Indexed OCR Text

He was one of the leading personalities of Islam, the pillars of Hadith, an Imām
of the people of his time, and at the forefront among the people of Hadith. His
assessment and evaluation of narrators was relied upon by the 'ulama'. He
belonged to the Shafi'ī madh-hab.1
He then says with reference to Imam Bukhari rahimahullah on the
authority of Abū 'Āsim:
وقد ذكره أبو عاصم في طبقات أصحابنا الشافعية نقلا عن السبكي ...
Abū 'Asim lists him among our Shafi'ī brothers on the authority of as-Subkī.
He says with reference to Imām Abū Dāwūd rahimahullāh:
فقيل حنبلي وقيل شافعي.
Some say that he was a Hambalī while others say that he was a Shafi'T.2
In addition to the above scholars, Imam Muslim, Imam Tirmidhī, Imam
Bayhaqī, Imām Dāraqutnī, Imām Ibn Mājah rahimahumullah and others
were all mugallids. The correct view is that they were all Shafi'īs.
Similarly, Yahya ibn Ma'în, Muhaddith Yahya ibn Sa'īd al-Qattan,
Muhaddith Yahya ibn Abī Zā'idah, Wakī ibn al-Jarrah, Imām Tahāwī
and Imām Zayla'ī were all muqallids and Hanafīs. Imām Dhahabī, Ibn
Taymīyyah, Ibn Qayyim, Ibn Jauzī and Shaykh 'Abd al-Qadir Jilānī were
all Hambalīs.
Furthermore, who were those personalities through whom these
sciences came to our country? In this regard, the famous ghayr
muqallid scholar, Maulānā Muhammad Ibrāhīm Siyālkotī, lists the
names of the following scholars in his book, Tarikh Ahl-e-Hadith,
volume three, under the heading: "Knowledge of Practising on Hadith
in India":
1.
Shaykh Radī ad-Dīn San ānī Lāhorī (d. 650 A.H.)
2. 'Alī Muttaqī Burhanpūrī (d. 985 A.H.)
3. Muhammad Tāhir Gujarati (986 A.H.)
4. 'Abd al-Haq Muhaddith Dehlawī (1052 A.H.)
5. Shaykh Ahmad Sirhindī Mujaddid Alf Thanī (d. 1034 A.H.)
6. Shaykh Nur al-Haq (d. 1073 A.H.)
1 Taglīd-e-Shar'ī Kī Durūrat, p. 13.
2 Taglīd-e-Shar'ī Kī Durūrat, p. 13.
201

7. Sayyid Mubarak Muhaddith Balgrāmī (d. 1115 A.H.)
8. Shaykh Nūr ad-Dīn Ahmadābādī (d. 1155 A.H.)
9. Mīr 'Abd al-Jalīl Balgrāmī (d. 1138 A.H.)
10. Hājī Muhammad Afdal Siyālkotī (d. 1146 A.H.)
11. Hadrat Mirzā Mazhar Jān-e-Jānā (d. 1195 A.H.)
He then lists the names of Hadrat Shah Walī Allah rahimahullah down
to Shah Is-haq Sahib and says that they were all Hanafis and muqallids.
He says further that knowledge of Hadith and practising on Hadith
spread in India through these personalities. We learn from this that
from the first generations which included the compilers of the Sihah
Sittah and others, and the entire chain of Muhaddithun coming down
to this day which encompasses several centuries - all these people
were muqallids.1
One question crops up automatically from the above discussion: When
the existence of the ghayr muqallids is not found from the beginning
to the present age, when did these people spring up and how did they
get this name? To give the gist of it, no one even knew this name
before the arrival of the British in India. Everyone adhered to Hanafi
figh. The British then planted the seeds for the creation of a few sects
to weaken the Muslims. One sect, the ghayr muqallids, is a fruit of
their efforts. This sect benefited tremendously from the British. For
example, when the Muslims of India came onto the field of action and
raised the banner of jihad to free themselves from British slavery, then
these sects not only supported the British government with their
tongues and pens, but also helped them financially in many battles. In
return for this support, they enjoyed close ties with the British and
received vast tracts of land. The ghayr muqallids make mention of all
this with much pride in their books. There is no need whatsoever for
us to provide references for this. If anyone has an interest, he may
study the biography of Shaykh al-Kul and his services.
Why did this newly-born sect receive the name of Ahl-e-Hadith? In
reality, this too is a gift from the British master. The ghayr muqallid
scholar, Maulwī 'Abd al-Majīd Saubdarī writes:
1 Taglīd-e-Shar'ī Kī Durūrat, pp. 14-16.
For further details refer to: Nuzhatul Khawatir, Hadā'iq Hanafiyyah, Anwar al-Bārī
(part two of the introduction) and Tadhkirah Muhaddthin.
202

