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The Method of Salaah in the Light of Authentic Ahadith

Aspects of the Salaat with evidences used by the Hanafi Madhhab

[Sifatus Salaah: The Method of Salaah in the Light of Authentic Ahadith]

Shaikh Muhammad Ilyas Faisal, Madina al-Munawwara

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CONTENTS

 Introduction

o Why Follow and Imam?

o Difference of Opinion

o Follow One Imam Only

o Authenticity of Hadith

o The Purpose of this Book

o About this Book

 Masnoon Method of Wudu

o Masah (passing wet fingers) Over The Nape.

o Performing Masah Over Ordinary Socks

 Prescribed Times For The Five Daily Salaah

o Masnoon Time For Zuhr Salaah

o Masnoon Time For Asar

o Masnoon Time For Fajar

o Masnoon Method Of Iqaamah

 Characteristics of the Salaah

o Covering of the Head During Salaah

o To Raise the Hands upto the Earlobes

o To Tie the Hands Beneath the Navel

o Reciting Bismillah Softly

o The Muqtadi (follower) Should Listen and Remain Silent

o The Muqtadi Must Not Recite Surah Fatiha

 o The Qiraat of the Imaam suffices for the Muqtadi

o The person performing salaah individually must recite surah fatiha

o “Aameen” Must be said softly

o Raising the Hands (upto the shoulders) During Salaah

o Proof from the Practice of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)

o Proof from the Practice of the Sahaabah (radhiallahu anhum)

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

o Tashahhud

o Rasing the Index Finger During Tashahhud

o Durood Sharif

 Miscellaneous

o Raising Both the Hands and Making Dua

o Sunnats Before Salaat al-Zuhr

o Sunnats Before Salaat al-Asr

o Sunnats of Salaat al-Maghrib

o 4 Rakaats Before Salaat al-Isha

o Three Rakaats of Witr

o Reciting Qunoot Before Ruku’

o Salaam Should Be Made at the End of the Witr salaah

o Two Rakaats Sunnah of Fajr

o Qadha of the Two Rakaats Sunnah of Salaat al-Fajr

o Salaat al-Tarawih During The Lifetime Of Rasulullah (Sall Allahu alaihi wa Aalihi wa
Sallim)

o Salaat al-Tarawih During the Period of the Rightly-Guided Khulafa (TWENTY

RAKAATS)

o The Takbeers Of Salaat al-Eid

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

o The Duration Of Time Pertaining To Qasr

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

INTRODUCTION

Very often the following question is posed to many people: “Do you follow the Deen of Imaam Abu
Hanifa (R.A.) or the Deen of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)?” “Obviously
the Deen of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim),” comes the instant reply. The second
question is then posed: “Why then do you call yourself a Hanafi?” The person not well versed is
perplexed by this question. Doubts are then created in his mind. He soon starts gradually drifting
towards the abandoning of taqleed i.e. following one of the four illustrious Imaams viz. Imaam Abu
Hanifa (R.A.), Imaam Shafi’i (R.A.), Imaam Malik (R.A.) and Imaam Ahmad bin Hanbal (R.A.).

By means of the type of questions that have been mentioned above, a deliberate attempt is made to
create a misconception in the minds of the unwary — that if you are a Hanafi, you are following
the Deen of Imaam Abu Hanifa (R.A.), NOT the Deen of Muhammad (Sall Allahu alaihi wa Aalihi wa
Sallim). This is an absolute fallacy. Imaam Abu Hanifa (R.A.), Imaam Shafi’i (R.A.) and the other
Imaams did not invent any Deen of their own. They strictly followed the one and only Deen —
the Deenof Islam brought by Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim). Their followers are
hence also following the same Deen — the Deen of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim).

Why Follow an Imam?

