way of Al Hajjaj ibn Abu Zaynab -from Abu Sufyan-from Jabir ibn ‘Abd Allah.
Al Hajjaj ibn Abu Zaynab has been declared to be weak by ‘Ali ibn Al-Madini, Nasa’i, Ahmad, and Daraqutni as stated by Dhahabi in Al Mizan [1/462].
Our comments after using reasoning logic and deduction:
Now in the original report, we see that someone was praying with hands folded (qabd) to which offense was taken and so their hands were separated during the prayer. Now what happens is that, in order to support the practice of folding one hand over the other (qabd), the highest authority in the land, the Blessed Prophet (saw) himself is invoked in the story. To make the argument more insiduous, the issue is not even the releasing of the hands but ‘how the hands were folded‘. So the person who hears the narration would assume that folding hands leaving at the sides is not an issue at all, but would learn that the person in the narration simply folded it the wrong way! Then Ibn Hajar gives sweeping condemnation of Hushaym ibn Bashir in his commentary. It’s interesting to see that Hushaym Ibn Bashir, in all three reports, gets his information from Al Hajjaj ibn Abu Zaynab, who does not fare any better when he is critically examined.
What was added: The prophet was seen doing it to make it more authoritative.
What was changed: The issue was with how to fold the hands properly (sadl: laying of the hands at the side) was taken out completely!
An original orally transmitted report.
Muwatta of Imam Malik 9.15 Placing One Hand on the Other in the Prayer
Yahya related to me from Malik that ‘Abd al-karim ibn Abi-LMukhariq Al Basri said, “Among the things, the Prophet, may Allah bless him and grant him peace, said and did are: ‘As long as you do not feel ashamed, do whatever you wish’, the placing of one hand on the other in prayer (one places the right hand on the left), being quick to break the fast, and delaying the meal before dawn.”
The corrupted oral transmission of the story and the attempt to change it.
The Hadith of ‘Aisha bint Abu Bakr Reported by Daraqutni and Bayhaqi
Aisha said: “Three things are from prophecy: making haste for breakfast, delaying the predawn meal, and placing the right over the left during Salat.”
Point 1) Ibn Hazm related it in Al-Muhalla [4/113] as a statement of ‘Aisha but without a chain.
Point 2) There is a break in the chain. So it can even be ascribed to ‘Aisha.
Hafiz ibn Hajar said in Talkhis al-Habir [1/223]: “Daraqutni and Bayaqi related it as a statement of ‘Aisha.” And it has a break in its chain.
Prima Qur’an Comments:
Now we do not even apparently have the complete chain of this. Now we do not expect devilry at work at every corner. But if you compare the statement in the Muwatta to that of Imam Malik, then look at the following: It is word for word with two very huge changes.
The change is now some unknown comes along and either intentionally or maliciously invokes Aisha (ra) to make it authoritative. After all, she’s the prophet’s wife and spent so much time with him, so she would be an authority, right?
Or the reporter, relying upon memory, makes a mistake. We believe the former that the change is intentional due to what was actually changed.
So this is a very obvious question.
What is from the prophecy (or from the prophet)?
Did He (saw) say to place the right hand over the left? Or did He (saw) say that doing such indicates that a person really has no shame?
Two original orally transmitted reports
In the following, we will give you two original reports of the hadith in the Muwatta of Imam Malik and then the attempt to combine the two hadiths into one due to oral corruption in the transmission.
Muwatta of Imam Malik 9.15 Placing One Hand on the Other in the Prayer
Yahya related to me from Malik that ‘Abd al-karim ibn Abi-LMukhariq Al Basri said, “Among the things, the Prophet, may Allah bless him and grant him peace, said and did are: ‘As long as you do not feel ashamed, do whatever you wish’, the placing of one hand on the other in prayer (one places the right hand on the left), being quick to break the fast, and delaying the meal before dawn.”
Muwatta of Imam Malik 9.15 Placing One Hand on the Other in the Prayer
Yahya related to me from Malik from Abu Hazim ibn Dinar that Sahl ibn Sa’d said, “People used to be ordered to place their right hands on their left forearms in the prayer.” Abu Hazim added, “I know for sure that Sahl traces that back to the Prophet, may Allah bless him and grant him peace.”
The corrupted oral transmission of the story and the attempt to change it.
Hadith of Abd Allah ibn ‘Abbas, reported by Daraqutni.
“Verily we — the assembly of Prophets—have been ordered to hold our right hands over our left hands.“
Weakness #1 One of the transmitters, Talha ibn ‘Amr, has been classified as being an unreliable narrator. The author of Awjaz al-Masalik says, “And in its chain is Talha ibn ‘Amr, who has been relinquished (matruk).
Likewise, it is mentioned in Al-‘Ayni (Sharh of) Al-Bukhari.
Dhahabi said in Al-Mizan (3/54): “Ahmad and Nasai’i said (about Talha)” “(He is) relinquished in hadith. And Bukhari and Ibn Al-Madini said: “He is insignificant” (Laysa bi shayin).”
Prima Qur’an comments:
It can be seen that the original hadith statement in the Muwatta of Imam Malik slowly evolved into a statement that supposedly the Prophets were ‘ordered’ to place one hand over the other.
Finally, the two hadiths were joined together to get the following ‘Sahih’ narration.
(Ibn Hibban relates it in his sahih, (13-14/3 #1767)
“The prophets were ordered to delay the suhoor and expedite the breaking of the fast and hold with our right hands our left hands in our prayer.”
Prima Qur’an comments:
So here you have the finished product. What were two distinct hadiths in the Muwatta of Imam Malik that were transformed into one hadith that combined elements of both?
In this new hadith, we find that it wasn’t the people who were ordered, it was the Prophets who were ordered and, of course, the only one to give orders to the prophets is Allah (swt) himself!
So if we can’t ascribe it to Aisha (ra), let’s ascribe it to the Prophet (saw), and if that doesn’t work, let’s ascribe it as an order to all the Prophets — which only comes from Allah!
So what this Hadith effectively does is eliminate any doubt about where such an order would come from. Also, as in the “Aisha Hadith” quoted above, the original hadith in the Muwatta of Imam Malik was changed so that instead of folding the hands in the fard prayer being an act of shame, it becomes meritorious, and not only that, but something directed by the divine himself!
And this is also supported by the fact that ibn Turkamaanee, the Shaykh of al-Haafidh az-Zayla’i mentioned in his ‘al-Jawhar’ two weak hadith to support his madhab where he said, ‘Ibn Hazm said, “it is reported to us from Abu Hurayra who said, ‘place the hand upon the hand below the navel.’ And from Anas who said, ‘three are from the manners of the Prophethood: hastening the iftaar, delaying the suhoor, and placing the right hand upon the left below the navel in the prayer.’”’
The hadith that ibn Hazm mentions in ‘al-Muhalla’ in ta’leeq form from Anas with the wording, ‘three are from the manners of the Prophet-hood: hastening the iftaar, delaying the suhoor, and placing the right hand upon the left below the navel in the prayer.’
Ash-Shaikh Haashim as-Sindee said in his letter, ‘Diraahim as-Surra’, ‘and from them is what az-Zaahidee mentioned in his ‘Sharh al-Qudooree’, and ibn Ameer al-Haaj and ibn Najeem mentioned in ‘al-Bahr ar-Raa’iq’, that it is reported from the Prophet (saw), “three are from the habit of the Messengers: hastening the iftaar, delaying the suhoor, and placing the right hand upon the left below the navel in prayer.”
He said: “I have not come across the sanad to this hadeeth except that az-Zaahidee added that it is reported by Ali bin Abu Taalib {3} from the Prophet (saw). But ibn Ameer al-Haaj and ibn Najeem said, “that the reporters of hadeeth do not know the wording, ‘below the navel’ from a marfoo or mawqoof narration.”’
Anas reports that there are three aspects from the character of Nubuwwa [Prophethood]: to open fast early, to delay the suhur [pre-dawn meal], and to position the right hand over the left one beneath the navel while in salat. [al-Jawharal-naqiyy 2:31]
Since the graduates of Madinah University cherry-pick Shafi’i and Hanbali usuli principles to establish daleel (namely that a person has to have documented sunnah in the form of hadith), then let us entertain them.
The hadith of Sahl ibn Sa’ad — PEOPLE WERE ORDERED TO PLACE THE RIGHT OVER THE LEFT IN PRAYER
“Abdullah ibn Maslama related to us from Malik from Abu hazim from Sahl ibn Sa’d. He said:
“The people were ordered that a person is to place the right hand over his left forearm during Salat.” Abu Hazim said: “I know only that he attributes that (yanmi dhalika) to the Prophet.” Isma’il said: “(I know only that) That is attributed (yunma dhalika). And he didn’t say: “He attributes” (yanmi).
Source:(Bukhari, 224/2)
The weakness of this hadith
In spite of being in both the Muwatta of Imam Malik and the Sahih of Bukhari, it is not definitive proof that the Prophet’s sunnah was to pray while holding his left hand with his right hand. What weakens such an assumption made from this hadith are the following:
This is not an explicit statement, report, or action of the Prophet.
Sahl does not say that the prophet gave the order, so it’s possible someone else gave the order.
The saying, “I know only that he attributes that (yanmi dhalika) to the Prophet” is not the statement of Sahl. Rather it is the statement of the Tab’i, Abu Hazim. So there is no certainty that Sahl actually attributed this to the Prophet, since Abu Hazim is merely conjecturing about what he remembers.
The statement of Ismail that, “(I know only that) That is attributed (yunma dhalika).” And he didn’t say: “He attributes” (yanmi)” further emphasizes the belief that Abu Hazim didn’t actually hear Sahl attribute that order to the Prophet.
The above-mentioned Hadith further corroborates with what is in the Musannaf of Ibn Abi Shaiba.
In fact do you want to see how the Salafis and Wahabbis deceive the masses?
The people were ordered to place the right hand on the left forearm in the prayer. Abu Hazim said, “I knew that the order was from the Prophet (saw) .”
What a juciy dishonest lie! In plain sight!
The whole of the Arabic text actually says:
Abdullah ibn Maslamah narrated to us, from Malik, from Abu Hazim, from Sahl ibn Sa’d, who said: “People were commanded that a man should place his right hand on his left forearm during prayer.” Abu Hazim said: “I know of it only as being attributed to the Prophet (peace be upon him).” Isma’il (a narrator in the chain) said: “It is attributed” — and he did not say “he attributes it.”
