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    3rd and 4th Rakat

    As Salaamu Alaykum Brothers and Sisters,

    I would like to raise to your attention the potential problem I have discovered while in the States.

    During the 3rd and 4th Rakat in the masjid, I often find that I do not have enough time to finish reciting Fatihah silently. In fact in order to do so, I have to recite as if I am saying the abc's as fast as I could. This causes me to be delayed in going into ruku behind the Imam.

    When I approached the Imam on this matter, he told me that it is not required for the follower to recite Fatihah in the 3rd and 4th Rakat. He said it is in the Hanafi Madhab not to recite. Still, I told him that perhaps I am of a different madhab which requires me to recite Fatihah, in either case, if the Imam is reciting it, the recitation should at least be in a manner consistent with the deliberate nature of Rasulullah, SAWS, in which he paused after each ayah- according to ahadith as commented on by Ibn Qayyim. If the Imam recites silently in a manner consistent with that of Rasulullah, SAWS, the speed of reciting Fatihah silently or aloud should not differ, in which case those who wish to recite silently behind the Imam should have ample time as well, without making any kind of allowances.

    Alas, the matter was not resolved, and I found myself in the search for another masjid to attend.

    Does anyone have any evidence that points to this fatwa of Imam Abu Hanifah that points to his negating the necessity of reciting Fatihah for the followers in 3rd and 4th rakat? I know that Bukhari has a chapter on the fard nature of recitation of Fatihah for both Imam and Follower, and this is the opinion of many scholars, but this statement by the Imam I spoke to really upset me and was given without daleel.

    Thank you for your efforts in advance.

    Regards,

    Abu Najm at Taino

    #2
    I strongly dont believe that Imam Abu Hanifa [ra] said that one is not required to recite the fatiha in the 3rd and 4th rakaahs. I personally dont know much of the Hanafi fiqh but my parents are strong hanafis and never have i seen them once not reciting fatiha in the 3rd and 4th rakaahs, Rather they see it very wrong to not recite. Perhaps a Hanafi brother/sister on the board would be willing to comment on this issue as to whether or not they deem it permissible not to recite the fatiha in the 3rd and 4th rakaahs.
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      #3
      according to the ahnaaf, it is not required for the muqtadi (follower in congregational salaah) to recite any Qur'an at all behind the imaam. to recite surah al fatiha in the 3rd and 4th rakaahs of fard salaah is deemed as sunnah only.
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        #4
        daleel please, i got word of mouth from an 2 Imams which, no offense seven, definitely supercedes word of mouth from you.

        i too find it impossible to believe this given that there is no evidence from sunnah or QUran to support this, that i know of.

        evidence for the opinion is what i am looking for so that i can stop harbouring ill will towards those who as of now in my opinion, follow blindly this innovation in Islam, that may invalidate their salaat according to Bukhari, and other Imams of this deen.

        it would be very strange indeed for Imams of Sunnah to disagree on things that invalidate the salaat, as i was quite sure there was consensus on those things, and Bukhari states that not reciting Fatihah invalidates the salaat in any rakat, follower or leader. this is a very serious issue for us followers since it is a matter of salaat being acceptable or not.

        Comment


          #5
          Good site:

          http://63.175.194.25/index.php?ln=eng&dgn=3
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            #6
            i learned my salat from hanafis, and i am at the point now where i would like the daleel for each thing I do in salat, just to be sure...

            so i read al fatiha in the third and fourth, no surah after... but I aint got a clue why, just that's how I was taught when i converted...

            Comment


              #7
              i do not know the daleel, this is what i was taught. i make taqleed upon the hanafi fiqh.
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                #8
                :) thing is, that's where we get stuck... we should know why we do what we do, know the daleel etc... then we can never be accused of blind following.

                Comment


                  #9
                  ok if you are looking for the daleel of this aspect of hanafi salaah as mentioned by brother seven :
                  according to the ahnaaf, it is not required for the muqtadi (follower in congregational salaah) to recite any Qur'an at all behind the imaam
                  Here it is :

                  Jabir ibn Abdullah reports that the Prophet [saws] said , "If a person has an Imam [ meaning the person is following the Imam in prayer] then the recitation of the Imam is his recitation also[ so he doesnt need to recite anything]" [ Reported by Imam Ahmad in his Musnad]
                  However Imam Ibn Katheer mentions in his tafseer , in the section dealing with surah al fatiha, vol.1, that the above hadeeth of Jabir ibn Abdullah [ra] found in Imam Ahmad's Musnad has been trasmitted through a weak chain of reporters. He also says that there are several other chains of narrators reporting the same hadeeth through jabir, but they too are weak. It is possible that Imam Abu Hanifa could have had another chain of narrators reporting the same sunnah and that chain was strong, for we all know how Imam Abu Hanifa was strict in accepting hadeeth and had placed a very strict and rigd criterion for determining the validity of ahadeeth in order to use them as a basis for a fiqhi verdict or fatwa. So it is also possible that the criterion of Imam Abu Hanifa was different from criterion of Imam Ibnu Kathir with regards to the classification of ahadeeth, and according to the examination of Imam Abu Hanifa the above narration could be authentic, even if its chain showed apparent weakness, because the hadeeth is backed up through other chain of transmitters and sources.
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                    #10
                    So hanafi's dont recite anything?

                    Even when the imaam is reciting silently?
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                      #11
                      Originally posted by Consider
                      So hanafi's dont recite anything?

                      Even when the imaam is reciting silently?
                      correct. the recitation of the imaam is enough.
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                        #12
                        Originally posted by Ammarah
                        i learned my salat from hanafis, and i am at the point now where i would like the daleel for each thing I do in salat, just to be sure...

                        so i read al fatiha in the third and fourth, no surah after... but I aint got a clue why, just that's how I was taught when i converted...