The question that arises here is that why then should one follow any of the four Imaams? This can be
answered by posing a counter-question: “Do you know all the various laws of Deen? Are you capable
of extracting and deriving the laws pertaining to wudhu, salaah, zakaah, etc. directly from the
Qur’an and Hadith? Do you know which Hadith has abrogated another? Do you have the ability to
reconcile between the various Ahadith which apparently contradict each other? Do you know which
verses of the Qur’an are general in their application and which verses are qualified by other texts?
etc., etc.” If one does not have the knowledge of these aspects, then one definitely does not have
the ability to derive the laws directly from the Qur’an and Hadith. In that case the
following aayah applies directly to oneself: “Ask those of knowledge if you do not know.” (16:43 &
21:7) Hence when we do not have the enormous amount of knowledge and expertise that is
necessary to derive the laws directly from the Qur’an and Hadith, we have opted to follow one of
those great people who had attained that distinguished mastery in this field, among whom is Imaam
Abu Hanifa (R.A.). Imaam Abu Hanifa (R.A.) is a Taabi’i (one who has seen a Sahabi). He attained the
knowledge of Hadith from approximately 4000ustaads. His piety was such that for 40 years he
performed fajr salaah with the wudhu of Isha salaah (i.e. he did not sleep the entire night)
[Tareekhul Baghdad]. His knowledge, brilliance and righteousness was such that all the great
scholars of his time attested to his mastery. Thus one can be well assured that such a person is
absolutely capable of deriving the laws directly from the Qur’an and Hadith.

Another reason for adopting one of the Imaams as a guide is the following aayah of the Qur’an:
Allah Ta’ala says: “And follow the path of those who turn to me” (31:15). In order to “turn” to Allah
Ta’ala, two aspects are basic requisites — knowledge and practicing according to that knowledge. In
this regard the four Imaams were in an extremely high category. Imaam Abu Hanifa (R.A.) was
regarded by various Ulama of his time as being the most knowledgeable of the people of that era
(footnotes of Tahzeebut Tahzeeb vol. 1 pg. 451). Makki bin Ibrahim, who was one of the
renown ustaads of Imaam Bukhari (R.A.), was a student of Imaam Abu Hanifa (R.A.). Imaam Abu
Hanifa (R.A.) compiled a book of Hadith entitled “Kitaabul Aathaar” from among 40,000 Ahadith.
Thus those who follow such a guide can be satisfied that they are strictly following the commands of
Allah Ta’ala and His Rasul (Sall Allahu alaihi wa Aalihi wa Sallim).

Difference of Opinion

At this point somebody may ask: “If all the Imaams deduced the laws directly from the Qur’an
and Hadith, how is it possible for them to differ on various aspects?” In order to understand the
reality of these differences, we will have to go back in history right upto the time of the Sahaaba
(radhiallahu anhum).

Once Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) had just returned from a battle when he
ordered the Sahaaba (radhiallahu anhum) to immediately proceed to the place of Banu Quraizah —
a clan of Jews who lived on the outskirts of Madina Munawwarah. The purpose was to lay a siege
upon them for having broken the pact that they had made with the Muslims. In order to impress the
urgency of the matter upon the Sahaaba (R.A.), Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
said to them: “None of you should perform your salaah al-Asr except in Banu Quraizah.” While the
Sahaaba (R.A.) were still en-route, the time of Asr arrived. Some Sahaaba (radhiallahu anhum) felt
that they should perform their Asr immediately. They regarded the instruction of Rasulullah (Sall
Allahu alaihi wa Aalihi wa Sallim) as actually being a command to proceed very swiftly to their
destination. It did not imply that the Asr salaah could not be performed en-route. They thus
performed their salaah there. Another group of Sahaaba (radhiallahu anhum.) viewed the
instruction literally. They therefore continued and only performed their Asr salaah after having
reached Banu Quraizah. Later when Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) was informed
about this, he did not rebuke either group. [Sahih Bukhaari]