“Ibn ‘Ulayyah declared to us: On the authority of Ibn ‘Aun about Ibn Seereen that he was asked about the man who holds his right hand with his left. He said: “That was merely done because of the Romans’ (influence).”
Also, people who claim that Imam Malik only prayed sadl because his arms were broken need to look at the above hadith if the people were indeed ‘ordered‘ to pray one hand over the other means that they didn’t always do that!
The proof is out there for anyone to see we know who fabricated the hadith chains. We know claims are inconsistent and who wish to attack the Sunnah of the Prophet (saw) and bring in place of it lahwal hadeeth (Qur’an 31:6)
“The Messenger of Allah is certainly a good example for those of you who have hope in Allah and in the Day of Judgment and who remember Allah very often.” (Qur’an 33:21)
“And perform the prayer, and pay the alms, and bow with those that bow.” (Qur’an 2:43)
﷽
The picture on your left is the Sunnah of the Blessed Messenger (saw) to make du’a or supplication with the hands open. We do not tie the hands or fold our hands in prayer. That is the method of other traditions.
Opening of the hands is the way of the supplicant getting ready to receive some mercy or guidance from above. Leaving the hands at the side leaves the heart open and uncovered. It signifies stillness, tranquility and humbleness before a Sovereign and Mighty God.
Most of the world’s Muslims have it right when it comes to making du’a (supplication).
We open our hands, and we do not tie or fold our hands when making du’a (supplication).
We do not fold or tie hands in prayer.
This is the correct way. This is the Sunnah of the Blessed Messenger (saw). No tying or folding of the hands. You should be tranquil in your prayer
FROM SUNNAH TO INNOVATION: AN EVOLUTION OF CHANGE IN THE SUNNI SCHOOLS.
How does one come to such radically different approaches to one of the most witnessed and beloved acts of the Blessed Messenger (saw)? Insh’Allah, we have another article at the end of this that you may wish to read and ponder over.
As you can see in the begging in the fitra period, and early period the Sunnah of the Blessed Messenger (saw) was to not tie the hands or fold the hands in prayer…AT ALL!
Listen to this interesting clip from brother Hamed Rashid Malik
NONE OF THE FOUR SURVIVING SUNNI SCHOOLS OF JURISPRUDENCE SAY ITS OBLIGATRY TO PRAY WITH THE HANDS FOLDED.
Now, they may say it is preferred to tie or fold the hands. However, none of them say it’s prohibited or bid’ah or anything even close to that to keep the hands open in prayer.
School of Ahmed Ibn Hanbal
Imam Ala’ al-Din al-Mardawi, the Munaqqih & Musahhih of the Madhhab who authored an explanation on the Muqni’ in a 12-volume work he named “al-Insaf”. It is reported that Imam Ahmad would open his hands and leave them to his sides always.
In the Ṭabaqāt al-Ḥanābilah
Abdullah asked his father, Ahmad bin Hanbal, about the hadith of Abi Ma’sher. “It’s not allowed to do takfeer in salat,” so Ahmad said, “It means putting his right on his chest.”
Ibn ul-Qayyim, in his Badaaī’ al-Fawaaid, cites al-Muzani, the student of Imam Ahmad, as follows:
ونقل المزني عنه…ويكره أن يجعلهما على الصدر، وذلك لما روي عن النبي -صلى اللَّه عليه وسلم- أنه نهى عن التكفير، وهو وضع اليد على الصدر
بدائع الفوائد
Imam Ahmad said:
“It is reprehensible for him to place both of them (hands) upon the chest. And that is because of what is related from the Prophet (saw) that he prohibited al-Takfeer – and that is, placing the hand upon the chest.”
School of Imam Shafi’i
In the book of “Al Um” by Shafi’i you’ll not find mention of tying or folding the hands in the prayer, he didn’t ever mention it.
Also, the book of Nawawi “Al Minhaj” didn’t mention Qabd (tying or folding the hands in the prayer)
And all who have explained it from Shafi’ees didn’t mention it as obligatory in the prayer.
We also know that Imam Shafi’i was a student of Imam Malik, and we will come to that insh’Allah.
School of Imam Abu Hanifa.
Imam Abu Hanifa, we have nothing written from him on this subject. We just do not.
School of Imam Malik
Narrated by Ibn al-Qasim in al-Mudawanna (1:74) and in al-Tamheed (20:75) al-Layth as-Sa’d is reported to have said:
Not tying or folding the hands in prayer is preferred, unless he is standing for an extended period and becomes tired, then there is no problem (la ba’as) with putting the right hand over the left.
LOOKING AT THE NARRATIONS USED BY THOSE WHO ADVANCE TYING/FOLDING THE HANDS
And the only narration that they really have is:
Yahya related to me from Malik from Abu Hazim ibn Dinar that Sahl ibn Sad said, “People used to be ordered to place their right hands on their left forearms in the prayer.”
Abu Hazim added, “I know for sure that Sahl traces that back to the Prophet, may Allah bless him and grant him peace.”
This exact hadith came by way of Imam Malik and Imam Malik himself doesn’t do it!
And when a narrator narrates something about the Blessed Messenger (saw) and doesn’t follow it he’s either:
A fasiq
He knows that it isn’t Authentic about the Blessed Messenger (saw)
He may have forgotten
And since Malik is a respectable scholar, then the first option is removed. The last option is also removed because Imam Malik mentioned the hadith in his Muwatta. Which means only option 2 is left, because he saw another thing than what was reported.
Just two other points about the hadith that’s used.
Also, he didn’t say, “We were Ordered,” but said, “People were ordered.”
And only Abu Hazm the Tabi’e has claimed that it’s from the Prophet (saw).
THE PEOPLE WERE ORDERED? INNOVATION BY BANI UMMAYAD
وحدثني عبد الرحمن بن إبراهيم عن عبدالله بن يحيى المعافري عن حيوة عن بكر بن عمرو أنه لم ير أبا أمامة -يعني ابن سهل- واضعا إحدى يديه على الأخرى قط ولا أحدا من أهل المدينة حتى قدم الشام فرأى الأوزاعي وناسا يضعونه
Look what Imam Abu Zur’ah the Shaykh of Imam Al Bukhari had to say:
Abd al-Rahman ibn Ibrahim told me on the authority of Abdullah ibn Yahya al-Ma`fari on the authority of Haywa on the authority of Bakr ibn Amr that he had never seen Abu Umamah – meaning Ibn Sahl – ever put one of his hands on the other, and no one from the people of Medina did that either, until he came to Syria, so he saw al-Awza`i and people putting him on.
Better archive/save the following before it suddenly disappears from the internet.
Abu Umama bin Sahl is one of the Sahaba. His full name is Asad bin Sahal bin Hunaif Al Ansari and The Blessed Messenger (saw) used to call him Abu Umama.
So the pedigree, the start of this practice of tying and folding the hands in prayer, started in Sham, where the Umayyads country was.
All the scholars of the great Scholars of Tabi’een that opposed the Umayyads, it’s authentic about them that they didn’t tie or fold the hands in Salat!
May Allah (swt) open your eyes WIDE dear Muslim ummah! May Allah (swt) put in your hearts a love for the Sunnah of the Blessed Messenger (saw).
If you are interested or keen to pray the way the Blessed Prophet (saw) prayed, we would encourage you to read the following. May Allah (swt) bless those responsible for its compilation.
HOW TO DO THE PRAYER ACCORDING TO THE BLESSED SUNNAH?
“Indeed, humankind was created impatient: distressed when touched with evil, and withholding when touched with good—except those who pray, consistently performing their prayers.” (Qur’an 70:19-23)
﷽
“The prayer was prescribed as consisting of two rak’as both when one was resident and when travelling. Then the travelling prayer was kept as it was, and an increase was made in the prayer (observed) at the place of residence.”
In other words, contrary to what is commonly believed that the prayers for dhur and asr and isha were 4 rak’as they were initially 2 rak’a and an increase was made when in your resting place (your home).
Now before we start, let us say that the title of this entry may be misunderstood. That is because the Sunnah, in a legal sense, is understood as the words, deeds, actions and treaties of the Blessed Prophet (saw).
So even the five daily prayers that we say are fardh (obligatory) are, in a sense, Sunnah, as the Blessed Prophet (saw) did them.
Then there are aspects of the Sunnah where the Blessed Prophet (saw) may have had a personal preference that he did not impose upon others.
Then there are those aspects of the Sunnah that the Blessed Prophet (saw) did and did not stop doing which are wajib for us to do.
Lastly, there are different reports that are transmitted that do not give us the impression that these were parts of the acts that the Blessed Prophet (saw) did and did not stop doing. So, in those one may have a choice, to observe or not observe it.
I was prompted to write this entry after a sincere brother (May Allah continue to bless him) asked if the following were the Sunnah prayers according to the Ibadi school:
What is worse is that the information provided by this AI did provide any source for the information. The above is most definitely incorrect, especially the point about 2 rak’as before Maghrib, because it is considered one of those times in which praying is makruh (disliked).
What this article attempts to do is to discuss those prayers that are connected to the fardh (obligatory) prayers. This is commonly called: Sunan Al-Rawatib
When it comes to prayers, they differ in terms of their level of obligation. Obviously, the five daily prayers are those which are fardh (absolutely obligatory).
They consist of:
2 rak’as for fajr. The fajr prayer itself.
4 rak’as for dhuhr. The dhuhr prayer itself.
4 rak’as for ‘asr. The asr prayer itself.
3 rak’as for maghrib. The maghrib prayer itself.
4 rak’as for isha. The isha prayer itself.
When we say the ‘Sunnah’ prayers, we are talking about those rak’as which the Blessed Prophet (saw) used to pray or perform in addition to those obligatory (fardh) prayers.
Mu’akkad are the confirmed Sunnah. The Blessed Prophet (saw) ALWAYS did them. He did not leave it. For us, the Mu’akkad are Sunnah, which are Wajib. Wajib means we must perform them. If a person does not do it, that person is considered to be vile.
What is the point in quoting the text of the Qur’an that confirms the Sunnah and then abandoning the Sunnah of the Blessed Messenger (saw) which we know he did not leave?
