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Why Follow Taqleed

Why Follow Taqleed

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[Sifatus Salaah: The Method of Salaah in the Light of Authentic Ahadith]
 Shaikh Muhammad Ilyas FaisalMadina al-Munawwara
Introduction
 
o
 
W
hy Follow and Imam?
o
 
D
ifference of Opinion
o
 
Follow One Imam Only
o
 
A
uthenticity of Hadith
o
 
T
he Purpose of this Book 
o
 
Ab
out this Book 
y
 
Masnoon Method of Wudu
 
o
 
Masah (passing wet fingers) Over 
T
he Nape.
o
 
Performing Masah Over Ordinary Socks
y
 
P
rescribed Times For The Five Daily Salaah
 
o
 
Masnoon
T
ime For Zuhr Salaah
o
 
Masnoon
T
ime For 
A
sar 
o
 
Masnoon
T
ime For Fajar 
o
 
Masnoon Method Of Iqaamah
y
 
C
haracteristics of the Salaah
 
o
 
C
overing of the Head
D
uring Salaah
o
 
T
o Raise the Hands upto the Earlo
 b
es
o
 
T
o
T
ie the Hands Beneath the Navel
o
 
Reciting Bismillah Softly
o
 
T
he Muqtadi (follower) Should Listen and Remain Silent
o
 
T
he Muqtadi Must Not Recite Surah Fatiha
o
 
T
he Qiraat of the Imaam suffices for the Muqtadi
o
 
T
he person performing salaah individually must recite surah fatiha
o
 
"
A
ameen
"
Must
 b
e said softly
o
 
Raising the Hands (upto the shoulders)
D
uring Salaah
o
 
Proof from the Practice of Rasulullah (sallallahu alaihi wasallam)
o
 
Proof from the Practice of the Sahaa
 b
ah (radhiallahu anhum)
o
 
J
alsatul Istiraaha - Sitting
 b
riefly
A
fter 
T
he 2nd Sajdah Of 
T
he First Or 
T
hird Rakaat
o
 
T
ashahhud
o
 
Rasing the Index Finger 
D
uring
T
ashahhud
o
 
D
urood Sharif 
y
 
Miscellaneous
 
o
 
Raising Both the Hands and Making
D
ua
o
 
Sunnats Before Salaat al-Zuhr 
o
 
Sunnats Before Salaat al-
A
sr 
o
 
Sunnats of Salaat al-Maghri
 b
 
o
 
4
Rakaats Before Salaat al-Isha
o
 
T
hree Rakaats of 
W
itr 
o
 
Reciting Qunoot Before Ruku¶
 
o
 
Salaam Should Be Made at the End of the
W
itr salaah
o
 
T
wo Rakaats Sunnah of Fajr 
o
 
Qadha of the
T
wo Rakaats Sunnah of Salaat al-Fajr 
o
 
Salaat al-
T
arawih
D
uring
T
he Lifetime Of Rasulullah (sallallahu alaihi wasallam)
o
 
Salaat al-
T
arawih
D
uring the Period of the Rightly-Guided Khulafa (
TW
EN
TY
A
AAT
S)
o
 
T
he
T
ak 
 b
eers Of Salaat al-Eid
o
 
D
istance Of Shar¶i Safar (
T
ravel in the Shariah)
o
 
T
he
D
uration Of 
T
ime Pertaining
T
o Qasr 
o
 
Manner of standing in the saff (rows of the jamaah)
INTRODU
C
TION
Very often the following question is posed to many people:
"
D
o you follow the
 Deen
of Imaam
Ab
uHanifa (R.
A
.) or the
 Deen
of Rasulullah (
 sallallahu alaihi wasallam
)?
"
 
"
O
 b
viously the
 Deen
of Rasulullah (
 sallallahu alaihi wasallam
),
"
comes the instant reply.
T
he second question is then posed:
"
W
hy then do you call yourself a
 Hanafi
?
"
 
T
he person not well versed is perplexed
 b
y this question.
D
ou
 b
ts are then created in his mind. He soon starts gradually drifting towards the a
 b
andoning of 
taqleed 
i.e. following one of the four illustrious Imaams viz. Imaam
Ab
u Hanifa (R.
A
.), Imaam Shafi'i(R.
A
.), Imaam Malik (R.
A
.) and Imaam
A
hmad
 b
in Han
 b
al (R.
A
.).By means of the type of questions that have
 b
een mentioned a
 b
ove, a deli
 b
erate attempt is made tocreate a misconception in the minds of the unwary ² that if you are a
 Hanafi
, you are following the
 Deen
of Imaam
Ab
u Hanifa (R.
A
.),
NOT
the
 Deen
of Muhammad (
 sallallahu alaihi wasallam
).
T
hisis an a
 b
solute fallacy.Imaam
Ab
u Hanifa (R.
A
.), Imaam Shafi'i (R.
A
.) and the other Imaams did notinvent any
 Deen
of their own. 
T
hey strictly followed the one and only
 Deen
² the
 Deen
of Islam
 b
rought
 b
y Rasulullah (
 sallallahu alaihi wasallam
).
T
heir followers are hence also following the same
 Deen
² the
 Deen
of Rasulullah (
 sallallahu alaihi wasallam
).
Why Follow an Imam?
T
he question that arises here is that why then should one follow any of the four Imaams?
T
his can
 b
eanswered
 b
y posing a counter-question:
"
D
o you know all the various laws of 
 Deen
?
A
re you capa
 b
leof extracting and deriving the laws pertaining to
wudhu, salaah, zakaah,
etc. directly from the Qur'anand Hadith?
D
o you know which
 Hadith
has a
 b
rogated another?
D
o you have the a
 b
ility to reconcile
 b
etween the various
 Ahadith
which apparently contradict each other?
D
o you know which verses of the Qur'an are general in their application and which verses are qualified
 b
y other texts? etc., etc.
"
If one does not have the knowledge of these aspects, then one
definitely
does not have the a
 b
ility toderive the laws directly from the Qur'an and
 Hadith
. In that case the following
aayah
applies directlyto oneself:
"Ask those of knowledge if you do not know
.
"
(16:
43
& 21:7) Hence when we do not havethe enormous amount of knowledge and expertise that is necessary to derive the laws directly from theQur'an and
 Hadith
, we have opted to follow one of those great people who had attained thatdistinguished mastery in this field, among whom is Imaam
Ab
u Hanifa (R.
A
.).Imaam
Ab
u Hanifa(R.
A
.) is a
Taabi'i
(one who has seen a
Sahabi
). He attained the knowledge of 
 Hadith
from
 