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

Following One Imaam Only

Another point that often comes up is the following: Why is it necessary to follow one Imaam only?
Why can one not follow a certain Imaam in one aspect and another Imaam in another aspect? The
simple answer to this is: On what basis will one pick and choose, especially since one does not have
the knowledge required to derive the laws. Thus one will not be in a position to evaluate the
deductions of each Imaam. Hence it will obviously be on the basis of what suits one. This is nothing
but following one’s desires — regarding which Allah Ta’ala has issued severe warnings in the Qur’an.
Following one’s desires sometimes even leads a person to kufr. Thus great jurists of latter times,
among them Shah Waliullah (R.A.), have reaffirmed that it is wajib for the masses to follow one
Imaam only.

Authenticity of Hadith
Here one more point needs clarification with regards to the authenticity of Ahadith. The general
masses are made to believe that a Hadith is only authentic if it is related in Sahih Bukhari and Sahih
Muslim. This is a misconception. The authenticity of the Hadith is based on its chain of narrators,
irrespective of whether it appears in any one of the Sihah Sitta (the famous six authentic
compilations of Hadith) or in any other compilation besides these. Imaam Muslim has written in
hismuqqadama (introduction to Sahih Muslim) that he has not recorded every authentic Hadith in
his Sahih. Actually, according to Imaam Bukhari and imaam Muslim, there are more
authentic Ahadith which are not recorded in Sahih Bukhari and Sahih Muslim than the number of
narrations contained in these two books. TheHanafi madhhab is derived directly from the Qur’an
and Hadith, like all the other madhhabs. However, to truly appreciate the conformity of the Hanafi
madhhab with theHadith, one will have to undertake a thorough study of the following books
of Hadith: (1) Sharah Ma’anil Aathaar (2) Aljawharan Naqi (3) Nasbur Raayah (4) I’la as-
Sunan (5) Bazlul Majhood (6) Fathul Mulhim (7) Awjazul Masaalik (8) Aathaarus Sunan, etc

The Purpose of This Book

It has already been explained above that the differences between the Imaams are based on the
different narrations or the difference of interpretation. However, all the Imaams have their proofs
from the Qur’an and Sunnah. Thus it is the duty of every person, while strictly following his Imaam,
to respect and honour the other Imaams and their followers. Nevertheless, in this belated age there
are many people who have cast aside the following of any of the four Imaams completely. Instead,
while claiming to follow the Qur’an and Hadith directly, they in reality have begun to follow the
interpretations of (make taqleed of!) some modern day ghair muqallid (one who has
abandoned taqleed). However, coupled with this they often will be found denigrating the followers
of an Imaam and classifing them as people following the Deen of Imaam Abu Hanifa and others —
not the Deen of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim). They make themselves out as
being the only ones who follow Hadith while all others are regarded as being contradictory to
the Hadith. Many people have become entrapped in this propaganda. Thus this book sets out to
explain proofs of specifically those aspects regarding which the Hanafis are generally made a target
of abuse. The purpose is to simply bring to the attention of the unwary person that he is following
the Deen of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim.) — not some other Deen. This book is
not intended to create a climate of debate and argument. As already explained, all the Imaams have
their proofs. It is hoped that by the means of this book the baseless propaganda against those who
follow one of the four illustrious Imaams will be halted in its tracks.

About This Book

Initially a very detailed book on this topic was written in urdu by Sheik Muhammad Ilyas Faisal of
Madina Munawwarah. A concise version was later published. This is the english rendering of the
concise version which was translated by Moulana Abdul Qadir Vawda of Madrasah Taaleemuddeen.
Some additions and alterations have been made where it was deemed appropriate. It must also be
pointed out that every narration quoted in this booklet is highly authentic and of such a category
which, according to the muhadditheen, can be used to derive the laws of Deen from it. May Allah
Ta’ala accept this humble effort and make it a means of assisting in our salvation on the day
of Qiyaamah. Aameen.