                        Ammarah, I found this that explains the complete daleels for every action in prayers.


                        Aspects of the Salaat with evidences
                        used by the Hanafi Madhhab
                        [Sifatus Salaah: The Method of Salaah in the Light of Authentic Ahadith]
                        Shaikh Muhammad Ilyas Faisal
                        Madina al-Munawwara

                        --------------------------------------------------------------------------------

                        CONTENTS
                        Introduction
                        Why Follow and Imam?
                        Difference of Opinion
                        Follow One Imam Only
                        Authenticity of Hadith
                        The Purpose of this Book
                        About this Book
                        Masnoon Method of Wudu
                        Masah (passing wet fingers) Over The Nape.
                        Performing Masah Over Ordinary Socks
                        Prescribed Times For The Five Daily Salaah
                        Masnoon Time For Zuhr Salaah
                        Masnoon Time For Asar
                        Masnoon Time For Fajar
                        Masnoon Method Of Iqaamah
                        Characteristics of the Salaah
                        Covering of the Head During Salaah
                        To Raise the Hands upto the Earlobes
                        To Tie the Hands Beneath the Navel
                        Reciting Bismillah Softly
                        The Muqtadi (follower) Should Listen and Remain Silent
                        The Muqtadi Must Not Recite Surah Fatiha
                        The Qiraat of the Imaam suffices for the Muqtadi
                        The person performing salaah individually must recite surah fatiha
                        "Aameen" Must be said softly
                        Raising the Hands (upto the shoulders) During Salaah
                        Proof from the Practice of Rasulullah (sallallahu alaihi wasallam)
                        Proof from the Practice of the Sahaabah (radhiallahu anhum)
                        Jalsatul Istiraaha - Sitting briefly After The 2nd Sajdah Of The First Or Third Rakaat
                        Tashahhud
                        Rasing the Index Finger During Tashahhud
                        Durood Sharif
                        Miscellaneous
                        Raising Both the Hands and Making Dua
                        Sunnats Before Salaat al-Zuhr
                        Sunnats Before Salaat al-Asr
                        Sunnats of Salaat al-Maghrib
                        4 Rakaats Before Salaat al-Isha
                        Three Rakaats of Witr
                        Reciting Qunoot Before Ruku’
                        Salaam Should Be Made at the End of the Witr salaah
                        Two Rakaats Sunnah of Fajr
                        Qadha of the Two Rakaats Sunnah of Salaat al-Fajr
                        Salaat al-Tarawih During The Lifetime Of Rasulullah (sallallahu alaihi wasallam)
                        Salaat al-Tarawih During the Period of the Rightly-Guided Khulafa (TWENTY RAKAATS)
                        The Takbeers Of Salaat al-Eid
                        Distance Of Shar’i Safar (Travel in the Shariah)
                        The Duration Of Time Pertaining To Qasr
                        Manner of standing in the saff (rows of the jamaah)

                        --------------------------------------------------------------------------------

                        INTRODUCTION
                        Very often the following question is posed to many people: "Do you follow the Deen of Imaam Abu Hanifa (R.A.) or the Deen of Rasulullah (sallallahu alaihi wasallam)?" "Obviously the Deen of Rasulullah (sallallahu alaihi wasallam)," comes the instant reply. The second question is then posed: "Why then do you call yourself a Hanafi?" The person not well versed is perplexed by this question. Doubts are then created in his mind. He soon starts gradually drifting towards the abandoning of taqleed i.e. following one of the four illustrious Imaams viz. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.), Imaam Malik (R.A.) and Imaam Ahmad bin Hanbal (R.A.).
                        By means of the type of questions that have been mentioned above, a deliberate attempt is made to create a misconception in the minds of the unwary — that if you are a Hanafi, you are following the Deen of Imaam Abu Hanifa (R.A.), NOT the Deen of Muhammad (sallallahu alaihi wasallam). This is an absolute fallacy. Imaam Abu Hanifa (R.A.), Imaam Shafi'i (R.A.) and the other Imaams did not invent any Deen of their own. They strictly followed the one and only Deen — the Deen of Islam brought by Rasulullah (sallallahu alaihi wasallam). Their followers are hence also following the same Deen — the Deen of Rasulullah (sallallahu alaihi wasallam).

                        Why Follow an Imam?
                        The question that arises here is that why then should one follow any of the four Imaams? This can be answered by posing a counter-question: "Do you know all the various laws of Deen? Are you capable of extracting and deriving the laws pertaining to wudhu, salaah, zakaah, etc. directly from the Qur'an and Hadith? Do you know which Hadith has abrogated another? Do you have the ability to reconcile between the various Ahadith which apparently contradict each other? Do you know which verses of the Qur'an are general in their application and which verses are qualified by other texts? etc., etc." If one does not have the knowledge of these aspects, then one definitely does not have the ability to derive the laws directly from the Qur'an and Hadith. In that case the following aayah applies directly to oneself: "Ask those of knowledge if you do not know." (43:7) Hence when we do not have the enormous amount of knowledge and expertise that is necessary to derive the laws directly from the Qur'an and Hadith, we have opted to follow one of those great people who had attained that distinguished mastery in this field, among whom is Imaam Abu Hanifa (R.A.). Imaam Abu Hanifa (R.A.) is a Taabi'i (one who has seen a Sahabi). He attained the knowledge of Hadith from approximately 4000 ustaads. His piety was such that for 40 years he performed fajr salaah with the wudhu of Isha salaah (i.e. he did not sleep the entire night) [Tareekhul Baghdad]. His knowledge, brilliance and righteousness was such that all the great scholars of his time attested to his mastery. Thus one can be well assured that such a person is absolutely capable of deriving the laws directly from the Qur'an and Hadith.
                        Another reason for adopting one of the Imaams as a guide is the following aayah of the Qur'an: Allah Ta'ala says: "And follow the path of those who turn to me" (31:15). In order to "turn" to Allah Ta'ala, two aspects are basic requisites — knowledge and practicing according to that knowledge. In this regard the four Imaams were in an extremely high category. Imaam Abu Hanifa (R.A.) was regarded by various Ulama of his time as being the most knowledgeable of the people of that era (footnotes of Tahzeebut Tahzeeb vol. 1 pg. 451). Makki bin Ibrahim, who was one of the renown ustaads of Imaam Bukhari (R.A.), was a student of Imaam Abu Hanifa (R.A.). Imaam Abu Hanifa (R.A.) compiled a book of Hadith entitled "Kitaabul Aathaar" from among 40,000 Ahadith. Thus those who follow such a guide can be satisfied that they are strictly following the commands of Allah Ta'ala and His Rasul (sallallahu alaihi wasallam).