Maulwī Muhammad Husayn Batalwī rendered immense services to the
ghayr muqallids through his book, Ash'atus Sunnah. It was through his
efforts that the word "Wahhabi" was removed from the official
registers and documents, and this group was given the name "Ahl-e-
Hadith". He also served the British government and received tracts of
land as gifts. I hope you will now remember your lineage well.1
12.
No one says that you must lower yourself when offering salam.
When Hanafi books themselves prohibit this, what is the point of
mentioning it here? If this objection was raised after seeing a Hanafi
lowering himself, then let it be known that it is his personal action. It
is not right to take the actions of individuals and object to a madh-hab
because of them.
يعرف الرجال بالحق، لا الحق بالرجال.
People are identified by the truth, truth is not identified by people.
The jurists fulfilled their responsibility. It is their duty to explain the
rulings correctly and clearly. As for ensuring that actions are correct,
that is the responsibility of people themselves.
13.
The first point in this regard is that the reference which is
given is wrong. Secondly, according to the Hanafis it is not Sunnah to
shake hands with just one hand. Instead, Hanafis say that it is Sunnah
to shake hands with both hands. This is established from authentic
Ahādīth and is mentioned in the reliable Hanafi books. Observe the
following narration of Tabarānī Sharif:
عن أبي أمامة أن رسول الله صلى الله عليه وسلم قال: إذا تصافح المسلمان لم تفرق أكفهما
حتی یغفر لهما.2
قال الهيثمي في المجمع (3718، باب المصافحة، دار الفكر): رواه الطبراني وفيه مهلب بن
العلاء ولم أعرفه، وبقية رجاله ثقات.
Abū Umāmah narrates that Rasūlullāh sallallahu 'alayhi wa sallam said:
When two Muslims shake hands, they are forgiven before both their palms
separate.
1 Ahl-e-Hadith Aur Angrez, p. 87 quoted from Rasa'il Ahl-e-Hadīth, p. 19.
2 رواه الطبراني في المعجم الكبير: 8\337\8076.
203

'Allāmah 'Abd al-Hayy Luknowī rahimahullah, the author of Majmū'atul
Fatawā, writes with reference to this Hadith:
This Hadith shows that musafahah (shaking of hands) must be done
with both hands. Had it been Sunnah to shake hands with one hand,
then instead of the word WgSi (which is the plural of S), the dual
form, WasUs would have been used.1
Note: Although in a mudaf/mudaf ilayh construction, the plural form is
used for the mudaf, the word Wasl ought to have been brought to
clarify the matter.
Furthermore, Imam Bukhārī rahimahullāh also presents the practice of
Hadrat Hammad ibn Zayd rahimahullah as proof of this practice [of
using both hands]:
وصافح حماد بن زيد ابن المبارك بیدیه.
2
Hammad ibn Zayd made musāfahah with Ibn al-Mubārak with both his
hands.
None of the Muhaddithun refuted this. If musafahah with one hand
was Sunnah and two hands was not Sunnah, at least someone from the
Muhaddithun would have objected to this practice. But this is not
established anywhere. Imām Bukhārī rahimahullah then presents a
narration of Hadrat 'Abdullah ibn Mas'ūd radiyallahu 'anhu and titles
the chapter: باب الأخذ باليدين - the chapter on grasping both hands.
قال سمعت عبد الله بن مسعود علمني وكفي بين كفيه التشهد كما يعلمني السورة.3
He said: I heard 'Abdullah ibn Mas'ud teaching me the tashahhud - while my
palm was between both his palms - just as he taught me a sūrah.
Authoritative Hanafi books also state that it is Sunnah to make
musāfahah with both hands:
والسنة أن تكون بكلتا يديه.
1
1 Majmū atul Fatāwā, p. 134.
2 بخاري شريف: 2\926.
3 بخاري شريف: 2\926.
204

The Sunnah is for musafahah to be with both his hands.
In the light of the above proofs and quotations it becomes clear that it
is Sunnah to make musafahah with both hands, and this is the way of
the Hanafīs.
14.
It is not permissible to make musafahah with a woman or to
take her hand into your hand at the time of bay'ah. This prohibition
does not apply to the time of bay'ah alone but at all times - it is not
permissible to shake hands with a woman or to touch her hand. The
authoritative books of Hanafi fiqh contain the same ruling. Hidāyah
states:
ولا يحل له أن يمس وجهها ولا كفها وإن كان يأمن الشهوة لقيام المحرم وانعدام الضرورة
والبلوى ... قوله عليه السلام: من مس كف امرأة ليس منها بسبيل وضع على كفه جمرة يوم
القيامة.
It is not permissible for a person to touch the face or palm of a woman even if
he is safe from desires. This is because she is prohibited to him, there is no
absolute necessity, and there is no general difficulty [in not touching
her] ... Rasūlullāh sallallahu 'alayhi wa sallam said: "The person who touches
the palm of a woman whom he is prohibited from touching shall have a
burning coal placed in his palm on the day of Resurrection.
If the purpose of quoting the text in the question is to show that some
people do this, then let it be known it is their own action for which
they will have to suffer the consequences. No finger can be pointed to
the Hanafi scholars for it because they clearly wrote all the rulings
clearly and provided the means for the guidance of people. If a person
chooses the wrong path, what fault is it of the Imams or of the poor
Hanafī madh-hab ?!
15.
The Hanafis, all the other Imams and the entire ummah
unanimously state that it is not permissible to shave the beard or to
cut it less than a fist-length. The text quoted in the question supports
the view of the entire ummah and provides a proof for this view. If the
purpose of quoting it is to show that it is permissible according to the
Hanafis to clip it when it is more than a fist-length and this ruling is
against the quoted text, then this smacks of crooked thinking. When
1 فتاوى الشامي: 38216، سعید.
2 الهداية، كتاب الكراهية، 4\358.
205

