towards understanding taqleed part 2

7/27/2019 Towards Understanding Taqleed Part 2

http://slidepdf.com/reader/full/towards-understanding-taqleed-part-2 1/209



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Towards understanding Taqleed Part'2G- I will never lay my hands on such books which have so

many lies in them. I seek refuge from (oining) such a sect in

the future, which speak so many lies. You have put me at ease

as far as every matter of mine. The truth of the matter is that

we (only) learn a few Ahadith, and then fall behind (attacking)

those who have (actually) dedicated their lives for the course ofDeen. We have no knowledge whatsoever as far as which

(Hadith) is abrogated, and which (Hadith) has replaced it. We

Towards understanding Taqleed Part-Z

..QIRA'AAH KHALFAL IMAAM"

Reciting Qiraa'ah While Following The Imaam

Ouestion: The Ghayr Muqallideen regard Qiraa'ah Khalfal



should be praying for those who have sacrificed their lives in

the preservation and presentation of all the rulings of Deen forus. At the times of difficult we go to them for the solution, and

(at other times) we swear at them, this is sheer treachery. I am

going to re-invite all those whom I have encouraged to read

salah bare-headed, and make salaam with one hand. I am also

going to bring back those whom I have made to stand with

their feet spread apart in salah. The very first lesson of those

friends who had put me on this (path of Ghair muqalliDeen)

was, not to go and question those who have knowledge

regardingthe Ghair

muqalliDeen, but to go to the uneducated

and those who have made no research, and pester them. I have

joined forces with them and ridiculed my father on numerous

occasions. I will seek forgiveness from him too. Today only

have I realized how these people speak lies using tlie name ofthe Quraan and Hadith. They call everything Hadith. What willthe condition of the general masses amongst them be, when the

ulama amongst them speak so many lies? May Allaah protect

every Muslim from speaking lies and may He guide one and all

to follow in the footsteps of the pious predesessors. Ameen.

Translation Edited by: Mufti A H Elias(May Allaah protect him)

Shawaal 2029 - October 2008

224 225

Imaam as Fardh (obligatory) and prove their point by quotingthe Hadith: "There is no salaah for the one who does not recite

the opening of the Kitaab (Surah Faatiha)." They claim that the

Hanafis oppose this Hadith and also say that one cannotlconfradict a,Hadith that appears in Bukhaari and Muslim.People are now in doubt. We would therefore appreciate a

detailed reply in the light of the Qur'aan and the Ahadeeth,

especially quoting the proofs of the Hanafis and their replies tothe others. Your reply will be a cause of guidance and willInshaa Allaah dispel the wrong notions of the masses.

Answer: This issue is a point of great contention and difference

of opinion. One cannot prove himself by presenting only a

portion of a Hadith because a decision can be made only bystudying all the various Ahadeeth.

The Hadith you quoted refers to the salaah of a person

performing salaah by himself (and applies also to an Imaam). Itdoes not refer to the salaah of a Muqtadi. The following is an

ex',ract from Sahih Tirmidhi from the famous Muhaddith and

Mujtahid Imaam Ahmati bin Hambal U[#ri#'?i:

"Imaam Ahmad U&ifit, states that when Rasulullaah ffi#said, "There is no salaah for the one who does not recite the

opening of the Kitaab" he vzas referring to the person

performing salaah by himself. He proves this point by quotinga Hadith in which Hadhrat Jaabir 'diltW said, "Whoeverperforms a Rakaah without reciting the mother of the Qur'aan

Towards understanding Tasleed Part'2(Surah Faatiha) has performed no salaah unless he is behind an

Imaam." Here we have a companion of Rasulul1u2,11 Winterpreting the words "There is no salaah for the one who does

not recite the opening of the Kitaab" as a person perfonning

salaah individually.r

narration quotes th"" words of Hadhrat

narration of Tahaawi'quotes the words fromhimself. Imaam Abu Dawood tXflliW has

adhrat Abu Huray6Y1,1i\ViiW6reports that this verse was revealed because someSatrabah '@gW used to recite loudly when they followedRasulullaah W in salaah ... When Hadhrat Abdullaah bin

; fuIas'ood lW!trW heard some people reciting as they followedthe Imaam, he turned to them after the salaah and said, ,,Has

, When the Qur'aan is recited, then listen attentively to itEnd remain silent.sg mercy may be shown to you",.

the time still not arrived for you to understand the verse: .



according to Hadhrat Sufyaan bin

Hadith refers to a person who performs

The stance of the Hanafis therefore

conforms with the Ahadeeth and the narrations of the

Sahabah'@]G@E;t and Taabi' een.

The Qur'aan states: t'When the Qur'aan is recited, then

listen attentively to it and remain silent so that mercy maj'be shown to you.'/

The chief of the Mufassireen Hadhrat Abdullaah bin Abbaas

'+AW'\W and Hadhrat Abdullaah bin Mughagal 4iiltffiir&j both

state that this verse refers to the Fardh (obligatory) salaah.s

Allaama Ibn Kaatheer UYil,ai#J*j adds further that the same

interpretation has been stated by Hadhrat Ir.4ujaahid iWt'iW, as

quotid by Hadhrat Sufyaan Thowri tE,fli#f, and several other

Abdur Rahmaan binZaid,bin Aslam txgrlW!

' Tirmidhi (Vol.l Pg.42).2 vol.t eg.toz.3 Abu Da*ood (Vol.1 Pg.l26).a

Sruah A'raaf, verse 204.s_The T'o\t"r, of Ibn Katheer (Vol.3 Pg.623).o

The Talseer of Ibn Katheer (Vol.3 PC.623).

226227

.lhat

Iladhrat Hasan lUfraii,fr, Hadhrat Zthn tl3iiilW and Hadhrat, Ibraheem Nakha'ee tlciiirL6 have stated that this verse refersto salaah."

Itnaam Ahmad tE't^itYfr, has stated, "people are unanimous; about the fact that this verse re[ers to salaah."E Imaam Z-aid,binAslam tE&ittW and Hadhrat Abul Aaliya tlGflifg sa!e,"Because some Sahabah'fsWi$ used to recite loudly whenthey followed Rasulullaah W in salaah, Allaah revealed theverse: When the Qur'aan is recited, then listen attentively

to it (stop talkiry) and remain silent so that mercy may beshown to you." e

Tlte Tafseer of Ibn Katheer (Vol.3 pg.623) also quotes a,narration stating that when Hadhrat Abdullaah bin. Mas'ood 'WtliWS heard some people reciting as they followed

the Ima,rm, he turned to them after the salaah and said, ,,Has

I the time still not arrived for you to understand the Allaah'sI command when He says: ' When the Qurraan is recited, then

1 listen attentively to it and remain silent so that mercy may,

be shown to you"'.

The following is stated in the book A/ Ikhtiyaala:,,A Muqtadiwill not recite Qiraa'ah during the salaah because Allaah states:

zeel with the Tafseer of Ibn Katheer (Vol.3 pg.623).

1Pg.601).

I Pg.601).

'When the Qur'aan is recite

and rernain silent so that mercy may be shown to you."'.

Trris is because Hadhrat Abdullaah bin Mas'oo6'sl,lVidilVt,

Hadhrat Abu HurayruT'affiiGi and many Mufassireen state

that the verse was revealed when some Sahabah & used to

recite loudly when they followed Rasulullaahp in salaah.

The book Zujaajatul Masaabeeh (Vo1.1 Pg.2aD also quotes

several narations in this rcgard. All of the above make it clear

Towards Part-2:indicates that even though Imaam Sulaymaan was the

only one to narrate the addition, his narration isauthentic.12

perfectly

ln reality, however, there are other narrations of reliablenarrators that are the same as that of Hadhrat SulaymaanTaymi tlffiiWr. Moulana Zafar Ahmad Thanwi cpilirifrhas narrated a report from Sahih Abu Awaana, which is

narrated from Abdullaah bin Rushayd, who then narrates



that the Muqtadi should remain silent while the Imaam isreciting the Qiraa'ah in both audible and silent salaahs. The

verse of the Qur'aan gives two explicit commands. The first is

the command to listen attentively (to the recitation of the

Imaam), which refers especially to the audible salaahs. The

second is the command to remain silent (while the Imaam is

reciting), which refers to both silent and audible salaahs.ll

Ahadeeth on the subject

1. Hadhrat Abu Moosa Ash'ari '+AUJtii{s{, says, "RasulullaahW delivered a sermon in which he explained the Sunnah

to us as well as the manner of performing salaah. He said,

'When you stand up for salaah, form your rows with one ofyou as the Imaam. When he calls out the Takbeer

Tahreema, you also follow suit, but when he recites, you

remain silent. Then, you say 'Aameen' when he recites:

+l':ol' li|ax. g';.;,rU iThis Hadith is narrated in Muslim

Oor.i

piJJq'1. ivh", or"of Imaam Muslim iJfdd'i#Gi's students asked him whether the

narration of rmaam Sulaymaan Taymi €X&ilfi?t was authentic'

which states that Rasulullaah W added. "When he (the

Imaam) recites, then you (the Muqtadi) remain silent." To this,

Imaam Muslim €X'ldfffi replied, "Do you wish to know of

someone with a memory better than Sulaymaan's?" This

ttFat'hul Qadeer (Vol.1 Pg'342).

228

12Muslim (Vol.l Pg.174).

229

from Abu Ubaydah (Mujaa'ah binZlhayr Atki), Qataadah,Yunus bin Jubayr, Hattaan bin Abdullaah Raqaashi and

then Hadhrat Abu Moosa Ash'ari '4W]3d[65. This narationalso states that Rasulullaahffi said, "but when the Imaamrecites, you remain silent. Then, you say 'Aameen' whenhe recites:

,olEl' r:r#y*lj;,y

The narrator Abu Ubaydah tlg,ifi?t is a reliable narratorand Ansaab Sam'aani states that the narrations of bothAbdullaah bin Rushayd {l&tiWa and AbuUbaydah Ug^)ti?, are reliable.

Daar Qutni has also reported the narration in his Sunan. Inhis narration, Umar bin Aamir and Sa'eed bin Abulhwa tXSaiWi have na:rated from Qataadah A(&l#Jil a

report like that of Sulaymaan Taymi tW&itlr. Thisnarration also adds: "...but when the Imaam recites, you

remain silent." Imaam Muslim UGfflYfr narrates fromUmar bin Aamir UUt^iil, as well as from his student

Saalim bin Nooh cl1flitW. Apart from ImaamMuslim tEffrlW, Imaam Aby Khuzaymah W.i#?i ay6

Ibn Hibbaan BEiii#Gi aho narrate from him. The belief ofcertain Muhadditheen that only Sulaymaan Taymi i;XidftYE,

has reported the addition is therefore wrong. It has also

2.

Towards Part-2been reports from three students of Qataadahof whom are reliable naJTators.

The following is quoted from Nasa'ee: "Interpreting the

verse 'When the Qur'aan is recited, then listen

attentively to it and remain silent so that mercy may be

shown to you."', Hadhrat Abu Hurayrah €lf#lilisi said,

'Rasulullaah W said,'The lmaam has been appointed to

be followed, so call out the Takbeer Tahreema when he

Towards Part-2uhless he is behind an Imaam." Imaam Tirmidhiadds that the narrationis Hasan Sahih.r6

Imaam Tahaawi UWiiyS, narrates the same Hadith from*ur-ror1*1, ffiW. He writes, "Hadhrat Jaabir '€MtiWreports that RasulurluuA W said, "Whoever performs a

Rakaah without reciting the mother of the Qur'aan (Surah

Faatiha) has performed no salaah unless he is behind an

=:

:



does, be silent when he recites the Qiraa'ah and say " te1,"pt

.rJt .iJl" when he says "o.tl gI &l gc","'13

Ibn Maajah narrates: "Hadhrat Abu Hurayrah 'W&ilf#

narrates that Rasulullaahffi said, ", 'The Imaam has been

appointed to be followed; so call out the Takbeer Tatreema

when he does, be silent when he recites the Qiraa'ah, say

"irT" when he says "gd,l5t 1i # qja$19" arrd say " n6!t

.rJr eU r.1" when he says "o.,t.1,i,ltl gi","'14

Both the narrations of Nasa'ee and Ibn Maajah are

authentic. When a student of Imaam Muslim tX&lW':called Abu Bakr Ug'if', and asked him about the

narration of Hadhrat Abu HurayraTt'.€{fififi/65, he replied that

it was authentic.rs This Hadith makes it clear that the

Muqtadi should not recite anything behind the Imaam. Ithas also become clear that the Hadith clarifies the verse

When the Qur'aan is recited, then listen attentively ;o itand remain silent so that mercy may be shown to you."'

Tirmidhi reports that Hadhrat Jaabir 'd/f)ffitrt$ said,

"Whoever performs a Rakaah without reciting the mother

of the Qur'aan (Surah Faatiha) has performed no salaah

3.

4.

13Nasa'ee (Vol.1 Pg.93) arrd Misl*aatul Masaabeeh (Pg'81).

raIbn Maa3ah (Pg.61).

rsMuslim (Vol.l Pg.l 74).

230231

Imaam."l7

This narration mentions specifically that it is not Waajib(compulsory) for the Muqtadi to recite Surah Faatiha when

following the Imaam.

6. The Mu'atta of Imaam Maalik tl6dii,?t states: "Hadhrat

Naafi U&iW reports that when Hadhrat Abdullaah bin

Umar WiW was asked whether a Muqtadi should recite

Qiraa'ah behind the Imaam, he replied, 'When any of youperforms salaah behind an Imaam, the recitation of the

Imaam suffices for him as well. However, when he

performs salaah by himself; he should recite the Qiraalah.'Hadhrat Abdullaah bin Umar

,W,ti;li4himself would not

recite any Qiraa'ah when following an Imaam.l8

Zujaajatul Masaabeeh (Vol.l Pg.25l) states: "Allaama

AynitJfrflilr$?i said, 'Hadhrat Abdullaah bin Umar !#!(fidw

would not recite the Qiraa'ah when following an Imaamand he was one who followed most closely in the footsteps

of Rasulullaahffi#.'u

tuTirmidhi (Vol.1 Pg.42)

', i;;;; ry;ii p;joi;.tB

Mu'atta of Imaam Maalik (pg.29) and Mu'attaof Imaam Muhammad(pe.7s).

that

the

8.