                        Difference of Opinion
                        At this point somebody may ask: "If all the Imaams deduced the laws directly from the Qur'an and Hadith, how is it possible for them to differ on various aspects?" In order to understand the reality of these differences, we will have to go back in history right upto the time of the Sahaaba (radhiallahu anhum).
                        Once Rasulullah (sallallahu alaihi wasallam) had just returned from a battle when he ordered the Sahaaba (radhiallahu anhum) to immediately proceed to the place of Banu Quraizah — a clan of Jews who lived on the outskirts of Madina Munawwarah. The purpose was to lay a siege upon them for having broken the pact that they had made with the Muslims. In order to impress the urgency of the matter upon the Sahaaba (R.A.), Rasulullah (sallallahu alaihi wasallam) said to them: "None of you should perform your salaah al-Asr except in Banu Quraizah." While the Sahaaba (R.A.) were still en-route, the time of Asr arrived. Some Sahaaba (radhiallahu anhum) felt that they should perform their Asr immediately. They regarded the instruction of Rasulullah (sallallahu alaihi wasallam) as actually being a command to proceed very swiftly to their destination. It did not imply that the Asr salaah could not be performed en-route. They thus performed their salaah there. Another group of Sahaaba (radhiallahu anhum.) viewed the instruction literally. They therefore continued and only performed their Asr salaah after having reached Banu Quraizah. Later when Rasulullah (sallallahu alaihi wasallam) was informed about this, he did not rebuke either group. [Sahih Bukhaari]

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

                        Following One Imaam Only
                        Another point that often comes up is the following: Why is it necessary to follow one Imaam only? Why can one not follow a certain Imaam in one aspect and another Imaam in another aspect? The simple answer to this is: On what basis will one pick and choose, especially since one does not have the knowledge required to derive the laws. Thus one will not be in a position to evaluate the deductions of each Imaam. Hence it will obviously be on the basis of what suits one. This is nothing but following one's desires — regarding which Allah Ta'ala has issued severe warnings in the Qur'an. Following one's desires sometimes even leads a person to kufr. Thus great jurists of latter times, among them Shah Waliullah (R.A.), have reaffirmed that it is wajib for the masses to follow one Imaam only.
                        Authenticity of Hadith
                        Here one more point needs clarification with regards to the authenticity of Ahadith. The general masses are made to believe that a Hadith is only authentic if it is related in Sahih Bukhari and Sahih Muslim. This is a misconception. The authenticity of the Hadith is based on its chain of narrators, irrespective of whether it appears in any one of the Sihah Sitta (the famous six authentic compilations of Hadith) or in any other compilation besides these. Imaam Muslim has written in his muqqadama (introduction to Sahih Muslim) that he has not recorded every authentic Hadith in his Sahih. Actually, according to Imaam Bukhari and imaam Muslim, there are more authentic Ahadith which are not recorded in Sahih Bukhari and Sahih Muslim than the number of narrations contained in these two books. The Hanafi madhhab is derived directly from the Qur'an and Hadith, like all the other madhhabs. However, to truly appreciate the conformity of the Hanafi madhhab with the Hadith, one will have to undertake a thorough study of the following books of Hadith: (1) Sharah Ma'anil Aathaar (2) Aljawharan Naqi (3) Nasbur Raayah (4) I'la as-Sunan (5) Bazlul Majhood (6) Fathul Mulhim (7) Awjazul Masaalik (8) Aathaarus Sunan, etc
                        The Purpose of This Book
                        It has already been explained above that the differences between the Imaams are based on the different narrations or the difference of interpretation. However, all the Imaams have their proofs from the Qur'an and Sunnah. Thus it is the duty of every person, while strictly following his Imaam, to respect and honour the other Imaams and their followers. Nevertheless, in this belated age there are many people who have cast aside the following of any of the four Imaams completely. Instead, while claiming to follow the Qur'an and Hadith directly, they in reality have begun to follow the interpretations of (make taqleed of!) some modern day ghair muqallid (one who has abandoned taqleed). However, coupled with this they often will be found denigrating the followers of an Imaam and classifing them as people following the Deen of Imaam Abu Hanifa and others — not the Deen of Rasulullah (sallallahu alaihi wasallam). They make themselves out as being the only ones who follow Hadith while all others are regarded as being contradictory to the Hadith. Many people have become entrapped in this propaganda. Thus this book sets out to explain proofs of specifically those aspects regarding which the Hanafis are generally made a target of abuse. The purpose is to simply bring to the attention of the unwary person that he is following the Deen of Rasulullah (sallallahu alaihi wasallam.) — not some other Deen. This book is not intended to create a climate of debate and argument. As already explained, all the Imaams have their proofs. It is hoped that by the means of this book the baseless propaganda against those who follow one of the four illustrious Imaams will be halted in its tracks.
                        About This Book
                        Initially a very detailed book on this topic was written in urdu by Sheik Muhammad Ilyas Faisal of Madina Munawwarah. A concise version was later published. This is the english rendering of the concise version which was translated by Moulana Abdul Qadir Vawda of Madrasah Taaleemuddeen. Some additions and alterations have been made where it was deemed appropriate. It must also be pointed out that every narration quoted in this booklet is highly authentic and of such a category which, according to the muhadditheen, can be used to derive the laws of Deen from it. May Allah Ta'ala accept this humble effort and make it a means of assisting in our salvation on the day of Qiyaamah. Aameen.
                        --------------------------------------------------------------------------------