the Hanafis and others say that it is permissible to clip the beard when
it is more than a fist-length, it does not cause any defect to fulfilling
the order of keeping a beard. This is because it is established that
Rasūlullah sallallahu 'alayhi wa sallam clipped the length and breadth of
his beard. Tirmidhī Sharif contains the following:
عن عمرو بن شعيب عن أبيه عن جده أن النبي صلى الله عليه وسلم كان يأخذ من لحيته
من عرضها وطولها .!
Rasūlullah sallallahu 'alayhi wa sallam used to clip the length and breadth of
his beard.
This proves that Rasulullah sallallahu 'alayhi wa sallam clipped the
length and breadth of his beard. Now what was its length? This is
learnt from the practice of the Sahabah radiyallahu 'anhum who are - in
reality - the best commentators of the practices of Rasūlullah sallallahu
'alayhi wa sallam. A narration of Bukharī Sharif teaches us the length of
the beard from the practice of Hadrat 'Abdullah ibn 'Umar radiyallahu
'anhu.
وكان ابن عمر رضي الله عنه إذا حج أو اعتمر قبض على لحيته فما فضل أخذه.2
When Ibn 'Umar radiyallahu 'anhu used to perform hajj or 'umrah, he would
take hold of his beard and clip off whatever was more than a fist-length.
The practice of Hadrat Abū Hurayrah radiyallahu 'anhu also explains
the practice of Rasūlullah sallallahu 'alayhi wa sallam as related in the
Musannaf of Ibn Abī Shaybah.
عن أبي زرعة قال: كان أبو هريرة رضي الله عنه يقبض على لحيته ثم يأخذ ما فضل عن
القبضة. 3
Abu Hurayrah radiyallahu 'anhu used to grasp his beard and clip off whatever
was more than a fist-length.
The Musannaf of Ibn Abī Shaybah contains the practices of many other
Sahābah radiyallahu 'anhum in this regard. The one who wishes may
refer to it. Some scholars object to the narration of Tirmidhi Sharif
1 رواه الترمذي: 10512، وفي إسناده كلام وصح عن ابن عمر مرفوعا.
2 بخاري شريف: 2\875.
3 مصنف ابن أبي شيبة: 112113، رقم: 25992.
206

which was narrated above because of 'Amr ibn Harun who is a weak
narrator. The clarification in this regard is that while it is true some
scholars such as Yahya ibn Ma'în labelled him weak, Imam Bukhārī
rahimahullah and others did not object to him. After quoting this
Hadīth, Imam Tirmidhī rahimahullah quotes the opinion of his teacher,
Imām Bukhārī rahimahullah, with reference to 'Amr ibn Hārūn:
سمعت محمدا يقول: عمرو بن هارون مقارب الحديث.
This statement appears to be one of acceptability. Furthermore, he
mentions Imām Bukhārī's view with regard to 'Amr ibn Hārūn:
قال: ورأيته حسن الرأي في عمرو بن هارون.
The practice of the Sahabah radiyallahu 'anhum and Tabi'un also
supports this. Thus, it is not easy to refute it.
16.
This is the actual Sunnah, i.e. the lower garment must be half
way to the calf. Leeway is given to have it up to above the ankles. It is
makrūh to cover the ankles. There is no objection to this quotation. If
anyone practises to the contrary, it is his own action and he is
answerable. The Hanafis are not responsible for it. The Imams
explained the rulings for the guidance of people. It is now the
responsibility of each person to practise on them.
17.
This quotation has been quoted incompletely, giving the
impression that a person who does not perform salah will remain
imprisoned forever even if he repents. This is not the case. The
balance of the ruling is: "so that he repents". He will be imprisoned in
order to compel him into repenting. The other Imams also stipulated
strict punishments. The following is mentioned in Mā Lā Budda Minhu:
In the light of the Hadith, Imam Ahmad ibn Hambal states that the one
who leaves a salah intentionally is a kafir. Imam Shafi'ī says that he
has to be killed.1
Bearing in mind that salah is a very important pillar of Islam, all the
Imams stipulate strict punishments for discarding it. It is also essential
to imprison such a person because if he is left to live freely in society,
his bad habit of not performing salah will become a cause of
destroying others. If people see him moving about freely without any
concern, some of them might become neglectful in performing salah.
1 ما لا بد منه، ص 12.
207