Ghair mu’akkadah is the non-confirmed sunnah. Meaning the Blessed Prophet (saw) did it sometimes, or sometimes he did not do it. Or, the fact that the lone narrator reports are in conflict on the matter.
What is the difference between: Qabliyah & Ba’diyyah sunnah?
Qabliyah are those sunnah prayers (rather they are mu’akkad or ghair mu’akkadah) that are done BEFORE the obligatory prayers (fardh).
B’adiyyah are those sunnah prayers (rather they are mu’akkad or ghair mu’akkadah) that are done AFTER the obligatory prayers (fardh).
So let us focus on the Mu’akkad, the confirmed Sunnah prayers that are Sunan Al-Rawatib: connected to the 5 daily fardh (obligatory) prayers.
You can see the above information is taken from Shaykh Abu Hassan Ali Muhammed Al Basyawi. May Allah (swt) have mercy on him and grant him the highest paradise. Volume 2 Mokhtasar Al Basyawi (Subuughu Niami) pg. 44-46
So, again, our focus is primarily: Mu’akkad, the confirmed Sunnah prayers that are Sunan Al-Rawatib–connected to the 5 daily fardh. Those sunnah prayers in which the Blessed Messenger (saw) he never abandoned them.
That would be as follows:
2 Sunnah mu’akkad +2 rak’as for fajr.
4 rak’as for dhuhr.
4 rak’as for ‘asr.
3 rak’as for maghrib. +2 Sunnah mu’akkad
4 rak’as for isha.
So now let us focus on the Ghair mu’akkadah, the non-confirmed Sunnah prayers that are Sunan Al-Rawatib: connected to the 5 daily fardh (obligatory) prayers.
2 Sunnah mu’akkad +2 rak’as for fajr.
4 rak’as sunnah or 2 rak’as sunnah + 4 rak’as for dhuhr. + 4 rak’as sunnah. Or 2 rak’as sunnah.
4 rak’as for ‘asr.
3 rak’as for maghrib. +2 Sunnah mu’akkad
4 rak’as sunnah or 2 rak’as sunnah + 4 rak’as for isha. + 4 rak’as sunnah or 2 rak’as sunnah
Prima Qur’an comments:
Now that which you see highlighted in green, are those Ghair mu’akkadah. They are non confirmed Sunnah prayers. This means that it is possible that the Blessed Prophet (saw) did them at times and other times he did not do them.
So why is there disagreement or dispute over the ghair mu’akkadah? Insh’Allah, we will do our level best to try and explain using an example. It is also hoped that you, the seeker of truth, will understand why one must take care of the lone narrator reports. One narrator reports put a few strokes on the canvas but they do not paint the whole picture.you.
Let us take the following hadith for example:
“Narrated `Abdullah bin Mughaffal:
The prophet said, “There is a prayer between the two Adhans (Adhan and Iqama), there is a prayer between the two Adhans.” And then while saying it the third time he added, “For the one who wants to (pray).”
The above hadith is specific about there being a prayer before every prayer (inclusive of Isha). However, it is not specific as regards the number of rak’as. Are we talking about 2 rak’as or 4 rak’as.
Thus, even though this is a musnad hadith of Imam Bukhari, some may not see it as sufficient evidence to suggest that this was a continued practice.
Interestingly enough, some may leave it so as not to practice bid’ah (innovation). Others, avoid the difficulty by labeling it as nawafil (optional prayers).
So this beloved sunnah is not to be confused with the confirmed sunnah (Sunnah mu’akkad). The beloved sunnah or nafila (if you do it you earn good and if you do not do it you do not accrue sins).
So to recap we have:
2 rak’as (qabliyah) before Fajr, which is Sunnah mu’akkad
2 rak’as (ba’diyyah) after Maghrib, which is Sunnah mu’akkad
You have other Sunnah prayers that are mu’akkadah, like: the two eid prayers, the eclipse prayer, the 2 rak’as Tahiyyatul Masjid (greeting the Masjid) and salat janazah. These are all a MUST.
In the case of salat janazah, this is a fard al kifayyah. In Islam, we have:
Fard al ‘ayn (personal responsibility that others cannot do on your behalf, like the five daily prayers).
Fard al kifayya (collective responsibility) such that if some do, they lift the obligation upon the collective. What this means is that it is not necessary for everyone in a city or village to come to the funeral prayers. What is necessary is that some people come to perform the funeral prayers.
The place of the witr prayer according to the Ibadi school.
The witr prayer is a prayer that falls outside Sunan Al-Rawatib.
That being said, the witr prayer is a Sunnah mu’akkad. This means it is wajib for us to pray it.
“Narrated AbuAyyub al-Ansari:
The Prophet (saw) said: “The witr is a duty for every Muslim, so if anyone wishes to observe it with five rak’ahs, he may do so; if anyone wishes to observe it with three, he may do so, and if anyone wishes to observe it with one, he may do so.”
The question is: Did the Blessed Prophet (saw) abandon the witr or was it part of his Blessed Sunnah that he never abandoned? For us, it is part of the Sunnah that he never abandoned. That is to say it is Sunnah mu’akkad.
How many rak’as for witr?
Witr itself means odd. As one can see from the hadith above: (1 rak’as, 3 rak’as, 5 rak’as).
In reality, it can be up to 13 rak’as.
There is no need to dispute and set in stone a certain number of rak’as for witr other than the odd numbers. That is because the Blessed Prophet (saw) would perform these rak’as with odd numbers. The reports would come down to us about the odd numbers and people would hold on to these solitary reports as if they were set in stone. What is confirmed by sunnah is that it was done. What is not confirmed sunnah is the number of rak’as.
“Technically speaking, al-witr could be performed with one unit (rak‘ah). Also, it could be done with three, five, seven, nine, eleven or thirteen units; thirteen is the maximum.2 Allāh’s Messenger (saw) is reported to have said: ‘Whoever wants to pray al-witr with seven rak‘ahs, let him do so, and whoever wants to pray al-witr with five rak‘ahs, let him do so, and whoever wants to pray al-witr with three rak‘ahs, let him do so, and whoever wants to pray al-witr with one rak‘ah, let him do so, and whoever wants to do so gesturing, let him do so’.3 It is allowable to perform al-witr in the al-fașl way or the alwașl way, yet the former is preferred to the latter.”
Source: (Al-Muatamad The Reliable Jurisprudence on Prayer pg. 401.)
al-Fașl way: Is to do taslim after sitting in the second unit. Then, you pronounce the consecrating takbir (takbirat al-Iḥram) after being upright for the third unit.
al-wașl way: It is to perform the three units continuously, without this first taslim after sitting for the second unit; rather, you stand up after sitting, with a transitional takbir for the third unit.
What is the situation of the Sunnah prayers connected to Sunan Al-Rawatib when traveling?
When traveling, the Sunnan prayers fall. Meaning the obligation to perform them falls.
The units of rak’as revert to their origin (recall the hadith at the beginning of this article). Thus, it would be :
2 rak’as for fajr.
2 rak’as for dhuhr. + 2 rak’as for ‘asr.
3 rak’as for maghrib. + 2 rak’as for isha.
Witr 1 rak’a only.
In general, a person can pray nafila whenever they like. That is apart from the prohibited prayer timings.
The forbidden and disliked times to pray.
The three forbidden times to pray are (sunrise), noon — when the sun reaches its zenith and sunset. The disliked timings are from Asr to Maghrib.
We pray during the eclipse (rather it is solar or lunar)
We do not pray at these specific times so as not to imitate the solar cults and those who worship the Sun.
“And he brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshiped the sun toward the east.” (Ezekiel 8:16)
Or, for example, like the majority of Christians who give deference to the Sun. The majority of Christians will worship the birth of their God on December 25th without any biblical textual evidence.
In the ancient Roman calendar, December 25 was the date of the winter solstice. The emperor Aurelian made this the date of the festival Dies Natalis Solis Invicti, the birthday of Sol Invictus or the ‘Invincible Sun’
Although there are Christians that disagree with the date (December 25th), such as the EO and Oriental Orthodox and Jehovah’s Witness.
The Christians worship on Sunday, the day of the Sun.
The Christian symbol: The Cross, is an adaptation of the Ankh. The symbol was of Re/Ra, who would take his boat to the underworld (the realm of death) associated with the Nile River.
Thus, Muslims do not pray at certain times if we are not to be associated with those solar cults and those who worship the sun and or take their mythos from other earlier-based solar-cults like Christianity.
The status of those who abandoned the Sunnah mu’akkad
“Generally speaking, all Sunnah prayers, be it stressed or non-stressed, are not to be neglected by a faithful believer, as they are authentically proven to have been practiced, or verbally recommended by the one whom Allah set as a good example for us. Once, a Muslim scholar was asked regarding the status of one who habitually leaves as-Sunan ar-Ratibah. He replied, ‘He is religiously inferior’. Thereupon, Imām as-Sālimī (May his soul rest in peace) commented ‘And Paradise is not inhabited by inferiors’. If this is the case with as-Sunan ar-Rātibah, the situation with the emphasized/stressed Sunnah should be even more strict. Likewise, another scholar was questioned about one who does not care to perform the optional prayers that were authentically reported by the Prophet (saw). Upon being asked about this situation, he answered, ‘He is a man of evil’, and furthermore he mentioned that ‘his witness is rejected ’.”
Source: (Al-Muatamad The Reliable Jurisprudence on Prayer pg. 399.)
The following video with the title: He who abandons the confirmed Sunnah is of low status. By His Eminence Shaykh Ahmed bin Hamad Al-Khalili (h).
ما حكم من ترك السنن المؤكدة، وهل يأثم في ذلك؟
من ترك السنن المؤكدة فهو خسيس المنزلة وأمره إلى الله. والله أعلم.
Translated: What is the judgment on someone who abandons the confirmed Sunnahs, and is he sinful for that?
Whoever abandons the confirmed Sunnahs is of lowly status and his matter is up to Allah. And Allah knows best.
The people of the past were fighting to follow the practice of the Blessed Prophet (saw) ; what we call the Sunnah. Now they leave it because it’s a Sunnah!