                        The Masnoon Method Of Wudhu
                        Hazrat Usman (radhiallahu anhu) once asked: "Should I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his wudhu?" Thereafter he performed wudhu in such a manner that he washed every limb thrice. [Sahih Muslim, ch. on wudhu, Hadith 23]
                        Masah (passing wet fingers) Over The Nape.
                        Hazrat Abdullah Ibn Umar (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) said: "Whoever performs wudhu and makes masah over his nape, he will be saved from wearing a necklace (of fire) around his neck on the the day of judgement". The famous commentator of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A), writes in his book Talkheesul Habeer (vol. 1: p.92) that this narration is Sahih. Allamah Shawkani (R.A.) has also affirmed this in Naylul Awtaar (vol. 1, p.204).
                        Performing Masah Over Ordinary Socks
                        (i.e. cotton, woolen, polyester, etc.) It is not permissible to make masah over ordinary socks (cotton, woolen, nylon, etc. — i.e. all socks other than leather socks) in wudhu. There is no authentic narration sanctioning this practice. In the commentary of Tirmidhi, Tuhfatul Ahwazee, the famous Ahle Hadith scholar Allamah Mubarakpuri, has written that this practice of making masah on woollen, cotton, nylon socks and socks made from similar materials is not established from any authentic Hadith (vol. 1, pg.333). Many other high ranking scholars of the ghair muqallid sect (those who do not prescribe to taqleed) have refuted this practice and declared it as impermissible. (see fatawa Nazeeriah; 1:423)
                        --------------------------------------------------------------------------------


                        Prescribed Times For The Five Daily Salaah
                        Hazrat Abu Huraira (radhiallahu anhu) narrates: "When the length of your shadow (from the sun) is equal to your height then perform the zuhr salaah. When the length of your shadow becomes twice your height, perform the asr salaah. Perform the maghrib salaah when the sun has set. Perform the esha salaah before one-third (1/3) of the night passes. And perform the fajr salaah while it is still dark." [Muwatta Imaam Maalik vol.1, pg.8, Hadith 9]
                        Masnoon Time For Zuhr Salaah
                        Rasulullah (sallallahu alaihi wasallam) has said: "When the heat becomes very intense (after mid-day), then delay the zuhr salaah until it cools down, for verily the intensity of the heat is from the effects of Jahannam". [Sahih Muslim, Hadith 615]
                        Masnoon Time For Asar
                        It was the noble habit of Rasulullah (sallallahu alaihi wasallam) that he used to delay the performance of asar so long as the sun remained white and clear. [Abu Daud; Waqtul Asr]
                        Masnoon Time For Fajar
                        Rasulullah (sallallahu alaihi wasallam) is reported to have said: "Perform the fajar salaah when the sky brightens at the time of dawn (i.e. before sunrise) since this is a means of earning greater reward. [Tirmidhi, Hadith 154]
                        Imam Tirmidhi explains that the majority of the Sahaaba (radhiallahu anhum) used to perform fajar salaah at this time (i.e. when the sky had brightened up).

                        Masnoon Method Of Iqaamah
                        Hazrat Bilal (radhiallahu anhu), Rasulullah's (sallallahu alaihi wasallam) muazzin, used to call out the words of azaan and iqaamah twice. (This Hadith is classified as Sahih — Musannaf Abdur Razzaak; see Aathaarus Sunan v.1, pg. 53)
                        The muazzins of Rasulullah (sallallahu alaihi wasallam), Abu Mahzoora (radhiallahu anhu) and Thaubaan (radhiallahu anhu) also used to call out the azaan and iqaamah in the above mentioned manner (i.e. by saying the words twice). Allaamah Shawkani (R.A.) has affirmed the authenticity of the above narrations in Naylul Autaar, (vol.2. pg.24.)


                        --------------------------------------------------------------------------------


                        Covering of the Head During Salaah
                        Ibn Umar (R.A.) narrates that Rasulullah (sallallahu alaihi wasallam) wore a white hat. (Tabarani — Allama Suyuti has classified this Hadith as highly authentic: see Sirajul Muneer; v.4, pg.112). It is written in Fataawa Thunaaiyya vol. 1, pg. 525), and in the Fatawaa of the Ahle Hadith Scholars (vol. 4 pg.291) that Rasulullah (sallallahu alaihi wasallam) always used to keep his mubarak head covered during salaah. In the same books it is also mentioned that to intentionally remove the headgear (hat) and perform salaah bare-headed is contrary to the sunnah. (vol. 1, pg.523.)
                        To Raise the Hands upto the Earlobes
                        Hazrat Qataada (radhiallahu anhu) relates that he saw Rasulullah (sallallahu alaihi wasallam) performing his salaah. He relates that Rasulullah (sallallahu alaihi wasallam) used to lift his hands until they were in line with his earlobes. [Sahih Muslim, ch. on Istihbaabur Raf’, Hadith 391]
                        To Tie the Hands Beneath the Navel
                        Hazrat Ali (radhiallahu anhu) relates that the sunnah of Rasulullah (sallallahu alaihi wasallam) is to place one hand over the other below the navel. [Abu Daud, ch. on Wad’ul Yumna, Hadith 756]
                        The above-mentioned method of tying the hands is also related by Hazrat Anas (radhiallahu anhu).


