PROOF OF PRAYING WITH HANDS BY THE SIDE ( NOT FOLDED), AND RAISING THEM IN SALAT SOURCE: shiachat/forum/topic/235003710-praying-with-your-hands-down-sunni-hadiths/ ----------------------------------------------------------------------------------------------------------------------------------------- When Persian prisoners were brought before Umar, they stood before him with folded hands. On being asked the reason, they said that it was their custom to stand before the elders with folded hands. Umar said: Then we too should do the same when we stand before Allah in prayers. When Anas ibn Malik, a companion of the Prophet (s.a.w.), went to Syria, he wept and said: I do not see here anything which I used to see in the days of the Prophet (s.a.w.), except this prayer and that too is disfigured. - Sahih al- Bukhari, Volume 1, Book 10, Number 507 Narrated ‘Aisha: That she used to hate that one should keep his hands on his flanks while praying. She said that the Jew used to do so - Sahih Bukhari, Volume 4, Book 56, Number 664 Jabi bin Samara said: ‘Once Allah’s Messenger (pbuh) came to us and said: Why you fold your hands as the tails of horses, you have to settle in prayer. -Musnad Ahmed bin Hanbal, Volume 5 page 93 Hadith 20905 Narrated Abu Qatada Al-Ansari: Allah’s Apostle was praying and he was carrying Umama the daughters of Zainab, the daughter of Allah’s Apostle and she was the daughter of ‘As bin Rabi’a bin ‘AbduShams. When he prostrated, he put her down and when he stood, he carried her (on his neck). -Sahih al Bukhari, Chapter on the Virtues of the Prayer Hall (Sutra of the Musalla) Volume 1, Book 9, Number 495 Narrated Abu Qatada Al-Ansari: On one occasion Allah’s Apostle lead the prayer congregation and Umama the daughter of Zainab, the daughter of ‘As bin Rabi’a bin ‘AbduShams was on his neck. When he prostrated, he put her down and when he stood, he carried her (on his neck). When he prostrated, he put her down and when he stood, he carried her (on his neck). - Sharh Sahih Muslim by Nawawi Volume 1 page 205 We would appeal to our readers to inspect these two traditions closely, the ability to hold a child and the recite Takbeer, and then continue to pray Salat whilst folding his hands! If we are to accept this hadeeth from al Bukhari then we have to accept that the Prophet (pbuh) must have offered Salat with his hands open. “Maaz narrates that when the Prophet (s) would stand for Salat, he would raise both hands to his ears, and after saying Takbeer would then drop his hands”. -Talkhees al-Habeer fee Takhreej Ahadeeth Volume 1 page 333, Bab Sifat al Salat Narrated by Ibn Munzar from Ibn Alzubair, Al-Hasan Al-Basri and Al-Nakh’ey that he (Holy Prophet) used to pray with unfolded hands and do not fold the right hand on the left hand, quoted by Al Nawawi from Al Laith bin Sa’edd and quoted by Al-Mahdi in Al-Bahr from Al-Qasimiyya, Al-Nasiriyya and Al-Baqar -Nayl al-Awtar, Volume 2 Ibn al-Manzar narrated that Abdullah Ibn Zubair and al-Hassan al-Basri and Ibn Sireen that he (prophet) would offer Salat with his hands open and so did Malik”. -Umadatul Qari Sharah Sahih Bukhari, Volume 9 page 20 Amro bin Dinar said: ‘Abdullah Ibn Zubair offered prayers without folding his hands’ - Al-Musnaf, Volume 1 page 344 “Abd Allah ibn al-Izar said, “I used to make tawaf around the Kaba with Saeed 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” - Al Tamheed Abd Allah ibn Yazid said, “I never saw Saeed ibn al-Musayyib holding his left hand with his right hand in the prayer, he used to lay them straight.” - Al Tamheed Tanveer al Aynain: “Ibn Sireen was asked a man why e placed his right hand over the left hand in Salat, he said this was practice of the Romans” - Al-Awaail page 209 by Allama Askari, Chapter on Islami Namaz - Tanveer an Aynain page 58 - al Rauza Lundheeya Volume 1 page 87, by Siddique Hasan Khan “Umar used to kill knits whilst offereing Salat, to the extent that knits were clearly visible on his hands, Maaz bin Jabeel was a leader in this field” - Kashf al Ghimma Volume 1 page 87 Part 2 Below is what the leading and famous scholar of Deobandis, Shah Muhammad Ismail wrote in his book Tanveer ul Ai’nain, page 30. “The traditions of unfolding the hands have been reported from pious followers like Hasan Basri, Ibrahim, Ibn e Musaiyab and Ibn e Seerain, as reported by Ibne Shaiba. If the