Rasulullaah then

Qiraa'ah of the Imaam is his Qiraa'ah as well."

The Musnad of Imaam Abu Haneefah ll6/'aii'fi states2o:

"Hadhrat Jaabir |diif5di;ft{ reports that RasulullaahW said,

'If one has an Imaam, then the Qiraa'ah of the Imaam is his

Qiraa'ah as well."'

Part-2dependable scholars of Shaam. The narration is therefore

Sahih."

ll.The Ma,attazz of Imaam Muhammad A6i)rW quotesianother narration as follows: "Hadhrat Abdullaah bin

' Shaddaad, UUSdifi€, reports that Rasulullaah W once led'the Sahabah '@tg,&b in Asr salaah. When one of the

Sahabah '@6W, started to recite Qiraa'ah, the



9. The Mu'atta of Ihiaam Muhammad tliilrJ#?, states2l:

"Imaam Abu Haneetah ilY&iW reported to us from Abul

Hasan Moosa bin Abu ,A.a'isha tEffli#fi, from Hadhrat

Abdullaah bin ShaddaadtlGiiif"fr, frorn Hadhrat Jaabir bin

Abdullaah 'dvfriW that Rasulullaahlffi said, "If one has

an Imaarn, then the Qiraa'ah of the lmaam is his Qiraa'ahas well."

lO. Zujaajatul Masaabeeh (Yol.l Pg.zaq shtes: "Hadhrat

Jaabir Wdltr$ reports that Rasulullaah W said, 'If onehas an Imaam, then the Qiraa'ah of the Imaam is his

Qiraa'ah as well.' This has been narrated by Imaam

Muhammad UCidJiSi, Daar Qutni tWflffiG1 and

Bayhaqi tXiiifif.t from our Imaam Abu HaneefahA&tiW ,

a chain of narrators that is most authentic. In fact, Allaama

Ibn Humaam WiltY?t has asserted that the narration

conforms with the standards of authenticity used by Imaam

Bukhaari il6'rl#fr and Imaam Muslim tlffibf't- Alaama

Ayni ilX,filW.: says, "The narration is authentic. As for

Imaam Abu Haneefuh AV6il#?\ he was after all, ImaamAbu HaneetahU&itifr. Moosa bin Abu Aa'isha tyciiitfitis amongst the reliable and dependable narrators from

whom Bukhaari and Muslim narrate. Hadhrat Abdullaah

bin Shaddaad iW,i#G) was amongst the leading and most

'e Pg.6l.20

Pg. r33.

" Pg.77.

Sahabi

WiW)beside him indicated to him to remain

silent. When the salaah was over, the Sahabi 'e,WfF,

asked, 'Why did you indicate to me to remain silent?' The

other replied, 'Rasulullaahffi was in front of us and I did

not want you to recite behind him. Overhearing this

conversation, Rasulullaah W then said, 'If one has an

Imaam, then the Qiraa'ah of the Imaam is his Qiraa'ah as

well."'

!2. Kitaabul Aathaals contains the following: "Hadhrat

Jaabir '*A[fri;f# reports that Rasulullaah W was leading

the salaah when a Sahabi WiiW started to recite Qiraa'ah.Another Sahabi lxdl?'iW stopped him from reciting

Qiraa'ah in salaah and a dispute arose between the two,

with the first saying, 'Why do you prevent me from reciting

Qiraa'ah behind Rasulullaah ffijT When their dispute

reached Rasulullaah W's ears, he said, 'If one has an

Imaam, then the Qiraa'ah of the Imaam is his Qiraa'ah.aswell.' Imaam Muhammad tX&iitif,t says, 'It is this practice

that we follow and such is the opinion of Imaam AbuHaneefah U&tt#,fr.

13. Zujaajatul Masaabeelr (Vol.1 Pg.25O) reports from Hadhrat

Ali'€ifftilil# that someone once asked Rasulullaah ffiftS,

"should I recite Qiraa'ah behind the Imaam or should I

'2 Pg.78.21 Pg.23.

Towards understanding Taqleed part-2remain silent?" "No," Rasulullaah W rcplied, "youshould remain silent because his Qiraa'ah suffices for you.',

t4.Zujaajatul Masaabeeh (Vol.l Pg.250) reports another

narration from Hadhrat Abdullaah bin Abbaas,#AWii&5 inwhich Rasulullaah W said, "The Qiraa'ah of the Imaamsuffices for you, whether he recites silently or audibly.,,This narration is from Daar Qutni.

Towards understanding Taqleed Part-2In this Hadith as well, the Qaari refers to the one who

recites the Qiraa'ah, which is the Imaam only. If everyone

" needed to recite Qiraa'ah, Rasulullaah ffi# would have

aa t,

, a4rr

Apart from the above, there are several statements of the

Sahabah '@€'Mand Taabi'een and reports about them to



15. Muslim2a reports from Hadhrat Abu Hurayrah ,#NfiiiGr,t thatRasulullaah W said, "When the Qaari (reciter ofQiraa'ah, viz. the Imaam) says, "d,GJr I t # ,a;b;J;r ,c-and those following him say, "g,rT", all their previous sins

are forgiven if their "dyT' corresponds with the "q.T' of the

angels."

This Hadith refers to performing salaah in Jamaa'ah and

refers only to the Qiraa'ah of the Imaam, making it,.pparent that it is only the Imaam who needs to recite. Hadit been necessary for the Muqtadi to recite eiraa'ah, the

Hadith would not have spoken about the eiraa'ah of the

Imaam only. The Hadith also indicates that the

responsibility of reciting Surah Faatiha is that of the

Imaam.

16.

Anarration

ofBukhaarix

reports from Hadhrat AbuHurayrah 'Wfi;(55 that Rasulullaah W said, "When the

Qaari (reciter of Qiraa'ah, viz. the Imaam) says 'Aameen,,

you also say 'Aameen' because the angels also says

'Aameen' and all the previous sins of a person are forgiven

whcn his 'Aameen' corresponds with that of the angels."

'vol.l Ps.r76-

's Yor.2vi.s+t.

234

support the stance of the Hanafis. We shall now present

these.

Reports from the sahabah'ff1l.3&?,

Hadhrat Moosa bin Aqaba iXtirYH says that Rasulullaah ffiW,

Hadhrat Abu Bakr '&L6ii;trd, Hadhrat Umar IEj{(Ti'rWL and

Hadhrat Uthmaan l{Jl(5tii{# all prevented people from reciting

Qiraa'ah when following the Imaam.26

Another narration from a Taabi'ee states that HadhrattUmar 'e,Xffi;[s5 took a pledge from the people that they wouldnot recite Qiraa'ah when following the Imaarrr.2l

About Hadhrat p^lt,lMtiiEi

Hadhrat Ali'f/fffid6q said, "The person who recites whenfollowing the Imaam is not upon Fitrah."z8

lladhrat 1.Jii'W)tAW6 aho said, "The one who recites whenfollowing the Imaam conflicts with Fitrah."2e

26 AMur Razzaaq (Vol.2 Pg.139), as quoted hZujaajatul Masaabeeh(Vol.l Pg.250)"27 AMur Razzaaq(Vol.2 Pg.138), as quoted inZujaajatul Masaabeeh

1 (Vol.l Pg.25l).

, llTf:"*^,(Vol.1 Pg.107) atllylaaiatut Masaabeeh(Vol.l Pg.251).

Abdur Razzaaq (Vol.l Pg.137).

235

Towards understanding Taqleed Part- 2About Harlhrat Abdullaah Bin Mas'oodWii;l?)

A r,an once al4lroached Hadhrat Abdullaah bin Mas'ood '$6dfili5and asked, "Should I recite Qiraa'ah when following anImaam?" Hadhrat Abdullaah bin Mas'ood'#Nfidi/6 replied,"Remain silent because there are other things to occupy youwhen performing salaah (such as contemplating about thecommands, promises and warnings in the Qur'aan). The Imaam

owards Part-2of the Imaam will suffice forlarge belly. The Qiraa'ah-33you'

Z. Hadhrat Zaid. bin Aslam We,iiLfr, says that Hadhrat

Abdullaah bin Umar '@{fifiib, used to prevent people from

reciting Qiraa'ah when following the Imaam'"-

3: Hadhrat Naafi W'aiW reports that when someone asked

Hadhrat Abdullaah bin Umar ,iW,itW,t about reciting



will do the recitation for you."3o

Hadhrat Alqama bin Qais tl1titY?, reports that HadhratAbdullaah bin Mas'ood'eNXiW6 would not recite Qiraa'ahwhen following an Imaam, regardless of whether the salaah

was silent or audible and whether it was the first two Rakaahsor the second two Rakaahs. However when he performedsalaah by himself, he would recite both Surah Faatiha and a

Surah in the first two Rakaahs and only Surah Faatiha in thesecond two Rakaahs.:

About Hadhrat Abdullaah Bin Abbaas,Wftlilg

Hadhrat Abu Hamza UYSii$fl reports that he once askedHadhrat Abdullaah bin Abbaas 'elt6ll;[g whether he shouldrecite any-Qiraa'ah when following the Imaam. "No," camethe reply.32

About Hadhrat Abdullaah Bin Umar :WIfA;fA

1. Hadhrat Ibn Seereen tffif#fr reports that he once asked

Hadhrat Abdullaah bin Umar !#XSIWA whether he shouldrecite any Qiraa'ah when following an Imaam. tladhratAbdullaah bin Umar'Wlitifg replied, "You seem to have a

(Vol.2 Pg.138) and the Mu'atta of Imaam Muhammad

Inraam Muhammad dlEiiirHfi (Pg.78).12 Tahaawi (Vol.l Pg.108).

Qiraa'ah behind the Imaam, he replied, "The Qiraa'ah of' ttt" Imaam will suffice for you."3s

4. When someone once asked Hadhrat Abdullaah bin

Umar 'A$iiil*L about reciting Qiraa'ah behind the Imaam,

hereplied,"TheQiraa'ahofthelmaamwillsufficeforyoo."3u

About Hadhrat Zaid Bin Thaabit'@I(SW{

Hadhrat Ataa bin Yasaar i\Yeifif| narrates that when Hadhrat

Taid bin Thaabit '{dl[f,di;fg was asked about reciting Qiraa'ah

behind the Imaam, he replied, "Under no circumstances must a

Derson recite when following an Imaam'" Imaam

il;ril Awit\fr has also reported ihis narration'37

Hadhrat Dhakwaan iW&flyfi' reports that both Hadhrat Zaidbin

Tllaabil CusllW', and Hadhraf Abduttaatr bin Umar 'dVl'W'

used to prohibit people from reciting Qiraa'ah behind the

Imaam.38

33 Abdur Razzaaq(Vol.2 Pg.l40)'3a Abdur Razzaaq(Vol.2 Pg.140). - ....--3s TheMu,attaof Loau* Muhammad tMiwa (Pg.76).

36 The M u, att aof lmaam Muhammad dxiiltY?5 e g.77 ).31 Zujaajatul Masaabeeh (Vol.1 Pg.251) and Muslim (Vol'l Pg'251)'

lE AMur Razzaaq(Vol' 1 Pg. 140).

Zaidbin Thaabit '$W^i;li$ say, "In no salaah should one recite

Qiraa'ah behind the Imaam."3e

About Hadhrat Jaabir Bin Abdutlash,(ilViiiiw,

Hadhrat Jaabir said, "Qiraa'ah behind the Imaam ehould

neither take place in audible or silent salaahs."40

Part-2

ilr tn" r"*na t*o Rakaahs, whether it was Surah

or any other Surah.aa

bout Hadhrat Muhammad Bin Seereen"d(]1tiG'

rat Muhammad bin Seereen U&itW said, "As far,.as

, reciting Qiraa'ah behind the Imaam is not Sunnah'"*'

About Hadhrat Suwayd Bin Ghafala'd/i/it'dil?r)



Hadhrat Ubaydullaah bin Muqsim ilY'&itlt asked HadhratAbdullaah bin Umar '&[ftii&6, Hadhrat Zaid binThaabit 'AU&$liS and Hadhrat Jaabir |WfrW, about reciting

Qiraa'ah behind the Imaam. They all told him that in no salaah

should a person recite Qiraa'ah behind the Imaam.al

When Hadhrat Ubaydullaah bin Muqsim iliiiifti asked

Hadhrat Jaabir 'e1fftif# whether he recited Qiraa'ah behind the

Imaam in the Zthr and Asr salaatrs, he replied in the

negative.a2

About Hadhrat Alqama Bin Qais i;l1idJti6

Hadhrat Ibraheern Nakha'ee AUiljiW reports that Hadhrat

Alqama bin Qais UYJdiW said, "f would prefer biting on a

burning charcoal rather than reciting Qiraa'ah behind the

lmaam."43

Hadhrat Ibraheem Nakha'ee tE,flf,ly,?, reportsthat

Hadhrat

Alqama bin Qais eycfrfilH never recited Qiraa'ah behind the

Imaam regardless of whether the salaah was silent or audible,

238239

HaOtnat Waleed bin Qais W-.:yp:rts that when he asked

'Hudhrut Suwayd bin Ghafala Uffii#f5 (an eminent Taabi'ee

l"whom ,o-""u*

regard as a Sahabi) about reciting Qiraa'ah

behind the Imaam in the Zuhr and Asr salaahs, he replied that rt

bhould not be done.a6

About Hadhrat Ibraheem Nakha'ee UYil^J#A'

' Hudhrut Mansoor We,tf^?t reports that Hadhrat Ibraheem

i{akha'ee tx#^J#etsaid, "The first person to read Qiral'ah

behind the Imaam was someone against whom many

accusations have been levelled (someone not perfectly

roliable)."a7

Moulana Zafar Ahmad Thanwi U6.i:iri?t writes that Hadhrat

tbraheem Nakha'ee Wefffi, was amongst the leading Fuqahaa

r of Kufa and the first person to start reciting Qiraa'ah b-ehind

the Imaam was moit probably some Khaariji or Qadri'

Whereas the people of Kufa always followed the teachings of

,,iiadhrat Abd;lh;h bin Mas'oodl{AV;iiWi and wouldnot recite

oiraa'ah behind the Imaam, it was this person who introduced

1ito t1" p3,gp,P,,gf 5"tu

fr: statement :l I-11-*J:':l:"iNuttu'"" WjfJrYfr does not however mean that the people of

44 Kitaabul Aathaar (Pg.22).ai lbn Abi Shaybah (Vol'1 Pg.377).o6Ihn Abi Shaybah (Vol.l Pg.377). ,.. ...--a7 he Mu'ani of Imaam Muhaml;p1dWtil:{fr (Pg.78)

Towards understandi4g Taqleed Part'2

Makkah and Hijaaz who recited Qiraa'ah behind the Imaam

were perpetrators of Bid'ah and people who stood accused of

wrong.o8

Apart from the above, there are many other narations, which

we have omitted.

