Category Archives: Salaat/Namaaz

The Mas’alah of Standing at Hayya Ala al-Salah during Iqamat

Issues Related to Standing at Hayya Ala al-Salah

[By Maulana Zainul Abidin al-Qasmi, Jamia Arabia Rashidia Taajwid al-Quran, Jama Masjid, Nawabganj Aliabad, Dist. Bahraich]  

The followers of Barelwi sect are very strict regarding standing at Hayya ala al-Salah during iqamat (takbir) for Salah. If a person stands while the iqamat starts, they try to make him sit down. This issue has become a point of dissent between Barelwis and Deobandis; therefore many a times the Barelwis challenge their opponents to have debate over the issue.

Let us have a look at the books of Barelwis which prove that there is no scope of strictness in this regard; neither has it deserved the importance that they have given nor should it be made a point of dissent. Moreover, it would be proved that the Barelwi Muftis and ‘Ulama have deceived their people in this regard.

Great scholar of Barelwi Sect, Mufti Amjad Ali Ghoswi (Khalifa of Molvi Ahmad Raza Khan Barelwi) says in his book ‘Bahar-e-Shari’at’ under the title: Namaz ke Mustahabbat i.e. the desirable acts of Salah: “(11) To stand at Hayya ala al-Falah during takbir.” (Bahar-e-Shari’at, 3/107)  

This quote says that standing for Salah is mustahab at Hayya ala al-Falah, and in the same book he defines mustahab: “Mustahab is an act desired by Shari’ah, but causes no displeasure if left; if done will bring reward and if left then no reward at all.” (Bahar-e-Shari’at, 2/5)

It shows that there is neither an undesirability in standing at Hayya ala al-Falah according to Shari’ah nor any sin as it is mustahab and not standing at Hayya ala al-Falah is leaving a mustahab act and there is neither undesirability nor sin as per the Shariah in leaving a mustahab act. So there is no room for strictness in this issue and those who do not stand on Hayya ala al-Falah deserve no curse, as Molvi Ahmad Raza Khan himself has admitted in an issue that a person not practicing upon mustahab act is not to be condemned; since this is the status of mustahab. (Fatawa Rizwiyah, 5/414) 

Since standing on Hayya ala al-Falah was mustahab, there was no sense for strictness, so the Barelwi Ulama and Muftis diverted it to other direction and started saying that “it is Makrooh to listen takbir in standing position.” So Molvi Ahmad Raza Khan Barelvi wrote: “Listening takbir in standing position is makrooh.” (Fatawa Rizwiyah, 5/419)

Similarly, a fatwa issued by Darul Ifta Bareilly says: “Listening takbir in standing position is makrooh.” (Fatawa Bareilly Sharif, p. 66) 

It is obvious that one who will stand at the beginning of takbir instead of standing on Hayya ala al-Falah he will listen takbir in standing position, so the Barelvi Ulama regarded it as makrooh. But here what they mean by makrooh; makrooh tanzihi or tahrimi? Molvi Ahmad Raza Khan Barelvi has written: “When makrooh is general, it means makrooh tahrimi.” (Fatawa Rizwiyah, 1/911, 916)

Now let us see whether it is makrooh to listen takbir while standing or the Barelvi Ulama and Muftis have deceived their people?

It has previously been mentioned with reference to Bahar-e-Shari’ah that standing at Hayya ala al-Falah is mustahab, it means that whoever will stand on Hayya ala al-Falah he will listen takbir sitting, so listening takbir in sitting position will be mustahab; therefore Molvi Ahmad Raza Khan has written that “Listen the takbir sitting and stand for Salah at Hayya ala al-Falah.” (Fatawa Rizwiyah, 5/421)

So one who listens takbir standing he leaves a mustahab  act (listening takbir sitting). Nowwe have to confirm “whether leaving mustahab act is makrooh tahrimi?”  Molvi Ahmad Raza Khan Barelwi himself has written that “leaving mustahab is not even makrooh tanzihi let alone makrooh tahrimi.” (Fatawa Rizwiyah, 6/64) So now the question is: how listening takbir in standing position is makrooh tahrimi when it is mustahab act. This is only a mischief created to deceive the people; since it is already proved that listening takbir sitting is mustahab and leaving mustahab is neither makrooh tahrimi nor makrooh tanzihi

Now let us analyze the proof of Molvi Ahmad Raza Khan Barelwi which he gave to consolidate his claim that listening takbir standing is makrooh. He writes: “It is mentioned in Jam’i al-Muzmarat, Fatawa Alamgiriya and Radd al-Muhtar that if a person comes for Salah during takbir, it is makrooh for him to wait [for Salah] standing, rather he should sit down and stand at Hayya ala al-Falah. (Fatawa Rizwiyah, 5/380)
This quote mentions nowhere that listening takbir standing is makrooh, rather it says that waiting in standing position is makrooh. However, if it is supposed that waiting in standing position includes listening takbir standing, then also the aforementioned text of the books (Jam’i al-Muzmarat, Fatawa Alamgiriya and Radd al-Muhtar) denote that it is neither makrooh tanzihi nor tahrimi; since it is already said that leaving mustahab is not makrooh, so makrooh here will imply ‘tark-e-afzal’ (leaving a better act) which is in fact not ‘makrooh’ in real term. Therefore it is mere deception to present the texts of Jam’i al-Muzmarat, Fatawa Alamgiriya and Radd al-Muhtar in order to prove that listening takbir in standing position is makrooh.  

If someone objects that listening takbir in standing position is not makrooh tahrimi, rather tanzihi, then we can reply that it is already mentioned with the reference of Fatawa Rizwiyah that leaving mustahab act is not even makrooh tanzihi, so how listening takbir in standing position be called makrooh tanzihi? However, if someone insists to call it makrooh tanzihi then also there is no room for strictness in this issue; since Molvi Ahmad Raza Khan Barelvi writes: “It is better not to commit makrooh tanzihi, but there is no sin if committed.” (Ahkam-e-Shari’at, 3/284) So when it is not sin to stand on Hayya ala al-Salah it is not all right to observe strictness on it. Molvi Ahmad Raza Khan Barelvi himself used to commit makrooh tanzihi act as he writes about smoking huqqah that “it can be called makrooh tanzihi due to some reason” (Ahkam-e-Shari’at, 3/284) and he used to smoke huqqah as he himself says: “I do not recite bismiAllah while smoking huqqah.” (Malfoozat Ala Hadhrat, 2/199) If Molvi Ahmad Raza Khan Barelvi commits makrooh act, there is no problem, but if someone else does so why the Barelwis fight with him? Whereas listening takbir in standing position is not even makrooh tanzihi, while smoking huqqah is makrooh in the opinion of many Ulama. For this you can refer to Ahkam-e-Shari’at itself.

So far I have established the above-mentioned points from the books of Barelwi Ulama. It shows very clearly that the Barelwi Ulama and Muftis write something at a place and contradict it at another place, and as a result they are caught in the cobweb of their own writings. One more example of it is that Molvi Ahmad Raza Khan Barelwi writes at a place: “Imam and musallis should stand at Hayya ala al-Salah” then at the next page he says: “the imam and musallis should stand when the muezzin says Hayya ala al-Falah during the takbir.” (Fatawa Rizwiyah, 5/380)

While replying to a question whether Imam and muqtadi should sit down or stand up during takbir, he replies: “there is no special ruling for imam, but the muqtadis are asked to listen the takbir sitting and stand at Hayya ala al-Falah”. (Fatawa  Rizwiyah, 5/421) But he writes at another place: “After the khutba of Jumu’ah, the imam is at liberty either to sit down after the khutbah and stand at Hayya ala al-Salah or remain standing. There is no proof that he [the Prophet peace be upon him] used to sit down and wait for takbir, rather this ruling  (of sitting till Hayya ala al-Salah) is for the musallis only.” (Fatawa Rizwiyah, 5/419) See he writes at two places that Imam and muqtadi both should stand on Hayya ala al-Salah, while at two other places he says that there is no ruling for  imam in this issue, the ruling of standing at Hayya ala al-Salah is only for muqtadis. This is the condition of Ala Hadhrat!!!

Interesting point: Iqamat (takbir) is composed of 17 phrases from Allahu Akbar to La Ilaha Illa Allah, so one who stands at Hayya ala al-Salah he also listens much of takbir (9 phrases) in standing position. So on one hand you ask people to stand at Hayya ala al-Salah and at the other hand you say that listening takbir in standing position is makrooh, so the question is whether the phrases after Hayya ala al-Salah are not part of takbir, whether those are not listened in standing position?  

Those who emphasize on standing at Hayya ala al-Salah should know that as standing at Hayya ala al-Salah is mustahab, in the same way starting Salah at Qad Qamat al-Salah is also mustahab. (Bahar-e-Shari’at 3/538; Fatawa Rizwiyah 5/380) Is there any Barelwi mosque where the Salah is started at Qad Qamat al-Salah or they emphasize starting Salah at it? Is it not strange that they emphasize on a mustahab to an extent of fight, while they avoid acting the mustahab next to it?

Finally, I wish to state whether those who stand in the beginning of takbir instead of standing at Hayya ala al-Salah have any reason for doing so? There are two important things to note:

(1) standing at Hayya ala al-Salah and it is mustahab act,

(2) straightening the rows and filling the gap, this is Sunnah Mu’akkadah which is greater in rank than mustahab, so the mustahab act is left in order to act upon Sunnah Mu’akkadah; since leaving mustahab is neither makrooh tahrimi nor makrooh tanzihi, while it is bad to leave Sunnah Mu’akkadah which is bigger than makrooh tanzihi.  (Bahar-e-Shari’at 2/5)

Moreover, the mosques where people stand at Hayya ala al-Salah, the imam starts Salah while the muqtadis are still busy straightening the rows, whereas starting Salah with imam is also mustahab. While, those who stand up with the beginning of takbir they usually straighten the rows before the takbir completes and then start the Salah with imam. 


When should one stand up during the Iqamah?

By Mufti Muhammad Shafi’

When should the muqtadis stand up for salah in congregation? Should they stand before the iqamah begins, when the iqamah begins or when the words hayya ‘ala al-falah are reached?