                        --------------------------------------------------------------------------------


                        Reciting Bismillah Softly
                        Hazrat Anas (radhiallahu anhu) states, "I have performed congregational salaah behind Rasulullah (sallallahu alaihi wasallam), Abu Bakr, Umar and Uthmaan (radhiallahu anhum) and I did not hear any one of them recite Bismillahir rahmaan nir raheem" [Sahih Muslim, Hadith 399]
                        Imaam Tirmidhi (R.A.) states that the majority of the Sahaba (radhiallahu anhum) also used to recite Bismillah softly.

                        The Muqtadi (follower) Should Listen and Remain Silent
                        Allah Ta’aala says: "When the Qur’an is being recited then listen attentively and remain silent so that mercy will be showered upon you".
                        Hazrat Abdullah Ibn Mas'ud, Abu Hurairah, Abdullah Ibn Abbas and Abdullah Ibn Mughaffal (radhiallahu anhum) state that this verse of the Quran was revealed with regards to the Khutba (of Juma’ah) and with regards to Salaah. [Tafsir Ibn Kathir, vol. 1 pg. 281]

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

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

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

                        The muqtadi Must Not Recite Surah Fatiha
                        It is reported from Hazrat Ataa Ibn Yasaar (radhiallahu anhu) that he questioned Hazrat Zaid Ibn Thaabit (radhiallahu anhu) concerning reciting Qira’at with the Imaam. Hazrat Zaid (radhiallahu anhu) answered: "There is no recitation of the Glorious Qur’an in any salaah behind the Imaam". [Sahih Muslim, chapter on Sujood-ut-Tilaawah, Hadith 577]
                        The Qiraat of the Imaam SUFFICES for the Muqtadi
                        Hazrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say: "Whoever performs salaah behind the Imaam, the Imaam’s qiraat suffices for him". (Sunan Baihaqi; chapter on not reciting qiraat behind the Imaam — Imaam Baihaqi (R.A.) has stated that this Hadith is Sahih.)
                        The Person Performing salaah Individually Must Recite Surah Fatiha, Not the Muqtadi
                        Hazrat Abdullah Ibn Umar (radhiallahu anhu) was asked: "Must the muqtadi recite behind the Imam?" He replied that the qiraat of the Imaam is sufficient for the muqtadi. But if he performs salaah individually, then he must recite qiraat. It was the practice of Hazrat Abdullah Ibn Umar (radhiallahu anhu) also that he would not recite surah fatiha behind the Imam. (In Aathaarus Sunan (Vol. 1 pg.89) this Hadith has been classified as sahih).
                        Hazrat Jaabir (radhiallahu anhu) narrates that the one who does not recite sura fatiha even in one rakaat, his salaah is not valid. However, if he is behind an Imam he must not recite surah fatiha. (This Hadith has been classified as hasan — Tirmizi - ch. on not reciting behind the Imaam). It is on the basis of this Hadith that Imaam Tirmidhi (R.A.) has narrated from Imam Ahmad bin Hanbal (R.A.) [who was the teacher of the ustaad of Imaam Bukhari (R.A.)] that the narration "Whoever does not recite surah fatiha his salaah is not complete" refers to one who performs his salaah alone. It does not include the muqtadi (Jami’ Tirmidhi, ibid). In the above Hadith it is very clearly mentioned that the muqtadi must not recite sura fatiha.

                        "Aameen" Must be said softly
                        Rasulullah (sallallahu alaihi wasallam) is reported to have said: "Do not hasten before the Imaam! When he says the takbeer, then you should do the same. When he recites Walad da ul leen, then you should say Aameen. When he makes ruku’ then you should make ruku’. And when he says sami’-Allahu liman hamidah then you should say Allahumma Rabbana wa lakal hamd". [Sahih Muslim, Hadith 415]
                        With regards to the saying of Aameen this narration is very clear and explicit. Like in the case where the Imaam says Allahu Akbar and sami’-Allahu liman hamidah aloud, but all the followers say "Allahu Akbar"and "Rabbana lakal hamd" softly. In the same manner when the Imaam recites "walad daul leen" aloud, the followers should say Aameen softly. It is also reported from Abu Ma’mar that Umar (radhiallahu anhu) used to say: "The Imaam will recite four things softly-Ta’awwuz, Bismillah, Aameen and Rabbana Lakalhamd" (Aini Vol. 1 pg. 620)


                        --------------------------------------------------------------------------------


                        Raising the Hands (upto the shoulders) During Salaah
                        Hazrat Jaabir Ibn Samurah (radhiallahu anhu) relates that once Rasulullah (sallallahu alaihi wasallam) came out of his house towards us and said: "Why is it that I see you all raising your hands as though they are the tails of stubborn horses. Be tranquil in salaah". [Sahih Muslim, Hadith 430]
                        This hadith alone makes it clear that those narrations which mention the raising of the hands (during the salaah) were narrated prior to the prohibition of this practice.