traditions (of folded hands) had reached these scholars, they did not deem it a Sunnah, but attributed it to a common practice. (They would have adopted it had they regarded it as Holy Prophet’s practice). Therefore they carried on with their way of unfolded hands due to it being authentic and having evidence to that effect. If these traditions had not reached them, we will assume they did not know about the folding of the hands, they told people to open their hands when praying, due to it being authentic, whereas the folding of hands is a custom with no solid evidence.” [ 9295 ] 1 ـ محمد بن الحسن بإسناده ، عن الحسين بن سعيد ، عن صفوان وفضالة جميعاً ، عن العلاء ، عن محمد بن مسلم ، عن أحدهما ( عليهما السلام ) قال : قلت : له الرجل يضع يده في الصلاة ، وحكى اليمنى على اليسرى ؟ فقال : ذلك التكفير ، لا تفعل . 1 – Muhammad b. al-Hasan by his isnad from al-Husayn b. Sa`id from Safwan and Faddala all from al-`Ala from Muhammad b. Muslim from one of the two of them عليهما السلام. He said: I said to him: The man who positions his hand in salat – and he related - the right upon the left? So he said: That is takfeer, do not do it. [ 9296 ] 2 ـ محمد بن يعقوب بالإسناد السابق ، عن زرارة ، عن أبي جعفر ( عليه السلام ) قال : وعليك بالإقبال على صلاتك ـ إلى أن قال ـ ولا تكفر ، فإنما يفعل ذلك المجوس . 2 – Muhammad b. Ya`qub by the preceding isnad from Zurara from Abu Ja`far عليه السلام. He said: And upon you is to dedicate (yourself) in your salat – until he said: And do not do takfeer, for only the Zoroastrians do that. [ 9297 ] 3 ـ وعن محمد بن يحيى ، عن أحمد بن محمد ، عن حماد عن حريز ، عن رجل ، عن أبي جعفر ( عليه السلام ) ـ في حديث ـ قال : ولا تكفر ، إنما يصنع ذلك المجوس . ورواه الشيخ بإسناده عن محمد بن يعقوب ، مثله . 3 – And from Muhammad b. Yahya from Ahmad b. Muhammad from Hammad from Hariz from a man from Abu Ja`far عليه السلام in a hadith wherein he said: And do not do takfeer, only the Zoroastrians practice that. And the Shaykh narrated it by his isnad from Muhammad b. Ya`qub likewise. [ 9301 ] 7 ـ محمد بن علي بن الحسين في ( الخصال ) بإسناده عن علي ( عليه السلام ) ـ في حديث الأربعمائة ـ قال : لا يجمع المسلم يديه في صلاته وهو قائم بين يدي الله عزّ وجلّ يتشبه بأهل الكفر يعني المجوس . 7 – Muhammad b. `Ali b. al-Husayn in al-Khisal by his isnad from `Ali عليه السلام in the hadith of the four hundred. He said: The Muslim does not gather his hands (together) in his salat while he is standing before Allah عزّ وجلّ, resembling the people of kufr – meaning the Zoroastrians. -------------------------------------------------------------------------------------------------------------------------------------- SOURCE: shiachat/forum/topic/234947583-the-holy-prophets-way-of-salat-offering-prayers/ ---------------------------------------------------------------------------------------------------------------------------------------- It is a point of great misfortune and unexplainable astonishment for the nation of Muslims that to this day, all the learned scholars of the various sects and all the Islamic researchers have not come to an agreement on the correct way to offer prayers, i.e. how our Prophet (pbuh) offered them. And this contention is not just between the Shiah and Sunni but infact the four leaders of the schools of thought of the Sunni are not in agreement on one, true way to offer prayers. It leaves a man in amazement when he contemplates the fact that the Prophet (pbuh) did not offer prayers (salaat) once or twice in his life, or in privacy, but it should be clear like the light of the day to all who saw him as he lead five prayers daily all through his life. Why is this matter so complicated that the Ahl-us-Sunnah today offer prayers in five different ways? And what is the correct way, then? Lets take a look on what the scholars of Ahl-us-Sunnah have to say about this: - The Hanafiya instruct men to hold their hands below the belly, with the right hand over the left, and the women should place both hands on their chests. - The Hanabla instruct both men and women to hold their hands below the belly, with the right hand over the left. - The Shafii explain that its Sunnah for both men and women to hold their hands, with the right hand over the left, and place them above the belly and below the chest. (Source for above three: Al-Fiqah al-al-Madhahib Al-arbah, volume 1, page 399-400, by Allamah Abdur Rehman