The answer to this question lies in the practice of the Messenger of Allah (Allah bless him and give him peace) and the Noble Companions (may Allah be pleased with them).

Practice of the Messenger of Allah (Allah bless him and give him peace)

(1) Sayyiduna Bilal (may Allah be pleased with him) would render the adhan for Zuhr after zawal (i.e., when the sun reaches its zenith or midway point). He would not say the iqamah until the Messenger of Allah (Allah bless him and give him peace) emerged from his quarters. When he emerged and he saw him, the iqamah would begin. (Muslim)

(2) The people would stand for salah in preparation for the Messenger of Allah (Allah bless him and give him peace). The people would take their place in the prayer rows (saffs) before the Messenger of Allah (Allah bless him and give him peace) stood up from his place. (Muslim)

(3) Sayyiduna Abu Hurayrah (may Allah be pleased with him) says that once they stood up for salah and straightened the rows even before the Messenger of Allah (Allah bless him and give him peace) emerged from his quarters. (Muslim)

(4) The Messenger of Allah (Allah bless him and give him peace) told the Companions: “Do not stand for salah until you see me”. (Al-Bukhari)

(5) Ibn Shihab narrates that the people would stand up for salah when the muezzin would say Allahu Akbar Allahu Akbar. The rows would be straightened before the Messenger of Allah (Allah bless him and give him peace) reached his place [to lead prayer]. (Musannaf ‘Abd al-Razzaq)

(6) The Messenger of Allah (Allah bless him and give him peace) would stand up from his place when Sayyiduna Bilal (may Allah be pleased with him) would say: “qad qamat al-salah“. (Majma’ al-Zawa’id)

These are six narrations describing the practice of the Messenger of Allah (Allah bless him and give him peace).

The first narration explains that the general habit of Sayyiduna Bilal (may Allah be pleased with him) was to keep an eye on the quarters of the Messenger of Allah (Allah bless him and give him peace). When he emerged from his quarters, Sayyiduna Bilal would commence the iqamah. ‘Allamah Zurqani in his commentary of the Muwatta of Imam Malik and Qadi ‘Iyad in Sharh al-Shifa have mentioned the above-mentioned explanation.

The words of ‘Allamah Zurqani:

“Sayyiduna Bilal would await the appearance of the Messenger of Allah (Allah bless him and give him peace). As soon as he saw him, he would begin the iqamah; and this was even before most of the people saw him. The people would stand as they saw him. He would not stand in his (Allah bless him and give him peace) position until the rows were straightened.” (Sharh al-Zurqani, 1:214)

The second and third narrations substantiate that the Companions (may Allah be pleased with them) would usually stand up when the iqamah started and would begin straightening the rows.

Explaining the words “straightening the rows” in the third narration, Imam Nawawi writes in the commentary of Sahih Muslim: “There is an indication (in the words ‘straightening the rows’) that they considered this a Sunnah. The ‘ulama are unanimous on the merits of straightening the rows.” (Sharh al-Nawawi ‘ala Muslim, 5:103)

The fourth narration is indicative that at times Sayyiduna Bilal would commence with the iqamah even before the Messenger of Allah (Allah bless him and give him peace) emerged from his quarters and the Companions would stand up and prepare the rows when the iqamah started. The Messenger of Allah (Allah bless him and give him peace) for some reason got delayed in emerging from his quarters so he advised them not to stand before he came out. Obviously this was to save the people from the inconvenience of waiting while standing for a long period of time.

The words “do not stand until you see me” means that do not stand until I emerge from my quarters. It is also indicative that there is no harm in standing as soon as he emerged from his quarters.

The fifth narration explains the common routine; Sayyiduna Bilal would commence with the iqamah when he saw the Messenger of Allah (Allah bless him and give him peace) emerging from his quarters and the people would stand up as soon as the iqamah commenced and begin straightening the rows.

The sixth narration makes clear that at times the Messenger of Allah (Allah bless him and give him peace) would be present in the masjid well before the commencement of salah. In this case he would stand up for the salah when the muezzin said qad qamat al-salah. It seems that in this case the Companions stood up when he stood up.

The common factor derived from these narrations is that when the Messenger of Allah (Allah bless him and give him peace) was not present in the masjid beforehand but would come out from his quarters, Sayyiduna Bilal would commence with the iqamah as soon as he emerged from his quarters and the Companions (may Allah be pleased with them) would stand immediately on hearing the iqamah and straightened their rows and the Messenger of Allah (Allah bless him and give him peace) never forbade this practice.

Yes, he did discourage them from commencing the iqamah and standing up before his appearance from his quarters and this was because of his consideration for them, and if done, it is termed makruh tanzihi (slightly disliked) by the jurists [because of his discouragement].

Practice of the rightly-guided Caliphs

(1) Sayyiduna Nu’man ibn Bashir (may Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him and give him peace) would straighten our rows when we stood up for salah and only said the takbir  (i.e.,Allahu Akbar) for salah after we were straight [in the rows]. (Sunan Abu Dawud)

(2) Sayyiduna ‘Umar (may Allah be pleased with him) would appoint people to straighten the rows. He would not begin the salah until he was told that the rows were straight. Imam Tirmidhi has recorded this narration and he has also written that this was also the practice of Sayyiduna ‘Ali and Sayyiduna ‘Uthman (may Allah be pleased with them both). (Nayl al-Awtar, 2:187)

The first narration explains the method of the Messenger of Allah (Allah bless him and give him peace) and the second narration the method of Sayyiduna ‘Umar, Sayyiduna ‘Ali and Sayyiduna ‘Uthman (may Allah be pleased with them). They would also themselves check on the rows and would not begin the salah until they were satisfied that the rows were straight, i.e., there were no gaps in-between the rows and all were in a straight line. They would not begin the salah until then.

This is possible when the people stand up for salah from the commencement of the iqamah, as mentioned in the narrations above that this was the usual procedure of the Companions (may Allah be pleased with them). If they had stood when the muezzin said hayya ‘ala al-salah or hayya ‘ala al-falah or qad qamat al-salah, and thereafter the straightening of the rows took place, the salah would have been delayed for a long period after the completion of the iqamah, which is unanimously condemned by the ‘ulama.

Rulings of the jurists

The jurists (fuqaha) have included this issue under the heading Adab al-Salah, i.e., Etiquette of Salah. Etiquettes are those factors that if a person leaves them out, he is not committing a makruh (disliked) act nor is he worthy of reproach. Fulfilling the etiquettes is best but to reproach a person who fails to fulfil them is not permissible and in fact a bid’ah.

The following is recorded in Al-Durr al-Mukhtar:

“The salah consists of a few etiquettes. No sin is incurred by leaving them out nor is reproach like leaving the Sunan al-Zawa’id but to act upon them more virtuous.” (Al-Durr al-Mukhtar, 1:477)

Regarding the views of the mujtahid Imams, Imam Nawawi (may Allah have mercy on him) writes in the commentary of Sahih Muslim:

“According to Imam Shafi’i (may Allah have mercy on him) and a group of scholars, it is mustahabb (recommended) not to stand up until the muezzin has completed the iqamah. Qadi ‘Iyad has related from Imam Malik (may Allah have mercy on him) and from many ‘ulama  that it is mustahabb to stand up when the muezzin commences the iqamah. Sayyiduna Anas (may Allah be pleased with him) would stand up when the muezzin said qad qamat al-salah and Imam Ahmad (may Allah have mercy on him) is of the same view. The view of Imam Abu Hanifah and the ‘ulama of Kufah is the people should stand when the muezzin says hayya ‘ala al-salah.” (Sharh al-Nawawi ‘ala Muslim, 5:103)

The details of the Hanafi madhhab are recorded in Al-Fatawa al-Hindiyyah (or Fatawa Alamgiri):

“If the muezzin and the imam is not the same person and the imam and muqtadis are in the masjid, the imam and muqtadis will stand when the muezzin says hayya ‘ala al-falah, according to our three ‘ulama (Imam Abu Hanifah, Imam Abu Yusuf, Imam Muhammed) and this is the correct view.

“If the imam is outside the masjid and he enters from behind the rows, each row [of muqtadis] will stand when he passes that particular row. This is the opinion of Shams al-A’immah Al-Halwani, Al-Sarakhsi and Shaykh al-Islam Khuwahar Zadah. If the imam enters the masjid from the front, the people will stand as soon as they see the imam. They will not stand before he enters the masjid.” (Al-Fatawa al-Hindiyyah, 1:57).

The following is recorded in Al-Badai’ al-Sanai’:

“The qiyam (standing) is for the purpose of salah [in Congregation] and it is not possible without the imam. Thus, standing [without the presence of the imam] is not beneficial. If the imam enters from the front of the masjid, the people will stand as soon as they see him because when he enters he will directly proceed to the place of leading the salah (imamah). If he enters from the back of the masjid [from behind the rows], the correct view is that each row [of muqtadis] will stand as he passes the particular row, for by his passing of each row it becomes valid for that row to follow him in salah. It is as if the imam is already on his place [in front of them] for each row passed.” (Al-Badai’ al-Sanai’,1:200)

Imam Malik himself has expressed his view in his compilation Muwatta in reply to a question:

“Imam Malik was asked when is it necessary for the people to stand for salah. He replied: ‘I have not heard of any definite ruling regarding this, but I suppose that this is according to the strength of the people. For, among them are those who are heavy and those who are light-bodied. All of them are not the same [and cannot stand at the same time]’”. (Muwatta Imam Malik, 2:96)

The views of the four Imams have been mentioned above. The summary is as follows: According to Imam Shafi’i it is mustahabb to stand after the completion of the iqamah. According to the statement of Qadi ‘Iyad, the view of Imam Malik is that it is mustahabb to stand from the commencement of the iqamah. But according to the statement in Muwatta, there is no fixed ruling for this and people should stand up according to their ability, respectively. A heavy-bodied person takes longer to stand up compared to a light-bodied person. A sick person also takes longer to stand up. A light-bodied person can stand up quickly.