The Masnoon Method Of Wudhu

Hazrat Usman (radhiallahu anhu) once asked: “Should I not show you the manner in which
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) performed his wudhu?” Thereafter he
performed wudhu in such a manner that he washed every limb thrice. [Sahih Muslim, ch. on wudhu,
Hadith 23]

Masah (passing wet fingers) Over The Nape.

Hazrat Abdullah Ibn Umar (radhiallahu anhu) narrates that Rasulullah (Sall Allahu alaihi wa Aalihi wa
Sallim) said: “Whoever performs wudhu and makes masah over his nape, he will be saved from
wearing a necklace (of fire) around his neck on the the day of judgement”. The famous commentator
of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A), writes in his book Talkheesul Habeer (vol. 1:
p.92) that this narration is Sahih. Allamah Shawkani (R.A.) has also affirmed this in Naylul
Awtaar(vol. 1, p.204).

Performing Masah Over Ordinary Socks

(i.e. cotton, woolen, polyester, etc.) It is not permissible to make masah over ordinary socks (cotton,
woolen, nylon, etc. — i.e. all socks other than leather socks) in wudhu. There is no authentic
narration sanctioning this practice. In the commentary of Tirmidhi, Tuhfatul Ahwazee, the
famous Ahle Hadith scholar Allamah Mubarakpuri, has written that this practice of making masah on
woollen, cotton, nylon socks and socks made from similar materials is not established from any
authentic Hadith (vol. 1, pg.333). Many other high ranking scholars of the ghair muqallid sect (those
who do not prescribe to taqleed) have refuted this practice and declared it as impermissible.
(see fatawa Nazeeriah; 1:423)

Prescribed Times For The Five Daily Salaah

Hazrat Abu Huraira (radhiallahu anhu) narrates: “When the length of your shadow (from the sun) is
equal to your height then perform the zuhr salaah. When the length of your shadow becomes twice
your height, perform the asr salaah. Perform the maghrib salaah when the sun has set. Perform
the esha salaah before one-third (1/3) of the night passes. And perform the fajr salaah while it is still
dark.” [Muwatta Imaam Maalik vol.1, pg.8, Hadith 9]

Masnoon Time For Zuhr Salaah

Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) has said: “When the heat becomes very intense
(after mid-day), then delay the zuhr salaah until it cools down, for verily the intensity of the heat is
from the effects of Jahannam“. [Sahih Muslim, Hadith 615]

Masnoon Time For Asar

It was the noble habit of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) that he used to delay the
performance of asar so long as the sun remained white and clear. [Abu Daud; Waqtul Asr]
Masnoon Time For Fajar

Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) is reported to have said: “Perform the fajar
salaah when the sky brightens at the time of dawn (i.e. before sunrise) since this is a means of
earning greater reward. [Tirmidhi, Hadith 154]

Imam Tirmidhi explains that the majority of the Sahaaba (radhiallahu anhum) used to perform fajar
salaah at this time (i.e. when the sky had brightened up).

Masnoon Method Of Iqaamah

Hazrat Bilal (radhiallahu anhu), Rasulullah’s (Sall Allahu alaihi wa Aalihi wa Sallim) muazzin, used to
call out the words of azaan and iqaamah twice. (This Hadith is classified as Sahih — Musannaf Abdur
Razzaak; see Aathaarus Sunan v.1, pg. 53)

The muazzins of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim), Abu Mahzoora (radhiallahu anhu)
and Thaubaan (radhiallahu anhu) also used to call out the azaan andiqaamah in the above
mentioned manner (i.e. by saying the words twice). Allaamah Shawkani (R.A.) has affirmed the
authenticity of the above narrations in Naylul Autaar, (vol.2. pg.24.)