Al-Jaziri. Published: Ulema Academy, Department of Auqaaf, Punjab) - These three Imams of the Ahl-us-Sunnah were born hundreds and thousands of miles away from Medinah. However, the fourth Imam, Malik ibn Anas was born in the city of our Prophet (pbuh), i.e. Medinah. He grew up in the blessed company of some of the finest Tabieen, or the direct descendants of the Companions (ra), who called Medinah, the city of the Prophet their home. He saw them praying with their hands opened and on their sides all through his youth and so he gave the fatwa to his followers to pray in that manner. Allamah Ghulam Rasool Saeedi writes about Imam Malik in Sharah Muslim as follows: Imam Malik instructs us to pray with the hands free. He considers it makrooh, or dislike, to hold hands while offering obligatory prayers and this is considered by him allowable in super-prayers (nafl). (Source: Sharah Muslim, volume 1, page 590, published Lahore) - The Ahl-al-Hadeeth consider the hadith found in the five sahih books that indicates the holding of hands as weak. They consider it sunnah, or way of the Prophet (pbuh), to fold their arms over their chests. It is the same way in their religion for both men and women. (Source: Salaat ur-Rasool, page 190, by Maulana Muhammad Sadiq Sialkoti, published Lahore) Hazrat Umars Way of Offering Prayers: The renowned Arabian scholar Professor Dr. Muhammad Rawaas Qilaji has arranged an encyclopedia of fiqh that has 8 volumes translated into Urdu. Its second volume by the name of Fiqh of Hazrat Umar has been published several times. In it, under the title of The description of Salaat the Prof. Dr. Muhammad Rawaas writes: When Hazrat Umar started his salaat he would raise both his hands to his shoulders then he would lower them. (Source: Fiqha Hazrat Umar, page 528, translated by Sajid ur-Rehman Siddiqui, published by Idara Muaarif Islami, Lahore) Under the title of Dislikes of Salaat Dr. M. Rawaas writes: It is disliked while praying to be wrapped up inside a sheet of cloth in a manner that the hands cannot be freed out of the cloth. Hazrat Umar saw a man praying while wrapped up that way and he said: Do not imitate the Jews. If you possess a single sheet of cloth then dont wrap it around you tightly. But if you can keep one of your arms outside freely then its acceptable. (Source: Fiqha Hazrat Umar, page 526, translated by Sajid ur-Rehman Siddiqui, published by Idara Muaarif Islami, Lahore) And Now a Moment of Contemplation: In the former narration as shown above, Hazrat Umar would start his salaat by raising both his hands to his shoulders and then he didnt hold them over his chest or hold them beneath his belly but infact Dr. Muhammad Rawaas clearly writes that Hazrat Umar would lower his hands after raising them to his shoulders. In the second quoted narration that the good doctor has taken from Ibn Abi Shaibahs narration, it only takes only a bit of imagination that having one arm out of the sheet of personal wrapping cloth is only proper and feasible when praying with hands hanging on the sides, and it would be incompatible with the action of holding both hands together while one is wrapped inside. A Famous Personality of the First Century A.H., Hazrat Hassan Basris Way of Praying: A well known personality, so much so that the Ahl-us-Sunnah brethren would remember him honorably as Seyyed ut-Tabieen. Born during a time of Hazrat Umars reign and it was Hazrat Umar himself who fulfilled the custom of giving him a taste of honey at his birth. His scholarly fame and capability requires no introduction in the Ahl-us-Sunnahs hall of fame. It would be appropriate to describe his way of offering the prayers (or salaat) so that it may be helpful for the reader to know how this great, early notable revered by the Ahl-us-Sunnah used to do it. Professor Dr. Muhammad Rawaas Qilaji writes in the eightth volume of his encyclopedia, which carries the name of Fiqha of Imam Hassan Basri as follows: While standing, the person offering the prayer will keep both his hands free and would not fold them over his abdomen. This is Imam Hassan Basris way. (Source: Fiqha Imam Hassan Basri, page 538, published Lahore) NOTE: Dr. M. Rawaas has cited Ibn Abi Shaibah 59/11 Al-Mughni 472/11 Al-Majmoo 270/3 for it. The Way of Praying of a Slave of Mother of the Faithful, Lady Ayesha, Who Used to Lead the Prayers at Her