“Glory to Him who journeyed His servant by night, from the Sacred Mosque to the Farthest Mosque, whose precincts We have blessed, in order to show him of Our wonders. He is the Listener, the Beholder.” (Qur’an 17:1)
“Perform the prayer at the decline of the sun, until the darkness of the night; and the Qur’an at dawn. The Qur’an at dawn is witnessed. And keep vigil with it during parts of the night, as an extra prayer. Perhaps your Lord will raise you to a laudable position. And say, “My Lord, lead me in through an entry of truth, and lead me out through an exit of truth, and grant me from You a supporting power.”. And say, “The truth has come, and falsehood has withered away; for falsehood is bound to wither away.”. We send down in the Qur’an healing and mercy for the believers, but it increases the wrongdoers only in loss.” (Qur’an 17:79-82)
﷽
Many believe that Muslims only pray five times a day. However, Muslims have many invocations of divine remembrance throughout the day. There are invocations that are said by Muslims when we eat, embark on a journey, or even sleep.
Embark on a voyage of great spiritual discovery.
The ‘sublime oral tradition’, or hadith, reports that the Blessed Prophet Muhammed, (saw), received the five times daily prayer of Islam during his mystical ascension through the heavens into the glorious (Garden of Spiritual Essence). During this journey, the Noble Prophet was able to contemplate angels performing each of the various movements of prayer.
Prayer is a gift from the Creator, A spiritual technology, displayed first through angelic beings, rather than springing from human intellect, will or initiative. It is reported that The Prophet of Islam proclaimed, “Prayer is the ascension of the faithful.”
Prayer is more of a way of intimate discussion with the Creator than an offering to the Creator. The Creator does not ask for or need any offering. Prayer exists beyond the kingdom of personal will. Rather, it is the key to the kingdom of Divine Will.
The Blessed Prophet Muhammed, (saw), could have brought back from his ascension any gift from the infinite Divine Treasury. Since he returned with the technology of prayer, we can infer that it is most precious.
For Muslims, prayer is ordained by the Creator as the most effective way to unfold the fullness of our humanity. The Creator does not need our prayers but offers the technology of prayer to us as His supreme gift.
We as Muslims pray not only from a sense of obligation but as an act of tender responsiveness, just as a lover desires to fulfill every wish of the Most Beloved, the Most Covetous.
The unified lines of prayer, with the intention of the hearts in perfect alignment as well, produces such an experience of spiritual power and communion, it is as though all humanity was standing together in prayer.
To humble oneself and prostrate during prayer is to plunge directly into the ocean of Divine Mercy. How sublime for the one who discovers it and how unfortunate to miss even a single occasion of it.
“The Messenger of Allah is certainly a good example for those of you who have hope in Allah and in the Day of Judgment and who remember Allah very often.” (Qur’an 33:21)
“And perform the prayer, and pay the alms, and bow with those that bow.” (Qur’an 2:43)
“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message clearly. (Quran 64:12)
﷽
What you are about to see cannot be unseen.
You are about to learn information concerning the prayer of the Blessed Prophet (saw). Whoever adopts it adopts and is blessed and whoever leaves it is accountable.
It has been attributed to the Blessed Messenger (saw) in the following hadith:
Malik ibn Al-Huwayrith reported:
We came to the Prophet (saw) while we were young men, and we stayed with him twenty nights. Then the Prophet considered that we were anxious to see our families, so he asked us who we had left behind to take care of them, and we told him. The Prophet was kindhearted and merciful, and he said, “Return to your families, teach them, and enjoin good upon them.” Pray as you have seen me praying. When the time of prayer arrives, then one of you should announce the call to prayer and the eldest of you should lead the prayer.
The hadith above has been used by many people to advocate that Muslims should try and pray the way that the Blessed Messenger (saw) prayed.
Often what they really mean is to pray the way they think he prayed.
Clarity from Obfuscation: Where to place the hands in the prayer?
We have a situation in the Muslim Ummah in which there are certain groups who go around and police other people’s prayers. They are like the ‘prayer police’. I honestly think that many of them are coming from a place of sincerity in that they only want you to follow what they believe the Blessed Messenger (saw) was doing.
However, they give the false impression that the correct way of doing the prayer is to place the right hand over the left hand (somewhere…) –we will come to this latter. Thus, they will give the impression that anyone who does anything different from this is not doing the prayer of the Blessed Messenger (saw) or worse, ye,t they are doing innovation!
Interestingly enough, the statement “placing the hands on the chest” is not contained in either of the two most authentic collections of the Sunni hadith corpus, namely, al-Bukhari or Muslim!
What we have are two ways of obtaining evidence about the way the Blessed Messenger (saw) performed his prayer.
Since we do not have a video recording of how the Blessed Prophet (saw) prayed how is the sunnah of the Blessed Messenger (saw) preserved and transmitted?
1. Diagram A: Sunnah preserved via mass living connected chains via the mass transmitted living sunnah as actual practice. This means that masses of people pray who observe their seniors, scholars and learned people pray who observe their seniors and scholars, and learned people pray who observe their seniors, scholars and learned people pray who observed the Prophet (saw) prayed.
2. Diagram B: Sunnah preserved in the form of an oral report as theoretical practice. Theoretical practice because these are scholar’s interpretations of what the lone narrator reports entail. Often they contain many conflicting suggestions about how the Prophet (saw) prayed. Often the scholar who employs this method does his/her best to deduce how the Prophet (saw) might have prayed. These become documented in writings.
3. Diagram C: Now, obviously, the hadith (report) or sunnah (practice) — which we have in our hands in the form of writings, started off as khabar al-wahid or lone narrator oral reports. However, without context, (mass living and mass transmitted practice) it is difficult to determine with certainty and clarity the authority they convey. This is why these reports are often called dhaani, which means they imply certainty about a matter but do not necessarily convey it.
Diagram B & Diagram C, for all practical purposes, are the same methodologies.
An example of context in regard to the sunnah is knowing if a prophetic practice was enforced or abrogated.
An example of abrogated sunnah
“Narrated Al-Bara:
The Prophet (saw) prayed facing Bait-ul-Maqdis (i.e. Jerusalem) for sixteen or seventeen months but he wished that his Qibla would be the Ka`ba (at Mecca). (So Allah Revealed (2.144) and he offered `Asr prayers(in his Mosque facing Ka`ba at Mecca) and some people prayed with him. A man from among those who had prayed with him, went out and passed by some people offering prayer in another mosque, and they were in the state of bowing. He said, “I, (swearing by Allah,) testify that I have prayed with the Prophet (saw) facing Mecca.” Hearing that, they turned their faces to the Ka`ba while they were still bowing. Some men had died before the Qibla was changed towards the Ka`ba. They had been killed and we did not know what to say about them (i.e. whether their prayers towards Jerusalem were accepted or not). So Allah revealed:– “And Allah would never make your faith (i.e. prayer) to be lost (i.e. your prayers offered (towards Jerusalem). Truly Allah is Full of Pity, Most Merciful towards mankind.” (2.143)
What this means is that it was the sunnah of the Blessed Messenger (saw) to pray facing towards Jerusalem and then the sunnah was to pray facing towards the Ka’ba and there were companions who died, and this information did not reach them.
An example of the sunnah in theoretical practice as interpreted by scholars.
“Abdullah ibn Maslama related to us, on the authority of Malik from Abi Hazim from Sahl ibn Sa’d He said:
“The people were ordered that a person is to place their right hand over their left forearm during prayer” Abu Hazim said, “I know only that he attributes that (yanmi dhalika) to the Prophet.” Isma’il said,” (I only know that) That is attributed (yunma dhalika).”
#1) It is not an explicit report or statement or action of the Prophet (saw).
#2) The statement, “That the people were ordered that a person is to place their right hand over their left forearm during prayer” is the statement of the Companion, Sahl. And he doesn’t say that the Prophet (saw) gave this order. So there is a possibility that another could have given this order.
#3) The statement, “I know only that he attributes that (yanmi dhalika) to the Prophet” is not the statement of Sahl. Rather, it is the statement of the Tab’i Abu Hazim. So there is no certainty that Sahl actually attributed this to the Prophet (saw), since Abu Hazim is merely conjecturing about what he remembers.
#4) The statement of Isma’il is that (I only know that) That is attributed to (yunma dhalika).” And he didn’t say, “He attributes (yanmi).” Further emphasizes the belief that Abu Hazim didn’t actually hear Sahl attribute the order to the Prophet (saw).
TAKING THE SUNNAH BY THE METHOD OF DIAGRAM Bor DIAGRAM C
The problem with scholars’ interpretations of lone narrator’s reports will be shown.
Notice that many Muslims pray with their right hand over their left hand below their navel or up midway above the navel or high up on the chest. So, obviously that hadith above (which has been shown not to be firmly established by the Prophet) doesn’t help us to know where to place the hands.
You could even do takbir and then put your hands behind your back taking the left forearm with the right hand as in the picture above! Of course, no one among Muslims is doing this. However, this clearly demonstrates why relying upon the methodology relied upon in diagrams B & C above can be problematic.
The group(s) that proclaim the ‘Salafi Manhaj’ are in major dispute in regard to the Prophets prayer based upon the principles of interpretation in diagrams B & C
Sticking with the already previously mentioned Hadith: “The people were ordered that a person is to place their right hand over their left forearm during prayer” and showing the challenges of interpretation rather than going by mass-living mass-transmitted practice.
A very important point.
Many among the Salafis think that just quoting the above hadith is enough to negate sadl-laying the arms at the side. However, that is simply not the case at all! Because that hadith does not indicate if this was to be done before the ruku (see fig 3. and fig 4. below)or the returning position after ruku.
Salafi Interpretation number 1.
The Salafi will place the right hand over the left hand before bowing and after bowing, they leave the hands at the side (sadl).
In figure 4, the majority of Muslims, Ibadi, Shi’i, Shafi’i, Maliki, Hanafi leave their hands at the side after bowing.
Salafi Interpretation number 2.
The Salafi will place right hand over the left hand before bowing and after bowing, they again place the right hand over the left!
In figure 4, the majority of Muslims, Ibadi, Shi’i, Shafi’i, Maliki, Hanafi do not grasp their hands after bowing.
For some strange reason someone didn’t want you to see the above video. As if it was a national intelligence secret. Thankfully, for you dear reader, we saved it. Voilà!
So you can see those Salafis who follow interpretation number 2 in the video below. They place the right hand over the left hand after bowing.
It is a point of dispute among those Muslims who claim to be following: “The way of the Salaaf.”