Covering of the Head During Salaah

Ibn Umar (R.A.) narrates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) wore a white hat.
(Tabarani — Allama Suyuti has classified this Hadith as highly authentic: see Sirajul Muneer; v.4,
pg.112). It is written in Fataawa Thunaaiyya vol. 1, pg. 525), and in the Fatawaa of the Ahle Hadith
Scholars (vol. 4 pg.291) that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) always used to keep
his mubarak head covered during salaah. In the same books it is also mentioned that to intentionally
remove the headgear (hat) and perform salaah bare-headed is contrary to the sunnah. (vol. 1,
pg.523.)

To Raise the Hands upto the Earlobes

Hazrat Qataada (radhiallahu anhu) relates that he saw Rasulullah (Sall Allahu alaihi wa Aalihi wa
Sallim) performing his salaah. He relates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) used
to lift his hands until they were in line with his earlobes. [Sahih Muslim, ch. on Istihbaabur Raf’,
Hadith 391]

To Tie the Hands Beneath the Navel

Hazrat Ali (radhiallahu anhu) relates that the sunnah of Rasulullah (Sall Allahu alaihi wa Aalihi wa
Sallim) is to place one hand over the other below the navel. [Abu Daud, ch. on Wad’ul Yumna,
Hadith 756]

The above-mentioned method of tying the hands is also related by Hazrat Anas (radhiallahu anhu).

Reciting Bismillah Softly

Hazrat Anas (radhiallahu anhu) states, “I have performed congregational salaah behind Rasulullah
(Sall Allahu alaihi wa Aalihi wa Sallim), Abu Bakr, Umar and Uthmaan (radhiallahu anhum) and I did
not hear any one of them recite Bismillahir rahmaan nir raheem” [Sahih Muslim, Hadith 399]

Imaam Tirmidhi (R.A.) states that the majority of the Sahaba (radhiallahu anhum) also used to
recite Bismillah softly.

The Muqtadi (follower) Should Listen and Remain Silent

Allah Ta’aala says: “When the Qur’an is being recited then listen attentively and remain silent so
that mercy will be showered upon you“.

Hazrat Abdullah Ibn Mas’ud, Abu Hurairah, Abdullah Ibn Abbas and Abdullah Ibn Mughaffal
(radhiallahu anhum) state that this verse of the Quran was revealed with regards to the Khutba
(of Juma’ah) and with regards to Salaah. [Tafsir Ibn Kathir, vol. 1 pg. 281]

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

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

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

The muqtadi Must Not Recite Surah Fatiha

It is reported from Hazrat Ataa Ibn Yasaar (radhiallahu anhu) that he questioned Hazrat Zaid Ibn
Thaabit (radhiallahu anhu) concerning reciting Qira’at with the Imaam. Hazrat Zaid (radhiallahu
anhu) answered: “There is no recitation of the Glorious Qur’an in any salaah behind the Imaam“.
[Sahih Muslim, chapter on Sujood-ut-Tilaawah, Hadith 577]

The Qiraat of the Imaam SUFFICES for the Muqtadi

Hazrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say: “Whoever
performs salaah behind the Imaam, the Imaam’s qiraat suffices for him”. (Sunan Baihaqi; chapter on
not reciting qiraat behind the Imaam — Imaam Baihaqi (R.A.) has stated that this Hadith is Sahih.)

The Person Performing salaah Individually Must Recite Surah Fatiha, Not the Muqtadi

Hazrat Abdullah Ibn Umar (radhiallahu anhu) was asked: “Must the muqtadi recite behind
the Imam?” He replied that the qiraat of the Imaam is sufficient for themuqtadi. But if he
performs salaah individually, then he must recite qiraat. It was the practice of Hazrat Abdullah Ibn
Umar (radhiallahu anhu) also that he would not recite surah fatiha behind the Imam. (In Aathaarus
Sunan (Vol. 1 pg.89) this Hadith has been classified as sahih).