Home: Someone wrote to the Grand Mufti of Saudi Arabia, Sheikh Abdul Aziz Bin Abdullah Bin Baz. He asked a fiqhi question and described his problem in the following words: I happened to attend a Tarawi prayer and the respected person leading us (Imam of the prayer) was holding the Quran in his hands as he recited while keeping it in view and each time before he would bow he placed the Quran on a mantle and then when he would rise again after sajdah he would pick up the Quran from the mantle and recite. This was his method throughout his prayer. Do you find this permissible? Mufti Sheikh Abdul Aziz replied with an answer in the following words: The holding of the Quran is permissible under the circumstances, i.e. during Ramadhan, so that the whole Quran may be recited to all attending. By the reasoning we find within the Book and the Sunnah it is evident that Quran is to be recited during prayers and this is common knowledge and in both ways, that is, reciting by heart and reciting while viewing it are permissible. As proof I present the commandment of Lady Ayesha to his slave by the name of Zakwaan to lead the prayers at her house during Ramadhan, and Zakwaan used to recite the Quran while viewing it. Imam Bukhari has cited this Hadith in his sahih as a healthy narration. (Source: Muqalaat wa Fatawa Sheikh Abdul Aziz Bin Abdullah Bin Baz, page 238, published 50-Mall Rd., Dar-us-Salaam Lahore) The Fatwa Committee of the fuqha of Saudi Arabia further writes in their answer that: Imam Abi Daood has noted this narration from Lady Ayesha in his book Kitaab Al-Musaahif by Ayyub An Ibn Abi Maleekahs authentication. (Source: Fatawa Islamia, volume 1, page 442, translated by Maulana M. Khalid Saif, Islami Nazriati Council Pakistan, published by Dar-us-Salaam, Lahore.) The above narration does not require much explanation in my opinion. The slave of the mother of the faithful held the Quran in his hands while leading the prayers and used to recite and turn the pages too. Its obvious that such action cannot be performed with the arms folded or hands held together. It proves that through the life of Lady Ayesha the folding of arms did not start, but somewhat later. According to Imam Ibn 7Hazam Undlasi (died 456 A.H.) : Probably while knowing such evident accounts, Imam ibn 7Hazam Undlasi chose to write a chapter titled Things that are Mustahab in Salaat and not Obligatory in his book Al-Ma7hallaa. In it he has deemed rafa yadain (raising of both hands while saying takbeer during salaat), the left and right salaams, etc. among other things as mustahab. Similarly he writes about the position of hands during salaat that: It is mustahab (liked) to keep the right hand around the wrist of the left hand while praying (salaat) (Source: Al-Mahallaa, vol. 3, page 54, translated by Ghulam Ahmad Hareeri, published Lahore) Keep in mind that mustahab is an action that is considered okay to be done and okay if not done. For example, Shah Wali Allah Muhaddith Dehlavi writes in Izaalat Al-Khulfaa: Hazrat Umar considered it mustahab to perform rafa yadain (raising of both hands while saying takbeer during salaat) while going into rukoo (bowing) and after rukoo. Therefore sometimes he would do it (i.e., rafa yadain) and sometimes he would not. (Source: Izaalat Al-Khulfaa, vol. 3, page 340, translated by Maulana Ishtiaq Ahmad Deobandi, published by Qadeemi Book House, Aram Bagh, Karachi) We say that when the reality is such then it is the responsibility of the scholars to enlighten the public with this information. May Allah give them the acumen to do so. (Ameen) An Arab Ahl-al-Sunnah Scholars view on position of hands while praying: So, if prayers have to be offered with the hands folded, whether above the belly or below it, how do the Sunni scholars determine the correct position. Or are they even certain about it? Lets see. Some light is shed on this topic in the book Namaz-e-Paighambar (pbuh) or Prayers of the Messenger p.b.u.h. written by Sunni scholar Sheikh Muhammad Ilyas Faisal. The scholar claims that he wrote the book while sitting under the shade of the kabah (published: Sunni Publications, Lahore). In his book, the scholar writes about folding of hands in these words: Should the hands be folded under the belly or on the chest? There are no absolute nas that can be found for this matter. However on both sides we can