Among the big Salafi Shaykhs who practice this are:
Shaykh Badeeu deen As-Sanadi and Shaykh Bin Baaz, whereas Shaykh al-Albaani declared that those who did that are innovators.
The proof text that Bin Baaz uses for his position is the very hadith under discussion above! So this hadith does not tell us if the hand is placed one over the other (where they are to be placed) and if they are to be folded (before or after the bowing- ruku)!
So who was the correct way of praying? Who was upon innovation? If people say this is just a matter of ijtihad (interpretation), what they are saying is that one can still be rewarded for guessing how the Prophet (saw) prayed. One of them, either Bin Baz or Albaani, went their entire life without praying one prayer correctly? Yikes!
Possible Salafi Interpretation number 3.
A possible interpretation of the above hadith is to leave the hands at the side before bowing and, after bowing, they place the right hand over the left.
In figure 4, now no one is currently doing this, but it does show the problem of simply relying upon interpretation of the hadith.
In the above hadith you will not find any of the following information:
It doesn’t tell you to place your right hand over your left forearm behind your back.
It doesn’t tell you to place your right hand over your left forearm below your navel.
It doesn’t tell you to place your right hand over your left forearm in the mid-section.
It doesn’t tell you to place your right hand over your left forearm before ruku.
It doesn’t tell you to place your right hand over your left forearm after ruku.
It doesn’t tell you to place your right hand on your left shoulder.
It doesn’t tell you to place your right hand under the chin at the top of the sternum.
THE PEOPLE WERE ORDERED THAT A PERSON IS TO PLACE THEIR RIGHT HAND OVER THEIR LEFT FOREARM DURING PRAYER.
Various Muslim polities and empires would often force their viewpoints and positions on the masses. They would also force people to change their acts of worship.
Example being: The Shirazi Shi’a dynasty that forced people to adopt their prayer as well as adopt their version of Shiasm in general!
“It was, however, nothing less than a reign of terror that inaugurated the new dispensation. On capturing Tabriz in 907/1501, a city two-thirds Sunnite in population, Shah Esmāʿil threatened with death all who might resist the adoption of Shiʿite prayer ritual in the main congregational mosque, and he had Qezelbāš soldiers patrol the congregation to ensure that none raise his voice against the cursing of the first three caliphs, viewed as enemies of the Prophet’s family. In Tabriz and elsewhere, gangs of professional executors known as the tabarrāʾiān would accost the townsfolk at random, forcing them to curse the objectionable personages on pain of death. Selective killings of prominent Sunnites occurred in a large number of places, notably Qazvin and Isfahan, and in Shiraz and Yazd, outright massacres took place. Sunnite mosques were desecrated, and the tombs of eminent Sunnite scholars destroyed (Aubin, 1970, pp. 237-38; idem, 1988, pp. 94-101).”
Another example of prayer being an issue of politics is the history of the rivalry in West Africa between the two Sufi Tariqah: The Tijani and The Qadiri.
“Beginning with the 1949 demolition of the Tijani mosque in Sokoto Province at the order of the sultan of Sokoto, tensions between Tijaniyya and Qadiriyya periodically erupted into violence throughout the 1950s and 1960s. A 1956 riot in two districts of Sokoto resulted in four deaths, including that of a Qadiri imam. In 1965, again in Sokoto Province, clashes attributed to Tijaniyya-Qadiriyya disputes resulted in the deaths of eleven policemen. As in Mali , a potent symbol of and perhaps pretext for inter-brotherhood antagonism remains the posture of arms during prayer: Tijanis cross their arms over the chest (kabalu), whereas Qadaris keep their arms straight at their sides. The Qadiris regard kabalu as heretical.”
Source: (The History of Islam in Africa page 219)
“The exact ritual of prayer has long been an expression of difference-especially whether the arms are folded (kablu) or at one’s side(sadlu) when standing in the course of prayer. After Friday prayer, there is also the issue of what dhikr is said and for how long-and whether, as a novelty, bandiri drums are used. There were thus very visible and audible differences between Qadiri and Tijani Muslims, and these could become a source of much controversy. In some emirates, the Tijaniyya clearly represented opposition to the ruling establishment when that establishment was Qadiri. Given that ‘Uthman dan Fodio was a Shaikh of the Qadiriyya and his son was a successor Muhammad Bello refused to abandon his father’s tariqa in favour of the new, radical Tijaniyya (which a visitor to Sokoto, ‘Umar al-Futi, was then strongly promoting), then joining the Tijaniyya was in effect an act of dissidence or at least dissent.”
Source: (Sects & Social Disorder: Muslim Identities & Conflict in Northern Nigeria page 43)
The issue of the kabalu (folding the hands) or the sadlu (leaving them) was ordered in the Tijani Tariqa as an outward display of political dissonance and a means of separating them and making them distinct.
“For example, Shaykh al-Tijani (RA) strongly recommended us to recite the Basmalah loudly before the Fatihah. This is against the Maliki and Hanafi Madhhabs, but we have to follow it. Shaykh Ibrahim (RA) ordered his (mostly Maliki) followers to pray with folded hands, so Maliki Tijanis have to do it, even if it goes against the Maliki Madhhab. Indeed, when he was ordered by Allah, Rasul (SAW), and Shaykh al-Tijani (RA) to order the people to pray with folded hands, many people in West Africa fought him. They said to him: “But your father (RA) prayed with open arms???” He replied: “Al-Humduli’Llah! Allah has not ordered us to follow anyone absolutely but the Prophet (SAW)”. Also, when someone said: “But Shaykh al-Tijani (RA) is related to have prayed with open arms too?” Baye (RA) replied: “We take the Tariqah from Shaykh al-Tijani (RA) and we don’t go an inch against him. But, we take the Shari’ah from Rasul-Allah (SAW).” As Shaykh Mahy Cisse told me, Shaykh al-Tijani (RA) also wished to pray Qabd but was not given the permission than as he had other affairs to see to, as well as the fact that his following in Fes and Morocco was not big enough to bring about such a major change. Everything has a time, and the Shaykh al-Tijani (RA) ordered Shaykh Ibrahim (RA) to revive this Sunnah among the Malikis.”
We should be careful not to take our fiqh and our ijtihad from dreams as anyone can say anything.
If a Shaykh, especially a Sufi Shaykh, does such a thing, they put you in a difficult position. They are either lying or telling the truth.
Shaykh Hamza Yusuf on the politics of prayer.
Shaykh Hamza Yusuf had quoted something very interesting from the great Hanafi master of fiqh and hadith: Mulla ‘Ali al-Qari.
Quoting from Mulla ‘Ali Qari Shaykh Hamza Yusuf says,
“Mulla ‘Ali Qari says it could have been the Prophet, It could have been the Khulafa, or it could have been the rulers that were telling people to do that.”
Shaykh Hamza Yusuf continues:
“So even the Hanafi, one of the great Hanafi scholars of Hadith, it’s not clear who was telling who to do what.”
Shaykh Hamza Yusuf continues:
My conclusion is, I actually think it’s a political thing. Because the two people who were leaving their hands at their side were the people who were most resistant to the Umayyad rule. And that was the Khawarij and the Shi’a. So it’s very interesting that the thing that immediately distinguishes your political allegiance is the prayer.”
Source is: @ 07:20 seconds into the video
In fact, further proof of what Shaykh Hamza Yusuf says comes to us in the following hadith:
Ibn ‘Abd Al-Barr in his book al-Tamheed narrates that:
‘Abd Allah ibn al-Izar said, ‘I used to make tawaf around the Kaba with Said ibn al-Jubayr. Once, he saw a man placing one hand over the other, so he went to him, separated his hands, and then returned to me.
Source: (al-Tamheed Ibn ‘Abd al-Barr 20:76)
Placing one hand over the other was considered to be munkar by Said ibn Al-Jubayr because you can only change an act that is known to be munkar. It is also interesting that he (Said ibn Al-Jubayr) observed a man doing this, meaning that this novel practice ‘stood out to him’. So the majority practice during the time of the companions and their successors was to place the arms at the side.
Keep in mind that Said ibn Al-Jubayr took part in the Battle of Dayr al-Jamājim against the Umayyds!
Also, keep in mind that not everyone who prayed sadl (hands to the side) opposed the Umayyads.
An example of this is: Sa’id ibn al-Musayyib. Sa’id ibn al-Musayyib refused to give allegiance to Abdullah ibn Al-Zubayr, who was opposed to the Umayyads.
Also, the hadith narrated in al-Tamheed: ‘Abd Allah ibn Yazid said, “I never saw Said ibn al-Musayyib holding his left hand with his right hand in the prayer, he used to lay them straight.”
Sa’id ibn al-Musayyib was one of the biggest Tabi’een in Madina, and this was thus the practice of the people of Madina that Imam Malik witnessed.
Source: (al-Tamheed Ibn ‘Abd al-Barr 20:76)
These pieces of information are important and anyone who takes this religion seriously needs to pause and reflect.
Where did these men get the practice of laying their hands straight in prayer from?
Where these people innovators? If they were, how can we trust information from them?
Is there anyone from among the Salafi, or any other group of Muslims who claims that Sadl (laying hand straight) was a sunnah of the Prophet (saw) that was abrogated?
If yes to question 3, what is the proof?
HOW DID ABU UMAMA BIN SAHL PRAY?
How did Abu Umama Bin Sahl Ibn pray?
Abu Umama bin Sahl is one of the Sahaba. His full name is Asad bin Sahal bin Hunaif Al Ansari and The Blessed Messenger (saw) used to call him Abu Umama.
Look at the hadith of Imam Abu Zur’ah, the Shaykh of Imam Al Bukhari!
وحدثني عبد الرحمن بن إبراهيم عن عبدالله بن يحيى المعافري عن حيوة عن بكر بن عمرو أنه لم ير أبا أمامة -يعني ابن سهل- واضعا إحدى يديه على الأخرى قط ولا أحدا من أهل المدينة حتى قدم الشام فرأى الأوزاعي وناسا يضعونه
Source: (Tarikh Abu Zur’ah pg. 319. Hadith 1785)
“Abd al-Rahman ibn Ibrahim told me on the authority of Abdullah ibn Yahya al-Ma`fari on the authority of Haywa on the authority of Bakr ibn Amr that he had never seen Abu Umamah – meaning Ibn Sahl -ever put one of his hands on the other [in prayer], and no one from the people of Madinah did that either. When he came to Syria he saw al-Awza`i and other people placing one hand on the other.”