Hazrat Jaabir (radhiallahu anhu) narrates that the one who does not recite sura fatiha even in
one rakaat, his salaah is not valid. However, if he is behind an Imam he must not recite surah fatiha.
(This Hadith has been classified as hasan — Tirmizi – ch. on not reciting behind the Imaam). It is on
the basis of this Hadith that Imaam Tirmidhi (R.A.) has narrated from Imam Ahmad bin Hanbal (R.A.)
[who was the teacher of the ustaad of Imaam Bukhari (R.A.)] that the narration “Whoever does not
recitesurah fatiha his salaah is not complete” refers to one who performs his salaah alone. It does
not include the muqtadi (Jami’ Tirmidhi, ibid). In the above Hadith it is very clearly mentioned that
the muqtadi must not recite sura fatiha.

“Aameen” Must be said softly

Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) is reported to have said: “Do not hasten before
the Imaam! When he says the takbeer, then you should do the same. When he recites Walad da ul
leen, then you should say Aameen. When he makes ruku’ then you should make ruku’. And when he
says sami’-Allahu liman hamidah then you should say Allahumma Rabbana wa lakal hamd“. [Sahih
Muslim, Hadith 415]

With regards to the saying of Aameen this narration is very clear and explicit. Like in the case where
the Imaam says Allahu Akbar and sami’-Allahu liman hamidah aloud, but all the followers say
“Allahu Akbar“and “Rabbana lakal hamd” softly. In the same manner when the Imaam recites
“walad daul leen” aloud, the followers should sayAameen softly. It is also reported from Abu Ma’mar
that Umar (radhiallahu anhu) used to say: “The Imaam will recite four things softly-Ta’awwuz,
Bismillah, Aameen and Rabbana Lakalhamd” (Aini Vol. 1 pg. 620)

Raising the Hands (upto the shoulders) During Salaah

Hazrat Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (Sall Allahu alaihi wa
Aalihi wa Sallim) came out of his house towards us and said: “Why is it that I see you all raising your
hands as though they are the tails of stubborn horses. Be tranquil in salaah“. [Sahih Muslim, Hadith
430]

This hadith alone makes it clear that those narrations which mention the raising of the hands (during
the salaah) were narrated prior to the prohibition of this practice.

Proof from the PRACTICE of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)

Hazrat Abdullah Ibn Mas’ud (radhiallahu anhu) said: “Shall I not show you the manner in which
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) performed hissalaah?” Thereafter he performed
the salaah but he did not raise his hands except at the beginning (of his salaah). [Tirmidhi, Hadith
no.257] This Hadith is classifiedHasan. Ibn Hazm (R.A.) has declared it as sahih. Ahmed Shakir (R.A.)
has also declared it as sahih.

Proof from the Practice of the Sahaabah (radhiallahu anhum)

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

(The commentator of Bukhari Shareef, Allaama Ibn Hajar, Allaama Zayla’i and Allaama ‘Aini (R.A.)
have said that this narration and its chain of narrators is Sahih)

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

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

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

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

Tashahhud

Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) is reported to have said: “When you sit
during salaah (for Qa’dah Akheerah, the last Qa’dah) read the following:-

“All oral, physical and monetary worship is due to Allah alone. Salutations to you ‘O Nabi, and the
mercy and blessings of Allah be upon you. Peace be upon us and upon all the righteous servants of
Allah. I bear witness that none is worthy of worship besides Allah and that Muhammad (Sall Allahu
alaihi wa Aalihi wa Sallim) is his servant and messenger.)

Thereafter he would choose from the supplications whatever he wished.”

[Sahih Muslim, Hadith no. 402; Sahih Bukhari, chapter on Tashahhud].

Rasing the Index Finger During Tashahhud

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

Durood Sharif

The Sahaabah-e-Kiraam (radhiallahu anhum) inquired from Rasulullah (Sall Allahu alaihi wa Aalihi
wa Sallim) as to which durood should they recite (during salaah). Rasulullah (Sall Allahu alaihi wa
Aalihi wa Sallim) replied: “Recite the following durood–

(trans: O Allah shower your mercy upon Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) and the
family of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) as you have showered your mercy upon
Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious. O Allah
shower your blessings upon Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) and the family of
Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) as you have showered your blessings upon
Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious.