find traditions on which the bonafied scholars have worked upon. Albeit the traditions that recommend folding of hands under the belly are more clear and evident. (page 120) So from the above, this much is clear that the Sunni brethren are no sure wether to fold the hands under the belly or on their chests and they have nothing conclusive on that matter. This scholar claims that the traditions recommending the folding of hands under the belly are more reliable, while the Ahl Al-Hadith say exactly the opposite. The Contradicting Statements of the Sunni Scholars: It should be understandable for every intelligent soul that the Prophet of Allah, peace be upon him, used to pray using only one method, and he taught the same to his devotees. Because it is hadith from Bukhari in which he says: Pray in the same way you have witnessed me praying. Now it is our task to focus on the matter on hand, i.e., the five methods of prayer of the Sunni brethren and which one is the correct method that belongs to the Prophet of Allah, peace be upon him. So when the Sunni scholars could not reach a conclusion on the matter, some scholars gave a strange statement which is recorded by Imam Novi in his Sharah-e-Muslim. He writes: Imam Ahmad Ozai and Ibn Manzer state that a person praying has the right to pray as he sees fit. Imam Malik says that a person praying has the right to decide whether to fold the hands on the chest and he can let his arms hang unfolded while praying if he so wishes. Because of this tradition the Malikis fold hands during non-obligatory prayers and leave their arms unfolded during obligatory prayers. And this is also the statement of Laith bin Saad. (Source: Sharah Muslim wih Brief Sharah Novi, vol. 2, page 28, translated by Maulana Waheed uz-Zaman, published: Nomani Kutub Khana, Lahore.) Maulana Waheed uz-Zaman Khan writes in the argument for prayers in Sharah Bukhari: Ibn Qasim has copied from Imam Malik the ersaal (leaving the arms unfolded in prayers) and the Imamia follow this. (Source: Teeser Al-bari Sharah Bukhari vol. 1, page 489, published: Taj Company, Karachi.) Such statements by elderly scholars of the Sunni creates confusion in the mind of a person. Are we to do as we please? What kind of a decision is that? Why does Imam Malik recommend folding of hands in non-obligatory prayers and the opposite method in obligatory ones? Was this the norm during the time of the Prophet Muhammad? Method of Praying of the Imams of the Prophets Family: The blessed Imams (as) used to pray without folding their hands and this statement needs no source or authentication. Everyone knows that much. Sheikh Muhammad Bin Yaqoob Kulaini and Sheikh Sudooq write that: He (Jafar As-Sadiq (as)) stood while facing the kabah. He placed his hands along his thighs completely free and joined his fingers together and he kept both his feet close to each other. (Source: Furu-e-Kafi) Endorsing Statements of Sunni Scholars: They have a play-dough kind of flexible opinion about the method of prayer so much so that there exists no conclusive decision if the hands should be tied on the chest or under the belly. Maulana Waheed uz-Zaman comments in Ibn Majah: There should be no objection on this because Imam Trimzi says that each method has validity in the eyes of the scholars. (Source: Ibn Majah vol. 1 page 413 to 414, published by Mehtab Co., Urdu Bazar, Lahore.) As much flexibility exists in the Sunni school of thought on this, we find a solid and single decision in this matter by Shia scholars who are of the opinion that the Prophet of Allah, Muhammad, peace be upon him, has only one method of prayer and that method has reached us through the blessed Imams. Also the only Sunni Imam who was born and lived in Medina, Imam Malik, has prayed in the same way, i.e., while keeping the hands free. Perhaps also based on these facts, the Sunni researcher and scholar (PhD) Dr. Hameed Ullah writes: The difference found between Shia and Sunni way of prayers holds no significance. Malikis pray in the same manner with their hands free. It means that Rasoolullah (saw) has prayed using both methods at different times. (Source: Khutbaat Bahawalpur, by Dr. Hameed Ullah P.H.D., page 34, published by Idarah tehqeeqat-e-Islami, Islamabad.). Maulana Shibli Naumani writes: One can pray with the hands free and also with hands folded, they can be