The view of Imam Ahmad is to stand when the muezzin says qad qamat al-salah. The details of the view of the madhhab of Imam Abu Hanifah is explained in Fatawa Alamgiri and Al-Badai’ al-Sanai’ (above). If the imam and muqtadis are present in the masjid, then according to the reliable narration, they should stand when the muezzin says hayya ‘ala al-falah. If the imam is entering from outside then there are two scenarios: (a) if he is entering from the front of the masjid, themuqtadis will stand upon seeing the imam and (b) if the imam enters from the back of the masjid, each row will stand as he passes it.

Where the Hanafi madhhab is explained in Al-Bahr al-Ra’iq that if the imam and muqtadis are present in the masjid before time, the imam and muqtadis will stand when the muezzin says hayya ‘ala al-falah, the following reason is furnished:

“It is better to stand up on the words of hayya ‘ala al-falah because these words carry an instruction [to come to success]. Therefore on these words a person will make an effort and hasten [towards success]”. (Al-Bahr al-Ra’iq, 1:321)

This implies that those who are of the opinion that it is mustahabb to stand at hayya ‘ala al-falah and qad qamat al-salah because of the instruction contained in it, consider it against etiquette to still be seated thereafter but do not consider standing up before these words to be against etiquette, because standing before these words are said is also hurrying [towards success] on a greater level.

Thus, those who consider it mustahabb to stand at hayya ‘ala al-salah are not saying that to stand before it is contrary to mustahabb, but to remain seated after those words is against etiquette, for this will be against hastening towards obedience.

After pondering it will be realised that the four Imams are unanimous on two aspects:

(a) The differences of opinion is based on better and best and not a matter of impermissibility and blameworthiness (makruh). Thus, no one has the right to object or oppose anyone in this regard. The followers of the four madhhabs do not oppose each other in this matter.

(b) The consensus of the Companions, Followers (tabi’un) and unanimity of the four Imams proves that it is wajib (compulsory) to straighten the rows which should be attained before the salah commences and this can be easily achieved when the people stand up at the commencement of the iqamah. According to Imam Malik, there is no harm if the weak and the ill stand up a bit later.

The essence of this is as follows: When the Imam and muqtadis are present in the masjid before time, it is best to stand at hayya ‘ala al-falah and qad qamat al-salahaccording to Imam Abu Hanifah and Imam Ahmad ibn Hanbal, and according to Imam Shafi’i after the iqamah is complete. According to Imam Malik, at the beginning of the iqamah and the general practice of the rightly-guided Caliphs and most Companions substantiate this view. Thus, the ruling of Sa’id ibn al-Musayyab is that to stand up at the beginning of the iqamah is not onlymustahabb but wajib.

Not one of the four Imams have ruled that it is necessary for the imam to first sit on the place of prayer to reprimand those who are standing and to consider those standing wrong. It is not the madhhab of any Imam to consider standing from the beginning as makruh or to or to think ill of or to insult such people.

The authentic views of the Hanafi madhhab has been mentioned in Fatawa Alamgiri and Al-Badai’ al-Sanai’ which have been approved by Shams al-A’immah al-Sarakhsi and other Hanafi scholars. No one among the Hanafi scholars in their books, commentaries and fatwa compilations have written that it is makruh to stand from the beginning except in the narration of Al-Mudmarat which has been related by Al-Tahtawi. No one else has said that it is makruh, and how could they say so whereas standing from the beginning [of the iqamah] has been proven from the Messenger of Allah (Allah bless him and give him peace), the rightly-guided Caliphs, the other Companions and Followers.

As far as the narration of Al-Mudmarat is concerned, Al-Tahtawi has recorded it as follows:

“If a person enters the masjid when the muezzin has begun the iqamah, the person will sit and will not wait while standing”. (Hashiyah al-Tahtawi ‘ala Maraqi al-Falah, 1:186)

This narration can clearly imply that the person will not wait while standing if the iqamah has begun before the imam has entered the masjid, which has been discouraged by the Messenger of Allah (Allah bless him and give him peace) as mentioned earlier. The words “do not wait” means not to wait for the imam while standing. By taking this meaning of this narration, it now complies with the other narrations of the Hanafi madhhab and does not oppose the Sunnah of the Messenger of Allah (Allah bless him and give him peace) and of the Companions.

On the other hand, if it is interpreted that it is makruh for a person entering to stand while the iqamah is being said [but should first sit] and the imam is present in the masjid, then because it is contrary to the other texts and commentaries of the Hanafi madhhab, this narration will be ignored, because it is also contrary to the Sunnah and because the narration can be interpreted (to comply) as mentioned above.

Al-Tahtawi has interpreted the narration of Al-Mudmarat in this manner which opposes the common texts and commentaries of the Hanafis and also the Sunnah of the Companions in this regard. The greatness and knowledge of ‘Allamah Al-Tahtawi is in its place, but to interpret the narration in this manner is reason in itself to discard it.

In fact ‘Allamah Al-Tahtawi has recorded the same view as mentioned in Fatawa Alamgiri and Al-Badai’ al-Sanai’ in his commentary on Al-Durr al-Mukhtar, i.e., if the imam enters from the front of the masjid, the people will stand on seeing him, and if he enters from the back, each row will stand as he passes it.

It is recorded in Al-Durr al-Mukhtar that if the imam himself also renders the iqamah, the people will not stand until the completion of the iqamahAl-Durr al-Mukhtar narrates this with reference to Zahiriyyah.

Al-Tahtawi has written the following under this issue:

“From this previous discussion, sometimes some people understand (i.e., misunderstand) it to mean that it is makruh to stand from the beginning”. (Al-Tahtawi ‘ala al-Durr, 1:245)

The words “sometimes some people understand” used by ‘Allamah al-Tahtawi shows that to believe it as makruh is not a weighty opinion and he did not say that this is his opinion but said that some people take this meaning from the text.

To sum up, among all the Hanafi texts on this discussion, the text of only Al-Mudmarat is unclear and it can also be interpreted according to the views of the majority and the common texts of the Hanafi books. If the meaning of makruh is taken from it, then because it is contrary to the view of the Imams of the madhhab and texts and commentaries, it will be thrust aside.

Concluding remarks

It has been elucidated that the practice of the Messenger of Allah (Allah bless him and give him peace), the rightly-guided Caliphs and the majority of the Companions and Followers was that when the imam enters the masjid people would stand from the beginning of the iqamah and straighten the rows.

If the imam is present in the masjid before time, it is mustahabb to stand at hayya ‘ala al-falah, meaning that it is against etiquette to remain seated after these words because it will be against the instruction of hastening towards success but not against etiquette to stand up before these words because it is hastening towards success even earlier.

In some masjids there is a custom that at the time of iqamah the imam emerges from one of the corners, considers it necessary to sit on the place of prayer (musallah) first, instructs those standing to be seated and censures them, this is not the view of any Imam or jurist of this Ummah but is a pure innovation (bid’ah).

Important advice

The purpose of this article was to clarify and explain this issue. Although the last method is contrary to the view of majority of the jurists and abominable, fighting and arguing over this issue is far worse. It is not appropriate to fight and argue over this issue. With affection and kindness, explain the issue to those whom there is hope that they will accept otherwise silence is better. Align your own actions according to the Sunnah and do not oppose others.

Allah Most High knows best.

Jawahir al-Fiqh, vol. 1, p. 309, Maktabah Dar al-‘Ulum Karachi, Karachi


The Sunnah Procedure After Fardh Salaat

By Mujlisul Ulama

After Fajr and Asr Fardh, the Imaam should turn either sideways – any side – or face the muqtadis. Everyone should then engage in his own thikr and dua silently. Tasbeeh Faatimi should be recited during this time. It is meritorious to also recite Aayatul Kursi. The duration of sitting and engagement in Thikr and Dua is left to the discretion of the musallis. It is highly meritorious to remain in Thikr and Dua until sunrise, and after Asr until sunset. The longer, the better. But no one has the right to castigate a musalli for not sitting as long as he (the castigator) chooses to sit. The loud congregational dua is bid’ah.

After the Fardh of the other three Salaat, the Imaam should not turn facing the muqtadis as promoted by some. The Imaam as well as the muqtadis should engage very briefly in Istighfaar and a short dua the length of the customary, Allaahumma antas salaam……. 

It is in conflict with the Sunnah to get up immediately after the Salaam and rush out of the Musjid without valid reason. The above-explained procedure should be adhered to. However, if someone has a valid reason for leaving immediately after the Salaam, it will be permissible. Obviously this will be an exceptional case.

After the short dua following the three Fardh Salaat (Zuhr, Maghrib and Isha), the musalli should  immediately engage in the Sunnatul Muakkadah. Other athkaar and lengthy dua should be after completing the Sunnat and nafl Salaat.

Salaat & The Treachery of the Ummah

“Salaat is the (central) pillar of Deen.”  

“Whoever neglects Salaat intentionally, has committed kufr.” [Rasulullah – sallallahu alayhi wasallam]

AFTER IMAAN, THE first and foremost fundamental and practical obligation on all Muslims – males and females – is the regular and punctual performance of Salaat. The importance of Salaat is borne out by the fact that its imposition on the population by force is the first duty of the Islamic governed Nation. Thus, the Qur’aan-e-Hakeem states:

“Most certainly Allah will aid those who aid Him (His Deen). Verily Allah is powerful and mighty. They are those – if We establish them on earth (to rule), they establish regular Salaat, pay Zakaat, command righteousness and prohibit evil. And, the ultimate decree of all affairs is for Allah.”  [Surah Al-Hajj]

This gracious aayat of the Qur’aan Majeed sets out the first and primary obligations of the Islamic  Nation. The very first command imposed on the Islamic rulers is the enforcement of Salaat.

There is nothing as demanding and as important as Salaat in the life of the Mu’min. The act which tilts the Mu’min to Kufr is abandonment of Salaat, as the aforementioned Hadith states with emphasis.

There can never be any measure of success if Salaat is abandoned. The entire Structure of Imaan caves in and collapses when Salaat is abandoned. A Mu’min who abandons Salaat or who is not a regular performer of the Five Fardh Salaat is a baaghi (rebel/traitor) unto Allah Ta’ala. He becomes the enemy of Allah Ta’ala and the Islamic Shariah orders to imprison, and finally execute him if he persists in his abandonment.