In other words, Bakr ibn Amr observed that this was a practice of the Syrians.
Recall the hadith:
“Abdullah ibn Maslama related to us, on the authority of Malik from Abi Hazim from Sahl ibn Sa’d He said:
“The people were ordered that a person is to place their right hand over their left forearm during prayer” Abu Hazim said, “I know only that he attributes that (yanmi dhalika) to the Prophet.” Isma’il said,” (I only know that) That is attributed (yunma dhalika).”
Sahl ibn Sa’d — the same one who has informed us that people were ordered by an undisclosed source to initiate a practice in prayer (namely, put the right hand over the left arm in the prayer),is the same one who informed usthat some vile undisclosed individual ordered him (Sahl ibn Sa’d) to curse Ali.
Sahl b. Sa`d reported that a person from the offspring of Marwan was appointed as the governor of Medina. He called Sahl b. Sa`d and ordered him to abuse `Ali. Sahl refused to do that. He (the governor) said to him:
If you do not agree to it (at least), say: May Allah curse Abu Turab. Sahl said: There was no name dearer to `Ali than Abu Turab (for it was given to him by the Prophet himself) and he felt delighted when he was called by this name. He (the governor) said to him: Narrate to us the story of his being named as Abu Turab. He said: Allah’s Messenger (saw) came to the house of Fatima, and he did not find `Ali in the house; whereupon he said: Where is your uncle’s son? She said:”There was something that cropped up between me and him which had annoyed him. He went out and did not rest there. Allah’s Messenger (saw) asked a person to find out where he was. He came and said: Allah’s Messenger, he is sleeping in the mosque. Allah’s Messenger (saw) came to him and found him lying in the mosque and saw that his mantle had slipped from his back and his back was covered with dust and Allah’s Messenger (saw) began to wipe it away from him (from the body of Hadrat `Ali) saying: Get up, covered with dust (Abu Turab); get up, covered with dust.
THE THREE PIECES OF EVIDENCE THAT ARE USED BY SOME MUSLIMS TO ADVOCATE CLASPING THE HANDS ABOVE THE NAVEL.
Now we will be looking at the only three pieces of evidence to support the majority practice (all three of them hotly disputed).
1) The Hadeeth of Wa’il Ibn Hujr in Ibn Khuzaimah
2) The Hadeeth of Halb At-Taa’ee in Tirmidhi3)
The Mursal report of Tawus in Sunan Abu Dawud
Now we will be looking at the only three pieces of evidence to support the idea of placing the hands on the chest in prayer (all three of them hotly disputed).
Before we begin this section,we want to say that the proofs and evidence are largely taken from the Sunni Maliki scholar, Mukhtar ibn Muhaydimat ad-Daudi ash-Shinqiti.
He wrote a treatise called: “The Legality of Draping the Arms in Salah”. His works are often used but rarely is the source credited. Allah (swt) has certainly rewarded all who have contributed towards learning and truth!
1) The Hadith of Wa’il Ibn Hujr in Ibn Khuzaimah
2) The Hadith of Halb At-Taa’ee in Tirmidhi
3) The Mursal hadith of Tawus in Sunan Abu Dawud
HADITH NO. 1 THE HADITH OF WA’IL IBN HUJR
Sayyiduna Wail bin Hujr says, ‘I prayed with the Prophet (saw) and he placed his right hand over his left on his chest’.
Source: (Ibn Khuzaimah, 479)
This hadith has been reported by Muammal bin Ismaeel from Sufyan al Thawri from Aasim bin Kulaib from Wail bin Hujr.
However, it is only Muammal who reports these additional words from Sufyan al Thawri.
Sufyan’ al Thawri’s other student, Abdullah bin al Waleed, who also narrates this hadith from him, does not include these words in his narration as recorded in Imam Ahmad’s Musnad. Source: (Ahmad 18392)
It is an accepted principle of hadith that if a certain authentic and reliable narrator contradicts other equally authentic or more reliable narrators in his wording of a hadith, then his narration will be declared shaadh (irregular) and will not be accepted.
Ibn al Qayyim al Jawziyyah also says in I’laam al Muwaqqieen, ‘No one has said upon the chest apart from Muammal bin Ismaeel.’
Source: (I’ilaam al Muwaqqieen 2/361)
Study the following observations of the scholars of Jarh and T’adeel about Muammal bin Ismaeel:
Hafiz Ibn Hajar Al Asqalani has made it clear in his Fath al-Bari that there is daif (weakness) in Muammal bin Ismaeel’s narration from Sufyan. The above hadith has this very chain of narration
Source: (Fath al Bari, 9/297).
WHY IS SUCH A HADITH NOT INCLUDED IN BUKHARI OR MUSLIM?
Imam Bukhari mentions that Muammal ibn Ismaeel is among the munkarul Hadith (denounced in hadith).
Source: (Aathar Us-Sunan Pg. 65, Chapter: Placing the hand on the chest).
(People who view Imam Bukhari as the ultimate authority in matters of hadith should note his following statement:
“It is not permissible to narrate from anyone whom I have labeled munkar al hadith” Source: (Mizan al I’itidal. 1/119)
Shaykh ibn al-Hammaam said in ‘at-Tahreer’, ‘when al-Bukhari says about someone, “there is a problem in him” then his hadith is not depended upon or used for support, or given any consideration.’
Observe the following list of narrators who have all reported the same hadith from Aasim bin Kulaib but none of them have included the additional words‘upon the chest’reported by Muammal bin Ismaeel
Sh’ubah, Abdul Wahid, and Zubair bin Muawiyah as in Imam Ahmad’s Musnad.
Source: (Ahmad 18398, 18371 & 18397)
Zaidah as in Imam Ahmad’s Musnad, Darimi, Abu Dawood. Nasai and Baihaqi
Source: (Ahmad 18391, Darimi 1357, Abu Dawood 726, Nasai 889 and Baihaqi 2325)
Bishr bin al Mufaddhal as in Ibn Majah, Abu Dawood, and Nasai
Source: (Ibn Majah 810, Abu Dawood 726 & 957, and Nasai 1265)
Abdullah bin Idrees as in Ibn Majah
Source: (Ibn Majah 810)
Salam bin Saleem as in Abu Dawood Tayalisi’s Musnad
Source: (Abu Dawood Tayalisi 1020)
In Layperson understanding, it is like this.
A -B-C-D-E-F than G says… A -B-C-D-E-F A -B-C-D-E-F A -B-C-D-E-F
So what happens if we go and double-check what G says? So after double-checking what G says, we go back and see transmissions from F through other chains and none of them say what G is saying. G stands alone in his statement!
Those who claim the Salafi approach have some bizarre logic.
We have 7 people in the example above who narrate this hadith from Aasim bin Kulaib. 6 out of 7 confirm they do not have the extra wording. One of these students, Sufyan Al Thawri, now has two people narrating from him. One of the two students, Abdullah bin al Waleed, also narrated the same as the other 6 students of Aasim bin Kulaib. However, one of Sufyan’s students, Muammal bin Ismail, has the extra wording.
This is what passes as daleel for the Salafi!
Which should be a huge eye-opener to anyone reading this. If the prayer of the Blessed Messenger (saw) was folding the right hand over the left upon the chest, it would be a mass-transmitted practice.
This is something as frequent as praying five times a day, every day until He (saw) died! The very fact that they need to go and double-check these statements should open some eyes!
Questions:
So, before we would be inclined to accept such a description of the prayer, just our hearts and curiosity:
1) Is it possible to have the quote from Sufyan Al Thawri or Aasim bin Kulaib where he said the Blessed Prophet (saw) prayed with his hands upon his chest?
We would ike to ensure thjat we are following the Salaaf and not someone’s simple mistake by making an added addition.
2) Why did Imam Bukhari denounce Muhammal ibn Ismaeel, and why does he not use him in his narrations?
3) Why did Ibn Hajar Al Asqalani declare Muhammal’s narrations from Sufyan At Thawri as weak?
HADITH NO. 2 THE HADITH OF HULB AT-TA’I
The hadith of Hulb Al-Ta’i reported by Imam Ahmad in his ‘Musnad’. Also reported in Tirmidhi, Ibn Majah, and Daraqutni,
“That Yahya bin Sa’eed narrated to us from Sufyan At Thawri , from Simak bin Harb from Qabisa bin Hulb from his father that, ‘I saw the Messenger of Allah (saw) turn from his left to right, and place these on his chest, and Yahya al-Yamanee depicted this by placing the right hand upon the left (on the chest) above the level of the elbows.’
The above hadith contains the words ‘upon his chest‘. This extra wording is not firmly established or confirmed, because of all the narrators who report this hadith from Simak, only one reports this extra wording.
Observe the following narration of the same hadeeth without the extra wording of ‘upon his chest’.
Abu al Ahwas reports from Simak bin Harb from Qabisa bin Hulb from his father that the Prophet (saw) would lead us in prayer and would clasp his left hand with his right.
Source: (Ibn Abi Shaibah 3934, Ahmad 21467, Ibn Majah 809 and Tirmidhi 252. Imam Tirmidhi adds that it is a hasan-fair hadith)
Shareek reports from Simak from Qabisa bin Hulb from his father, who says (towards the end of a longer hadith), ‘I saw him place one of his hands on the other and I also saw him turn once towards his right and once towards his left.’
Source: (Ahmad 21464)
Wakee reports from Sufyan from Simak bin Harb from Qabisa bin Hulb from his father, who says, ‘I saw the Prophet (saw) place his right hand upon his left in prayer and I also saw him turn away from both his right and left.’
Source: (Ahmad2146I & 21475. Daruqutni 1087. al T’aleeq al Hasan 1/145)
Daraqutni narrates from Abdul Rahman bin Mahdi and Wakee’, from Sufyan from Simak bin Harb from Qabisa bin Hulb from his father who says, ‘I saw the Prophet (saw) place his right hand upon his left in prayer.’ Source: (Daruqutni 1087)
The above narrations all clearly show that the wording ‘upon his chest’ is an unreliable addition on the part of one of the reporters and therefore this particular narration is shaadh.
The weakness of this Hadith.
Weakness #1: Qabisa ibn Hulb has been classified as weak and unknown.