placed on the chest, under the belly. Ameen can be said loudly or it can be whispered. So much so that except certain vital aspects, there is no restriction. That is why the different Imams adopted different methods. (Source: Ilm-ul-Kalam or kla, page 311, published by Nafees Academy, Karachi.) I wish the scholars of Sunnism would develop the courage to inform their followers of these facts and help facilitate inter-sectarian harmony. How and When Did the Method of Praying Change? Every intelligent mind would naturally like to know the answer to the above question. How did salat, the basis of unity among the Muslim nation, divide into 5 or 6 different methods, and when was this grievous wound inflicted upon our nation? To address those questions my reply would be that the difference in the method of praying did not arise abruptly but rather slowly over a long period of time. We find in Bukhari and Muslim the following tradition: Matraf bin Abdullah narrates that in Basrah we prayed after Hazrat Ali. When we finished, a companion of Rasoolullah, Hazrat Imran bin Hossein, held my hand and said: Ali lead us in prayer and prayed in the method that was used by Rasoolullah (saw) and I was reminded of his (saw) prayer. (Source: TeeseralBari Sharah Bukhari, vol. 1, page 544.) (Source: Sahih Muslim with brief Sharah Novi, vol. 2, page 20, translated by Waheed uz-Zaman.) So Ill leave it at that, because a slight contemplation on these traditions eliminates further need of explanation. The change had started in those earliest days and that is why Imran bin Hossein said those words. So now we move on to Why did the change occur?. The answer is that if the nation had remain steadfast to the only one source of knowledge, i.e., the blessed progeny of the Prophet, after the Prophet left us, there would be no differences in our affairs. With several different sources it is only natural that differences would arise. Rafa Yadain: The Shia raise their hands upto their ears during prayers at every takbeer which is called rafa yadain. The non-Shia criticise even this sunnah even though their own books constantly support it in favor of Shias, proving that its a valid sunnah. Bukhari, Muslim, Abi Dawood and Nisai Shareef, and other books of hadith describe it in detail. Hazrat Abdullah ibn Umar narrates that he used to watch while the blessed Prophet would start his prayer by raising both hands to his shoulders and when he would say takbeer for ruku (bowing) he would again raise both his hands when saying it and when he would stand straight after ruku he would repeat the same action and would say samey Allahu lemun hamedah, but he would not raise his hands between the two sajdas (prostrations). (Source: TeeseralBari Sharah Bukhari vol. 1, page 487, published by Taj Co.) (Source: Sahih Muslim with brief Sharah Novi, vol. 2, page 17, pub. by Nomani Kutub Khana, Lahore) (Source: Sunan Abi Dawood, vol. 1, page 327, translated by Waheed uz-Zaman, pub. Lahore) This was Bukharis tradition, however we read in Sunan Nisai that he (saw) used to raise both hands before and after the two prostrations (sajda). Hazrat Malik Bin Al-Hawairath narrates that he saw Rasoolullah (saw) raising his hands while praying and before ruku and after it and before sajda and after it, raising them to the lobes of the ears. (Source: Sunan Nisai, vol. 1, page 397, pub. Lahore) In the same way its written in Sahih Muslim with brief Sharah Novi that Abu Bakr bin Manzar, Abu Ali Tabari, and to some Ahl Al-Hadith, Rafa Yadain is mustahab (or a recommended practise). Those who dispute with the Shia and make fun of Rafa Yadain should read the above traditions attentively. They infact object to sunnah. So whats all the criticism about? Qunoot: Shia say qunoot (reciting a prayer with hands raised as if begging) in every second rakat before going into ruku. This is also manifest from Sunni hadith books and it is sunnah. Imam Bukhari, in his compilation of Sahih Bukhari, created a chapter called Chapter of Qunoot before and after Ruku. Maulana Waheed uz-Zaman in the accompanying commentry says that: Imam Bukhari has remedied those who would wrongly declare qunoot a biddah by making this chapter. (Source: TeeseralBari Sharah Bukhari, vol. 2, page 97, Taj co. Karachi) Ahl Al-Hadith find qunoot a correct practise wether performed before or after ruku. Waheed uz-Zaman