The Shariah commands that Salaat be performed with Jama’ah even on the battlefield. Qadha of Salaat even while facing the enemy is intolerable. Yet, despite this great and vital importance and the fact that without steadfast adherence to regular performance of Salaat there is no practical Islam, over 90% of the Ummah all over the world, have abandoned Salaat. The humiliation and misfortunes which have overtaken the Ummah should now not be surprising.

A survey of Musjid attendance for Fajr and Isha when almost all Muslims are at home, will reveal that between 2% and at the maximum, 10%, of the males in a community perform Salaat. And, of this hopelessly negligible number, half join the Salaat after its commencement, many missing even the first raka’t. This is the putrid state of the regular musallis, even of the Ulama and Imaams of Musjids. This 2% – 10% figure is the current norm all over the world.

No one should be deceived by the abundance of musallis during Zuhr and Asr in business areas, and in Muslim countries. Relative to the population, the packed Musjid reflects the same lamentable percentage of musallis. In a business area, the musallis are from the entire city. They are not residents of the locality, hence the false perception conveyed by a full Musjid in such areas. The barometer is the Musjid in the residential area at the time of Fajr and Isha.

This evil condition of the Ummah is more lamentable even on Hajj and Umrah journeys. The vast majority of those proceeding for Hajj and Umrah abstain from Salaat on the plane. In terms of their ‘math-hab’ of the nafs, safar (journey) abolishes Salaat. When the Battlefield does not permit laxity, how is it possible that a journey of comfort absolves one of Salaat?

The very first step in the sojourn of Islaah (moral reformation) of the Ummah of this age is observance of Salaat. Without rectifying this Pillar, everything else is futile. The question of reforming moral character does not remotely develop for a person in whose life regular Salaat is not the primary practice of ibaadat. There is no difference between such a person and a kaafir. The issue of Islaah-e-Nafs concerns those who regularly perform Salaat, but whose moral life and character are absolutely disgraceful. Their family, social and business life in general is no better than the lifestyle and character of the kuffaar. Even regular musallis are bereft of Islamic morality. No one should therefore be in any quandary regarding the avalanche of miseries and misfortunes which have become our lot. The cause is no mystery.


Forbidden Hours of Offering Salah in the Day

Maulana Najeeb Qasmi

There are five forbidden hours during a day in which Salah is not to be performed. Out of these, there are three periods during which offering of both obligatory and supererogatory prayers is forbidden. Those three forbidden hours are the following:

1) At the time of sunrise,

2) At the time of Zawal (when the sun is at its absolute zenith or midday), and

3) At the time of sunset. Note: In case, someone has not offered the ’Asr prayer and the sun is about to set, in that case, with a sense of despise and shame, the person could offer that day’s ’Asr prayer even at the time of sunset.     

Other than these three, there are two other forbidden hours in a day during which offering of supererogatory prayers is  Makrooh (detestable). However, during these two hours one could offer obligatory prayer that is due on him or her (one he/she could not perform on time)

4) From offering of Fajr Salah till sunrise, and

5) From offering of ’Asr Salah till sunset.

’Amr Salmi (Radhiyallahu anhu) says that he asked Prophet Muhammad (sallallaahu alayhi wasallam), “O Messenger of Allah! Tell me something that Allah has informed you about and I am unaware of that. Tell me something especially in relation to Salah”. Prophet Muhammad (sallallaahu alayhi wasallam) said,
“After offering the morning prayer, refrain from offering any other prayer till the time the sun rises properly because the sun comes out from between the two horns of Satan and at that very moment non-believers who worship sun prostrate before it. You can pray only after the sun has risen a bit from the ground because each and every Salah is presented in Allah’s court. However, do not offer Salah when the spear loses its shadow (at midday) because this is the time when Hellfire is fed with fuel. And, after midday, as the shadow gets bigger and bigger, you can once again offer Salah because it is presented before Allah. When you have performed the ’Asr Salah then you should once again refrain from offering any other Salah until sunset because the sun sets between the two horns of Satan and at that very moment non-believers who worship sun prostrate before it” [Muslim].

Prophet Muhammad (sallallaahu alayhu wasallam) said, “After the morning prayer there is no prayer to be offered till the time the sun has risen a little above the ground and after offering ’Asr prayer it is not appropriate to offer any other prayer till sunset” [Bukhari].

Few questions have been raised in relation to the afore-mentioned information regarding five forbidden hours during which no Salah is to be offered. Following are the responses to those questions:                      

1. The Fajr Salah can be offered till the time for Fajr prayer ends (till the time of sunrise). Once the time for Fajr Salah is over, no prayer is to be offered for about 15 minutes because Prophet Muhammad (sallallaahu alayhi wasallam) has instructed believers to not offer any prayer at the time of sunrise [Bukhari and Muslim].

2. When the sun is at its zenith (midday) it is called the time of Zawaal; after that point the sun starts going down. The Zawaal is for few minutes. As per the instructions of Prophet Muhammad (sallallaahu alayhi wasallam), no prayer should be offered for approximately ten minutes ahead of the afternoon prayer timing (when the time for the prayer starts). It implies that in case the time for afternoon prayer starts at 12 noon then between 11:50 AM and 12:00 noon, no prayer is to be offered. Just to be on a safer side, there are few learned scholars who held Zawaal duration for 15 minutes. With reference to entering the mosque at the time of Zawaal and offering two rak’at of Tahiyatul Masjid (supererogatory prayer offered upon entering the mosque to express gratitude to Lord Almighty for bestowing His favour on the person), there is difference of opinion among the learned scholars. Maintaining that Prophet Muhammad’s (sallallaahu alayhi wasallam) saying was of a general and common nature, learned scholars of Hanafi persuasion hold that no prayer is to be offered at the time of Zawaal, not even two rak’at of Tahiyatul Masjid.

3. As per the directions of Prophet Muhammad (sallallaahu alayhi wasallam), just the way it is in the case of sunset and midday, one should not offer any prayer at the time of sunset too. In case someone has not offered the ’Asr prayer and the sun is about to set, in that case, the person should offer that day’s ’Asr prayer. However, what needs to be understood is that it is improper to offer ’Asr prayer that late (one should make it a point to offer it on time).

4. During these three forbidden hours one should not even perform prostration of the reading Quran (prostration a believer is required to perform after reading or listening one of the 14 verses of the Holy Quran that are known as prostration verses) or burial prayer. However, the dead can be buried during these hours.

5. As per the teachings of Prophet Muhammad (sallallaahu alayhi wasallam), between day break and sunrise one should perform no prayer other than the Sunnah and obligatory Fajr prayers. However, one could offer a missed obligatory prayer in that duration. In case a person misses his Fajr Sunnah prayer (to be performed before the obligatory prayer) then according to the instructions of Prophet Muhammad (sallallaahu alayhi wasallam) it should be offered only after sunrise. Similarly, in case someone misses his/her Witr prayer, then according to the instruction of Prophet Muhammad (sallallaahu alayhi wasallam) he/she should offer the missed Witr prayer after sunrise.

6. Once the ’Asr prayer is offered, no supererogatory prayer is to be offered till sunset. However, one could offer a missed obligatory prayer during that hour.

7. In the Grand Mosque, the ’Asr prayer is offered early which is why two Rak’at of Tawaaf can be offered after the ’Asr prayer. However, in case the sun is about to set then one should not perform the same. In case, due to some reason, one is not able to perform two Rak’at of Tawaaf immediately after performing  Tawaaf, then it could be offered later as well.    



By Majlisul Ulama

TO achieve perfection of Salaat it is necessary for one to create the habit of meditating upon death and meditating on the meeting with Allah. It is my opinion that this meditation should be maintained even in the very act of Salaat. The method of attaining this meditation in Salaat is to reflect on the form or mode of the Salaat.

Think of it in this manner that in Salaat I am standing with hands tied; I cannot speak with anyone nor can I look towards anyone; I cannot eat or drink — the reason for my total and complete diversion from the world is because I am standing in the Court of Allah, requesting  petitioning and appealing unto Him.

In the position of Qiyam think that Allah’s bounties and favours upon you are innumerable and offering Shukr (thanks) for these is an obligatory responsibility upon you.Whilst reciting Surah Fatiha think that you are now offering thanks to Allah for His bounties; that you are acknowledging Him to be the Creator and Sustainer; that you are acknowledging your servitude to Him; that you are making dua to remain steadfast on the Path of Servitude to Allah; that you are voicing your disgust and displeasure at the ways of those who have been cursed and who are fit for the Wrath of Allah; and that you are making a pledge to remain ever-steadfast on the perfect Path revealed by Allah for His servants. In fact this is the purpose of reciting a Surah after Surah Fatiha.

When going into Ruku think that you have been created out of the very dust and sand whereupon you are now standing. Think that it is only within the Power of the Almighty Creator to create a being with life, sight and hearing from the dead dust of earth. Think that nothing but the act of worship is befitting a being who has been created out of the dust of this earth, and the qualities of befitting only to the Almighty Creator Who is free of all defects. This is the very reason why time and again Allahu Akbar is uttered in Salaat —signifying thereby:

“O Allah! We have sacrificed our imaginary greatness and dignity at the altar of Your Splendour and Majesty.”

While going into Sujood think that one day you will be deposited into the bowels of this very ground, and at that time, besides Allah, there will be no helper for you. Your name and your signs will be eliminated from this earth.

When in the next Sujood think that you are already dead and that you have now met Allah. Now, besides Allah, there is none with you.

During the sitting of Tashah-hud think that after death there will be another existence wherein only Islam, good deeds and good statements will be of benefit. Think that in that life the dignity and respect of our Nabi (Sallallaahu Alayhi Wasallam), all Ambiya, Malaa’ikah and all pious servants of Allah will be made public, and that they will intercede on behalf of the sinners, hence, salaams should be sent to them thus establishing relationship with them.


Salaat with Shoes??