Zujaajatul i'Lasaabeeh states that the verse of the Qur'aan gives

two explicit commands. The first is the command to listen

refers

' Waqqaas 'A[!dW, Hadhrat

Hadhrat Zaid bin Thaabit

Umar t€l(5iJiilb andHadhrat



attentively (to the recitation of the Imaam), whichespecially to the audible salaahs' The second is the command

to remain silent (while the Imaam is reciting), which refers to

the silent salaahs. It is this practice that has been adopted by

Imaam Abu Haneefah iffiti#'?': and his companions and has

been stated by Hadhrat Jaabir bin AbdullaahWiffi, Hadhrat

Zaid bin Thaabit 'AW,i;W, Hadhrat Ni 'f/i['ii!Wr. Hadhrat

Nakha'ee tXii'itW'-t and the students of Hadhrat Abdullaah bin

Mas'ood , together with other eminent

Sahabah d Taabi'een tlcifi#?'. This has been stated

by Ibn in his Istidhkaar wat Tamheed. Allaama

Ayni U lso reported that more than eighty eminent

Sahaba have prohibited people fiom reciting

Qir be9 gited bY

the '&(Ki:17': and

the os6'4$ftiiw)'

Hadhrat Abdullaah bin Umar Wdlilg and Hadhrat Abdullaahbin Abbaas +AfX,i;f$.It has also been stated that more than

aE Faatihatul Kalaam (Pg.al).

240 24L

Thebooklkhtiyaarstates..AMuqtadiwillnotreciteQiraa,ahduriug the salaah because Allaah states: 'When the Qurtaan is

recite-d, then listen attentively to it and remain silent so that

-a."y may be shown to you."''.-This. is because Hadhrat

Abduilaah bin Mas'ood '@ffili;G6, Hadhrat Abu

Hurayrah '€WiW, and many Mufassireen state that the verse

was explicitly revealed when some Sahabah'@gM used to

,recite loudly Ls they followed Rasulullaah W in salaah. It has

also bpen rlported-from Hadhrat Abu Hurayrah "#MdWsthat

Rasulullaah-W

said,'The Imaam has been appointed to be

followed, so be silent when he recites the Qiraa'ah''Rasulullaah ffi# also said, 'When a person follows an Imaam'

the Qiraa'ah of the Imaam suffices for him'' Imaam

i^t",Ui-ilfAir#; has also reported that Rasulullaah569 satd,

,.No eiraa,ah should be reciied when following an fmaam."'5o

Rasaa'ilulArkaan(Vot.lPg.101)statesthattheQiraa,ahof

',the Imaam suffices for the follower according to the

Hanafi, Hambali and Maaliki schools of jurisprudencc'.The

proof stems from the Hadith of Hadhrat Jaabir '4ffiGi irr

*ti"t Rasulullaah W said, "When a person has an Imaam'

then the Qiraa'ah of the lmaa r is his Qiraa'ah as well'" This '

Hadith is Sahih (authentic) and has been narrated by..Imaam

Ail'n;;;;i;h ilr,tiW'r. Imaam Muhammad tl&ifiJ{"t .hasstated in his Mu'atta that Imaam Abu Haneefah tXflt'ifi?i has

ae Zuiaaiatul Masaabeeh (Vol.l Pg'242)'-o AI lkitiyoo, Lita'leelil Mukhtaar (Vol' i Pg'50)'

Tow ards understanding Taqleed Pgrt-2r"p"rted tt io him and Ibn lai i&tili?'t has also reported itthrough his own chain of narrators from Imaam Abu

Haneifah UYJdiiyGt. Allaama Ibn Jowzi U\il,iii?t has ruled that

the narration is Sahih. The details have been elaborated upon in

Fat'hul Qadeer together with the chains of narrators. Both

chains of narrators end at Rasulullaah W, the one from

Imaam Abu HaneefahtE/.riW being the more authentic of the

two. Our practice in this matter has proven from the practices

of emi nent Sahabah'@r6&j5.

Part-Zhe recites the Qiraa'ah." Furthermore, Hadhrat

r ,{il(iiliGi said, "Whoever performs a Rakaah without

iting the mother of the Qur'aan (Surah Faatiha) has

no salaah unless he is behind an Imaam." This

has been declared to be Hasan Sahih. Imaam

iW5fityet has reported these words from

llaah W and several Muhadditheen including Imaams

UUiAitiSt and Maalik tXJdiWa have also reported it.

from the above, there are sewal other narrations from



Haafidh Ibn Taymiyyah tJ(Xri#fl, whom the Ghayr

Muqallideen claim to follow, writes, "The issue is a bone ofcontention from both camps, but those who prohibit reciting

Qiraa'ah behind the Imaam are the majority of scholars form

the past and the present. They have the Qur'aan and authentic

Ahadeeth to back their claim whereas those who claim that it is

Waajib (compulsory) for the Muqtadi to recite Qiraa'ah behind

the Imaam have in their s_upport Ahadeeth that the A'immah

have declared to be weak."Sl

Tafseer Haqqaani reports a narration from Hadhrat Abu

Hurayrah 'eXSliW, shting that after leading the salaah on 9neoccasion, Rasulullaah ffi# asked the Sahabah '@r'{W ifanyone had recited Qiraa'ah behind him. When the

Sahabah'WgM replied that someone did, Rasulullaah ffiB

remarked, "I did feel that someone was wrestling with me in

reciting." From that day onwards, the Sahabah'WnM

no

longer recited Qiraa'ah behind Rasulullaah ffiE in the audible

salaahs. Tirmidhi has declared the Hadith as Hasan The same

type of narration has been reported from Hadhrat Abdullaahbin Mas'ood"{AW1W, Hadhrat Imraan bin Husayn '&Mitiliir> v1f,

Hadhrat Jaabir bin Abdulla an "rNfinGS.

Muslim has also reported a narration in which Rasulullaah 68Isaid, "T[e Imaam has been appointed to be followed..." This

Hadith adds that Rasulullaah W also said, "...so be silent

5' To,rn**' u' ul I haadaat (Pg.86) Tafseer Haqqaani (Vol.4 Pg.182).

m Muhammad iliii)tVl and Ibn Abi Shaybah tl|idirY?,iating the view that reciting Qiraa'ah behind the

is prohibited. It is in view of all of this that Imaam Abu

tx*itYfi has instructed Muqtadis to remain silent

following the Imaam. Hadhrat Abdullaah bin'&XK'W, Hadhrat Jaabir '+-NiliiV, and Hadhrat

llaah bin Umar ..{fl/fjti;;C6 also did not recite Qiraa'ahind the Imaam.

Shaafi'ee tYJfitLf, and other Muhadditheen havesed the recitation of Surah Faatiha. However, they say

the Muqtadi will recite it only when the Imaam pauses

reciting it firsL They prove their opinion by quoting a

ith in which Rasulullaah W said, "Whoever performs

without reciting the mother of the Qur'aan, his salaah

ill be incomplete." However, the Muhadditheen, especially

Ahmad tl|tiiiL?t who is the Imaam of Muhadditheen

that this Hadith refers to the person who is performing

by himself and is not following an Imaam. When this is

meaning of the Hadith, it will therefore be implausible tothat it restricts the pu.port cf the verse of the Qur'aan,

ially when Imaam Bayhaqi ilifrit#?t las stated that the

was revealed with reference to salaah.5z

Islaam Hadluat Moulana Husayn Ahmad

i A6lilW says that there are several apparent points of

Towards understanding Taqleed Part-2rationale making the Hanafi point of view evident. The first is

that there are no narrations stating without ambiguity that it is

Waajib (compulsory) to recite Qiraa'ah behind the Imaam.

Since this is an act that happens ever so often and is of such

importance, the absence of a clear narration makes it evident

that ii is not Waajib (compulsory) for the Muqtadi to recite

Qiraa'ah behind the Imaam.

The second point is that if reciting Qiraa'ah behind the Imaarn

was Waajib (compulsory), there needs to be a time within the

TowardsPart-2

."t*h".d

fird * in Sajdah, make the Sajdah but do not

' count it. As for the one who makes it for the Ruku, he has

made it for the Rakaah."54 Now the person joining only int

the Ruku does not recite Surah Faatiha, yet even those who



salaah when he ought to be reciting. The Imaam would then be

instructed when to pause his Qiraa'ah so that the Muqtadi may

recite. There is however no such instruction mentioned. Thisproves that Qiraa'ah is not Waajib (compulsory) for the

Muqtadi because why would the time not be mentioned forsomething that is compulsory when times are mentioned for

things that are Mustahab, such as saying ".rJl slJ l+J" and

,, -, 53uar

1. With regard to the Hadith of Hadhrat Ubaadah"$)(6dWs,

Imaam Sufyana bin Uyaynah EW'friif, and Imaam

Ahmad A6di#H both state that it does not refer to the

Muqtadi. The Hadith therefore does not apply to all people

performing salaah and regarding it to be such will result incontradicting narrations such as "unless he is behind an

Imaam" and "If one has an Imaam, then the Qiraa'ah of the

Imaam is his Qiraa'ah as well." Adopting the approach ofthe Hanafis will prevent assuming such a conffadiction

because each Hadith will have an independent appli;ation;one referring to the Muqtadi and the other to the Munfarid.

2. Most of the Sahabah't$g(W and all of the A'immahmaintain that the person who joins the Imaam only in Ruku

has rnade it for the Rakaah. This is also established from a

Hadith in ,hich Rasulullaah W said, "If you come for

s3 Ma'aarife Madantyyuh (Vol.5 PS.106).

Faatiha)" to substantiate their claim, this Hadith is reported' with the addition of the words "and more"' This means that

there is no salaah for the one who does not recite surah

Faatiira and more (additional verses of the Qurl-1g), This

addition has been narrated by Imaam Muslim Ug'ifie'(Vol.t Pg.l69)ss.

Although some Muhadditheen say that the narrator Hadhrat

Ma'mar €llfiilW is the onll one who has reported the

addition, theyare mistaken because other reliable narrators

have also reported it. Examplgs. oI such narrators are

Hadhrat Sufyaan bin Uyayah Uetif in a narration of Abu

Dawood, narrating from Ima

Saalih bin KaYsaan A8ii6Hadhrat Abdur Rahmaan birhave also reported the same addition as Hadhrat

Ma,mar &y(giWB.s6

This addition is also substantiated in other Ahadeeth, such

as a narration from Hadhrat Abu Sa'eed Khudri 'affiGf inwhich he states, "Rasulullaah mg instructed us to recite

Surah Faatiha and whatever else of the Qur'aan that is easy

for us." Another narration states that Rasulullaah W said'

"There is no salaah for the one who does not recite the

!a Abo Do*ood, as quoted in Mishkaatul Masaabeeh (Pg'102)'

" Mithkootul Masaabeeh (Pg.78)16

Faotihotul Kolaam pg.58.

Towards Part-2opening of the Kitaab (Surah Faatiha) and some more.'

The following narrations also reinforce this:

Hadhrat Abu Hurayrah WdW reports that

Rasulullaah ffi# instructed him to announce that there is no

salaah for the one who does not recite the opening of the

Kitaab (Surah Faatiha) and some more.58

Hadhrat Abu Sa'eed Khudri W XW narrates that



Rasulullaah W said, "There is no salaah for the one whodoes not recite Surah Faatiha and a Surah in every Rakaah

of the Fardh (obligatory) and other salaahs.ll5e

The above narrations tell us that the recitation of Surah

Faatiha together with another few verses of the Qur'aanshould be Fardh (obligatory), whereas this is not the case

even according to those who claim that reciting Qiraa'ahbehind the Imaam is necessary. Now why would they

practise on one part of the Hadith and forsake the otherwithout any justification? This reinforces the viewpoint ofthe Hanafis that reciting Qiraa'ah is not necessary for the

Muqtadi, but it is Waajib (compulsory) for the lmaam and

the Munfarid to recite Surah Faatiha together with a Surah

or a few Yerses of the Qur'aan.

The gist of it all is that it is wrong to claim that it is Waajib

(compulsory) for the Muqtadi to recite Qiraa'ah behind the

Imaam because just as the Sutrah of the Imaam suffices for the

Muqtadi, so too does the Qiraa'ah of the Imaam suffice for the

Muqtadi whether it be during audible or silent salaahs. It is

therefore clear that it is wrong to claim that the view of the

Hanafi Madh'hab is wrong.