Imprisoning him will be most effective because a living example will
be before the people. Once he is released after repenting, people will
take admonition from him.
This point does not level any objection against the Hanafis. If a Hanafi
does not perform salah, it is his own matter for which he will have to
answer before Allāh ta'ālā.
18.
As regards masah of the neck, it should be known that it is
mustahab to make masah of the nape (the back portion). As for the
masah which is referred to as bid'ah, it refers to the front of the neck
where the throat is situated. There is a Hadith which shows the
desirability of making masah of the neck:
عن ليث عن طلحة بن مصرف عن أبيه عن جده: أنه رأى رسول الله صلى الله عليه وسلم
يمسح رأسه حتى بلغ القذال وما يليه من مقدم العنق.١
Talhah narrates from his father from his grandfather that he saw Rasūlullah
sallallahu 'alayhi wa sallam making masah of his head until he reached the
back of the head and what is next to it where the neck starts.
This blessed Hadith clearly describes the practice of Rasūlullah
sallallahu 'alayhi wa sallam. Some scholars said that this narration is
weak because of Layth, however there are other narrations which
support this practice. For example, Imam Abū Dawūd rahimahullah also
narrated it. 'Allāmah Shaukānī rahimahullah also quoted it through
several transmissions.
روى القاسم بن سلام في كتاب الطهور عن عبد الرحمن بن مهدي عن المسعودي عن
القاسم بن عبد الرحمن عن موسى بن طلحة قال: من مسح قفاه مع رأسه وقى الغل يوم
القيامة.2
Some scholars tried to reject this narration by saying that it is mauquf.
However, we must also bear in mind 'Allamah Ibn Hajar 'Asqalanī's
قال الحافظ ابن حجر في التلخيص: فيحتمل أن :evaluation in this regard. He says
1 نيل الأوطار: 20211.
2 نيل الأوطار: 20211، باب مسح العنق.
208

يقال هذا وإن كان مـ
1
مرسل. انتهى.
The importance and position of his evaluation becomes very clear. Abū
Nu'aym quotes a narration on the same subject in Tārīkh Isbahan:
عن ابن عمر رضي الله عنه أنه كان إذا توضأ مسح عنقه ويقول: قال رسول الله صلى الله
عليه وسلم: من توضأ ومسح عنقه لم يغل بالأغلال يوم القيامة. 2
Observe Ibn Hajar's correction in this regard:
قال الحافظ قرأت جزءا رواه أبو الحسين ابن فارس بإسناده عن فليح بن سليمان عن نافع
عن ابن عمر رضي الله عنه أن النبي صلى الله عليه وسلم قال: من توضأ ومسح بيديه على
عنقه وقي الغل يوم القيامة. وقال (أي الحافظ) إن شاء الله هذا حديث صحيح."
A narration with the same subject matter is to be found in Tajrid on the
authority of Muhammad ibn al-Hanafiyyah. The one who wishes may
refer to it. Imam Rūyānī, 'Allamah Baghawī and other Shafi'ī scholars
also consider it to be a Sunnah. The following observation is made on
the same narration which mentions masah of the neck on the
authority of Hafiz Ibn Sayyidun Nās.
وفيه زيادة حسنة وهي مسح العنق.4
It contains a beautiful addition, viz. masah of the neck.
From the above discussion, we learn that there is certainly a basis for
this action. It is not just the result of imagination or a fabrication.
After mentioning all this, 'Allāmah Shaukānī rahimahullah says on the
authority of Baghawī rahimahullah: There is certainly a Hadith or
report with regard to those who say that masah of the neck is
mustahab or Sunnah because this ruling cannot be based on reason:
1 نيل الأوطار: 20211.
2 نيل الأوطار: 20211.
3 نيل الأوطار: 20211.
4 نيل الأوطار: 20211.
209

إن البغوي وهو من أئمة الحديث قد قال باستحبابه قال: ولا مأخذ لاستحبابه إلا خبر أو
أثر لأن هذا لا مجال للقياس فيه.أ
The following is reported with reference to Hadrat Abū Hurayrah
radiyallāhu 'anhu:
عن أبي هريرة رضي الله عنه أنه مسح رأسه حتى بلغ القذال. 2
Abu Hurayrah radiyallahu 'anhu made masah of his head until he reached the
back of his head.
In the light of the above details, the point which is established is that
masah of the neck is mustahab and several scholars are in its favour.
The same is mentioned in the authoritative books of Hanafi fiqh. Yes,
masah of that section of the neck where the throat is situated is a
bid'ah because this is not established from the Hadith.
Ad-Durr al-Mukhtar:
ومسح الرقبة بظهر يديه لا الحلقوم لأنه بدعة 3
Masah of the neck must be made with the back of his hands, not the throat
section because it is a bid'ah.
19.
It is Sunnah to call out the adhan and iqamah for a qada' salah.
When Rasūlullah sallallahu 'alayhi wa sallam made gadā' of zuhr, 'asr
and maghrib on the day of Ahzab, the adhan and iqamah were called
out. This point does not level any objection against the Hanafis or the
Hanafī madh-hab.
20.
Although it is permissible to perform salah bare-headed, it
should be known that it is not the perpetual practice of Rasūlullah
sallallahu 'alayhi wa sallam. Rather, his perpetual practice was to
perform salah with his head covered. In order to demonstrate the
permissibility of performing salah bare-headed, some people present
the following Hadith wherein it is said that Rasūlullah sallallahu 'alayhi
wa sallam performed salah in a single garment:
1 نيل الأوطار: 20211.
2 فتاوى ابن تيمية: 21\128.
3 الدر المختار: 12411، سعيد.
210