                        Proof from the PRACTICE of Rasulullah (sallallahu alaihi wasallam)
                        Hazrat Abdullah Ibn Mas'ud (radhiallahu anhu) said: "Shall I not show you the manner in which Rasulullah (sallallahu alaihi wasallam) performed his salaah?" Thereafter he performed the salaah but he did not raise his hands except at the beginning (of his salaah). [Tirmidhi, Hadith no.257] This Hadith is classified Hasan. Ibn Hazm (R.A.) has declared it as sahih. Ahmed Shakir (R.A.) has also declared it as sahih.
                        Proof from the Practice of the Sahaabah (radhiallahu anhum)
                        It is related that Hazrat Ali (radhiallahu anhu) used to raise his hands at the time of the first Takbeer (during his salaah). Thereafter he did not raise them. [Sunanal Bayhaqi]
                        (The commentator of Bukhari Shareef, Allaama Ibn Hajar, Allaama Zayla'i and Allaama ‘Aini (R.A.) have said that this narration and its chain of narrators is Sahih)

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



                        --------------------------------------------------------------------------------


                        Jalsatul Istiraaha - Sitting briefly After The 2nd Sajdah Of The First Or Third Rakaat
                        In a narration from the ibn Sahl (radhiallahu anhu) it is mentioned that Rasulullah (sallallahu alaihi wasallam) said the takbeer and simultaneously went into sajdah. Then he said the takbeer and simultaneously stood up erect without sitting. [Abu Daud, Hadith no. 966]
                        Imaam Bayhaqi (R.A.) has recorded in his Sunan that this was the practice of Hazrat Abdullah Ibn Mas’ud (radhiallahu anhu). Allaama Zayla'i (R.A.) has recorded in Nasabur Raayah that the same procedure was the practice of Hazrat Umar, Ali, Abdullah Ibn Zubeir and Abdullah Ibn Abbaas (radhiallahu anhu). (vol. 1, pg. 289)

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

                        Tashahhud
                        Rasulullah (sallallahu alaihi wasallam) is reported to have said: "When you sit during salaah (for Qa’dah Akheerah, the last Qa’dah) read the following:-
                        "All oral, physical and monetary worship is due to Allah alone. Salutations to you ‘O Nabi, and the mercy and blessings of Allah be upon you. Peace be upon us and upon all the righteous servants of Allah. I bear witness that none is worthy of worship besides Allah and that Muhammad (sallallahu alaihi wasallam) is his servant and messenger.)

                        Thereafter he would choose from the supplications whatever he wished."
                        [Sahih Muslim, Hadith no. 402; Sahih Bukhari, chapter on Tashahhud].

                        Rasing the Index Finger During Tashahhud
                        It is narrated that when Rasulullah (sallallahu alaihi wasallam) used to sit down to supplicate, (to recite tashahhud) he used to place his right hand on his right thigh and his left hand on his left thigh. He would indicate at the time of reciting the shahadah by raising his index finger. He would also join the ends of his thumb and middle finger (thereby forming a circle). [Sahih Muslim, chapter on the description of sitting-Hadith no.579]
                        Durood Sharif
                        The Sahaabah-e-Kiraam (radhiallahu anhum) inquired from Rasulullah (sallallahu alaihi wasallam) as to which durood should they recite (during salaah). Rasulullah (sallallahu alaihi wasallam) replied: "Recite the following durood-
                        (trans: O Allah shower your mercy upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your mercy upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious. O Allah shower your blessings upon Muhammad (sallallahu alaihi wasallam) and the family of Muhammad (sallallahu alaihi wasallam) as you have showered your blessings upon Ibrahim (A.S.) and the family of Ibrahim (A.S.). Behold, you are Praiseworthy, Glorious.


                        --------------------------------------------------------------------------------


                        Raising Both the Hands and Making Dua
                        It is narrated that Abdullah Ibn Zubair (radhiallahu anhu) saw a man raising his hands and making dua before completing his salah. When the person had completed his salaah, Hazrat Abdullah Ibn Zubair (radhiallahu anhu) went up to him and said: "Verily, Rasulullah (sallallahu alaihi wasallam) used to only raise his hands and make dua after completing his salaah" (the narrators of this Hadith are all trustworthy — Majmauz Zawaaid, vol. 1, pg. 169).
                        It is also mentioned in the Fataawa of Ahle Hadith (vol. 1, pg.190) as well as in Fataawa Nazeeriyyaa (vol. 1, pg. 566) that in the light of the Sharia, the dua after salaah is an authentically established practice and it is mustahab to do so.


                        --------------------------------------------------------------------------------


                        Sunnats BEFORE Salaat al-Zuhr
                        Rasulullah (sallallahu alaihi wasallam) has said: "Whoever performs four rakaats before the fardh of zuhr and four rakaats after it, Allah Ta’aala will make him haraam upon the fire of Jahannam". [Tirmidhi, Hadith no. 428]
                        Sunnats BEFORE Salaat al-Asr
                        Rasulullah (sallallahu alaihi wasallam) has said: "May Allah show mercy upon that person who performs four rakaats before the fardh of asr". [Tirmidhi, chapter on the narrations regarding the four rakaats, Hadith no. 430]
                        Sunnats of Salaat al-Maghrib
                        Hazrat Abu Ma’mar (radhiallahu anhu) has said that the Sahaabah (radhiallahu anhum) used to consider 4 rakaats after the Fardh of maghrib to be mustahab. [Qiyaamul-Layl of Marwazi pg.58]
                        4 Rakaats Before Salaat al-Isha
                        Hazrat Sa’eed Ibn Jubair (radhiallahu anhu) narrates that the Sahaabah (radhiallahu anhum) used to regard the performing of four rakaats before the fardh of isha as mustahab. [ibid. pg.58]
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                        Three Rakaats of Witr
                        Hazrat A’yesha (radhiallahu anha) is reported to have said (with regards to the tahajjud salaah of Rasulullah (sallallahu alaihi wasallam): "He (sallallahu alaihi wasallam) never used to perform more than eleven rakaats, whether in Ramadhan or out of Ramadhaan. Rasulullah (sallallahu alaihi wasallam) would perform long rakaats in two units of four rakaats each with such excellence and devotion which cannot be described. Thereafter he would perform three rakaats of witr salaah". [Sahih Muslim, chapter on salaatul layl, Hadith 738]
                        Reciting Qunoot Before Ruku’
                        Hazrat Aasim (radhiallahu anhu) narrates: "I inquired from Hazrat Anas Ibn Malik (radhiallahu anhu) concerning the qunoot of witr. He affirmed its occurrence in the witr salaah. Then I asked whether it should be recited before the ruku or after it. He replied: "It should be recited before the ruku". I then informed him of a certain person who had heard him (Hazrat Anas (radhiallahu anhu) saying that it should be recited after ruku. Hazrat Anas (radhiallahu anhu) most vehemently denied this". Furthermore he said: "Rasulullah (sallallahu alaihi wasallam) recited the qunoot after the ruku for only one month.(referring to the qunootun naazilah)" [Sahih Bukhari, chapter on qunoot before ruku].
                        In Musannaf Ibn Abi Shaybah it is mentioned that for this very reason the Sahaaba-e-Kiraam (radhiallahu anhum) used to recite the qunoot before ruku.