5'Abu Dawood (Vol.l Pg.l25).

58 Abu Dawood (Vol.l Pg.l25).5'Ibn

Maa;ah (Pg.6l).

then states the ruling of the Muqtadi in volume 7 when

ffi, "w. state tf,at the Muqtad: th'."tl j"^"-ttTliut U"t ioa the Imaam in every salaah in which the

'ah of the Imaam cannot be heard'""'

f,,[his statement of Imaam Shaafi'ee [yit^iffi' makes it apparent

ftrat it is incorrect for the Muqtadi to recite Surah Faatiha

ind the Imaam whenperforming the audible salaahs' He has

ririJ,nu, Qiraa'ah bL recited Gt'ioa the Imaam only in the

laah."6o

salaahs.

ine it after a brief rePlY.

iTo"o*r",e

the above reply, it is appropriate to cite the words

i# ;;il;;nr"ri"r, raties' runot'at wl iy'li)#?t' which will

Jiuato light on the issue' While I had originally intended

Sir" ; Uti"T reply to this- questio',lh: -':1Y }fl ::::,1:;:il; il;iilfit the following woutd add to the bodv of

I have decided to include it because it is so

Had I seen this earlier' I would have sufficed by

ifuOn ut Moulana writes that according to Imaam .fb"{""i^n tXli;WAr, it is not permissible for the Muqtadi to

i't" Qiiou'ut behind the Imaam regardless of whether the

@ vol.t rg.93.6t Kitaebul Umm (Yol.1 Pg'153)'

far"+, a

rasu n a e rsfr,n

ang faql e

salaah is siient or audible. It is by their deduction that Imaams

Ahmad UUf'ditW and Maalik tXSdirW-> differentiate between the

silent and audible salaahs. As has been stated, the verse of the

Qur'aan ("When the Qur'aan is recited, then listen

attentively to it and remain silent"), it refers to both silent

and audible salaahs. The Ahadeeth of Rasulullaah Wexhorting silence and aftentive listening do not differentiate

between silent and audible salaahs. Rasulullaah ffi# expressed

displeasure at the Sahabah'@(WL's recitation behind him

Part-2

endorsed the words of the Sahabi

to salaah.

this what Hadhrat Jaabir WrtWa shted in a Hadith that is

ic without any doubt. The same has been statcd by

t Abu Dardaa WiiW when he quotes that

rlullaah W said, "When the Imaam recites Qiraa'ah, it

incident took place during the Asr salaah, which is a silent

h, making it Llear that the ruling does not change from



when it occurred during the Fajr salaah an<l also during theZtfir salaah. He used the word "wrestling" as well as

"confusing" when admonishing the Sahabah 'WM for

reciting Qiraa'ah behind him. There was no differentiationbetween silent and audible salaahs.

In fact, a report states that Rasulullaah W once led the

Sahabah 'WSM in the Asr salaah. When one of the

Sahabah'@gW started to recite Qiraa'ah, the Sahabi '€;t(SdW,

beside him indicated to him to remain silent. When thesalaah

was over, the Sahabi 'eMfii;E$ asked, 'Why did you indicate to

me to remain silent?' The other replied, 'Rasulullaah ffiftS was

in front of us and I did not want you to recite behind him.

Overhearing this conversation, Rasulullaah W then said, 'Ifone has an Imaam, then the Qiraa'ah of the Imaam is his

Qiraa'ah as well."f2

This means that there is no need for the Muqtadi reciting

Qiraa'ah because the Imaam is already doing so. This is similar

to the verse of the Qur'aan in which Allaah says: "Does it notsuffice for them that We have revealed the Book to you."This telts uS that when the Qur'aan suffices to guide mankind,

there is no need for another scripture.

The above narration makes it evident that reciting Qiraa'ahbehind the Imaam is an act that is disliked since

62Th" Mo'"tt 'of ImaamMuhammad t$AfijLf,

EN: Hadhrat Moosa bin

certainly suffice for the Muqtadi."63

msuyr tlrat Rasulullaah W' Hadhrat Abu

'&!&^iW, Iiadhrat Umar '&A(!ifi;EZ' and Hadhrat

mr'{iMiiGL all prevented people from 19.9i!r.19 Qiraa'ah

following the Imaam.6o ff^ufiOt AynillGfii)W states that

narration is authentic.

Hadhrat Umar

Imaam Muhammad tlc&i#?t

as saying, "I wish that stones

be filled into the mouth of the person who recites

'ah behind the Imaam."

'al$i,iWL: Hadhrat 1l11!9,ffiG5 said, "The one

r""it"t o,t tt.," folowing the Imaam conflicts with,,65

have thus far concentrated on research findings and

i. The chain ofnarrators is authentic.

Abdru Razzaaq (Vol.2 Pg.139), as quoted hZuiaajatul Masaabeeh

7o1.1Pg.250).

Ibn eti Shaybah and Abdur Razzaaq (Vol'l Pg'L37)'

ining narrations ofAhadeeth because the natrre of the

ct is one dealing with Fiqh and Ahadeeth.

following is quoted from Nasa'ee: "Interpreting the verse

en the Qur'aan is recited, then listen attentively to it

Towards understanding Taqleed Part'2

and remain silent so that mercy may be shown to you."',Hadhrat Abu Hurayrah'@WiiEL said, 'Rasulullaah W said,

'The lmaam has been appointed to be followed, so call out the

Takbeer Tahreema when he does, be silent when he recites the

Q:rra'ah and say ".tJl .IJ k1 p.flt" when he says " ot ilr g*

o'r",t't66 This Hadith makes it clear that it is Waajib

(compulsory) for the Muqtadi to remain silent and to listen

attentively to the recitation of the Imaam and it does not

specify the silence for the Surah only.

Towards Part-2

remain silent sc that mercy may be shown to you"' Evenwhen Rasulullaah ffi# went to Masjidul Aqsa before leaving

tor the Mi'raaj, all the high-ranking

angels waited for him one of them

t""it"d Surah Faatiha a the Qiraa'ah

in salaah.

When someone did reciting Qiraa'ah behind Rasulullaah ffilB,

t some of You

It is ther



A FINE POINT: A fine line of difference between the verse ofSurah A'raaf and the Hadith is that while the Hadith speaks

about remaining silent, the verse of the Qur'aan speaks about

both remaining silent as well as listening attentively. This is

because the Qur'aan is sometimes recited silently and

sometimes audibly. The ruling when the Qiraa'ah is audible is

to listen attentively and when it is silent, the ruling is to remain

silent. The purpose of the verse is to expound the rulings

applicable to Qiraa'ah, whereas the purpose of the Hadith is toexpound the ruling with regards to the Muqtadi. It instructs the

Muqtadi to remain silent regardless of whether the Qiraa'ah ofthe Imaam is audible or not and whether the Muqtadi is

listening attentively or not. The Hadith therefore mentions only

the instruction to remain silent, without any reference to

attentive listening.

In fact, from the very beginning when salaah was made Fardh

(obligatory) up to the time that Rasulullaah ffiff passed away,

it has always been the practice for the Imaam to recite the

Qiraa'ah and for the Muqtadi to listen in silence. When some

Sahabah 'Wru{ decided to recite Qiraa'ah behind

Rasulullaah W out of their own discretion, they were

prevented from doing so by the revelation of the verse "When

the Qur'aan is recited, then listen attentively to it and

56Nasa'ee (Vol.l Pg.93) and Mishkaatul Masaabeeh (Pg.81).

251

insffucted or

Qiraa'ah behind the Imaam'

When Rasulullaah W was suffering his final illness, he had

instructetl Hadhrat Abu Bakr WiiW to lead the salaahs. As

Hadhrat Abu Bakr 'd/l6i[f$ was leading the Fajr salaah,

Rasulullaah ffi# was feeling a bit better and a:rived in the

Rasulullaah w therefore did not recite Surah Faatiha in this

final salaah that he led or any of the Qiraa'ah that Hadhrat Abu

g,aya'$ViiWs has already recited.

'(Qiraa'ah that is not actual Qiraa'ah, but in shares the same

The Qiraa'ah of Hadhrat Abu all,

.i,ust as Rasulullaah W said, " the

Qiraa'ah of the Imaam is his are

therefore two types ot Qiraa'ah according to this Hadith;

, Qiraa'ah llaqeeqi (actual Qiraa'ah) arrd Qiraa'ah Hukmi

,tatus).her"for", if it is assume<i that Rasulullaah W referred to

Loth the Imaam and Muqtadi when he said, "There is no salaah

fl At -uO (Vol.1 pg.632) and Daar Qutni (Pg.l53) in a narration from

ilIaOtrat Abdullaah bin Abbaas tWg'W6.

Towards understanding Taqleed Part-2

for the one who does not recite the opening of the Kitaab", then

it ivill be necessary to assume that it also refers to both tho

types of Qiraa'ah. According to this interpretation, the Qiraa'ahof the Muqtadi in this Hadith with refer to the Qiraa'ah Hukmibecause Rasulullaah W said, "If one has an Imaam, then the

Qiraa'ah of the Imaam is his Qiraa'ah as well." This Qiraa'ahHukmi takes place when the Muqtadi remains silent and listensattentively to the Imaam. By remaining silent, the Muqtadi willtherefore be practising on both the verse of the Qur'aanenjoining silence as well as the Hadith invokirig Qiraa'ah

Part-2

fact, when the Qur'aan refers to salaah in Jamaa'ah' it refers

one salaah. Examples of this are the verses: ttWhen they

within his salaah. tt il-.o' thit reason that if the Imaam's

ah is nullified, the salaah of the Muqtadis will be nullified'

eas an act on their part nullifying the salaah will not

fy the Imaam's and their salaah' Similarly' *" ll:I.:j.Imaam will suffice for the Jamaa'ah and preceding the

in any posture is Prohibited'



Hukmi. As for the person who recites Qiraa'ah behind the

Imaam, he will be guilty of acting in conflict with the verse ofthe Qur'aan as well as wrestling with the Imaam, whichRasulullaah W prohibited. Had Rasulullaah W ever

instructed the Sahabah'tr)Y3&;5 to reciting Qiraa'ah behind theImaam, he would never have reproached the Sahabi WditiGi inquestion.

UPON FaRTHER DBLIBEMTION: The purpose ofQiraa'ah is either to listen to the commands of Allaah or to

engage in conversation with Allaah. If the former is thepu4)ose, then the Imaam is Allaah's ambassador to convey the

commands to the people and if it is the latter, then the Imaam isthe people's represontative before Allaah, who will present the

supplications of the people to Him. It is obvious that an

ambassador or a representative can be one person only. IIe willbe the Imaam and the Muqtadis will say Aameen to his

Qiraa'ah. As for the etiquette of worship which includes the

Ruku, Sajdah, Tasbeeh and the other postures and acts of the

salaah, these are necessary for both the Imaam and the

Muqtadis. Representation is not applicable here because ihepurpose of these acts is to revere Allaah, which is incumbent

on every individual. The plea for guidance to the straight path

that is stated in Surah Faatiha is adequately presented by the

Imaam who represents the entire congregation.

FURTHBRMORE: A study of the Qur'aan and Ahadeeth willreveal that ,the salaah in Jamaa'ah is really a single salaah,

which is the salaah of the Imaam. The salaah of the Muqtadis

252

68 Bukhaari.

up for salaa\ they stand up lazily" and "When you

,t'yo,r.r"toes for the salaah, do nat lpp:"i"| 11-l".:rnken state". The singular use of the word salaah indicates

t the salaah in Jamaa'ih is one' Therefore' if every Muqtadi

i to reciting Qiraa'ah behind the Imaam' the salaah will not

one, but it will be several people performing their individual

,,Lr""'n, t; ;r; place. This then cannot be termed salaah in

Jamaa'ah.

A nartation from Hadhrat Abc'ullaah bin Abbaas if/f5ii;W

68

states that when Rasulullaah W used to lead the

S.n"i*Agn"Ole in salaah during their stay in Makkah' he

would recite the Qur'aan loudly, hearing which the Mushrikeen

]u.ea to swear at the Qur'aan and the One who revealed the

QJuurr. It was then that Allaah revealed the verse "Do not

recite (the Qur'aan) loudly in your salaah' nor softly' but

seek a path in between these (nvo extremes)" ' This verse

insffucts the Imaam to recite in a manner that the Muqtadis can

h"u, because it is their duty to listen and not to recite'

Explaining The Hadith Of Hadhrat Ubaadah '&Xff'W

The strongest proof for reciting.Q]13a'ah behind the Imaam (as

;;"t;y"i*aam Shaafi'ea ilXkii6) is the Hadith of Hadhrat

Towards underttonding Taqleed Port-Zlaah for the one who

does not recite the opening of the Kitaab gurah Faatiha)."

In response, the reply from Imaam Abu HaneefahUGairWi wttlbe that the Hadith in question does not specify the Muqtadi. On

the other hand, the verse of Surah A'raaf (When the Qurraanis recited, then listen attentively to it and remain silent so

that mercy may be shown to you) was revealed with explicit

Towards-t.lllllerstandinp Taqleed Part-2

-Imaam Tinnidhi AWirW srates thar according .!9.._llr',ou*

fi;;; $iAW, (who taught Imaam.Bukhaari $V6"a['?)1' tne

Hadith of Hadhrat Lrbaadah AYeiil?t does not refer to the

t toqruai but to the person performing salaah by himself' He

oro*, this by ciiing the above narration of ' Hadhrat

i^"Ai, |X'AW;, which explains that Surah Faatiha is not to be

recited if one is following an Imaam'



reference to the Muqtadi. Furthermore, those Sahabah'@J(ru4who reciting Qiraa'ah behind Rasulullaah W wer.

reprimanded.

Now it is a principle with Imaam Shaafi'ee UGfibW, that a

verse of the Qur'aan with an unspecified meaning may be made

specific with a solitary narration of Hadith. It will therefore be

obvious that a solitary narration of Hadith with an unspecified

meaning may be made specific with a verse of the Qur'aan.