then writes: Shafia instruct to perform qunoot after ruku and Hanafia instruct to perform it before ruku. Here is a tradition from Sahih Bukhari: Asim bin Sulaiman narrates that he asked Anas bin Malik about qunoot and he replied that it indeed existed (during the time of the Prophet), I asked wether before ruku or after it and his reply was before ruku. (Source: same as above) So when it is proven that the Prophet of Allah (pbuh) offered qunoot in each and every prayer of his and even Sunni books, which are honored as second most reliable literature after Quran among them, are evident of it, we should therefore adopt this sunnah rather than criticize those who choose to adhere to sunnah. How to conclude a prayer? In the light of the Sunnah: Shia end their prayers after tashhad (which is called sitting for At-tahyaat by Sunnis). When tashhad is complete, we raise our hands three times and say Allahu Akbar each time. That is the conclusion. We do not turn our heads left and right and say the salams like Sunnis, rather we say salam during tashhad and raise three takbeers instead. This is another matter of contention among the nation. From Sahih Bukhari: Hazrat Ibn Abbas narrates that he would know that the Prophet (saw) has concluded his prayer when he would hear takbeer. (Source: Teeser al Bari Sharah Bukhari, vol. 1, page 555, pub. Karachi) That is the same takbeer we Shia say at the conclusion of our prayers. Keep in mind that a Sunni leader of prayers says salam two times loudly while turning his head left and right and thats how the sunni following the prayer knows that the prayer has ended. While a Shia leader fo prayers says Allahu Akbar three times loudly and that is an indication to the follower that the prayer has ended. From a hadith of Abi Dawood the Prophet (saw) held the hand of Abdullah ibn Masood and taught him how to say tashhad and then he (saw) said to him: When you are finished reading tashhad your prayer will be complete. Then you can stand up or you can keep seated, as you wish. (Source: Sunan Abi Dawood, vol. 1, page 403, Chaper of Tashhad, hadith number 957, Nomani Kutub Khana, pub. Lahore) In its explanation, Maulana Waheed uz-Zaman writes: It is clear from this hadith that saying the words of salam are not obligatory as Imam Abu Hanifa says. (Source: same as above) Allama Abd-ur-Rehman Al-Jazeeri writes in his research oriented book that the above tradition is proof that the Rasoolullah (saw) did not command to say the words of As-Salam to end a prayer. (Source: Al-fiqah al-al-Mazahib Al-Arbah, vol. 1, page 375 to 376, published by The Department of Auqaf, Lahore) A similar tradition from Trimzi: When seated in the last qada and he performs an action indicating that he is not in prayer, even if he has not said salam, his prayer will be correct. (Source: Sahih Trimzi, vol. 1, page 181) So if the Prophet (pbuh) has not instructed to say Salam after prayers, then we request our Sunni brethren to adopt sunnah, or at least refrain from critcizing us Shias. SOURCE : shiachat/forum/topic/72994-they-even-changed-the-prayer/ Sahih Bokhari Volume:1. Book:12. Book of:Characteristics of Prayer. Number:751 :Narrated Imran bin Husain: I offered the prayer with Ali in Basra and he made us remember the prayer which we used to pray with Allahs Apostle. Ali said Takbir on each rising and bowing. Sahih Bokhari Volume:1. Book:12. Book of:Characteristics of Prayer. Number:753 :Narrated Mutarrif bin Abdullah: Imran bin Husain and I offered the prayer behind Ali bin Abi Talib. When Ali prostrated, he said the Takbir, when he raised his head, he said the Takbir and when he got up for the third Raka he said the Takbir. On completion of the prayer Imran took my hand and said, This (i.e. Ali) made me remember the prayer of Muhammad Or he said, He led us in a prayer like that of Muhammad. Sahih Bokhari Volume:1. Book:12. Book of:Characteristics of Prayer. Number:789 :Narrated Mutarrif: Imran and I prayed behind Ali bin Abi Talib and he said Takbir on prostrating, on rising and on getting up after the two Rakat (i.e. after the second Raka). When the prayer was finished, Imran took me by the hand and said, He (Ali) has prayed the prayer of Muhammad (or said, He made us remember the prayer of Muhammad).
Posted on: Sat, 12 Jul 2014 19:54:03 +0000
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