Is  it  permissible  to  perform  Salaat  with  shoes  on?  A  radio  molvi  propagates  that  it  is  permissible  since  it  is  proven  from  the  Hadith although  he  says  that  one  should  not  enter  a  Musjid  with  shoes  for  fear  of    the  carpets  becoming  dirty.  He  contends  that  outside  the Musjid  it  is  a  Sunnah  to  perform  Salaat  with  shoes.  He  mentioned  some  Ahaadith  in  support  of  performing  Salaat  with  shoes.  He  cites Ibn  Taimiyyah  as  his  Imaam  in  support  of  his  view.  Although  it  is  Sunnah,  he  says  that  because  of  the  carpets  this  Sunnah  should  not  be  observed.  Please  comment.  Something  does  not  seem  right  in this molvi’s reasoning.

ANSWER [By Mujlisul Ulama]

Everything  in  his  warped  and  spurious  argument  is  wrong.  The  brains of  radio  molvis  are  convoluted  with  fisq  and  fujoor.  In  addition  they  are  plain  morons  lacking  in  knowledge.  With  the  smattering  of  defective  knowledge  contaminated  with  their  fisq  and  fujoor  they  wander aimlessly  from  one  stupid  blunder  to  another. 

Let  us  momentarily  assume  that  it  is  permissible.  What  need  did  this  moron  molvi  see  in  embarking  on  this  futile  topic  and  making  a  stupid  contention  which  is  in  conflict  of  the  unanimous  fourteen  century  practice  of  the  entire  Ummah,  right  from  the  era  of  the  Sahaabah  to  this  day  in  all  lands  of  Islam  and  among  all  persuasions  and  sects?  While  there  are  a  hundred  important  issues  affecting  the  community,  the  jaahil  digs  up  futility  to  create  an  unnecessary  controversy  and  to  waste  time  with  his rodomontade  display  of  stupid  ‘erudition’.

The  fourteen  century  Tawaaruth  of  the  Ummah  is  more  than  sufficient  evidence  for  the  validity  of  the  practice  of  removing  shoes  when performing  Salaat.  But  stupid  molvis  who  hallucinate  that  they  are  ‘mujtahids’  ignore  the  rulings  of  the  Fuqaha  and  dig  out  Ahaadith  of which  they  lack  understanding  and  expertise.  The    function  of  the muqallid  is  to  adhere  to  the  Taqleed  of  the  Math-hab,  not  to  dig  Ahaadith  from  the  kutub  to    bolster  his  corrupt  opinion  which  conflicts  with  the  Ijma’ of  the  Ummah.

When  someone  asked  Hadhrat  Abu  Hurairah  (Radhiyallahu  anhu)  whether  Rasulullah  (Sallallahu  alayhi  wasallam)  had  performed  Salaat  with  na’lain,  he  replied:  “Yes.”  Firstly,  the  na’lain  which  they  wore fourteen  centuries  ago  were  not  the  type  of  shoes  which  we  wear today.  The  shoes  of  that  era  were  soft,  open  sandals  with  the  toes exposed.  With  such  sandals  valid  Sajdah  could  be  performed,  not  so with  today’s  shoes  and  boots.

Secondly,  what  had  constrained  the  man  to  pose  this  question  to  Hadhrat  Abu  Hurairah  (Radhiyallahu  anhu)?  If  it  was  the  norm  to  perform  Salaat  with  shoes,  then  what  need  did  he  have  to  ask  what  is  already  a  known  and  established  fact?  Why  did  he  not  ask:  ‘Did Rasulullah  (Sallallahu  alayhi  wasallam)  perform  Salaat  without  shoes?’  He  had  no  need  to  pose  this  question  because  it  was  the  normal  and permanent  practice  to  perform  Salaat  bare-footed,  not  with  shoes.  The  tenor  of  the  question  clearly  indicates  that  the  question  relates  to    an exception,  not  to  the  norm.   

Performing  Salaat  with  shoes  was  the  exception,  and  that  exception  was  constrained  by  the  need  to  oppose  the  Yahood,  hence  Rasulullah  (Sallallahu  alayhi  wasallam),  said  in  this  regard, ‘Oppose the Yahood.’ Performing  Salaat  with  shoes  has  no  bearing  on  the  significance  and  perfection  of  Salaat.  The  perfection  of  Salaat  and  the  attainment  of  Khushu’  and  Khudhu’  in  Salaat  are  not  reliant  on  wearing  shoes  in Salaat.  It  has  been  occasioned  by  an  external  factor.  It  was  temporarily  ordered  as  a  measure  of  opposition  to  the  Yahood.  However,  the  Fuqaha  have  ruled  that  since  the  Ahl-e-Kitaab  no  longer  enter  their  churches  and  temples  without  shoes,  this  raison  d’etre  (Illat)  no  longer  exists  to  justify    performing  Salaat  with  shoes.  On  the  contrary,  in  this  era  and  since  many  centuries  ago,  opposing  the  Ahl-e-Kitaab  is  in performing  Salaat  without  shoes,  for  their  practice  is  to  pray  with  shoes. The  Fuqaha  have  clarified  this  aspect.  

“Those  who  have  said  that  wearing  shoes  is  Mustahab  said  so  on  the  basis  of  opposing  the  Yahood.  However,  the  Ahl-e-Kitaab  now  pray  with  their  shoes.  Thus  opposition  to  them  is  by  means  of  removing  the shoes,  not  in wearing  the  shoes.”  [Bazlul  Majhood].

On  the  occasion  of  the  Conquest  of  Makkah,  Rasulullah  (Sallallahu  alayhi  wasallam)  removed  his  shoes  for  Salaat.  Thus  the  Fuqaha  say  that  this  is  the  last  of  the  two  acts,  and  it  has  precedence  over  the occasional  performance  of  Salaat  with  shoes  which  was  the  effect  of  an  external  factor.

The  contention  that  there  is  a  difference  between  performing  Salaat with  shoes  outside  the  Musjid  and  inside  the  Musjid,  is    baseless.  The  moron  says  that  the  shoes  will  dirty  the  carpets.  This  means  that  according  to  the  jaahil,  Salaat  may  be  performed  outside  the  Musjid  with  dirty  shoes  and  boots.  The  only  difference  is  that  the  Musjid  has  greater  reverence  and  demands  greater  respect  than  other  places.  But  the  rule  pertaining  for  Salaat  with  and  without  shoes  remains  the  same  for  both  the  Musjid  and  other  venues.  If  entry  into  the  Musjid  is precluded  because  of  dirty  shoes,  then  why  does  the  moron  not  contend  the  permissibility  with  clean  shoes?  So  how  does  he  accept  dirty  shoes  for  Salaat  on  the  outside,  but  not  for  the  inside of  the  Musjid? 

Performing  Salaat  with  shoes  on  is  disrespectful.  The  permission  granted  was  temporary  and  occasioned  by  a  specific  reason,  viz., opposing  the  Yahood.  But  this  is  no  longer  applicable  today.  Allaamah Anwar Kashmiri said:  

“There  is  no doubt  that  adab  (respect)  and  tawaadhu’  (humility)  are  in removing  the  shoes,  not  wearing  it  (i.e.  when  performing  Salaat).”  – [Ma-aarifus Sunan Sharh Sunan Tirmizi]

In  Umdatul  Mufti,  it  appears: “Verily  entry  (into  the  Musjid)  with  shoes  is  evil  mannerism.”

Ibn  Daqeequl  Eed  said:  “Salaat  with  shoes  is  not  Mustahab  because  it  is  not  included  in  the  objectives  of  Salaat.”

Allaamah  Shabbeer  Ahmad  Uthmaani  says  in  Sharh  Muslim,  and  similarly  is  it  in  Bazlul  Majhood:  “The  Hadith  indicates  that  Salaat  with  shoes  was  ordered  in  opposition  to  the  Yahood.  However,  in  our  age  it  is  proper  for  the  order  to  be  to  perform  Salaat  without  shoes  in  opposition  to  the  Nasaara,  for  they  pray  with shoes.”

Allaamah  Shaikh  Muhammad  Zaahid  Al-Kauthari  says  in  his Maqaalaat:

“Salaat  with  shoes  will  be  valid  if  they  are  taahir  (clean)  and  do  not prevent  placement  of  the  base  of  the  toes  on  the  ground  as  this  is  of  the  completion  of  Sajdah  as  explained  by  Al-Khataabi  and  others.  The shoes  during  the  era  of  Nabi  (Sallallahu  alayhi  wasallam)  were  soft  (i.e.  sandals  with  the  toes  exposed  and  free).  On  the  contrary,  the  solid (firm/hard)  shoes  of  this  age  do  not  allow  the  Musalli  to  perfect  Sajdah in  them.  Furthermore  the  Musjid  of  Nabi  (Sallallahu  alayhi  wasallam) was  strewn  with  pebbles…….It  was  inconceivable  for  filth  to  be attached  to  the  shoes  of  Nabi  (Sallallahu  alayhi  wasallam),  for  he  did  not  walk  in  filthy  streets.  The  alleyways  of  Madinah  were  clean,  devoid  of  filth  as  a  result  of  the  obedience  of  the  Sahaabah  to  the  command  of Rasulullah  (Sallallahu  alayhi  wasallam)  to  adopt  total  cleanliness  in the  homes  and  outside  the  houses,  and  to  a  greater  extent    the  Homes of  Allah  (i.e. the  Musaajid).  

Thus  it  was  simple  for  one  to  walk  without  trampling  on  filth. Furthermore,  the  ground  was  sandy  and  soft  preventing  any  splatter  (of  moisture)……….On  the  contrary,  the  roads    and  toilets  of  today  —  it  is not  possible  to  completely  avoid    trampling  on  filth  and  being    safe  from  splattering  (of  filthy  water)  on  to  shoes  because  the  floors  of  toilets  are  firm  (tiled,  cemented).  This  is  further  aggravated  when  one  stands to urinate  in  western  style  (high toilets  and  urinals). 

It  is  authentically  reported  that  on  the  occasion  of  the  Conquest  of  Makkah,  Nabi  (Sallallahu  alayhi  wasallam)  had  removed  his  shoes  for  Salaat.  Thus,  this  is  the  last  of  the  two  acts  (i.e.  with  shoes  and  without shoes). 