Furthermore, there are also several Ahadeeth that refer

specifically to the Muqtadi. Amongst these is the Hadith

'When any of you performs salaah behind an Imaam, the

recitation of the Imaam suffices for him as well." This

narration is authentic and complies with the standards ofauthenticity as specified by Imaams Bukhaari UYflaiW-s and

Muslim Ugtitr'r.It is therefore Apparenr that the Hadith ofHadhrat Ubaadah '+AWi;65 refers to the Imaam and the

Munfarid, as stated by the teacher of Imaam Shaafi'ee

U&tiW-t, Hadhrat Sufyaan bin UyaynahU&ifiH and reported

in the Sunan of Imaam Abu Dawood lffirJi.fi. Emphasising

the same is the narration of Tirmidhi in which Hadhrat

Jaabir 'd$iiil3$ said, "Whoever performs a Rakaah without

reciting the mother of the Qur'aan (Surah Faatiha) has

performed

,,Imaar;r Ahmad bin Hambal uaiiw said, 'we have neverheard anyone from the people of Islaam state that the

Vtuqtrai't salaah is invalid when ah as

the imaam does in the audible been

stut O by Rasulullaah'W' the

Taabi'een, Imaam Maalik

Imaam Thowri Uei#e'Awzan'ee t[61iiW-: from the pe

tl"lo'o eyfuftfi?, from the people of Egypt' None has ever

stated that the salaah of the follow is invalidwhen he does not

recite Qiraa'ah."6e

It has therefore been noted that ncne of the Sahabah'@XWi'

Taabi'een or pious predecessors advocated reciting Qiraa'ah

behind the Imaam in auclible salaahs' In fact' Imaam

iir.iir,t WeJtW notes that Imaam Shaafi'ee UY&j#Jrj nad

swayed too much to the extreme when he declared it Waajib

(compulsory) for the Muqtadi to recite Qiraa'ah behind the

Imaam. Even Imaam Ibn Taymiy yah tX3'li6 has emphasised

ttrat it is not permissible and Haraam for a Muqtadi to recite

Qiraa'ah behind the Imaam during audible salaahs' Those

people in today's times who claim to be followers of the

Ahadeeth (Ahle Hadith) shoutd study the Fataawaa of Allaama

Ibn TaymiY Y ah tVfi(^if^fr '

6 Al Mughni (Vol.l Pg.564)' See also (Vol'l Pg'(r06) arrd Fataawaa lbtt

Pg. I 41- 150)

Towards understanding Taqleed Part-2In a nutshell

The opinion of Imaam Abu Haneefuh AVSihti?.; is exrremelywell substantiated by the Qur'aan and Ahadeeth. It also appealsperfectly with logic and common sense. One may refer to the

detailed commentaries of Hidaayah and Bukhaari for the

details.

Towards understanding Taqleed Part- 2suit the needs of the questioner. Either he or someone else had

edited and doctored the original fatwa and published it. In fact,

they had altered the fatwa to include the word 'Haraam'. T'l'isgave rise to a furious debate and point of discussion in the local

papers.

Many people asked me regarding the ruling of whether it is

Haraam or not for women to come into the Masjid. I had

replied: No! There are rnany instances where wornen eome and

go the in the state of cleanliness.



WHERE DO PIOUS WOMEN PERFORMTHEIR SALAAT

BY

Hadhrat Moulana Mufti Kifaayatullaah Dehlevi(May Allaah have mercy on him)Grand Mufti of Hind.

"And (O Muslim Women) remain steadfast in yourhomes." (Surah Ahzaab)

"A woman is tAurah' when she emerges (from her home)shaitaan (lays in ambush) and surreptitiously follows her.,,(Tirmidhi)

A few days prior to the first of September 1997 someone sent a

question to the Daarul Iftaa at Daarul Uloom Deoband:

"What is the Shar'i ruling regarding women performing Salaatin the Masjid with congregation? Is it permissible or not? Oido the Ulama-e-Kiraam merely prohibit it because of somecogent or underlying reason?"

The Daarul Iftaa had replied to the question according to theirnormal practice, but it appears that this reply of theirs did not

through Masjid, whilst

The people then asked me regarding the fatwa which prohibits

women from entering the Masjid. I informed them that this

fatwa relates to the five times daily Salaat and specifically to

women attending the Masjid at nighrtime. This prohibition has

been issued in order to prevent fitnah.

My 'interrogators' then stated that the Masjid is a place of

sanctity and there can be no fear of fitnah therein. I informed

them that the fitnah is not in the Masjid but rdther when they

leave their homes and whilst they are on the road. There is

especially a greater fear if the Masjid is far away and if they

. have to walk at night. It is also virtually impossible that each

woman who attends the Masjid is able to have a mahram to

accompany her for all Salaats.

Salaat which is a great institution in Islaam needs to beprotected and safeguarded, hence this fatwa and ruling has

been transmitted throughout the ages by none other than the

Sahaabah"@gWr.This

is no new ruling in Islaam.

Since the original fatwa of Daarul Uloom Deoband had not

been properly afforded its due justice and the people have been

left in a quandary regarding its actual purport, it is only proper

that we apprise the public regarding the true facts and the

proper Shar'i ruling regarding this matter:

257

Towards

Besides the fatwa in question theissued another more detailed fatwadeem appropriate to publish.

Uloom had alsoissue, which we

Besides the fataawa of the Daarul Uloom, there is an excellenttreatise on this subject by Mufti Kifaayatullah Saahib Dehlwi,entitled Salaatus Saalihaat (the Salaat of the pious women),which we have also included in our distribution drive.

In thisbooklet of ours which is now in your hands, we

Part-2

Daarulon this

Part-2of some cogent or underlying reason? Kindly furnish

with a detailed reply. Was Salaam

(no. 527): Bismillahir Rahmaan nir Raheem

1. The wife of Hadhrat Abu Humaid Sa'idi !$WiiVs,

Hadhrat Umme Humaid WUilij,{A came in the presence

of Nabi W and asked,,,O Rasulullaah W! I desire

to perform Salaat behind you (in congregation) in the

Masjid (-e-Nabawi). Nabi rcplied, "Yott desire to



littlehave firstly written the two current fatwas of Daarul UloomDeoband and after that the treatise by Mufti KifaayatullahSahib.

We have entitled the entire booklet, Where pious WomenPerfurmTheir Salaat.

We trust th4t this treatise will enlighten all the readers toproperly understand the situation at hand, thereby getting a

clear understanding of the Shar'i viewpoint regarding theSalaat of women.

May Allaah Ta'ala make this booklet beneficial to all and makethis a means of closing all doors to a pending fitnah.

Was Salaam

(Moulana) Marghoobur Rahmaan

Principal of DaaruI Uloom Deoband

25 Jamaadul Ula 1418

The First Fatwa Of Daarul Uloom Deoband(number 680)

Uui;+ioh^ What is lhe Slrur'i ruling regarding womenperforming Salaat in the Masjid with congregation? Is itpermissible or not? Or do the Ulama-e-Kiraam merely prohibit

258

" Wperforrn Salaat behind me, whereas your Salaat in the

innermost corner of your home is better than your

Salaat in your room, and your Salaat in your room is

better than your Salaat in your courtyard and your

Salaat in your courtyard is better than your Salaat in

the Masjid of your village and your Salaat in your local

Masjid is better than your Salaat in my Masiid (i.e.

Masjid-e-Nabawi). "Thereafter she made herself a

place for performing her Salaat in the darkest and

innermost corner of her home. [Ahmad / Ibn Hibbaan / Ibn

Khuzaima / Targheeb wa Tarheeb, page 58J

Hadhrat Umme Salma ft$Eiii){i, reports that

Rasulullaah W said., "A wornan's Sakint in the inner

most corner of her house is better than her Salaat

performed in hir room and it is bener for her to read in

her room than in her veranda and it is better for her to

read Salaat in herhouse than in her local Masjid." pbidl

Hadhrat Aaishah WV'il,G5 reports that ifRasulullaah W nad seen the condition of the women

after his passing away then he would surely have

prevented them from attending the Masjid just as the

women of Bani Israeel were preyented from entering

the Masjid. [Muslim Shareef, vol.l page 183]

Hadhrat Abu Amr Shaibaani UWi#At reports that he

personally witnessed Hadhrat Abdullah ibn Mas'ood

Towards understanding Taqleed Part-2.iilWdW ejecting women from the Masjid on the day ofJumu'ah, saying to them, "You people go and readSalaat in your homes. Your Salaat performed at home is

b ette r for you. " [Tibraani / Majmauz Zawahid, vol. I page t 56]

All four of the above narrations are authentic and it is clearfrom them that although the reward of performing Salaat inMasjid.e-Nabawi is fifty thousand times greater, the Salaat of a

woman porformed in her local Masjid warrants greater reward

T' Part-2, this prohibition has been passed so that women

be deprived of full reward. Another wisdom is that they be

ved liom fitnah and fasaad which is inhgrent with their

nce from the home, becausc as soon as a woman leaves

bastion of her home shaitaan lays in ambush and

itiously follows her around. This is according to the

words ol Yo$i ffifl?.

as-Salaam



for her, and her salaah performed in her own home is morerewarding than even this. Furthermore, her Salaat which she

performs in the innermost corner of her house bears morereward for her than that Salaat which is performed in the

veranda or any room in her house.

Added to this Lte the explicit prohibitions of womenperforming Salaat in the Masjid which is borne out by the

narration of Hadhrat Aaishah fWiilitlg and the action ofHadhrat Abdullah ibn Mas'ood1€l{(5iji/6ia where he had ejected

women from Masjid-e-Nabawi.

Another point to remember is that Allaah Ta'ala has excluded'women from leadership posts, Imaamat, Prophethood,

Khilaafat and congregational Salaat. All these posts ure

exclusive to men. From these Ahaadith it is abundantly clearthat Salaat in congregation has not been ordained for women,however, if a woman performs Salaat behind a man her

obligation of Salaat will be fulfilled. For example the Shariah

has not ordained that women go for Hajj without a mahram,

but if a woman does go for'Hajj without a mahram then the

Fardh obligation of Hajj will be fulfilled.

Similarly if a woman aftends her local Masjid for Salaat then

although she will be deprived of great rewards, the obligationof Salaat will be fulfilled. The Fuqahaa have ruled that it is

Makrooh-e-Tahrimi for women to attend the Masjid to perform

bur Rahmaan

ay Allaah Ta'ala have mercy on him)

Rabiuth Thaani 1418

Second Detailed Fatwo Of Daarul Uloom

7B7l

it obligatory or Sunnatul Muakkadah for women nowadays

attend a Masiid for congregational Salaat with the men?

y reply in the light of the Qur'aan Majeed and Hadith.

[631]:

illahir Rahmaanir Ra.reem

is neither Fardh, Waajib, nor Sunnat-e-Muakkadah for

to attend the Masjid for the five times Salaat in

ion with men. The fact of the matter is that there

not even the weakest of weak Ahaadith which exhorts

eneourages women to attend the Masjid. In fact, the

iah has not made it binding upon women to attend the

id like it has for men. Like it is narrated in Musnad

bin Hambal tx'frffif, from Hadhrat Abr:


women and children in t'\rc homes, I would establish the EshaSulaat and instruct the youth to burn down those homes of the

men wlto are not in tlrc Masjid."

This Hadith clearly proves that women are not ordained by the

Shariah to attend the Masjid for Salaat, otherwise they would

also have been included in Nabi's ffiB chastisement like the

men in the aforementioned Hadith. In fact, had it not been

because of them (women) and children, the houses whose male

occupants do not attend the Masjid for Salaat would have been

Towards understanding Tasleed Part-2

They do not receive any special reward are theyto attend.

11

This consent was also only resfficted to the need of the time, so

that the women also perform Salaat behind Nabi E* and be

eye-witnesses to his manner of conduct. This has been stated so

in Ash-atul Lam'aat, the Sharah of Mishkaat. (This motivation

- for women to attend the Masjid - no longer exists).

ow have a look at those narrations which are the cause of the



burnt down.

Also, it has been reported in many Ahaadith that the Salaat of

women in the innermost corner of their houses are the best. To

such an extent that Nabi W evet stated in one Hadith that the

Salaat of women in their homes is better than their Salaat in

Masjid-e-Nabawi. Ibn Khuzaimah has established a chapter

specifically discussing this issue in his Saheeh, and he has

made it crystal clear that the reward for Salaat perfonned inMasjid-e-Nabawi is reserved for men and not women.

[See lbn Khuzaimy vol. 3, page 94, chapter 177]

The reward for women is proportionate to the extent of their

seclusion and concealment from men.However there are such

narrations wherein Nabi ffiM said that if women request

pennission to attend the Masjid then they should not be

prevented. There are also Ahaadith wherein 11u61ffi said that

if womenrequest attending the Musaajid at night (for Esha

Salaat) then they should not be prevented. Some narrations

state that when women emerge then they should not wear

perfume. There are those who, when their eyes fall on such

narrations, jump about and celebrate, and classify the

attendance of women in the Masjid as being Sunnat-e-

Muakkadah. This they do even if they do not practice upon it.

Such narrations merely grant consent and show some level

of pemissibility for women to attend the Masjid for Salaat.

262 263

iority of the Fuqahaa of Islaam ruling that women are not

allowed to attend the Masjid for congregational Salaat. That is,

Ithe initial consent and permissibility that existed during sacred

,the era of Nabi W no longer exists.