Raising Both the Hands and Making Dua

It is narrated that Abdullah Ibn Zubair (radhiallahu anhu) saw a man raising his hands and
making dua before completing his salah. When the person had completed his salaah, Hazrat
Abdullah Ibn Zubair (radhiallahu anhu) went up to him and said: “Verily, Rasulullah (Sall Allahu alaihi
wa Aalihi wa Sallim) used to only raise his hands and make dua after completing his salaah” (the
narrators of this Hadith are all trustworthy — Majmauz Zawaaid, vol. 1, pg. 169).

It is also mentioned in the Fataawa of Ahle Hadith (vol. 1, pg.190) as well as in Fataawa
Nazeeriyyaa (vol. 1, pg. 566) that in the light of the Sharia, the dua after salaah is an authentically
established practice and it is mustahab to do so.

Sunnats BEFORE Salaat al-Zuhr

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

Sunnats BEFORE Salaat al-Asr

Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) has said: “May Allah show mercy upon that person
who performs four rakaats before the fardh of asr“. [Tirmidhi, chapter on the narrations regarding
the four rakaats, Hadith no. 430]

Sunnats of Salaat al-Maghrib

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

4 Rakaats Before Salaat al-Isha

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

Three Rakaats of Witr

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

Reciting Qunoot Before Ruku’

Hazrat Aasim (radhiallahu anhu) narrates: “I inquired from Hazrat Anas Ibn Malik (radhiallahu anhu)
concerning the qunoot of witr. He affirmed its occurrence in the witr salaah. Then I asked whether it
should be recited before the ruku or after it. He replied: “It should be recited before the ruku“. I then
informed him of a certain person who had heard him (Hazrat Anas (radhiallahu anhu) saying that it
should be recited after ruku. Hazrat Anas (radhiallahu anhu) most vehemently denied this”.
Furthermore he said: “Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) recited the qunoot after
the ruku for only one month.(referring to the qunootun naazilah)” [Sahih Bukhari, chapter
on qunoot before ruku].

In Musannaf Ibn Abi Shaybah it is mentioned that for this very reason the Sahaaba-e-Kiraam
(radhiallahu anhum) used to recite the qunoot before ruku.
Allaama Ibn Hajar (R.A.) writes in his commentary on Bukhari, Fath al-Bari that after analysing all
these narrations we learn that it was the normal practice to recite the qunoot before ruku.
However on certain occasions (such as the befalling of a calamity, etc.) the qunoot would be recited
after ruku. (vol. 1, pg. 291)

Salaam Should Be Made at the End of the Witr salaah

Hazrat A’yesha (radhiallahu anhu) narrates that Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
used to perform three rakaats witr without making salaam in between (i.e. after two rakaats.)
[Zadul Ma’aad, pg.110]

Allama Ibn Hajar (R.A.) writes in Fathul Baari, the commentary on Sahih Bukhari, that Hazrat Ubay
Ibn Ka’b, Hazrat Umar, Abdullah Ibn Mas’ud and Anas Ibn Malik (radhiallahu anhum) used to
make salaam at the end of three rakaats witr, not in between. (vol. 1, pg. 291)

Two Rakaats Sunnah of Fajr

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

This was also the practice of Abdullah Ibn Abbas, Abu Dardaa and Uthmaan (radhiallahu anhum).

Qadha of the Two Rakaats Sunnah of Salaat al-Fajr

Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) is reported to have said: “Whoever did not perform
the sunnah of fajr should perform it after the sun rises”. [Tirmidhi, Hadith no. 423]

In the Muwwatta of Imaam Malik (R.A.) it is narrated that this was also the practice of Abdullah Ibn
Umar (radhiallahu anhu).