The  one  who  avers  that  wearing  shoes  (for  Salaat)  is  Mustahab,  i.e.  when  the  conditions  for  permissibility  are  found,  regards  it  as  Mustahab  because  of  opposition  to  the  Yahood.  But  today  the  Ahl-e-Kitaab  enter  their  temples  and  pray  with  their  shoes.  Therefore,  opposing  them  is  in removing  the  shoes,  not  in wearing  them.  

The  response  of  Anas  (Radhiyallahu  anhu),  i.e.  him  saying  ‘Yes’,  to  the  question:  ‘Did  he  perform  Salaat  with  shoes?’,  does  not  imply  that this  was  always  so.  This  has  been  explained  in  Sharh  Muslim  of Nawawi………In  fact,  today  it  is  regarded  as  evil  mannerism  to  enter  the  Musaajid  with  shoes  as  mentioned  by  Nawawi  and  Al-Ubbi  in  Sharh  Muslim,  and  Ali  Qaari  in  Sharh  Mishkaat,  and  Muqri  in  Fathul Muta-aal,  and  Al-Lakhnowi  in    Ghaayatul  Maqaal,  and  Ibn  Abi  As-Sijistaani  in  Munyatul  Mufti,  and  Al-Hamawi  in  Al-Ashbaah.  In  fact  for them  there  is  a  precedent  in  the  Sahaabah  (Radhiyallahu anhum)…………..

In  fact,  one  should  not  enter  the  Musjid  with  the  shoes  taken  off  except  that  they  are  covered  (e.g.  in  a  packet,  for  it  is  disrespectful  to  walk  in  the  Musjid  with  the  shoes  exposed  in  one’s  hands)…….In  Kitaabul Umm,  Imaam  Shaafi’  said:  ‘I  prefer  that  one  should  not  make  Sajdah  with  shoes  which  prevent  contact  of  the  feet (toes)  with  the  ground.”

The  moron  radio  molvi  and  all  of  these  so-called  ‘deobandi’  facebook  juhala  molvis  being  extremely  defective  in  Knowledge,  are  affected and influenced  by  the  Salafi  morons  who  cite  some  Ahaadith  which  they  interpret  according  to  their  whimsical  and  nafsaani  fancies.  It  is  for  this reason  that  this  radio  molvi  cites  Ibn  Taimiyyah  who  had  deviated  from the  Path  of  the  Ahlus  Sunnah  by  having  abandoned  the  Taqleed  of  the Mathaahib.  The  moron  radio  molvi  had  no  one  better  to  present  as daleel  other  than  Ibn  Taimiyyah.  This  amply  illustrates  his  bankruptcy in the academic field.

Furthermore,  the  moron  radio  molvi  has  simply  lapped  up  what  Salafis  propagate  via  the  internet.  He  has  disgorged  nothing  but  the  spurious and  baseless  ‘proofs’  of  the  Salafis  in  his  bid  to  bolster  the  Salafi teaching  of  the  ‘sunnah’  of  performing  Salaat  with  shoes.  In  so  doing he has displayed stark intellectual density.

Performing  Salaat  without  shoes  which  is  the  standard  fourteen  century  practice  of  the  Ummah  right  from  the  time  of  Rasulullah  (Sallallahu alayhi  wasallam),  is  based  on  Adab  (Respect),  Tawaadhu’  (Humility) and  cleanliness.  On  the  occasion  when  Musaa  (Alayhis  salaam)  was  appointed  the  Nabi,  Allah  Ta’ala  commanded him:

“Verily,  I  am  your  Rabb.  Remove  your  shoes,  for  verily,  you  are    in  the  holy  Valley  of  Tuwa.”  [Taahaa,  Aayat  12]

In  the  tafseer  of  this  Aayat,  Hadhrat  Mufti  Muhammad  Shafi’  says  in Ma-aariful  Qur’aan:       

“The  command  to  remove  shoes  was  either  because  the  place  was  a  venue  of  Adab  (Respect).  Removing  the  shoes  and  walking  barefoot  are  the  demands  of  Adab,  or  the  command  was  because  the    shoes  were  made  of  the  skin  of  dead  animals  as  is  mentioned  in  some  narrations. However,  Hadhrat  Ali,  Hasan  Basri  and  Ibn  Juraij  (Radhiyallahu anhum)  narrate  the  first  reason  (i.e.  to  observe  respect  for  the  place  of holiness).

Another  reason  for  removing  the  shoes  was  for  the  bared  feet  to  acquire  the  benefit/barkat  of  the  holy  ground.  According  to  some,  this command  was  for  the  purpose  of  Khushu’  and  Tawaadhu’.  And  this  was  the  practice  of  the  Salafus  Saalihen  when  they  would  make  Tawaaf  of  Baitullah.    
Once  when  Rasulullah  (Sallallahu  alayhi  wasallam)  saw  Bishr  Bin  Khasaasiyah  (Radhiyallahu  anhu)  walking  in  the  graveyard  with  shoes on,  he  (Nabi  –Sallallahu  alayhi  wasallam)  said:  “When  you  are  in  a  place  of  this  kind (i.e. a holy  place),  then  remove  your  shoes.” That  is, a  place  which  has  to  be  honoured / respected / revered.

The  issue  is  not  the  validity  of  Salaat  performed  with  shoes  on.  There  is no  gainsaying  that  Salaat  performed  with  shoes  will  be  valid  on  the basis of two conditions:

(1)  The  shoes  must  be  taahir  (paak/clean).
(2)  There  must  be  contact  between  the  base  of  the  toes  and  the ground.

Generally,  in  these  times  both  these  conditions  are  lacking.  It  is  standard  practice  to  go  into  the  toilets  with  shoes.  People  walk  all  over  the  show  with  their  shoes.  There  is  overwhelming  certitude  for  the impurity  of  the  shoes.  Then,  the  type  of  shoes  which  people    generally  wear  nowadays,  prevent   contact   between  the  toes  and  the  ground.  The  toes  are  suspended  in  mid-air  inside  the  shoes/boots  rendering  the  Salaat  invalid.

Furthermore,  the  validity  of  Salaat  on  the  basis  of  the  two  conditions  does  not  render  Salaat  with  shoes  Sunnah.  Only  radio  and  facebook  molvis  and  Salafis  who  suffer  from  the  mental  malady  of  ghabaawat (density  in  the  brains)  believe  that  performing  Salaat  with  shoes  is  Sunnah.  The  Qur’aan  as  well  as  the  aforementioned  Hadith  categorically  command  the  removal  of  shoes  when  in  a  place  of  holiness.  This  applies  to even  the  Qabrustaan,  and  to  a  greater  degree  to the  Musaajid.

With  shoes  on  was  a  temporary  measure  occasioned  by  a  specific  purpose  which  was  opposition  to  the  Yahood.  This  objective  no  longer exists,  and  even  whilst  it  was  still  in  existence,  the  normal  practice  of  the  Sahaabah  was  removal  of  shoes.  And,  this  was  the  practice  of  the  Auliya  whilst  making  Tawaaf  at  the  time  when  there  were  no  carpets  and  no  tiles  in  the  Mataaf  area.  Even  whilst  the  entire  area  was  sandy  and  strewn  with  pebbles,  they  would  remove  their  shoes  because  this  is  the  demand  of  respect and  humility  (Adab  and Tawaadhu’). 

There  is  no  Adab  and  Tawaadhu’  performing  Salaat  with  the  shoes  with  which  one  enters  the  toilet  and  tramples  on  najaasat.  Commenting  on  this  issue,  Al-Ubbi  says:  

“Regarding  taking  uncovered  shoes  into  the  Musjid  (i.e.  carrying  the  shoes  in  the  hand  without  it  being  covered):  Ash-Shaikh  As-Saalih Abu  Ali  Al-Qarwi  asked  Ash-Shaikh  Al-Faqeeh  As-Saalih  Abul  Hasan Al-Muntasir  about  this.  He  (i.e.  Shaikh  Al-Muntasir)  said:  ‘O  Sayyidi, did  you  not  inform  me  that  my  Sayyid  Abu  Muhammad  Az-Zawaawi  had  seen  you  placing  your  shoes  uncovered    by  the  pillar,  then  he  said: ‘O  Rahat  (Rahat  is  a  group  of  men  not  exceeding  ten)!  People  follow  you,  therefore  do  not  do  so. (i.e.  do  not  place    uncovered  shoes  in  the  Musjid).’       
Thereafter  Shaikh  Al-Qarwi  would  narrate  (this  issue)  by  saying: ‘Al-Muntasir  narrated  to  me  from  me  that  Az-Zawaawi  disapproved  of  it  (i.e.  of  taking  shoes  uncovered  into  the  Musjid).’    

Similar  to  this  is  stated  in  Mudkhal  of  Ibnul  Haaj  Al-Maaliki.  In  this  manner  would  the  Maaliki  Ulama  observe  good  moral  character  with  their  brother  Ulama  of  the  other  Math-habs.  Opposing  all  of  these  Ulama  is  not  an  insignificant  issue  for  those  who  have  baseerat  (Deeni wisdom).

“Ibn  Hajar  Al-Makki  says  in  Sharhil  Mishkaat  in  the  commentary  of  the  Hadith:  “Oppose  the  Yahood”:  “Its  effect  (i.e.  the  effect  of  this command)  is  the  preference  of  Salaat  with  shoes.  However,  Al-Khattaabi  said:  ‘It  is  narrated  from  Imaam  Shaafi’  that  Adab  (Respect)  is  to  remove  the  shoes  for  Salaat.’  It  is  appropriate  to  reconcile  (the conflict,  i.e.  between  the  Hadith  and  Imaam  Shaafi’s  view)  by  saying  that  the  order  in  the  Khabr  (to  wear  shoes  in  Salaat)  is  when  there  is certitude  regarding  the  purity  of  the  shoes  and  the  fulfilment  of  Sajdah  by  being  able  to  make  Sajdah  on  all  the  toes    (by  means  of  the  toes touching    the  ground)  whereas  the  view  of  Imaam  Shaafi’  (i.e.  it  is  Adab  to  remove  shoes  for  Salaat)  relates  to  the  contrary  of  this  (i.e. when  any  of  the  two  essential  conditions  is  lacking).”