approximately
4000
 
ustaads
.His piety was such that for 
40
years he performed
 fajr salaah
with the
wudhu
of 
 Isha salaah
(i.e. he did not sleep the entire night) [
Tareekhul Baghdad 
]. His knowledge,
 b
rilliance and righteousness was such that all the great scholars of his time attested to his mastery.
T
hus one can
 b
e well assured that such a person is a
 b
solutely capa
 b
le of deriving the laws directlyfrom the Qur'an and
 Hadith
.
A
nother reason for adopting one of the Imaams as a guide is the following
aayah
of the Qur'an:
A
llah
T
a'ala says:
"And follow the path of those who turn to me"
(
3
1:15). In order to
"
turn
"
to
A
llah
T
a'ala,two aspects are
 b
asic requisites ² knowledge and practicing according to that knowledge. In thisregard the four Imaams were in an extremely high category. Imaam
Ab
u Hanifa (R.
A
.) was regarded
 b
y various
lama
of his time as
 b
eing the most knowledgea
 b
le of the people of that era (footnotes of 
T
ahzee
 b
ut
T
ahzee
 b
vol. 1 pg.
4
51).
Makki bin Ibrahim
, who was one of the renowned
ustaads
of Imaam Bukhari (R.A.)
, was a student of Imaam
Ab
u Hanifa (R.
A
.). Imaam
Ab
u Hanifa (R.
A
.)compiled a
 b
ook of 
 Hadith
entitled
"Kitaabul Aathaar" 
from among
40
,
000
 
 Ahadith
.
T
hus those whofollow such a guide can
 b
e satisfied that they are strictly following the commands of 
A
llah
T
a'ala andHis Rasul (
 sallallahu alaihi wasallam
).
Difference of Opinion
A
t this point some
 b
ody may ask:
"
If all the Imaams deduced the laws directly from the Qur'an and
 Hadith
, how is it possi
 b
le for them to differ on various aspects?
"
In order to understand the reality of these differences, we will have to go
 b
ack in history right upto the time of the Sahaa
 b
a (
radhiallahuanhum
).Once Rasulullah (
 sallallahu alaihi wasallam
) had just returned from a
 b
attle when he ordered theSahaa
 b
a (
radhiallahu anhum
) to immediately proceed to the place of Banu Quraizah ² a clan of 
J
ewswho lived on the outskirts of Madina Munawwarah.
T
he purpose was to lay a siege upon them for having
 b
roken the pact that they had made with the Muslims. In order to impress the urgency of thematter upon the Sahaa
 b
a (R.
A
.), Rasulullah (
 sallallahu alaihi wasallam
) said to them:
"
 None of youshould perform your 
 salaah al-Asr 
except in Banu Quraizah.
"
 
W
hile the Sahaa
 b
a (R.
A
.) was still en-route, the time of 
 Asr 
arrived. Some Sahaa
 b
a (
radhiallahu anhum
) felt that they should perform their 
 Asr 
immediately.
T
hey regarded the instruction of Rasulullah (sallallahu alaihi wasallam) as actually
 b
eing a command to proceed very swiftly to their destination. It did not imply that the
 Asr salaah
 could not
 b
e performed en-route.
T
hey thus performed their salaah there.
A
nother group of Sahaa
 b
a(
radhiallahu anhum.
) viewed the instruction literally.
T
hey therefore continued and only performedtheir 
A
sr salaah after having reached Banu Quraizah. Later when Rasulullah (
 sallallahu alaihiwasallam
) was informed a
 b
out this, he did not re
 b
uke either group. [
Sahih Bukhaari
]
T
hus 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 mastery in the Qur'an and
 Hadith
and the other related aspects. 
A
t times a differenceof opinion occurs due to the different narrations that are found with regards to a particular aspect. OneImaam gives preference to one narration on the
 b
asis of various criteria while the other Imaam, in thelight of his knowledge, prefers the other narration.
T
his is
 b
asically the manner in which thesedifferences occur. However, just as Rasulullah (
 sallallahu alaihi wasallam
) did not re
 b
uke either of the two groups in the incident mentioned a
 b
ove, similarly since the Imaams have attained the status of 

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