Shawkani said: “In the chain of this hadith is Qabisa ibn Hulb. Simak bin Harb is the only one to narrate from him. Al-‘Ijli considered him to be reliable. And Ibn Al-Madini and Nasa’i said: “(He is) Unknown.”
Source: (Nayl Al-Awtar [2/200])
Weakness #2: Simak bin Harb has been classified as weak.
Dhahabi said about him: “Sufyan At Thawri, Shu’ba, and others declared him to be weak. And Imam Ahmad said: “He is unstable (mudtarib) in Hadith.” And Nasa’i said: “He used to be dictated to. And he would learn (from those dictated notes.).”
Source: (Al-Mizan [2/422 &423])
So there is a weak transmitter that transmits from another who is unknown. So no attention is to be shown to it!
As for what Tirmidhi relates from Simak bin Harb from Qabisa ibn Hulb from his father, who said:
“The Messenger of Allah used to lead us, and take his left with his right.” and declared it to be Hasan (of fair grading), then said, “Action is in accordance with this among the companions of the Prophet (saw). “
There is no doubt that he (Tirmidhi) depended upon the hadith of Hulb in attributing this action, since there is a distance (in time) between him, and between the Sahaba and Tabieen. Also, because he didn’t mention any support for that (placing hands on the chest) other than the Hadith of Hulb.
If it (the hadith) had been Sahih (sound) in chain and text, it could have possibly passed as evidence. However, it is one of the narrations of Simak and Qabisa. And it has already preceded that Simak is weak… and Qabisa is unknown (majhool). And only Simak narrates on his authority. And Tirmidhi’s choosing of this chain from (all) the different chains going back to the Prophet in this chapter is proof that all chains of transmission fall in the center of embarrassment.
In the layperson’s understanding, it is like this: A -B-C-D-E-F than G says…H…says A -B-C-D-E-F A -B-C-D-E-F A -B-C-D-E-F
So, what happens is we go and double-check what G says. So after double-checking what G says, we go back and see transmissions from F through other chains and none of them say what G is saying from F. Not only that, but it is known that G is unstable as a transmitter. Not only this but G is relying upon H and no one seems to know who H is!
Those who claim the Salafi approach have some bizarre logic.
Three transmitters transmit from Simak without the extra wording, and out of those three transmitters, one of them, Sufyan, has three transmitters and only one of them, Yahya bin Sa’eed, has the extra wording. It is highly likely that this is a text corruption by a scribe.
Questions:
1) Again why isn’t such a Hadith in Bukhari or Muslim?
2) Why did Tirmidhi choose this chain from all the different ones going back to the Prophet (saw)?
3) Why did Imam Ahmad declare him (Simak bin Harb) to be unstable in Hadith?
4) Why did Imam Nasa’i declare Qabisa ibn Hulb as unknown?
HADITH NO. 3 THE HADITH OF TAWUS
And from the Hadith these people depend upon is the hadeeth of Tawus.
Reported by Abu Dawud in ‘al-Maraaseel’ who said, ‘Abu Tawba narrated to us from al-Haytham (ibn Humaid) from Thawr bin Yazeed from Sulaiman bin Musa from Tawus who said, ‘The Messenger of Allah (saw) placed his right hand upon his left and then hold them tight on his chest while in prayer.’’
Source: (Abu Dawud 759)
Weakness #1:
This report is incompletely transmitted since there are undisclosed companion and/ or even non-companion intermediaries between these Tabi’in.
So the Hadith of Tawus is Musral, because Tawus is a Taabi’ee. So he could not have seen the Blessed Messenger (saw).
However, the mursal hadith is considered a proof by Imam Abu Hanifa, and the Hanafi’s have their response to this.
Status of Mursal Hadith.
How did the Sunni Imams deal with mursal Hadith?
It is a proof with Imam Malik when it confirms the Amal of Madinah. This does not confirm the Amal of Madinah from a Maliki point of view, because the view of Imam Malik is that the hands are laid to the sides.
Unless the report describes the nawaafil or sunnah prayers.
It’s a proof with Imam Ahmad in general, and we all know the best position of Imam Ahmad is that the hands are below the navel.
And according to Imam Shafi’i, the mursal hadith are not acceptable unless there is another chain with a complete isnaad that backs it up.
Weakness #2: The first narrator of this tradition is Abu Tawba, whose full name is Ahmed bin Salem. IIbn Hajar Al-Asqalani, said of him, “He is famous for tailoring fake traditions.”
Source: (Mizan ul E’tidaal, volume 1, page 100
Ibn Hajar writes in Taqreeb al-Tehzeeb that, “he was unreliable and an extreme liar“. “He used to make changes in the traditions and steal traditions, he could never find a person more of a liar than him.”
Source: (Taqreeb al-Tehzeeb, volume 2, page 69.)
Weakness #3: The second narrator is Haytham, whose full name is Haytham bin Hameed al-Damishqi; Abu Dawud himself has called Haytham a follower of Qadri religion, Abu Mushar Ghasani has called him a Qadri and unreliable.
Source: (Al Mizan ul E’tidaal volume 4, page 319, series 9289)
Weakness #4:
This hadith is mursal and its isnad contains Sulaiman bin Musa, who has been classified as weak by some scholars.
Bukhari claims that he has munkar narrations.
Source: (Aathar Us-Sunan Pg. 65, Chapter: Placing the hand on the chest)
Dhahabi said about him that Nasa’i says that he is a weak narrator of hadith.
Source: (Al-Mizan volume 2, page 225)
Weakness #5:
The third narrator is Thawr bin Yazeed; he too followed the Qadri faith.
Source: (Mizan ul E’tidaal, volume 1, page 373)
In the Layperson’s understanding, it is like thisA -B-C-D-E-F than G says… A -B-C-D-E-F A -B-C-D-E-F A -B-C-D-E-F
So in this case, we have a report from G, who has been declared to be an outright liar and someone who is known for making up traditions. Then G takes from F, who apparently has issues with his creed. F takes from E, who is apparently classified as weak by some scholars, and Bukhari outright claims he has denounced traditions! E takes from D, who again has issues with his creed. D claims to get information from C, who relates information from an undisclosed source.
Which hadith are these popular da’i following?
In the picture below I see most gripping the left forearm with the right hand. I see placement just above the navel, on the stomach and on the sternum.
“Placed his right hand upon his left and then hold them tight on his chest while in prayer.” -Hadith of Tawus
“By placing the right hand upon the left (on the chest) above the level of the elbows.” -Hadith of Hulb At-Tai
“‘I prayed with the Prophet (saw) and he placed his right hand over his left on his chest’. ” -Hadith of Wail ibn Hujr
The above picture is not to defame or discredit any of the teachers above. The picture is for illustration purposes to show that they themselves do not have uniformity in the approach to prayer.
Questions:
1) Why isn’t such a report in Bukhari, or Muslim?
2) Why is such a description of the prayer such as ‘pressing one hands to the chest tightly‘ only a Musral Hadith?
3) Is it possible that, since there is a break in this chain the Blessed Messenger (saw) may not have even done it at all?
4) Since Abu Dawud mentions many ahadith about the positions of the hands in prayer, can we know for certain the hadith that he followed?
Abu Dawud transmits hadith with different placements for the hands.
Abu Dawud transmitted the following hadith:
hands below the navel
on the chest
and even hands to the sides
Just like Imam Malik related the hadith from Sahl ibn Sa’d, in his Muwatta as mentioned above. Imam Malik related this hadith to show his awareness of this hadith being in circulation.
Similarly, Abu Dawud has transmitted three hadith that he was aware of in regard to the placement of the hands.
Proof that Imam Malik related the same hadith above:
“Yahya related to me from Malik from Abu Hazim ibn Dinar that Sahl ibn S’ad said,
The people were ordered that a person is to place their right hand over their left forearm during prayer” Abu Hazim said, “I know only that he attributes that (yanmi dhalika) to the Prophet.” Isma’il said,” (I only know that) That is attributed (yunma dhalika).”
Source: (pg. 59 Al Muwatta of Imam Malik ibn Anas translated by Aisha Abduurrahman Bewley)
Yet, Imam Malik, who was from the city of Madinah, was of the view that the hands should be placed at the sides during the prayer.
This is the opinion narrated by his student Ibn al-Qasim.
Source: (al-Mudawanna (1:74) )
Salafis claim to be people of evidence, and yet they spread rumors about Sunni Mujtahid Imams.
The false claim regarding Imam Malik.
Yet there are some untruths and some huge lies being circulated concerning why Imam Malik prayed with his hands to the side. One of these lies is being circulated by Salafi preacher Abu Ameenah Bilal Philips.
“He was severely beaten in the year 764 CE by the order of the Ameer of Madeenah, because he made a legal ruling that forced divorce was invalid. This ruling opposed the ‘Abbaasid rulers’ practice of adding in the oath of allegiance given to them by the masses the clause that whoever broke the oath was automatically divorced. Malik was tied and beaten until his arms became severely damaged to such a degree that he became unable to clasp them on his chest in Salaah and thus he began the practice of praying with his hands at his sides according to some reports.”
Source: (pg 78. The Evolution of Fiqh Islamic Law & The Madh-habs) By Abu Ameenah Bilal Philips International Islamic Publishing House.)
“Some reports” such as? Doesn’t Abu Ammenah Bilal Philips have to give his evidence or are we just supposed to accept what he said?
Can such a claim be verified by and in any of the traditionally relied upon books of Islamic history? No! One will be hard-pressed to find any evidence substantiating this argument.
Remember what Allah said:
“Verily, those who conceal the clear proofs, evidence, and the guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by those who curse.” (Qur’an: 2:159)
So where is the proof? Secondly, how could Imam Malik not have enough strength to clasp his hands on his chest but still be able to do the tabkir—, go into ruku, and go into sajdah and to push his hands up from sujuud, since Imam Malik’s view is that the knees go up than the hands after sajdah? What about all the other Tabieen who prayed the way Imam Malik did? Did each one of them have their arms broken as well? Also, don’t you think Imam Malik would have said as plain as day, “Hey everyone, as you know, I’m only praying this way because my arm was pulled out of my socket, don’t follow me, follow the Blessed Messenger!”
Likewise, where did the Shi’a get the idea of praying with the arms to the side?