عن ابن عباس رضي الله عنه أن النبي صلى الله عليه وسلم صلى في ثوب واحد متوشحا به
يتقي بفضوله حر الأرض وبردها .!
They also present those narrations which state that the Sahabah
radiyallahu 'anhum performed salah while having placed a turban or
topī in front of them. The answer to all these narrations is that this
was not the practice in the majority of cases. It was a time of poverty.
People in general did not have so many garments where they could
cover their entire bodies. Therefore the ends of turbans and topīs were
used to protect them from the heat and cold. This possibility does not
even exist in the above-quoted narration. As for the garments which
were perpetually used, they include the turban, topī and so on. Thus,
we have to adopt those garments which were used in normal
situations. (A detailed fatwa on performing salah with a topī is to be
found in volume two).
21.
It is certainly the way of the Hanafis for the imam to instruct
his followers to straighten the rows of salah and to remove all gaps.
The Hadith prohibits the leaving of gaps.
The purpose of making this point [by yourself - ghayr muqallids] is to
object against the Hanafis that they do not straighten the rows (in line
with the Hadith) because they do not join the ankles. Instead, they
leave gaps between the musallis whereas a Hadith states:
قال سمعت النعمان بن بشير رضي الله عنه يقول: أقبل رسول الله صلى الله عليه وسلم على
الناس بوجهه فقال: أقيموا صفوفكم ثلاثا، والله لتقيمن صفوفكم أو ليخالفن الله بين
قلوبكم. قال: فرأيت الرجل يلزق منكبه بمنكب صاحبه، وركبته بركبة صاحبه وكعبه
بکعبه.2
Rasūlullāh sallallahu 'alayhi wa sallam turned towards the people and said:
"Straighten your rows." He said this three times. He then said: "By Allah, you
must straighten your rows or else Allah ta'ala will cause disunity among your
hearts." The narrator says: "I saw a person attaching his side to the side of the
one standing next to him, his knee with his knee, and his ankle with his ankle."
According to them [ghayr muqallids] it is learnt from this Hadith that
it is essential for knees to touch knees and ankles to touch ankles.
1 مسند أحمد: 22411. قال شعيب الأرنؤوط: هذا إسناد ضعيف. فيه حسين بن عبد الله وهو ضعيف.
2 رواه أبو داود: 9711، باب تسوية الصفوف، ط: فيصل. وإسناده صحيح.
211

Without this, the straightening of rows is not possible. The proof
which they give for this is that the letter in . demonstrates
ilsāq (attaching), and this will only happen when they touch each other
completely. Mere closeness is not enough. In order to realize this, the
legs have to be really stretched apart.
The reply to this is that ilsaq has two meanings: (1) To stand next to
each other by touching each other completely. (2) To stand close to
each other. This is also referred to as ilsaq. This meaning is used very
often. For example:
مررت بزيد. مررت برجل.
I passed (closely) by Zayd. I passed (closely) by a man.
In the above context, the letter - is used to show ilsaq, and it is
unanimously taken to show closeness. No one says that it means: I
passed by Zayd while being attached to him.
We now have to see what meaning is meant in the above Hadith. When
the Hanafis pondered over it, they concluded that it refers to
closeness. In other words, the rows must be straightened in such a way
that no gap remains to the extent of allowing another person to come
in-between. There are evidences for saying this. One is that the
meaning of closeness is to be found in common usage. Furthermore, it
is also supported by a Hadith.
عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: إذا صلى أحدكم فلا
يضع نعليه عن يمينه ولا عن يساره، فتكون عن يمين غيره إلا أن يكون عن يساره أحد،
ولیضعهما بین رجلیه.٦
Rasūlullāh sallallahu 'alayhi wa sallam said: When any of you stands up for
salah, he must not place his shoes to his right nor to his left. If he places them
to his left, they will be to the right of another person. He may place them to his
left if there is no one standing to his left. He should rather place them in front
ofhim.
From the above Hadith it becomes clear that when a person stands
between two worshippers, there is certainly such an amount of space
to his right and left where he can place his shoes. If this amount of
1 رواه أبو داؤد: 9611. إسناده صحيح.
212

space was not there, he would not have stopped them. If there was no
space in-between, the reason for his prohibition would have been that
by placing the shoes there, it would have caused a gap which would
have disrupted the arrangement of the rows. We learn from this that a
gap used to be there. If not, there would have been no reason for
stopping them. This is why Hanafis say that there must be a gap of
about four-fingers width on the right, the left, and in-between [the
person's own feet].
Another evidence for this is that there are many Ahadith on the
subject of straightening of the rows, but they do not mention joining
the ankles. A further proof is that some narrations contain the
instruction:
أقيموا صفوفكم واعتدلوا.
Straighten your rows and stand balanced.
Hanafis practise on both in the sense that they align the rows by
standing close to each other, and also stand upright. On the other
hand, if the legs are spread wide, the body will not remain balanced. In
such a case, the second instruction will not be carried out. (Refer to
volume two in the chapter on salah for additional details).
22, 23, 24.
In all these three numbers, the ghayr muqallids have
spoken a lie. It is difficult to find a similar treachery committed in the
past. Previously, some people used to make minor changes to texts or
explain a different meaning to support their view. But treachery of
this nature was decreed for none other than the ghayr muqallids, and
they fulfilled its right in the true meaning of the word. The texts
which they attribute in all these three numbers are not to be found in
any of those books. In point number 22 they said that the Ahadith
which make reference to tying the hands on the chest during salah are
marfū' and strong, and gave the reference (Hidāyah, vol. 1, p. 350). A
text which is even close to this in meaning is not to be found in
Hidayah. We now invite you to show us the same quotation from any
edition of Hidayah, and to present it from the original text which gives
this translation [which you gave]. We also invite you to show us the
same quotations from the original texts for the other points [23 and
24] as well.
In point number 23 you said that the Ahadith which make reference to
tying the hands below the navel are weak. First of all, this quotation is
not found in the book which you referenced it from. Secondly, we will
213