                        Allaama Ibn Hajar (R.A.) writes in his commentary on Bukhari, Fath al-Bari that after analysing all these narrations we learn that it was the normal practice to recite the qunoot before ruku.
                        However on certain occasions (such as the befalling of a calamity, etc.) the qunoot would be recited after ruku. (vol. 1, pg. 291)

                        Salaam Should Be Made at the End of the Witr salaah
                        Hazrat A’yesha (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) used to perform three rakaats witr without making salaam in between (i.e. after two rakaats.) [Zadul Ma’aad, pg.110]
                        Allama Ibn Hajar (R.A.) writes in Fathul Baari, the commentary on Sahih Bukhari, that Hazrat Ubay Ibn Ka’b, Hazrat Umar, Abdullah Ibn Mas’ud and Anas Ibn Malik (radhiallahu anhum) used to make salaam at the end of three rakaats witr, not in between. (vol. 1, pg. 291)


                        --------------------------------------------------------------------------------


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

                        Qadha of the Two Rakaats Sunnah of Salaat al-Fajr
                        Rasulullah (sallallahu alaihi wasallam) is reported to have said: "Whoever did not perform the sunnah of fajr should perform it after the sun rises". [Tirmidhi, Hadith no. 423]
                        In the Muwwatta of Imaam Malik (R.A.) it is narrated that this was also the practice of Abdullah Ibn Umar (radhiallahu anhu).


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                        Salaat al-Tarawih During The Lifetime Of Rasulullah (sallallahu alaihi wasallam)
                        It is narrated that one night during Ramadhaan Rasulullah (sallallahu alaihi wasallam) performed salaat al-tarawih in the masjid. A group of Sahaabah joined him during his salaah. The following night the same happened as the previous night except that the number of followers had increased considerably. Hence on the third (or fourth) night Rasulullah (sallallahu alaihi wasallam) did not come out to the masjid to perform salaat al-tarawih with the people. The following morning he said to them: "Indeed I had seen your eagerness (to perform the tarawih behind me), but for the fear that this salaah will be made fardh (compulsory) upon you during Ramadhaan, I did not come out to join you in the tarawih". [Muslim, Hadith no.761]
                        Salaat al-Tarawih During the Period of the Rightly-Guided Khulafa (TWENTY RAKAATS)
                        Hazrat Yazeed Ibn Ruman (radhiallahu anhu) narrates that during the khilaafah of Hazrat Umar (radhiallahu anhu) the Sahaabah used to perform twenty rakaats tarawih and three rakaats witr salaah (with jamaat). [Muwwatta Imaam Maalik, chapter concerning standing in salaah during Ramadhaan]
                        During the khilafah of Abu Bakr (radhiallahu anhu) tarawih with jamaat was not in vogue. The practice of performing twenty rakaats with jamaat in every night of Ramadhaan and the completion of the entire Quraan began only during the the khilaafat of Hazrat Umar (radhiallahu anhu). All the Sahaabah present had agreed upon this practice. From then onwards including the Khilafah of both Hazrat Uthmaan and Hazrat Ali (radhiallahu anhu) upto this day the Muslim Ummah (at large) has followed this practice.

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


                        --------------------------------------------------------------------------------


                        The Takbeers Of Salaat al-Eid
                        Hazrat Abu Musa Ash’ari (radhiallahu anhu) was asked regarding the number of takbeers that Rasulullah (sallallahu alaihi wasallam) used to say in both the Eid salaahs. He replied: "He (sallallahu alaihi wasallam) used to say four takbeers (in every rakaat), in the same way as he used to say the takbeers in the salaat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu) also confirmed this practice of Rasulullah (sallallahu alaihi wasallam). [Abu Dawud, Hadith no. 1153]
                        Imaam Tirmidhi (R.A.) has also recorded several narrations of similar meaning from Abdullah Ibn Mas'ud and other Sahaabah-e-Kiraam (radhiallahu anhum).


                        --------------------------------------------------------------------------------


                        Distance Of Shar’i Safar (Travel in the Shariah)
                        It is narrated that Hazrat Abdullah Ibn Umar and Abdullah Ibn Abbas (radhiallahu anhu) would perform Qasr salaah and that they would also make iftaar (i.e. they would not fast) whenever they travelled the distance of four burud. Four burud is sixteen farsakh i.e. 48 miles. [Bukhari, chapter regarding the distance upon which one will perform Qasr salaah].
                        It is mentioned in Fataawa Thunaiyya that the majority of the Muhadditheen say that 48 miles is the correct distance of Shar’i travel (safar). Nine miles is incorrect. (vol.1, pg.482)