,In this regard,Hadhrat Aishah Wdffiil?, states: "Had NabiWwitnessed the condition of the wonrcn (today-i.e. during her

era), hq would most certainly have prohibited them from the

id like the women of the Bani Israeel were prohibited."IBukhaari Shareef]

f,lris Hadith is accepted by all the Muhaddithuen as being

This makes clear that immediately after the era ofi W, the condition of the women deteriorated

;iderably, such that if he had been alive, ho would most

ainly have prevented women from attending the Masjid likewomen of the Bani Israeel were prevented from attending

Masaajid when the evil habits, practices and immorality

rarnpant.

ruling, albeit directed at the women of the Bani

has not been abrogated in our Shariah. The

ition of women attending the Musaajid can thus be taken

be from Allaah Ta'ala and His Rasool W, because the

immorality and mischief far supersedes that of the

r times. This fact cannot be disputed by anyone. This is

Towards understanding Taqleed Part-2the very reason why the Sahaabah 'tr)(rub prevented the

women from attending the Musaajid, because they saw the

immorality creeping in. They then, introduced the un-abrogated

ruling which pertained to the women of the Bani Israeel.

Therefore the prevention of women from attending the

Musaajid, which was ruled by the Sahaabdh'&!3W5, was done

in accordance to the desire of Allaah Ta'ala and according to

the teachings of His Rasool ffiW.

wards Part-2questioner was a Hanafi, therefore we have replied in

'dance to the Hanafi Math-hab. We deem the presentation

the Hanafi Fuqaha texts as being sufficient' As it is the

is fairly lengthy. This is the reason why it has been

into the form of a treatise, entitled, )te e c'rt'.1[t ci5

"The prohibition of women attending public lectures

gatherings." Haaji Abdurrahmaan Saheb has kindly

d and distributed thesame

[Theoriginal Urdu Kitaab was

scarce' Their exists only



All the four Imaams of Fiqh, all the Muhadditheen and

Fuqahaa, in fact, the majority of the Ummat are unanimous that

due to the present-day immorality and mischief, it is

impermissible for women to attend the Musaajid for the Fardh

Salaat. And Allaah Ta'ala knows best.

Habeebur Rahmaan

(May Allaah Ta'ala have mercy on him).

17l05n4t8

[This Fatwa was attested to by the following Muftis:

Nizaamuddeen, Muhammad Tafeerud Deen, Mahmood

Bulandshari. Muhammad Abdullah Kashmeeri, Kafeelur

Rahmaanl

THE TREATISE ON THE SALA.A.T

OF PIOUS WOMEN

B is millahi r Rahmaanir Rahim

In Sha'baan 1334 A.H. someone presented a question to this

insignificant writer asking whether it is permissible or not forwomen to attend lecture gatherings" in otrlt uif.

in 1334 A.H. and is extremely

copy in the library of Darul Uloom Deoband

s note: The English transtation of this Kitaab is

available.)

would like to clarify at this juncture that I have not prepared

[b reatise of .rrl.]r 6 on the basis of any anmity or

mosity. In fact I do not waste my time in getting mlself

olvled in unnecessary argumentsand debates which

entually leads to animosity. I had been as!e! 9 gugsfon Ydirply replied it in the light of the Hanafi Math-hab citing

irious Hanafr references.

ver today, on the l1ft of Zul-Qa'dah 1334 A'H' I was

aware of a treatise entitled Eid Ahmedi' Its author is some

vi Abdus Sattaar Saheb Kalaanuri, who has not only

ized and severely disparaged the author of ou'.lt .rf'

this humble writer, but also our great Ulama such

h A'ini and other senior Hanafi Aimmah' He accused

of them as having acted contrary to the Hadith, ' r claimed

t they did not un-derstand n:-y-p:.! of the Ahaadith' that

standereO Hadhrat Aishah 1@ii5ili{A, etc', etc'

said and done, if one merely peruses the book Eid Ahmedi

r beginning to end then you will' not find any such single

or argument worthy of an intelligent reply to what we have

Towards understanding Taqleed Part- 2Although the Ahle-Ilm regarded Eid Ahmedi as being

worthless and not of any consideration, nevertheless, in order

to save the Muslim public from being ill-informed and labour

under the misconception that the Hanafi stance on the issue ofthe prohibition of women emerging from their homes being a

baseless issue and not one enjoined by the Shariah, I deemed itappropriate to clarify this mas?alah in greater detail, by

presenting clear and authentic proofs from the Ahaadith of

Nabi ffij, the Sahaabah'@l6M and the Salf-e-Saaliheen.

Tow ards understanding Taqleed Part'Z

In fact we have come across narrations which teach the

contrary. i

Hadith 1

Hadhrat Abu Hurairat'WdiiWi reports that Rasulullaah Wsaid, "Hod it not been for the women and children in the

homes, I would establish the Esha Salaat and instruct the

youthto bum

down those homes of the men who are not in the

Masjid."



I had prepared this treatise in order to clarify the actual

mas'alah. I have hope that ttre Ahle-Ilm and intelligent people

benefit from it and become informed and aware of the reality.

It is clear that the Hanafi Aimmah do not dispute the fact that

during the era of Rasulullaah1@ the women would attend the

Masjid for the five daily Salaat and the Eid Salaat. They would

announce acceptance of this fact from the rooftops. It would

however not be of any benefit to debate and oppose the Hanafi

Fuqaha by only citing the Ahaadith pertaining to this issue

which occurred during the era of Nabi ffiW.The issue at hand and the point of contention is whetherthis ruling still applies at this day and age or not? We have

written this freaty and discussed the issue in separate chapters.

Chapter One

Has the Shariah emphasized the attendance of .vomen forcongregational Salaat as it has done for men?

Ihere is no Hadith which can be presented that mayestablish congregational Salaat as being emphasized forwomen. We have studied and scanned through many AhaadithKitaabs and their commentaries and have not found any such

Hadith which exhorts and emphasizes women to attendcongregational Salaat.

[Ahmed/Mishkaat]

Nabi ffi#J issued this warning referring to those men who do

not attend the Esha Salaat with Jamaat. Every intelligent

person will understand from this Hadith that Nabi W was

referring to only the men who do not attend congregational

Salaat. The only factor preventing 5u6i ffi# from instructing

the burning of the homes was the fact that there were women

and children in the homes.

The mentioning of women by Nabi W in this Hadith only

proves and substantiates the contention that women are not

obligated by the Shariah to attend congregational Salaat.

Otherwise there would have been included in Nabi's Wchastisement.

Their presence in the home would not have been a barrier

against 11u61 ffiB carrying out his threat. Since they are not

enjoined by the Shariah to attend congregational Salaat in the

Masjid like the men, they were not regarded as offenders

alainst the Shariah by not being in the Masjid.

Similarly, all the Ahaadith which appear in chapter two prove

the point that it is not necessary or incumbent for women to

attend the Masjid for c-ongregational Salaat.

Tow ards understanding Taqleed Part- 2

Chapter Two

Is it more virtuous and rewarding for women to perform Salaat

in their homes or in the Masjid?

Haofth 2

Hadhrat Umme Salmah W6ii,liS reports from Nabi W that

he said, "The best Musaajid for women are the innermost

corner of their homes."

flnnam Ahmad / Baihaqi / Kanzul Ummaal]

Toivards und Part 2

her Salaal therein, until she met Allaah Ta'ala. Haithami adds,

The narrators in this Hadith are all authentic, except for'Abduttaah bin Suwaid Al-Ansaari, however lbn Hibbaan had

authenticated him.

Hadith 6 iI

Hadhrat AUOfrllaah ibn Mas,ood ffiiW reports that

Rasululiaah W said, "The Salaat of awomen in the comer of

her home is better than her Salaat in her room. And her Salaat

in the chamber (smallest room) is better thanher Salaat in the

corner ofher house." TAbu Dawoodl



Hadith 3

Hadhrat Umme Salmah f#6il;l?5 reports that Nabi ffi# said,

"A wotnan's Salaat in the innermost corner of her house is

better than her Salaat performed in her room and it is bener

for her to rcad in her room than in her veranda and it is better

for her to read Salaat in her house than in her local Masjid."[Tibraani / Kanzul Ummaal / Targheeb]

Hadith 4

It is reported from Umme Humaid, the wife of Abi Humaid

As-Saa'idi from Nabi W that he said to her, "I have been

informed that you lilce to perform Salaat behind me, but your

Salaat in the innermost cornet of your house is better than

your Salaat peformed in your room and it is better for you to

read in your room than in your veranda and it is better for you

to read Salaat in your house than in your local Masjid and

your Saiaat perfortned in your local Masjid is better than yourSalaat performedin my Masjid-"

[Imaam Ahmad / Ibn Hibbaan / Kanzul Ummaal]

)

Hailith 5

This Hadith has been cited in Majma'uz7awaahidby Haithami

and the following had been added: She ordered (her house-

people) to build for her a place to perform Salaat in the

darkest and innermosl corner of her home. She would perfrom

Hadith 7

Hadhrat ibn Mas'ood|l98lff/,iiliS states, "The Salaat of a women

in the corner ofher house is better than her Salaat in her room

and the Salaat in her room is better than the Salaat in the

courtyard and tQe Salaat in her courtyard is better than the

Salaat anywhere' else (beyond the confines of the home)." He

ftrrther stated, "Indeed when a women emerges from her home,

lhaitaan surreptitiously pursues her-" Repotted by Tibraani in

Kabir and all the narrators are authentic. [Majma'uzhwaahid]

Hadith 8

It is also reported from Hadhrat Ibn Mas'ood 'AV/"\W6 that he

takes an oath, a firm oath, saying, "There is no better plac& to

perform Salaat for a womail than the corner of her home,

except Hajj and (Jmrah, besides for that womdn who has lost'

hope on a husband, and she is 'munqaleen"' someone asked

him what 'munqaleen' meant, to which he replied, "An old,

weak and stumbling woman." Tibraani reports this narration in

Kabeer and all the narrators are authentic'[Maimauzzawaahid]

Hadith 9

Hadhrat Ibn Mas'ood,€lf5iii{g also stated, "No woman

Wrforms a Salaat more belaed to Allaah Ta'ala than (the

Towardsunderstanding Taqleed Part-2Salaat which she pe.rforms) in the darkest corner of her home."

Tibraani reports this narration in Kabeer and all the narratorsare authentic. [Majmauzhwaahid]

Hadith 10

Hadhrat Abdullaah Ibn Mas'ood'd/i5diljs> reports that Nabi ffi#said, "Women are aurah (objects of concealment). Indeed

when they emerge (from their homes), shaitaan (lies in ambush

and) surreptitiously follows her. Indeed, she is closest toAllaah Ta'ala in the innermost comer of her home." Tibraani

Part-2

permissibility, and not owing to any

emphasis or istihbaaD (being Mustahab).

Hadith no. 4 and 5l

virtue,[Look at

i. Notwithstanding the consent granted to women to

attend the Masjid, Nabi W acttally exhorted and

taught that it is better and more virtuous that they

perform their Salaat at their homes. He would

greatly encourage this and extol the virtues thereof'

lSee Hadith 4l



reports this narration in Kabeer and all the narrators are

authentic. IMajmauzkwaahid]

Hadith 11

It has been reported from Hadhrat Abdullaah Ibn Mas'oodWti;li$ that he taid, "Indeed women are aurah. Indeed that

woman who emerges from the home who has no flaw, shaitaan

surreptitiously follows her, saying: 'You will not pass byanyone except that they will admire you.' When a woman dons

her clothing and it is asked of her: 'Whither are you off to?'She will reply: 'I am going to visit the ill, or attend a burial orperform Salaat in the Masjid.' No woman cdn worship herRabb better than in her home." Tibraani reports this narration

in Kabeer and all the narrators are authentic.

IMajmauzhwaahid]The following salient points are clearly gleaned from the

above-mentioned Ahaadith:

1. There is no emphasis in the Shariah for women toattend the Masjid for congregational Salaat. In fact,the contrary holds true that their Salaat performed at

home is more virtuous. [Have a look at all the above

Ahaadith.l

2. The attendance of women in the Masjid during the eraof Nabi ffi$j was primarily due to consent and

l. The addition which appears in Hadith 4 by Haithami,

clearly indicates that Hadhrat Umme Humaid W(iffilg

practiced on the advice of Nabi W and performed her

Salaat in the corner of her home for the rest of her life'

This was true obedience to the guidance of Nabi ffi#

and fulfilment of his wishes'

5. Hadith 10 clearly establishes the fact that Nabi ffiE

deemed the emergence of women from their homes

as an avenue and opening of filnah, and that their

isolation in the innermost corners of their homes as

being proximity to Atlaah Ta'ala. This is the reason

why Hadhrat Ibn Mas'ood '+A[,,di;li$ takes a firm oath

that the Salaat of women in the corners of their homes

is the most virtuous.

6. The statements of Nabi @ in Hadith 2,3 and4 clearly

indicate that the Salaat of women in the remote cornersof their homes is better than their Salaat in their rooms,

and their salaat in their rooms is better than their Salaat

in their courtyards, and their Salaat in their courtyards

is better than their Salaat in their local Masjid and their

Salaat in their local Masjid is better than their Salaat in

Masjid-e-Nabawi W. Keeping these Ahaadith in

before us, it is clear that the attendance of women for

Tow ards understandins Taqleed P art' 2

congregational Salaat in the Masjid during the era ofNabi ffiB was not due to any virtue or greater reward,

rather it was based on mere consent and permissibility.

How sad then is the state of those people who call

women to the Musaajid and encourage them to perform

their Salaat in congregation. They are actually

exhorting opposition to the teachings and wishes of

Nabi ffi. To further exacerbate the issue they deem

this a Sunnat, and they regard their actions as being a

revival of the Sunnat! If it had been Sunnat for women

'owards Part-2

the great reward of performing Salaat in

ljid-e-Nabawi, the Salaat of women performed in their local

gid is more rewarding for them, and their Salaat

in the courtyard of their homes is more rewarding

even their Salaat in their local Musaajid. Their Salaat in

rooms holds more virhre for them than their Salaat in their

and their Salaat in the remote corner of their homes

more reward for them than their Salaat in their rooms'

sheds her



to attend the Masjid for congregational Salaat, why then

did Nabi W teach that a woman's Salaat in her local

Masjid is better than her Salaat in Masjid-e-Nabawi and

that her Salaat in her home is better than her Salaat in

her local Masjid? It is obvious then that a woman's

Salaat performed in isolation in her home would be an

omission of the Sunnat. Is the reward in practising a

Sunnat greater or omitting it? It will then be as thoughNabi 6# is encouraging an omission of a Sunnat by

encouraging women to perform their Salaat in their

homes! It is as though these people (who clamor4r for

women attending the Masjid) regard themselves as

being more virtuous tharr Nabi W and that their

Musaajid hold greater virnre than Masjid-e-Nabawi!