“However,  Mulla  Ali  Qaari  in  Sharhul  Mishkaat  refuting  this reconciliation,  says:  “This  (interpretation)  is  a  manifest  error  because  the  (logical)  conclusion  is  that  if  there  is  certitude  on  the  impurity  of the  shoes,  and  fulfilment  of  Sajdah  is  not  possible,  then  removing  the  shoes  will  not  be  Adab.  On  the  contrary,  it  will  in  fact  be  Waajib  to  remove  the  shoes.  It  is  therefore  best  to  say  that  the  view  of  Shaafi’  is  that  Adab  is  due  to  the  last  of  the  two  acts  of  Rasulullah  (Sallallahu alayhi  wasallam)  and  that  is  the  removal  of  shoes.  Or  to  say  that  Adab  in  our  age  in  the  absence  of  the  Yahood  and  Nasaara  or  when  they  no longer  observe  the  practice  (of  removing  shoes)  is  to  remove  the shoes.”

“Among  the  evidences  that  removal  of  shoes  (for  Salaat)  is  the  last  of  the  two  acts  is  the  Hadith  of  Abdullah  Bin  Saa-ib  (Radhiyallahu  anhu)  that  he  saw  during  the  year  of  the  Conquest  (of  Makkah)  Rasulullah (Sallallahu  alayhi  wasallam)  removing  his  shoes  for  Salaat………… There  is  unanimity  of  the  Ulama  that  today  Salaat  in  street  shoes  is  in  conflict  with  Adab,  even  if  they  are  clean.  In  fact,  it  is  soo’  adab  (evil mannerism).  See  detailed  elaboration  in    Munyatul  Mufti  of  Sijistaani, Fathul  Muta-aal  of  Allaamah  Al-Muqri,  Sharhul  Mishkaat  of  Mulla Ali  Qaari,  Ghaayatul  Maqaal  of  Allaamah  Abdul  Hayy  Lucknowi, etc.”         [Ma-aarifus Sunan] 

The  aforementioned  reconciliation  attempted  by  Al-Khattaabi  is  baseless  for  the  simple  reason  that  it  will  not  be  merely  Adab  to  remove  the  shoes  if  any  one  of  the  two  essential  conditions  is  lacking.  On  the  contrary,  it  will  be  Waajib.  Hence,  Imaam  Shaafi’s    unequivocal  contention  of      removing  the  shoes  being  Adab  relates  to  the  scenario  of  the  fulfilment  of  both  conditions,  i.e.  even  if  both  conditions  are fulfilled,  then  too  it  is  Adab  to  remove  the  shoes  for  Salaat  since  this  was  the  last  act  of  Rasulullah  (Sallallahu  alayhi  wasallam)  regarding  this  matter.  Furthermore,  the  former  act  of  keeping  the  shoes  on  was  a temporary  measure  occasioned  by  a  specific  reason,  viz.,  opposing  the  Yahood.  Thus  it  is  Ma’moor  bil  Illat  –  the    disappearance  of  the  Illat cancelling  the  hukm.  And,  this  has  been  practically  demonstrated  by  the  Tawaaruth  of  the  Ummah  since  the  very  age  of  Rasulullah  (Sallallahu alayhi  wasallam).  Thus,  although  initially  there  was  Nudb  (but  not  Adab)  in  keeping  the  shoes  on,  the  temporary  abandonment  of  the  Adab  stated  by  all  the  Fuqaha  was  tolerable  on  account  of  the    need  to fulfil  the  command  of  opposing  the  Yahood.

In  denunciation  of  those  who  persist  in  contending  the  ‘sunniyat’  of  Salaat  with  shoes  despite  the  changed  circumstances  and  conditions prevalent  in  these  times  regarding  the  filth  of  roads  and  toilets,  and  the  type  of  shoes  preventing  proper  Sajdah,  Allaamah  Yusuf  Bin-Noori (Rahmatullah  alayh)  said  that  they  are  people  who  are  mareedhul  qalb (diseased  in    their    hearts),  zanikhul  aql  (rancid  in  the  brains  –  mentally deranged),  muta’aamin  anil  haqaaiq  (blind  to  the  realities),  and  arrogant.  They  do  not  deserve  any  attention.

These  epithets  and  brief  character  sketch  adequately  apply  to  the  radio  molvi  and  to  all  facebook  juhala  molvis.  Allaamah  Anwar  Kashmiri (Rahmatullah  alayh)  concluding  his  elucidation  on  this  topic,  says: “Verily,  the  views  of  the  Ahl-e-Ilm  unanimously  agree  that  in  this  age,  Salaat  with    shoes  (the  type  of  today’s  shoes)  is  in  conflict  with  Adab even  if  they  are  taahir  (clean/paak).  In  fact  it  is  soo-e-adab”   (evil / rotten manners). 

It  has  always  been  the  belief  and  practice  of  the  Ummah  that  Adab  is  in  removal  of  shoes,  not  only  when  entering  the  Musjid,  but  for  all  places of  respect  –  the  Qabrustaan,  the  Mataaf,  the  Musaajid  and  even  homes. The  practice  of  Hadhrat  Bishr  Haafi  (Rahmatullah  alayh)  is  well-known. He  is  called  haafi  (bare-footed)   because  he  perceived  the  entire  earth  to  be    a  carpet  spread  by  Allah  Ta’ala,  hence  it  was  not  befitting  to  walk  on  Allah’s  Carpet  with  shoes.  Allah  Ta’ala  ordered  the  birds  to  ensure  that  their  droppings  do  not  fall  in  the  places  where  Bishr  Haafi walked.  The  point  here  is  not    the  imposition  of  Hadhrat  Bishr  Haafi’s  perception  and  ‘sunnat’  on  anyone.  The  issue  is  that  removal  of  shoes  is  Adab.

In  Ihyaaul  Uloom,  Imaam  Ghazaali  states  that  Hadhrat  Abdullah  Ibn ‘Umar  (Radhiyallahu  anhu)  used  to  remove  his  shoes  from  Zee  Tuwa  before  entering  the  Haram  Shareef.  At-Tabraani  has  narrated  this  from  Ibn  Az-Zubair.  The  pious  Hujjaaj  of  bygone  times  on  their  way  to  Makkah  would  remove  their  shoes  at  Zee  Tuwa  in  respect  of  the  Haram.  From  Zee  Tuwa  they  would  walk  all  the  way  bare-footed  to  the Haram  Shareef.  Thus,  humility,  respect  and  reverence,  are  in  removing  shoes  when  performing  Salaat.  The  temporary  measure  in  the  initial phase  of  Islam  does  not  negate  the  standard  practice  of  the  Ummah  in  vogue  since  the  age  of  Rasulullah  (Sallallahu alayhi  wasallam).


(1)  Performing  Salaat  in  shoes  was  a  temporary  measure  to  oppose  the Yahood. This cause for the order no longer exists in this age.

(2)  Before  the  order  to  don  shoes  as  well  as  thereafter,  the  standard practice was always to perform Salaat without shoes.

(3)  The  last  act  of  Rasulullah  (Sallallahu  alayhi  wasallam)  as  observed on  the  occasion  of  the  Conquest  of  Makkah,  was  the  removal  of  shoes at the time of Salaat.

(4)    The  shoes  which  were  permissible    to  wear  in  Salaat  were  soft, flexible  leaving  all  the  toes  open    and    allowing  the    proper performance of Sajdah. 

(5)   The  streets  in  the  desert  terrain  of  Madinah  were  sandy  and exceptionally  clean.  There  was  no  waste  and  filth  in  the  streets  as  is generally the case nowadays.

(6)    Performing  Salaat  with  the  type  of  shoes  we  wear  is  stupidly incongruous and  prevents  the proper  performance of  Sajdah.

(7)  It is highly disrespectful to perform Salaat with shoes on.

(8) The kuffaar pray with their shoes on.

(9)  According  to  Islamic  culture  (i.e.  the  Sunnah)  observance  of  respect and  humility  is  in  removing  shoes,  not  in  wearing  shoes  when performing Salaat or when in holy places. 

(10)  Just  as  it  is  haraam  to  enter  the  Musjid  with  dirty  shoes,  so  too  is  it haraam to perform Salaat outside the Musjid with dirty shoes.

(11)  Radio  and  facebook  moron  molvis  have  become  the  muqallideen of  the  Salafis  whose  arguments  they  lap  up  from  the  internet  which  is the  limit  of  their   defective   knowledge.


Proofs for the Hanafi Procedure of Salat al-‘Id

[By Mufti Zameelur Rahman]

Hadith One: A Sahih Marfoo‘ Hadith

Near the end of his Sharh Ma‘ani al-Athar (2:371, Maktabah Haqqaniyyah), Imam al-Tahawi (d. 321 H) narrates:

علي بن عبد الرحمن ويحيى بن عثمان قد حدثانا قالا: ثنا عبد الله بن يوسف عن يحيى بن حمزة قال: حدثني وضين بن عطاء أن القاسم أبا عبد الرحمن حدثه قال: حدثني بعض أصحاب رسول الله صلى الله عليه وسلم قال:

صلى بنا النبي صلى الله عليه وسلم يوم عيد، فكبر أربعا أربعا، ثم أقبل علينا بوجهه حين انصرف، فقال: لا تنسوا كتكبير الجنائز، وأشار بأصابعه وقبض إبهامه


‘Ali ibn ‘Abd al-Rahman and Yahya ibn ‘Uthman narrated to us, they said: ‘Abd Allah ibn Yusuf narrated to us: From Yahya ibn Hamzah, he said: Wadin ibn ‘Ata’ narrated to me that al-Qasim Abu ‘Abd al-Rahman narrated to him, he said: One of the companions of the Messenger of Allah (Allah bless him and grant him peace) narrated to me, he said:

“The Prophet (Allah bless him and grant him peace) prayed with us on the day of ‘Id, so did takbir, four [in the first rak‘ah] and four [in the second], and then he turned to us with his face when he finished and he said: ‘Do not forget, [the takbirs of ‘Id are] like the takbir of janazah.’ And he gestured with his fingers and clutched his thumb (signalling the number four).”