present to you a few authentic Ahadith as examples which prove the
tying of the hands below the navel.
Musannaf Ibn Abī Shaybah:
عن علقمة بن وائل بن حجر عن أبيه رضي الله عنه قال: رأيت النبي صلى الله عليه وسلم
وضع يمينه على شماله في الصلاة تحت السرة .!
عن علي قال: من سنة الصلاة وضع الأيدي على الأيدي تحت السُّرَر.2
'Algamah narrates from his father radiyallahu 'anhu who said: I saw
Rasūlullah sallallahu 'alayhi wa sallam placing his right hand over his left
hand in salah, below the navel.
'Alī radiyallahu 'anhu said: A Sunnah of salah is to place the hands over each
other below the navels.
On the authority of Ibn Hazam: Hadrat Anas radiyallahu 'anhu narrates
that three things are from among the characteristics of all the
Prophets. One of them is:
وضع اليمنى على الشمال تحت السرة.
3
Placing the right hand over the left hand below the navel.
Majmū'ah Rasā'il:
Tying the hands on the chest is not established from a single one from
among the Sahabah, Tabi'în and Taba' Tabi'in. And no one will be able
to prove this until the Resurrection ... In Fatawā 'Ulama'-e-Hadith (vol. 3,
p. 93) it has been accepted that the Hadith on tying the hands on the
chest has not reached the four Imams.4
25, 26, 27 7 28. The truth cannot be concealed by providing incorrect
references. A unique feature of the truth is that it always comes to the
fore and triumphs. In all these numbers, the quotations are not to be
found in the books which they are alluded to. For example, in point 25
it is said that a person's salah is not valid without Surah al-Fatihah.
1 مصنف ابن أبي شيبة: 32013\3959. وهذا إسناد صحيح.
2 مصنف ابن أبي شيبة: 32413\3966، إسناده ضعيف.
3 عمدة القاري: 2219، باب وضع اليمنى على اليسرى في الصلاة.
4 Hadrat Maulānā Muhammad Amīn Ukārwī Sāhib: Majmū'ah Rasā'il, vol. 1, p.
304. Refer to the chapter on Hadith for more details.
214

Whereas nowhere in Hidayah is this text found. Rather, the proof of
Imām Shafi'ī rahimahullāh is mentioned:
لا صلاة إلا بفاتحة الكتاب.
This is not the madh-hab of the Hanafis. This is the height of the
dishonesty of the ghayr muqallids: They quoted just one portion to
deceive the masses and attributed it to the Hanafis. It could only be
attributed if this was in fact the madh-hab of the Hanafis and they did
not practise on it. This is actually the madh-hab of Imam Shafi'ī
rahimahullah. The ghayr mugallids did not mention this because they
would have been exposed.
Similarly, in another point they mention that the Ahadith which make
mention of not reading Surah al-Fatihah behind the imam are weak. It
is absolutely wrong to attribute this to the Hanafis. It is in fact the
madh-hab of the Hanafis. Firstly because it is established from the
Qur'an:
وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوْا لَهُ وَأَنْصِتُوْا لَعَلَّكُمْ تُرَْمُوْنَ
When the Qur'an is recited, listen attentively to it and remain silent so that
you may be shown mercy.1
The chief of the commentators of the Qur'an, Hadrat 'Abdullah ibn
'Abbās radiyallahu 'anhu explains this verse as follows:
أي في الصلاة المفروضة.
That is, in the compulsory salah.
This is also quoted in Tafsir Ibn Kathir, Ibn Jarīr and Ruh al-Ma'ānī. The
same explanation is reported from Hadrat Ibn Mas'ūd radiyallahu 'anhu,
Hadrat Miqdad radiyallahu 'anhu, Ibn Aswad and others. This
explanation is also given by the following Tabi'un: Hadrat Mujahid,
Sa'īd ibn Musayyib, Sa'īd ibn Jubayr, Hasan Basrī, 'Ubayd ibn 'Umayr,
'Atā' ibn Abī Rabah, Dahhāk, Ibrāhīm Nakha'ī, Qatādah, Shu'bah, Suddī,
'Abd ar-Rahman ibn Zayd ibn Aslam and Imam Ahmad ibn Hambal
rahimahumullāh.
1 Sūrah al-A'rāf, 7: 204.
215