One Salaat performed in Masjid;e-Nabawi is, according

to the narration of Hadhrat 61as'$fi1{ifr?5, equal to the

reward of 50 000 Salaat (performed any /here else,

besides the Haram).

Hadith 12

Hadhrat Anas bin Maalik'e,M'iW reports that Rasulullaah@-

said, "The Salaat of a man in his house is equal to a single

Salaat...and his Salaat in my Masjid is equal to 50 000

Salaats." llbn Majah / Mishlatat Shareefl

7.

iid)..." Shareef]

much is abundantly clear that as a woman

her reward is proportionately decreased. Why is

reason is simple - the further a woman goes from her

the greater the possibility of fitnah increases. There is no

reason for the decrease in reward for women' Just take a

..when a man travels further from his home, his reward

because there is no fear of fitnah in his emergence

the home.

Abu Moosa Ash'ari '@rYffi;&5 reports that Rasulullaah

said, "Those who receive the greatest reward for their

are those who tavel the funhest (to the Masiid) and

than them are those who travel an even greater

" JBukhaari Shareef / Muslim Shareefl

t4Jaabir '$\ff'fW, reports that Rasulurluua W said to

Salmah who intended moving closer to the Masjid,

in ycur places. You are being rewarded for every step

take (towards the Masiid)- Remain in your places' You are

rewarded for every step you take (towards the

Tow ards understanding Tasleed Part-2

The consent and permissibility granted to women to attend the

Masjid was not without conditions. They were forbidden from

wearing perfume, donning gaudy clothing, excessive jewellery,

etc.

Refer to the following Ahaadith:

Hadith 15

Hadhrat Zainab Thaqafiya W6,d;fA reports that Nabi W said,

"When a woman emerges for Esha Salaat, then she should notapply scent." llbn Hibbaanl

Towards Part-2

means that she is,unscented. [Aunul Ma'bood] All ,""h fu"to^are included under the term scented which leads to attra*ion,like smart gaudy clothing, extemal display of jewellery, and apompous exhibition of beauty. tibid.l

All these narration clearly show that women werepermitted to attend the Masjid, provided they adhered tothese conditions. It is also crear that if they do not practice onthese advices they are

acting contrary to the injunctions ofNabi ffi#.



Hadith 16

Hadhrat Zainab Thaqafiya ffii'W further reports that Nabi

W said, "When any of you wornen present yourself for Esha

Salaat, thenyou should not don perfume that night." [Muslim]

Hadith 17

Hadhrat Zainab WdWs, the wife of Abdullaah reports that

Nabi ffiW said to the women, "When any of you present

yourself in the Masjid, then you should not don perfume."IMuslim Shareef]

Hadith 18

Hadhrat Abu Hurairan "til(fiiliWreports that Rasulullaah ffi

said, "Do not prevent the female slaves of Allaah fromattending the Masjids of Allaah, but they should emerge (from

tlrcir lnmes) in the state that their bodies ar€ pungcht."[Abu Dawood]

The Arabic word, tafilanr which is used in this Hadith means

unscented. A woman is described as tafilatun when her body

exudes an unscented (pungent) odour. This has been stated by

Ibn Abdil Barr, etc. Shaukaani states that the word tafila refers

to a stench. A woman who is described as imra'atun tafilatun

Can it honestly be said that the women of today who mayattend the Masjid for the five daily Salaat or for the Eid saraai,would adhere to these conditions? Will they not come out intheir splendour and beauty? Will they not wear and make adisplay of their jewellery? Will they ever be able to come intheir scruffy unscented clothes?

If anyone, for argument sake, says that a woman can adhere toall these conditions, in present times, then we would kindlyrefer our readers to peruse chapter 3 in this freatise.

$ummary

Any intelligent person wJro studies all these narrations willve no doubt that the attendance of women in the Masjid

ring the time of Nabi ffi was merely due tc consent andissibility. It was not because of anv special .,irtue or

the so-called adherents of the Hadith who haveung up in recent times, understand that women are supposed

ettend the Masjid for congregational and Eid Salaat. Theyit a Sunna! nay Sunnat-e-Muakkadah!

Towards understnnding Taqleed Pqft'Z,

Everyone is well aware that one who omits a Sunnat-e-

Muakkadah is worthy of censure and one who continuously

omits it is tiable for punishment. J.-ust tike it is Sunnat-e-

Muakkadah for men to attend the, Masjid for congregational

Salaat and if any man does not go to the Masjid, he will be

censured. If a man persists in his abandonment of

congregational Salaat in the Masjid, then he is liable for

punishment (in an Islamic State).

Rasulullaah ffi intended to incinerate thehornes of those men

Towards understanding Taq leed Part- 2

Hadith 20A man should not prevent his wornenfolk from attending the

Masjid. tAhmadl

Hadith 2L

Do not prevent your womenfolkfrom the Masjid. [Abu Dawood]

Hadith22

If the wde of any of you requests permission to attend the

Masjid, you should not prevent her.



who do not attend the Esha Salaat in the Masjid. Why was this?

Because these people had become habituated to missing the

Esha Salaat in the Masjid with congregation.

Therefore if congregational Salaat in the Masjid was binding

on women, then Hadhrat Umme Humaid (Wfi);{$, who had

continued performing her Salaat in the remote corner of her

home until she died, would have been liable for /ullshment'

In fact, if congregational Salaat for women in the Masjid was

(even) Mustahab or more rewarding, then Nabi ffiB would

never have encouraged Hadhrat Umme Humaid to perform her

Salaat at home, considering the fact that she was desirous and

eager to perform her Salaat behind Nabi @.

We will now present some of the narrations cited by the so-

called followers of the Hadith, which they harp on and use asproof to exhort women to attend the Musaajid and which they

claim are proofs that this is Sunnat' We will explain the import

of these narrations and place them in proper context.

Hadith 19

Do not prevent womenfrom attending the Masiid if they askfor

permission from you.

I Bukhaari Share ef / Muslim Shareef]

These narrations are written such in Eid Ahmedi. We have

transcribed them here verbatim. What do these na:rations

actually say? Ihey are mene advices to the men not to

prevent their womenfolk from attending the Masjid. These

narrations most certainly do not prove that the attendance of

women in the Masjid for congregational Salaat is Mustahab or

Sunnat-e-Muakkadah.

Since there was consent and permission for the women during

the era of Nabi W to attend the Masjid for congregational

Salaat, they therefore had the prerogative to practice on their

rights. The men were therefore advised not to prevent them,

which would have deprived them (the womenfolk) of what

they were permitted to do.

Another point is that during that era there was a need for the

women to attend the Masjid because Jhey were all in need of

education. There was the need that they attend the Masjid and

witness the actions of Nabi W arrd learr from him

directly. If they need to know anything, they could ask for

themselves. This is the reason why the men were told not to

277

Towards understanding Taqleed Part'Z

prevent the women from attending the Masjid. [As stated by

Muhaddi th Dehlwi i}r,6iiW;1

Thirdly, the era of Nabi W was free from immorality and

fitnah, so the prevention of women from attending the Masjid

was not done because of fear of fiurah but would have been

done to ']xercise authority and supremacy, displaying pride.

This is another reason why Nabi ffiB advised men not to

prevent the womenfolk from attending the Masjid. [As stated

Towards

25

Ibn Abbaas 'A\ffiifo reports that Rasulullaah Wwith him for the Eidd take his wives and daughters

,Salaat. [Baihaqi / Ibn Majah]

ilhis narration also only proves that it was permissible for the

women to attend the congregational Salaat during the era of

Nabi @, so Nabi ffi# would take his family along with him.

Hqwever, his act of taking them with him does not prove'lntihbaab or Sunnat. An example of this can be seen in the



in Hujj atullaahi Baali ghal

Nevertheless, these narrations do not prove or indicate that

congregational Salaat in the Musaajid for women is

Mustahab or Sunnat.

Hadith 23

Hadhrat Ibn Umar 'Wttri;{t$ reports that Rasulullaah W said,

"Give consent to your wotnen to attend the Masiid at nights."lBulhaari Slnreef]

Hadith 24

Hadhrat Ibn Umar tWtKtI{6 reports that Rasulullaah W said,

"If your wornen request permission to attend the Masiid at

night, then grant them permission." [Buk]nari Slareell

All these Ahaadith only denote the permissibility of women

attending the Masjid. tlaafidh Ibn Hajar A&ilWa sbtes that ifit was necessary and binding on women to attend the Masjid

for congregational Salaat, then there would be no need or point

in their requesting permission. Bath-hul Baaril. Because there

is no question about requesting perrrission from anyone to

perform an obligatory act of ibaadat. This does not also prove

istihbaab, as we have explained previously.

ing nanation of Fladhrat Aishah l@/(fl$tr$, which appqrs

Bukhaari Shareef:

Hadith 26

Aishah W|iilil?f reports,*Nabi W used to kiss his

whilst in the state of fasting, and he could control his

better than you people." [Bu*haari Shareef / Muslim Shareefl

another narration it is stated, "Which of you can control his

ires the way NabiW could control his?"

ithstanding this Hadith being authentic, it does not prove

it is Mustahab or Sunnat to kiss one's wife whilst fasting.

fact, Hadhrat Aishah Wffitlb indicates that it is best for

lers not to do as he W did, because Nabi W lrrad fil/.t

over his desires and he would not go further than a kiss,

there is great possibility that another person would not

at the kiss, hence it is best to exercise caution.

Atiyya WflWtT states, "We were instructed to go out

the Eid Salaat), and also take those in haidh, the young

and those in hiiaab. As for those wornen in haid.h they

be present for tlw congregation and dua, but not in the

Hadhrat Umme Atiyya Y*$Wnfi, states that Nabi @ said,

*Take the young girls and those in hiiaab to the Bid Salaal

and the dua. The women in haid should stay clear of the Salaat

(area)." [Ibn Maiah]

These two narrations are the sfiongest proofs for the so-called

followers of the I{adith, because they contain the explicit termsof command, which denote emphasis or at the very least


And since those who are inviting towards practice of this

Hadith, themselves do not claim it to be Fardh, therq is

therefore no need for us to explain any further.

Now remains the matter as to whether it is Mustahab or not.

We say that it is not Mustahab and cite the following rgasons in

substantiation:

Firstly, consider the statement of Rasulurluuyl W where he

had clearly stated that the Salaat of women in the innermost



istihbaab. Nevertheless, they misunderstand the import and

real meaning of these narrations.

We will explain them in detail:

It is widely accepted that the expression of amr (positive

command) is used in three instances: sometimes it expresses

an denotes a compulsion, like 'Establish Salaat!', sometimes it

denotes istihbaohr llke 'And eat therefrotn and feed the poor

and beggars..." and sometimes it denotes permissibility, like

'Wen you become Halanl (ftom ihram) then (you may) hunt',

and'Eat and drink...'.

Although the actual application of arnr is compulsion, but

when it is established from the context that compulsion is not

the intention, then we will turn our attention to ibaahat

(permission) or istihbaab.

We will now consider the objective of the usage of Amr in

calling the women out to the Eid Salaat' It should be kept in

mind that compulsion is most certainly not the intcntion

because there is nothing which indicates towards this, that it

is Fardh for women to attend the Eid Salaat. The Eid Salaat and

attendance of the Eid Gah is not even Fardh on men, how

then can it ever be Fardh for women?

corner of their homes is better than their Salaat in the Masjid.

We have explained in detail regarding this issue. Nabi ffi had

clearly stated that the Salaat of women in their homes is more

virtuous than their Salaat in Masjid-e-Nabawi (which boasts

the reward of frfty thousand Salaat as compared to any Salaat

performed elsewhere). We have also learnt that the reward for

women decreases in proportion to their abandonment of

concealment (see Hadith 3,4,5 and 6).

These factors (of abandonment of concealment) are clearly

present on the occasion of Eid where they will be attending a

large congregation, where their gazes will fall on the mrcn and

they will be outside in broad daylight. All these factors make it

abundantly clear in ttre light of these narrations that their

attendance for the Eid Salaat can never be classified as

Mustahab. There is no exception stated in these narrations wittrregard to the Eid Salaat.

Secondly, is that the Jumuah and five times daily Salaat qre

Fardh and it is advisable and more virtuous for woman no! to

attend them in congregation so therefore since Eid Salaat

rvhich is not even Fardh it is all the more unudri*661e for

women to attend.

Towards understanding Tasleed Part-ZThirdly, is that Nabi ffiffij did not mention any virtue or exfra

reward for women attending the Eid Salaat, wherefrom it can

be established that the eid Salaat for women would be

Mustahab or Mustahsan.

Now since we have established the amr is not a positive

command denoting compulsion neither does it denote Istihbaab

therefore we say it is only to show consent and permissibilit-v.

The actual import and intention of Nabi W statement is that

women be allowed to attend the Eid Salaat and if they wish to

It has been reported that Hadhrat Aishah Wftiliw said, "Had

'Israeel were prevented." [Butclwari Shareefl

30



go they should not be prevented because it is permissible forthem to attend. We also accede to the fact that women used to

attend the congregational Salaat during the era of Nabi @.

Chaptcr Three

Does the consent and permissibility which existed during the

era of Nabi ffi for women to attend the congregational Salaatstill apply today or not?