The “four” takbirs of the first rak‘ah mentioned in this narration includes the opening takbir (takbirat al-iftitah) as the Prophet (peace and blessings be upon him) drew a comparison with the takbirs of Janazah in which one of the four takbirs is also of the opening  takbir. Furthermore, the four takbirs in the second rak‘ah  includes the takbir said when going into ruku‘. Hence, the additional takbirs are in fact six. This meaning is clear from other narrations, some of which are reproduced below.


‘Allamah Badr al-Din al-‘Ayni (d. 855 H) said about this narration: “And this is a sahih chain and its narrators are trustworthy.” (Nukhab al-Afkar, 16:442)

Here is a brief analysis of the narrators in the chain:

‘Ali ibn ‘Abd al-Rahman ibn Muhammad ibn al-Mughirah al-Kufi (d. 272 H), the shaykh of al-Tahawi, known by the agnomen “‘Allan,” was also a shaykh of Imam al-Nasa’i, and he is trustworthy (thiqah). He was declared “trustworthy” (thiqah) by Ibn Yunus and is mentioned in al-Thiqat of Ibn Hibban (Tahrir al-Taqrib, 3:49). ‘Abd Allah ibn Yusuf al-Tinnisi (d. 218 H) is an undisputed Madinan Hadith authority, whose narrations are found in Sahih al-Bukhari, and the Sunans of Abu Dawud, Tirmidhi and Nasai. He is one of the most reliable transmitters of Malik’s Muwatta’ (Tahrir al-Taqrib, 2:288-9). Yahya ibn Hamzah ibn Waqid al-Hadrami (d. 183 H) is thiqah and his narrations are found in all six of the famous hadith collections (Tahrir al-Taqrib, 4:82). Al-Wadin ibn ‘Ata’ ibn Kinanah (d.156) is at least saduq (reliable) if not thiqah. Ahmad, Ibn Ma‘in, Abu Zur‘ah, Ibn Shahin, al-Dhahabi and others declared him thiqah. Although some critics said he is weak, this was due to his beliefs associated with qadar (predestination), which does not detract from his strength as a hadith narrator (Tahrir al-Taqrib, 4:59-60). Al-Qasim ibn ‘Abd al-Rahman Abu ‘Abd al-Rahman al-Dimashqi (d. 112) was a companion of the famous Sahabi, Abu Umamah al-Bahili, and he is thiqah, described so by al-Bukhari, Ibn Ma‘in, al-Tirmidhi, Juzjani and others (Tahrir al-Taqrib, 3:171). Although the Sahabi in this chain is unknown, this does not affect the authenticity of the chain as all Sahabah are trustworthy and reliable by consensus of the Ahl al-Sunnah wa l-Jama‘ah.

Imam al-Tahawi said after narrating the above hadith:

هذا حديث حسن الإسناد وعبد الله بن يوسف ويحى بن حمزة والوضين والقاسم كلهم أهل رواية معروفون بصحة الرواية

“This is a hadith with a hasan chain. ‘Abd Allah ibn Yusuf, Yahya ibn Hamzah, al-Wadin and al-Qasim are all people of transmission, recognised for authenticity in transmission.” (Sharh Ma‘ani al-Athar, 2:371)

Salafi scholar, Al-Albani, said after quoting this statement of al-Tahawi, “It is as he said.” (Silsilat al-Ahadith al-Sahihah, no. 2997)

Hadith Two: The View of Major Sahabah

‘Abd al-Razzaq al-San‘ani narrates in his Musannaf:

عبد الرزاق عن معمر عن أبي إسحاق عن علقمة والأسود بن يزيد قال:

كان ابن مسعود جالسا وعنده حذيفة وأبو موسى الأشعري فسألهما سعيد بن العاص عن التكبير فى الصلاة يوم الفطر والأضحى، فجعل هذا يقول: سل هذا، وهذا يقول: سل هذا، فقال له حذيفه: سل هذا – لعبد الله بن مسعود – فسأله، فقال ابن مسعود:

يكبر أربعا ثم يقرأ فيركع ثم يقوم فى الثانية فيقرأ ثم يكبر أربعا بعد القراءة


‘Abd al-Razzaq from Ma‘mar (ibn Rashid) from Abu Ishaq (al-Sabi‘i) from ‘Alqamah and al-Aswad ibn Yazid, he said:

Ibn Mas‘ud was sitting and next to him was Hudhayfah (ibn al-Yaman) and Abu Musa al-Ash‘ari, whereupon Sa‘id ibn al-‘As asked these two (i.e. Hudhayfah and Abu Musa) about the takbir in the Salah of the day of Fitr and Adha. So this one began to say, ‘Ask this one,’ and this one to say, ‘Ask this one.’ Then Hudhayfah said to him: ‘Ask this one’ – [pointing] to ‘Abd Allah ibn Mas‘ud. So he asked him. Ibn Mas‘ud said:

“One does takbir four times and then he recites, then he bows, and then he stands in the second (rak‘ah) and he recites, and then he does takbir four times after recitation.” (Musannaf ‘Abd al-Razzaq, no. 5687, 3:293-4, al-Majlis al-‘Ilmi)


This is a very strong chain of narration, with all the narrators being known hadith authorities, found in all six of the famous hadith collections.


This proves ‘Abd Allah ibn Mas‘ud prayed in the way described in the above hadith, and he issued fatwa on it. And major Sahabah agreed with him. It is also established in other narrations that Ibn Mas‘ud’s students, like ‘Alqamah, Aswad, Masruq and others, would also pray in the same way.

Hadith Three: A Clearer Description

If there is some confusion and ambiguity in the above descriptions regarding the tabkirs, the following hadith makes the procedure completely clear:

Ibn Abi Shaybah narrates:

حدثنا وكيع عن سفيان عن أبي إسحاق عن عبد الله بن أبي موسى…أن أميرا من أمراء الكوفة…بعث إلى عبد الله بن مسعود وحذيفة بن اليمان وعبد الله بن قيس فقال: إن هذا العيد قد حضر فما ترون؟ فأسندوا أمرهم إلى عبد الله، فقال:

تكبر تسعا: تكبيرة تفتتح بها الصلاة‘ ثم تكبر ثلاثا، ثم تقرأ سورة، ثم تكبر ثم تركع ثم تقوم فتقرأ سورة ثم تكبر أربعا تركع بإحداهن


Waki‘ (ibn al-Jarrah) narrated to us from Sufyan (al-Thawri) from Abu Ishaq (al-Sabi‘i) from ‘Abd Allah ibn Abi Musa…that an emir from the emirs of Kufah…sent for ‘Abd Allah ibn Mas‘ud, Hudhayfah ibn al-Yaman and ‘Abd Allah ibn Qays (i.e. Abu Musa al-Ash‘ari) and he said: ‘Indeed ‘Id has come, so what is your opinion?’ They deferred their matter to ‘Abd Allah, and he said:

“You do nine takbirs: one takbir  with which to open the Salah, and then you do three takbirs, and then you recite a surah, and then you do takbir  and then you bow, and then you stand (in the second rak‘ah) and you recite a surah, and then you do four takbirs and bow with one of them.”


This is a very clear description of the Hanafi procedure of Salat al-‘Id.


Again, this is an authentic chain. ‘Abd Allah ibn Abi Musa is a very senior Tabi‘i whose narrations are found in Sahih Muslim, and he is thiqah (Taqrib, no. 3547).

Concluding Remarks

Further Support

Furthermore, there is an authentic narration in Musannaf Ibn Abi Shaybah (no. 5757) that ‘Abd Allah ibn ‘Abbas, the great Makkan Sahabi, also prayed in this way.

Hadiths on the Other Opinion of “Seven and Five” Takbirs

Finally, Imam al-Tahawi criticises all the narrations that say the Prophet (Allah bless him and grant him peace) prayed “seven and five,” as they all have problematic narrators in the chains like Kathir ibn ‘Abd Allah, ‘Abd Allah ibn ‘Abd al-Rahman al-Thaqafi and Ibn Lahi‘ah, and some have inconsistency (idtirab) in the chain. And he says the narration above (hadith one) is free of these defects that are found in those narrations that mention “seven and five.”

Furthermore, the narration above (hadith one) also contains a verbal instruction from the Prophet (peace be upon him) i.e. his saying, “Do not forget, four like the takbirs of Janazah.” And it is known that a verbal hadith is given priority over ones that only describe a practice.

Hadiths on the Position of ‘Abd Allah ibn Mas‘ud in this Ummah

Another important fact that gives support to the Hanafi method is that it was championed by the eminent Sahabi, ‘Abd Allah ibn Mas‘ud (may Allah be pleased with him). Consider the following two narrations:

Al-Hakim narrates in his  Mustadrak (3:319) with his chain that the Prophet (peace be upon him) said:

رضيت لكم ما رضي لكم ابن أم عبد

“I am pleased for you with what Ibn Umm ‘Abd (i.e. Ibn Mas‘ud) is pleased for you.”

Al-Hakim said it is sahih and al-Dhahabi agreed with him. Muhammad ‘Awwamah analysed the chain and showed it is authentic (footnotes to Musannaf Ibn Abi Shaybah, 17:193) Al-Albani also deemed it authentic (Silsilah Ahadith Sahihah, no. 1225).

And the Prophet (peace be upon him peace) said:

وتمسكوا بعهد ابن أم عبد

“Hold fast to the instruction of Ibn Umm ‘Abd (i.e. Ibn Mas‘ud).”

It was narrated by al-Tirmidhi, Ahmad, al-Tahawi, Ibn Abi Shaybah and others. Shu‘ayb al-Arna’ut stated it is a “sahih hadith” (footnotes to Sharh Mushkil al-Athar, no.1224)

This, therefore, is a validation from the Prophet (peace be upon him) himself to follow the verdicts and teachings of ‘Abd Allah ibn Mas‘ud.