Salaat al-Tarawih During The Lifetime Of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)

It is narrated that one night during Ramadhaan Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim)
performed salaat al-tarawih in the masjid. A group of Sahaabah joined him during his salaah. The
following night the same happened as the previous night except that the number of followers had
increased considerably. Hence on the third (or fourth) night Rasulullah (Sall Allahu alaihi wa Aalihi
wa Sallim) did not come out to the masjid to perform salaat al-tarawih with the people. The
following morning he said to them: “Indeed I had seen your eagerness (to perform
the tarawih behind me), but for the fear that this salaah will be made fardh (compulsory) upon you
during Ramadhaan, I did not come out to join you in the tarawih“. [Muslim, Hadith no.761]

Salaat al-Tarawih During the Period of the Rightly-Guided Khulafa (TWENTY RAKAATS)

Hazrat Yazeed Ibn Ruman (radhiallahu anhu) narrates that during the khilaafah of Hazrat Umar
(radhiallahu anhu) the Sahaabah used to perform twenty rakaats tarawihand three rakaats witr
salaah (with jamaat). [Muwwatta Imaam Maalik, chapter concerning standing
in salaah during Ramadhaan]
During the khilafah of Abu Bakr (radhiallahu anhu) tarawih with jamaat was not in vogue. The
practice of performing twenty rakaats with jamaat in every night of Ramadhaan and the completion
of the entire Quraan began only during the the khilaafat of Hazrat Umar (radhiallahu anhu). All the
Sahaabah present had agreed upon this practice. From then onwards including the Khilafah of both
Hazrat Uthmaan and Hazrat Ali (radhiallahu anhu) upto this day the Muslim Ummah (at large) has
followed this practice.

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

The Takbeers Of Salaat al-Eid

Hazrat Abu Musa Ash’ari (radhiallahu anhu) was asked regarding the number of takbeers that
Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) used to say in both theEid salaahs. He replied: “He
(Sall Allahu alaihi wa Aalihi wa Sallim) used to say four takbeers (in every rakaat), in the same way as
he used to say the takbeers in the salaat al-Janaaza“. Hazrat Hudhaifa (radhiallahu anhu) also
confirmed this practice of Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim). [Abu Dawud, Hadith no.
1153]

Imaam Tirmidhi (R.A.) has also recorded several narrations of similar meaning from Abdullah Ibn
Mas’ud and other Sahaabah-e-Kiraam (radhiallahu anhum).

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

It is narrated that Hazrat Abdullah Ibn Umar and Abdullah Ibn Abbas (radhiallahu anhu) would
perform Qasr salaah and that they would also make iftaar (i.e. they would not fast) whenever they
travelled the distance of four burud. Four burud is sixteen farsakh i.e. 48 miles. [Bukhari, chapter
regarding the distance upon which one will perform Qasr salaah].

It is mentioned in Fataawa Thunaiyya that the majority of the Muhadditheen say that 48 miles is the
correct distance of Shar’i travel (safar). Nine miles is incorrect. (vol.1, pg.482)

The Duration Of Time Pertaining To Qasr

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

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

It is established from several ahadith that the saff (row) should be absolutely straight and no gaps
should be left between the musallis (worshippers). However, some people insist on spreading their
feet and standing in such a manner that their ankles touch the ankles of their neighbour. What is the
reality of standing in this fashion?

Those who stand in this way base their practice upon a hadith narrated by Nu’maan bin
Basheer (radhiallahu anhu). He says: “Once Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) faced
us and said: “Straighten your rows”. He repeated this thrice. He then said: “By Allah, you must most
certainly straighten your rows or else Allah Ta’ala will disunite your hearts”. Hazrat Nu’maan bin
Basheer (radhiallahu anhu) says: “I then saw the people joining together their shoulders and ankles”.
[Abu Dawood, Sahih ibn Khuzaima]
The concluding statement of Hazrat Nu’maan (radhiallahu anhu) is also reported in Sahih Bukhari.

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

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

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

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

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

And Allah Ta’ala Knows Best