عن أبي موسى الأشعري رضي الله عنه قال: إن رسول الله صلى الله عليه وسلم خطبنا فبين
لنا سنتنا وعلمنا صلاتنا فقال: أقيموا صفوفكم ثم ليؤمكم أحدكم، فإذا كبر فكبروا،
وإذا قرأ فأنصتوا، وإذا قال: "غير المغضوب عليهم ولا الضالين" فقولوا: آمين ... 1
Abū Mūsā al-Ash'arī rahimahullāh said: Rasūlullāh sallallahu 'alayhi wa
sallam addressed us. He explained the Sunnah to us and taught us our salāh.
He said: "Straighten your rows, then one of you should become the imam.
When he says Allahu Akbar, you must do the same. When he recites [the
Qur'an], you must remain silent. When he says: "Ghayril Maghdūbi 'Alayhim
Wa Laddāllīn" you must say: "Āmīn"."
29.
The Hanafis also say that when the imam says Amin, the
muqtadīs must say Āmīn. There is no difference of opinion in this
regard. The difference comes on the point whether Amin should be
said loudly or silently. The text which is quoted here does not make
reference to whether it should be said loudly or silently. It is futile to
quote it here because Hanafis also say that Amin must be said.
If the purpose of quoting it here is to show that the imam will say
Āmīn loudly, then this is against what the Hanafi books contain.
'Allāmah Shāmī rahimahullāh and others said:
أمن الإمام سرًا.
2
The imam will say Āmīn softly.
He says at another place:
وإذا قال الإمام: ولا الضآلين، قال: آمين. 3
When the imam says "Wa Laddallin", he will say Āmīn.
Ad-Durr al-Mukhtar quotes the following Hadith:
1 هذا حديث صحيح مرفوع. رواه مسلم: 1 303، رقم 404، وعبد الرزاق: 20112\3065، وأحمد:
19522139314، وأبو داؤد: 25511\972، والنسائي: 1064119612، وابن ماجه: 29111\90، وابن حبان:
2167154015، والبيهقي: 15512، وابن أبي شيبة، رقم: 3820 و7214، وأبو عوانة في مسنده، رقم 1696،
وأبو يعلى في مسنده، رقم 7326، والبزار في مسنده، رقم 8898. وللمزيد أنظر: مجموعة رسائل: 3611-93.
2 فتاوى الشامي: 49211، سعید.
3 فتاوى الشامي: 47511، سعيد، والهداية: 10511.
216

إذا أمن الإمام فأمنوا .!
'Allāmah Haskafī rahimahullah and 'Allāmah Shāmī rahimahullah
provide an answer for this. Refer to ad-Durr al-Mukhtar Ma'a Fātāwā ash-
Shāmī, vol. 1, p. 493.
30.
This quotation is absolutely wrong; it is not to be found
anywhere in this book. Yes, the opposite of it is certainly to found:
والثناء والتعوذ والتسمية والتأمين وكونهن سرًّاً.2
The thana', ta'awwudh, tasmiyah and ta'min will all be read silently.
The following is stated elsewhere:
وأمن الإمام سرًّا كمأموم ومنفرد.3
The imam will say Amin silently as is the case with the follower and the one
performing salah on his own.
Radd al-Muhtar contains the following:
وقيل لا يؤمن المأموم في السرية ولو سمع الإمام لأن ذلك الجهر لا عبرة به."
Al-Hidāyah states:
إذا قال الإمام ولا الضآلين، قال آمين، ويقولها المؤتم ويخفونها. 5
When the imam says Wa Laddallin, he will say Amin. The follower will also say
it but silently.
From all the above quotations from authoritative books it becomes
clear that Hanafis do not say that Amin must be said loudly. A wrong
text has been quoted and wrongly attributed to the Hanafis.
Furthermore, the reality of Amin is that it is a supplication, and
lowering of the voice is desirable in a supplication. The proof that
1 الدر المختار: 1 493، سعيد.
2 الدر المختار: 1\475، سعيد.
3 والدر المختار: 1\492، سعيد.
4 رد المحتار: 1\493، سعيد.
5 الهداية: 7211.
217

Āmīn is a supplication is to be found in the following verse of the
Qur'an:
قد اجیبت دعوتكما.
The supplication of both of you [Mūsā and Hārūn 'alayhimas salām] is
accepted."
The following commentators of the Qur'an - Ibn 'Abbas, Abū Hurayrah,
'Ikramah, Abul 'Aliyah, Rabī' and Zayd ibn Aslam say that the
supplication was made by Hadrat Mūsā 'alayhis salām only, and Hārūn
'alayhis salām said Āmīn. But his Āmīn is also referred to as a
supplication. Now that we have learnt that Amin is also a supplication,
lowering of the voice is desirable in a supplication. Allah ta'ālā says in
this regard:
ادعوا ربكم تضرعا وخفية انه لا يحب المعتدين.
Call on your Sustainer humbly and secretly. He does not like those who
transgress the bounds.2
Some commentators explain "transgressing the bounds" as
supplicating in a loud voice. We learn from this that Amin must be said
softly. A Hadith states:
عن علقمة بن وائل رضي الله عنه عن أبيه أنه صلى الله صلى الله عليه وسلم فلما بلغ
(غير المغضوب عليهم ولا الضآلين) قال: آمين، وأخفى بها صوته. 3
When Rasūlullah sallallahu 'alayhi wa sallam reached Ghayril Maghdūbi
'Alayhim Wa Laddallin, he said Amin, and he lowered his voice when he said it.
In the light of the above proofs, it becomes clear that it is desirable to
say Āmīn softly. Refer to Majmū'ah Rasa'il, vol. 1, pp. 101-142 for more
details.
31.
Like before, this reference is also incorrect. Nowhere in
Hidayah is there any affirmation for the raising of the hands before and
after ruku'. In fact, no mention is even made of raising the hands. The
only thing mentioned in Hidāyah is:
1 Sūrah Yunus, 10: 89.
2 Sūrah al-A'raf, 7: 55.
3 الزيلعي: 1\369.
218