Where did the so-called Khawarij get the idea of praying with their arms to the side?
Where did the Ibadi get the idea of praying with their arms to the side?
Are they all following someone who got their arms pulled out of their shoulder joint? We need to use some common sense!
AAnd when a narrator narrates something about the Blessed Messenger (saw) and doesn’t follow it he’s either:
A fasiq
He knows that it isn’t Authentic about the Blessed Messenger (saw)
He may have forgotten
And since Malik is a respectable scholar, then the first option is removed. The last option is also removed because Imam Malik mentioned the hadith in his Muwatta. Which means only option 2 is left, because he saw another thing than what was reported.
THE THREE POSITIONS OF IMAM ABU DAWUD ON WHERE THE HANDS GO DURING THE PRAYER:
So what was Abu Dawud’s position on the matter? Did he pray with hands below the navel, at the sides, just above the navel or pressed tight to the chest? Abu Dawud transmits three hadith concerning the position of the hands in prayer.
Inquiring minds want to know!
For example:
Abu Dawud also narrates the following:
Place them below the navel.
Narrated / Authority Of Abu Huraira (The established way of folding hands is) to hold the hands by the hands in prayer below the navel.
Reported by Abu Dawud in ‘al-Maraaseel’ who said, ‘Abu Tawba narrated to us from al-Haytham (ibn Humaid) from Thawr bin Yazeed from Sulaiman bin Musa from Tawus who said, ‘The Messenger of Allah (saw) placed his right hand upon his left and then hold them tight on his chest while in prayer.’’
No indication that the hands were to be lifted or placed anywhere.
It has been related by Abu Dawud on the authority of `Amr ibn `Ataa al-Qurashi al-`Aamiri who said:
He said: “I heard Abu Humayd as-Sa`adi, who was present among ten of the Companions of the Messenger of Allah, (saw), among whom was Abu Qatada, say the following. ‘ I am the most learned of you regarding the prayer of the Messenger of Allah, (saw).’ They said to him: ‘How is this? By Allah! You did not follow him more than us nor did you proceed us in companionship to him.’ He replied: ‘Indeed, this is true.’ They then said: ‘Then show us.’ He said: ‘The Messenger of Allah, may Allah bless him and grant him peace when he stood for the prayer he would raise his hands equal with his shoulders.
يَقِرَّ كُلُّ عَظْمٍ فِي مَوْضِعِهِ مُعْتَدِلًا
He would then make the takbir letting all of his limbs settle in their proper places... … قَالُوا صَدَقْتَ هَكَذَا كَانَ يُصَلِّي صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ They all said: “You have told the truth. Likewise did he, may Allah ta`ala bless him and grant him peace perform his prayer.”
This hadith can be found in the Sunan of Abu Dawud, Ibn Maajah, and others and is sound!
So far, we quoted the ahadith from Abu Dawud about pressing the hands on the chest and two hadith about placing the hands under the navel, and leaving the arms and hands to the side.
Anyone who studies these Hadiths knows they are fraught with issues and intra-madhab rivalry and intra-Sunni conflict about where the hands are to be placed and how they are to be placed.
Does this mean he found this to be the strongest evidence or acted upon it? Why even narrate such a hadith at all?
Similarly, Imam Malik narrated the hadith that people were ordered to place ‘the right over the left’ (unspecified place). Does this mean he found this to be the strongest evidence or acted upon it?
Why even narrate such a hadith at all? Malik related such hadith just as Abu Dawud did to let people know he was aware of such a narration. So, just because Malik narrates a hadith doesn’t mean he acts upon it. Just as Abu Dawud narrates a hadith does not mean he acts upon it.
*Note* It should be understood that placing the hands below the navel is the view of the Hanafi school of Sunni jurisprudence. It is also one of many views that are ascribed to Imam Ahmed of the Hanbali school of jurisprudence.
The Hanafi school brings us an anomaly. This anomaly consists of instructing men to place their hands below the navel and instructing women to place their hands on their chest.
The placing of the hands on the chest is considered ‘makrooh’ and extremely disliked in the Hanafi school.In the school it is next to haram. One then wonders why one standard for the men and another for the women?
Certainly, this issue has perturbed many in the Hanafi school.
THE IBADI SCHOOL FOLLOWS THE PRAYER OF THE BLESSED PROPHET AS SHOW CASED IN BUKHARI
So then what about the hadith about praying with arms on the side (which is not disputed or controversial) and actually is in Bukhari and is simply brushed aside?
It is related from Abu Hurayra, “The Messenger of Allah, may Allah bless him and grant him peace, entered the mosque and a man entered and prayed. He greeted the Prophet, may Allah bless him and grant him peace, who returned the greeting and said, ‘Go and back and pray. You have not prayed.’ He went back and prayed as he had prayed before. Then he came and greeted the Prophet, may Allah bless him and grant him peace, who said three times, ‘Go back and pray for you have not prayed.’ He said, ‘By the One who sent you with the truth, I cannot do any better than that, so teach me.’ He said, ‘When you stand for the prayer, say the takbir and then recite something you know well from the Qur’an and then do ruku’ until you are at rest in your ruku’ . Then stand back up until you are completely upright. Then go into sajda until you are at rest in your sajda. Then sit back until you are at rest in the sitting position. Do that throughout all of your prayers.’
So where is all the critique of this hadith? Where is the critique of its chains of transmissions, its matn, its narrators?
By the way, we do not even need these lone narrator reports. Everyone knows that our school has lived in relative isolation from the rest of the ummah. Anyone who has met and lived and studied with our scholars knows they have the utmost circumspect adherence to the Blessed Sunnah of the Blessed Messenger (saw).
We follow the Sunnah preserved via mass living connected chains via the mass transmitted living sunnah as actual practice. This means that masses of people pray, who observe their scholars and elders and learned people pray, who observe their scholars and elders, and learned people pray, who observe their scholars and elders and learned people pray who observed the Prophet (saw) pray.
Whereas the confusion of the rest of the ummah began with a hadith that says that the people were ordered to place their hands somewhere. It doesn’t even tell you where to place your hands and this has led to confusion and debate about where to place one’s hands in the prayer. Leading to some bizarre displays in the prayer that do not resemble anything remotely close to tranquility and serenity.
Now our dear brothers and sisters and respected readers, after reading all of this, we have to do some reflection.
How is that the Ibadi, Shi’a, Maliki and even people like Said ibn Al Musayyib who were all opposed to each other historically and would jump at the opportunity to cite the other for innovation and infraction can all agree that the method of the prayer of the Blessed Messenger (saw) is to let the hands be at the side?
How is it the ‘Ahl Sunnah Wal Jammah’ who seem to have a clearer majority than any of the groups mentioned above, and yet have such conflicting views on where the hands are to be placed in the prayer?
We have, in the Hanafi school, men placing their hands below the navel and women placing them on the chest. We have disputes among the Salafi, who do not know if they place their hands on the chest after the ruku or not.
In fact, the Salafi have disputes about actually where to place their hands. The Arabic word yad could refer to any part of the human arm up to and including the shoulder joint.
This is why you see them placing their hands:
Pressed on the chest.
Clasped over the left hand.
On the forearm.
On the shoulder.
Just below the chin…
After examination and close consideration, you will find that the practice of placing one hand over the other above the navel has as their evidence basically only two ahadith and one mursal hadith.
We can see that our brothers are relying upon lone narrator’s reports that are chalked full of problems. However, a very clear report about the Blessed Messenger (saw) praying without placing one hand over the other is reported in Abu Dawud, Bukhari, Muslim, Ibn Majah, and the only ones who seem to be following it are a few Sunni Muslims of the Maliki school.
“If you stand up for prayer say ‘Allāhū Akbar’ then read that which is easy for you from the Qurʾān. Then bow (make rukūʿ) until you are at ease and tranquil in your rukūʿ. Then stand up fully until you are standing up straight. Then prostrate until you are at ease and tranquil in your sujūd. Then sit until you are tranquil in you sitting – and do this in your entire prayer. Source: (Bukhārī (757), Muslim (397) from Abū Hurayrah)
So, when it comes to anyone who wants to separate us from the Blessed Sunnah of the prayer of the Blessed Messenger (saw), we will say to them:
“Produce your proof, if you should be truthful” (Qur’an 2:111)
May Allah (swt) open the hearts and the eyes of this Ummah!
With Allah (swt) is success!
If you would like to learn the prayer of the Blessed Prophet (saw), you are encouraged to use the following as a guide.
“Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind].” (Qur’an 44:3)
﷽
The social benefits of Ramadan.
*Heart Health Repentance* “O believers! Turn to Allah in sincere repentance, so your Lord may absolve you of your sins and admit you into Gardens.” (Qur’an 66:8)
Repentance is turning back to Allah and it’s necessary to enter paradise.
But repentance will not be accepted if it doesn’t meet these conditions: 1- Deep regret for committing the sin 2- Determination to never return to the sin 3- Stopping the sin 4- Istighfar (asking for forgiveness with the tongue) 5- Returning the rights to the people, if the sin includes people’s rights
*Allah is not a body* “There is nothing like Him, for He ˹alone˺ is the All-Hearing, All-Seeing” (Qur’an 42:11)
Allah exalted is sanctified from any parts, like a hand, a face, a leg, an eye…etc, or anything that can make Allah sound similar to his creation, because bodies are for creatures, in addition, if we attribute a body to Allah that will necessarily mean that Allah is limited by six directions, and all of this is impossible in the case of Allah Subhanahu Wata’ala
*Traveling prayer* When traveling, prayers are a little bit different, here are some rulings regarding the prayer When traveling: – The traveling distance: 12 Km – There is no time limit for these rulings as long as you are not in your home – When traveling you pray the 4 Rak’a prayers (Duhr, Asr and Isha’) in 2 Rak’as, and this is *mandatory*. – When traveling you can join Dhuhr and Asr (2+2) and Maghrib with Isha (3+2), and when joining them you don’t need to pray the Sunan Rawatib. – Joining the prayer is not mandatory, but they are recommended when actively travelling, and discouraged when staying at some place.
Traveling prayer has many rulings, so if you are confused about something it’s better to ask for the safety of your prayer.
The blind reader, Faris Al-Farqani, delights us with a fragrant recitation that captivates the hearts! When you see that the fruit on the branch do not deny that the roots are pure!
Prima Quran 