                        The Duration Of Time Pertaining To Qasr
                        Hazrat Abdullah Ibn Umar (radhiallahu anhu) stated that whoever intends to stopover at any place along his journey for fifteen days (or more), he should perform his salaah fully (i.e. he should not perform Qasr salaah.) [Tirmidhi, Hadith no. 548]
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                        Manner of standing in the saff (rows of the jamaah)
                        It is established from several ahadith that the saff (row) should be absolutely straight and no gaps should be left between the musallis (worshippers). However, some people insist on spreading their feet and standing in such a manner that their ankles touch the ankles of their neighbour. What is the reality of standing in this fashion?
                        Those who stand in this way base their practice upon a hadith narrated by Nu’maan bin Basheer (radhiallahu anhu). He says: "Once Rasulullah (sallallahu alaihi wasallam) faced us and said: "Straighten your rows". He repeated this thrice. He then said: "By Allah, you must most certainly straighten your rows or else Allah Ta’ala will disunite your hearts". Hazrat Nu’maan bin Basheer (radhiallahu anhu) says: "I then saw the people joining together their shoulders and ankles". [Abu Dawood, Sahih ibn Khuzaima]

                        The concluding statement of Hazrat Nu’maan (radhiallahu anhu) is also reported in Sahih Bukhari.

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

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

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

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

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

                        Comment


                          #13
                          Also if you want to learn the hanafi fiqh read the Mukhtasar al Quduri which you can also find online at:
                          http://www.wponline.org/vil/Books/Qu...ar/default.htm
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                            #14
                            what about hanbali fiqh? any books online for that?
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                              #15
                              I referred to two websites. One is Suheil Laher's webpage, where he has presented the Risala of Imam Quduri (an Imam just after the era of the salaf who has 8 links between him and Imam Abu Hanifah in scholarly isnad). The other is Sunni Path, where Sidi Faraz Rabbani, Sidi Hamza Karamali, and others answer questions about the Hanafi madhhab and Shafi`i madhhab, respectively. In each case I have exerpted material that is essential to understanding this issue thoroughly, so everyone is encouraged to click the links and read the entire texts there.
                              -Abbie

                              http://webpages.marshall.edu/~laher1/salahQ.html
                              3.2 The Rudiments of Salah
                              The essentials of salah are six:
                              ...
                              3. Recitation.
                              The minimum recitation which suffices in salah, according to Abu Hanifah, is that which is covered by the word "Qur’an." Abu Yusuf and Muhammad said : No less than three short verses or one long verse is sufficient.
                              Recitation is obligatory in the first two rak`ah [of fard], but one has the choice in the last two : if one wishes, he can recite, if he wishes he can make tasbih, and if he wishes he can remain silent. Recitation is oblgatory in every rak`ah of nafl, and in all [rak`ahs] of witr.

                              ...

                              3.3 The Obligations (Wajib) of Salah
                              1. Recitation of al-Fatihah in every rak`ah
                              2. Adding a surah (or three verses) in the first two rak`ahs of fard, and in every rak`ah of witr and nafl.


                              http://www.sunnipath.com/resources/Q...a00001927.aspx
                              ...
                              The spoken actions of the prayer are:
                              a) Takbirs, dhikrs, and supplications;
                              b) Qur’anic recitation.

                              When praying alone or leading others, one does both.

                              When praying behind someone, one does all the takbirs, dhikrs, and supplications of the prayer. However, one does not recite the Qur’an [not even the Fatiha] behind the imam.
                              ...
                              “Imam Abu Hanifa, Imam Abu Yusuf and Imam Muhammad are unanimous in their opinion regarding this issue. They state that it is forbidden for the follower to recite any portion of the Holy Qur’an, whether it be Surat al-Fatiha or any other verse, in both the silent and loud prayers behind the imam. Whatever has been related about Imam Muhammad saying that it is more preferable for the follower to recite in the silent prayers is a weak report. Ibn al-Humam has called this an erroneous accusation on Imam Muhammad. He states, “The truth is that Imam Muhammad’s opinion is the same as that of Imam Abu Hanifa and Imam Abu Yusuf.” Imam Muhammad has clearly stated his view to be the same as that of Imam Abu Hanifa and Abu Yusuf in his Muwatta and Kitab al-athar. [Fath al-Mulhim 2:20] {brief extracts from Fiqh al-Imam}
                              ...
                              And Allah alone gives success.
                              Wassalam,
                              Faraz Rabbani

                              Brother Najm, you asked for a dalil. In that same page, Sidi Faraz pointed out a quote from Imam ibn `Abidin concerning dalils, for whom they are intended in the derivation of fiqh, and how they are to be used.

                              ----
                              Allama Ibn Abidin pointed out in his Sharh Uqud Rasm al-Mufti:
                              [color=blue]"Understanding evidences (dalil) is only (truly) possible for someone at the level of ijtihad[/blue], for it depends on knowing that the evidence is free of that which opposes it, which depends on having complete awareness of the primary sources, which is not possible for other than a mujtahid. As for merely knowing that a given mujtahid took a given ruling from a given set of evidences, it is of little true consequence..." (Sharh Uqud Rasm al-Mufti, in Rasa'il Ibn Abidin, 1: 30)
                              ----

                              From my understanding, it is for us to respect the scholar who knows more than we do, because Allah tells us in the Qur'an to ask those who know when we do not know (16:43 and 21:7).
                              -Abbie

                              Originally posted by muawiyah
                              I strongly dont believe that Imam Abu Hanifa [ra] said that one is not required to recite the fatiha in the 3rd and 4th rakaahs. I personally dont know much of the Hanafi fiqh but my parents are strong hanafis and never have i seen them once not reciting fatiha in the 3rd and 4th rakaahs, Rather they see it very wrong to not recite. Perhaps a Hanafi brother/sister on the board would be willing to comment on this issue as to whether or not they deem it permissible not to recite the fatiha in the 3rd and 4th rakaahs.
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