ثم يكبر ويركع.1
He must then say Allahu Akbar and go into rukū'.
The following text is found in another place:
ولا يرفع يديه إلا في التكبيرة الأولى خلافا للشافعي.2
He must not raise his hands in any of the postures except for the first takbir.
This is contrary to what [Imam] Shafi'ī [rahimahullah] says.
32, 33 & 34.
There is no doubt to the fact that several jurists are in
favour of raising of the hands [in the different postures of salah].
However, the Hanafis and many other Sahabah and Tabi'in are of the
view that this should not be done. There are many proofs for this. The
first proof is that not only did Rasūlullah sallallahu 'alayhi wa sallam give
up raising his hands, he even stopped others from doing it.
A Hadith states:
عن جابر بن سمرة رضي الله عنه قال خرج علينا رسول الله صلى الله عليه وسلم قال: ما
لي أراكم رافعي أيديكم كأنها أذناب خيل شمس، أسكنوا في الصلاة.3
Jābir ibn Samurah radiyallāhu 'anhu narrates: Rasūlullāh sallallahu 'alayhi
wa sallam came to us and said: How is it I see you raising your hands as
though they are tails of restless horses. You must remain still in salah.
This Hadith is narrated by several other Muhaddithūn. Rasūlullah
sallallahu 'alayhi wa sallam clearly stops this action. On the other hand,
the Hadith which is presented to prove raising of the hands does not
point to continuity in this action. Whereas all the Ahadith which
mention abstaining from raising the hands point to continuity and
perpetuity of this action. There are many Ahadith which state that
Rasūlullāh sallallahu 'alayhi wa sallam used to raise his hands when
commencing salah and never raised his hands again for the rest of the
salāh.
1 الهداية: 10511.
2 الهداية: 11011.
3 صحيح مسلم: 18111.
219

عن ابن مسعود رضي الله عنه أن رسول الله صلى الله عليه وسلم لا يرفع يديه إلا عند
افتتاح الصلاة ولا يعود بشيء من ذلك.1
Ibn Mas'ūd radiyallāhu 'anhu narrates that Rasūlullāh sallallahu 'alayhi wa
sallam would only raise his hands when commencing salah and abstained
from doing this again [for the rest of the salah].
Imam Sha rānī rahimahullah, a Shafi'ī scholar, makes the following
observation about Musnad al-Imām al-A'zam:
قد من الله تعالى علي بمطالعة مسانيد الإمام أبي حنيفة الثلاثة من نسخة صحيحة عليها
خطوط الحفاظ آخرهم الحافظ الدمياطي، فرأيته لا يروي حديثا إلا عن خيار التابعين
العدول الثقات الذين هم من خير القرون بشهادة رسول الله صلى الله علیه وسلم.2
Authentic and explicit Ahadith on abstaining from raising the hands
can be found in volume two, the chapter on salah.
Now observe the actions of the Sahabah radiyallahu 'anhum in this
regard:
عن عبد الله بن مسعود رضي الله عنه قال: صليت خلف النبي صلى الله عليه وسلم وأبي
بكر وعمر فلم يرفعوا أيديهم إلا عند افتتاح الصلاة.3
'Abdullah ibn Mas'ūd radiyallāhu 'anhu said: I performed salāh behind
Rasūlullah sallallahu 'alayhi wa sallam, Abu Bakr and 'Umar. They only raised
their hands at the time of commencing the salah.
Another narration has the following words:
قال عبد الله يعني ابن مسعود رضي الله عنه لأصلين بكم صلاة رسول الله صلى الله عليه
وسلم. قال: فصلى فلم يرفع يديه إلا مرة واحدة. 4
'Abdullah ibn Mas'ūd radiyallāhu 'anhu said: "Let me demonstrate the salāh
of Rasūlullah sallallahu 'alayhi wa sallam to you." He then performed a salah
and raised his hands only once [at the beginning of salah].
1 مسند الإمام الأعظم، ص 50.
2 الميزان الكبرى: 6811، فصل في تضعيف قول من قال أن أدلة مذهب أبي حنيفة ضعيفة غالبا.
3 رواه البيهقي في السنن الكبرى: 2\80.
4 رواه البيهقي في السنن الكبرى: 2\78.
220