It is clear and accepted by all that women were allowed toperforrr their Salaat in the Masjid during the era of Nabi ffiW.However the conditions of the society started deteriuatingfrom the era of the Satraabah 'W&M, not long after ttre

demise of Nabi 6ffi8. Immorality and fitnah started increasing,

and the Sahaabah Wrui had themselves startert o.reventing

women from attending the Masjid. This prohibition of theirs

was based on and extracted from the teachings of Allaah Ta'alaand His Rasool W, as our readers have learnt earlier on.

The Hanafi Ulama have ruled that it is no longer pennissible

for women to attend the Masjid fu congregational Salaat. Infact, for women to perform their Salaat in their homes was

preferable and more virtuous during the era of Nabi W,buttoday it is necessary and obligatory for them to perforrr theirSalaat at home. The proofs of the Ilanafi Ulama are as outlined

The women of the Bani Isareel being prevented from the

iid has been established from the Hadith of tfudhrat Urwah

Aishah WffiifiS marfoo'an. Abdur Razzaaqhas cited itan authentic sanad and his words are: Sha sai.d, 'The

men of the Bani Israeel used to make feet (stilu) from wood

they could ogle at the men in the Masjid (owing to their

ight odvortdge). Allaah Ta'ala then made their attendance

the Masjid Haradm, and He decreed upon them (subiectedto) haidh.'

this Hadith is mauqoofon Hadhrat Aishah W&)itrd,is nevertheless, classified as marfoo', because such things

be said frc:q one's own opinion or qiyaas.

Ibn Hajar, Qaadhi Shaukaani, Allamah '/;trqaartt (the

of Muwatta Maali\, the author of Aunul'boodAWW had

all classified Hadith 3O as marfoo'.They

the Hadith as being authentic. The following salient

ere learnt from this Hadith:

The women of the Bani Israeel used to attend the

Masjid for Salaat. They were permitted to do so.

Since we have established from an authentic Hadith

that the women of the Bani Isra'eel were prohibited

from attending the Masjid owing to immorality which

Towards understanding Taq leed Part-2

crept into their societies, it follows that this ruling alsoapplies to the Ummat e Muhammadiyyah and that it is

Haraam for women to attend the Masjid because

immorality and fitnah have become the order of the

day.

3. In Hadith 29, Hadfuat Aishah Yffi$il;{i5 states that the

condition of the women started deteriorating after the

demise of Nabi W, arrd had he witnessed what was

happening he would most certainly have prohibited the

women from attending the Masjid, just as the women of

Part-2

the Divine Scriptures which were revealed to the

Ambiyaa (alaihimus salaam) are non-existent today in

if true forms, it is not possible or binding upon us to follow

teachings. There is no certainty that the injunctions which

ist today (in the other religious books) are from Allaah

)ala, however as for those Divine Commands which were

creed on the previous Ummats as told to us by Nabi ffi#'

would be binding upon us just as the Cor'nmands which

decreed directly upon us, as long as they have not been



the Bani Israeel were prohibited.

It has thus been established from the Hadith of Hadhrat

Aishah f$6f,\fg that immorality and fitnah had started

creeping into the Muslim society, and it has further been

established that immorality and fitnah are the reasons for

Allaah Ta'ala decreeing the prohibition of women from

attending the Masjid, as had been seen regarding the women of

the Bani Israeel. It follows then that the ruling of the

prohibition of women, of the Ummat of Muhammadffi,fromattending the Masjid, is also gccording to the Desire and Wish

of Allaah Ta'ala.

Any ruling which was decreed for the previous Ummats, ifit had not been abrogated for our Ummat, its relevance will,l

hpply to us as well. Whatever was birtding on the previous

Ummats(as

long as ithas

notbeen abrogated for us), will

apply to us as well. As Allaah Ta'ala states in the Qur'aan

Majeed, addressing Nabi W,'And thcir (the previous

Ambiyaa) guidance, you should follow. " I Surah In'aam, Aayat 90 ]

Hadith 31

Hadhrat Ibn Abbaad'Wilw stated,,,youtr Nabi W is

amongst those who instructed the obedience to the previous

Ambiyaa" Shareefl

this Hadith which states that the women of the Bani

'eel were prohibited from attending the Masjid owing to

iW which crept into their societies, is an authentic

ith, it follows that this ruling also applies to us and that it is

for women to attend the Masjid because immorality

fitnah have now become the order of the day'

proof is crystal clear and there is no doubt in it, because it

rrises two authentic Ahaadith and one Qur'aanic Aayat'

less it is possible that some people may object to

aspects thereof, therefore we will deal with these

in detail.

rulings of the previous Ummats would only be binding

us if no confiary ruling exists in our Shariah' Our Shariah

pefmitted women to attend the Masjid which cancels and

Lates the ruling of prohibition of the previous Ummats' It

as though you are now proving the matter with an abrcgated


Reply

This notion is incorrect because this Hadith proves that the

women of the Bani Isra'eel used to attend the Masjid and they

were pennitted to do so. However when they begun acting

immorally and the fasaad started spreading, that is when theirattendance was made Haraam. This ruling has not been

abrogated in our Shariah.

It should be understood that the permission for women toattend the Masjid applies only on the condition that there is no

Towards understanding Tasleed Part-2

amongst you inthe

front and indeed We are aware ofthose

who remain behind." [Surah Hijr, Aayat 24]

It has been reported in Tirmidhi Shareef that during the era of

Nabi ffi a Sahaabi once raped a woman, and another man was

accused of it. Nabi W ordered that he be stoned to death. The

ffue perpekator felt guilty that another person be punished for

his crime, so he admitted guilt and was punished accordingly.

When such incidents were reported to have taken place during

the era of Nabi W, then how will it be correct to say that the

consent (for women to attend the Masjid) was granted because



fear of fitnah and fasaad, and the permission which was

granted to them was done during al era which was free offitnah and fasaad. This fact did not abrogate the ruling ofprohibition, which was initially promulgated due to fitnah and

fasaad.

The era of Nabi ffi# was fren of fitnah and fasaad, which was

the causative factor in the ruling of prohibition. This is clearlyestablished in Hadith 29 of Hadhrat Aaisha @(Xfi6 where she

states, "Had NabiW witnessed the condition of women today...this statement of hers clearly inplies that the fitnah and

fasaad had rtot existed during the era of Nabi W. Thereforethe consent which was granted (during the time of 5u6i ffiftiB)

was most certainly in an atmosphere confary to when the

prohibition was decreed (for the Bani Israeel).

Objection two

It will not be correct to say that the era of Nabi ffiS was free offitnah, because there were some people who would purposelystand in the back rows so that they could ogle the women andthere were other pious persons who wish to go to the front so

that their gazes do not fall on the women. Regarding them thisAayat was revealed, "And indeed We are aware of those

it was Ll era which was free from fitnah. and that because of

thefitnah which crept in later caused the ruling of prohibition?

Reply 1

The ruling which made it Haraam for the women of the Bani

Israeel to attend the Masjid was issued because of the

immorality and fasaad which crept into the society. The

statement of Hadhrat Aaishah (Wflili{i5 clearly indicates that

new acts of immorality had iregun to surface after the demise

of Nabi W. lt we combine these two narrations then itbecomes abundantly clear that thefitnah andfasaad which was

the causative factor in the ruling of prohibition, was the fasaad(mischief) that existed in 'he intentions of the women. The

Aayat and Hadith cited in the objection above relates to and

establishes the immorality that existed in the men, not women.

Therefore these incidents fall beyond the ambit of thisdiscussion.

The fact of the matter is that if the intentions of women are

Slean and clear then the harms which result from the

'immorality perpetrated by men are not as severe as when these

ipmoralities are initiated by the women. This is the reason why

the ruling of prohibition for the women of the Bani Israeel was

28i

Towards Part-2

only decreed when they showed signs @the ruling of prohibition for the women of this irmmat wasdecreed when the immorality amongst women began.

Reply 2

The occurrence of one or two isolated incidents during the eraof Nabi w does not render the entire era as being one offitnah and fasaad. An era will be classified as being one of

fitnah and fasaad when such incidences occur regularly andbecome the order of the day. It is clearry understood from the

Towards

Ibn Hajar UY'ttbEGt objects to this proof Fat-hul

i by stating that a general prohibition for women cannot

ded'rced from this narration, because Hadhrat Aishah

u:ta had based the ruling of prohibition on such a

which did not exist, therefore the ruling of

tion does not come into existence. It can be said that

iW did not see the condition of the women hence he didprohibit them, therefore the permission for their attendance



Hadith of Hadhrat Aishah rfi!$ililg that such conditions srartedprevailing after the demise of Nabi ffi.

Second Proofi

There is another way of extracting a proof from the Hadith ofHadhrat Aishah WUifi&4. She states, .Had Nabi Wwifrtessed the condition of wornen today,

he would, certainlyltave pret,ented them from attenkng ,h"'- i;;;,,[Agreed upon]

This narration clearly proves that such immorality as had creptup.after the demise of Nabi w was non-existent during his.blessed era. The condition deteriorated after Nabi,s ffidemise, therefore the import of Hadhrat Aishah's Wftilili\

.siaternent is that these newly developed conditions render theruling of prohibition necessary. The use of laam

takeed in herryo1ds denote the emphasis, that is, that Nabi ffiW wotld, mostcefiainly have prohibited women from attending the Masjid.

This statement of Hadhrat Aishah wlliili{i, proves that thecondition of the women deteriorated after the demise of Nabi

@ ano it also establishes the ruling of prohibition. It followsthat when the condition of the women deteriorated, the rulingof prohibition comes into place.

the Masjid still exists.

Ibn Hajar eftflilyft is correct is stating that Nabi ffi#not witness these conditions (of the immorality in women),

ore he W did not prohibit them. However, his

rding that the ruling of permission still exists, requiresconsideration. We had established earlier on that the

nt of Hadhrat Aishah f$WiG| established that the

ng condition of the women is the causative factor in

ruling of prohibition, so how can Haafrdh Ibn Hajar

that, notwithstanding the deteriorating condition of

the ruling of permissibility still prevails?

if Haafidh Ibn Hajar's view is that the immorality of

does not necessitate therr prohibition from the Masjid,

we have two answers for him:

, is that we intend using the narration of Hadhrat

WEiliilg as our proof. This narrations clearly states the

necessity that Hadhrat Aishah W(iliil?f regarded the

,tion of immorality amongst women as being the

factor in prohibiting them from attending the Nlasjid.

Ibn Hajar not accept this. We accept the

opinion of Haafidh Ibn Hajar.

Secondly, the ruling of prohibition indicated to by Hadhrat

Aishah W(51)rtG5 thar the immorality in women necessirated

their prohibit'tn from the Masjid, was not the result of her

opinion, in fact, she deemed it as a Divine Injunction. The

Hadith regarding the women of the Bani Israeel, was a strongproof for her. Since it has been established that the immoralityof women and the

ruling of their prohibition from the Masjidare mutually necessary, how can the averment of Haafidh Ibn

Towards Part-2

rso there was no need to rssue the prohibition. There is no, incumbency to issue a ruling before the needs arises, otherwise

Haafidh Ibn Hajar tEi'd:jiy,"t would not be able to evade the

queries which would arise regarding the rulings issued on

.yarious rele.vant occasions. For example, the ruling of

tayammurn was revealed on the occasion of lladhrat

Aishah WW;IGS losing her necklace on a journey. It occurred

in such a place where there was no water. The people became

restless and they complained to Hadhrat Abu Bakr '+)WiiiGr,

who in turn chastised Hadhrat Aishah W)6fi,t*r. She wasgreatly grieved. It was on that occasion that the ruling of



Hajar ever be correct that since Nabi ffiSj did not see it he didnot rule against it, so the initial permissibility still exists?

A similitude would be that of the case of grape wine. Theruling: If it intoxicates then its consumption is Haraam, is

completely correct. However if someone says, f it does notintoxicate tl"en it is not Haraam, therefore this ruling (of itbeing Halaol) will contirme - how can this ever be correct and

acceptable? That is, the ruling of permissibility still exists evenafter intoxication occurred and the ruling of prohibition does

not apply. Thing view is spurious and completely incorrect.

Objection 2

Haafidh Ibn Hajar Wg^iiK?t had also raised this objection that ifthe increase in immorality rendered the attendance -rf women

in the Masjid Haraam, then Allaah Ta'ala knevr this would

happen, so why did He not decree the prohibition in the firstplace?

Reply 1

Allaah Ta'rla most certainly knew that immorality wouldincrease, nc ,ertheless, it had not yet been prevalent at the time,

290

tayammurn was revealed.

Now if anyone were to ask Haafidh Ibn Hajar that since Allaah

Ta'ala was aware that such occasions will arise where water

will not be availaLle, why did He not reveal the rulings of

tayammum hefore the need arose?

Just rike this, there are countles-. occasions where rulings were

issued on the 'spur of the moment' and on specific occasions

, for specific incidences. If Haafidh Ibn Hajar were to be asked

regarding all of them, then whatever reply he offered. would

i also apply to this issue at hand.

, Allaah Ta'ala was aware that immorality was tobecorne prevalent. He had also issued the ruling of prohibition

a previous occasion for the same thing, when the condition

the women of the Bani Israeel deteriorated. This very same

ing also applies to our Ummat, which applied to the

viotis Ummat. The fact that Allaah Ta'ala had informed

abi W of His decree for the Bani Israeel was sufficient

for us to deduce the relevance ofthe ruling for us.

Towards understan

Haafidh Ibn Hajar AY&,itW had also raised this objection that ifthe ruling of prohibition followed the introduction of fitnah,

then this should only apply to those women who are guilty of

perpetrating fitnah and not to all women in general.

Reply.

When fitnah and immorality creeps in to the society, then it

Towards u Part-2

The same applies here, that since we cannot distinguishi', between the well-intending women and immoral ones, a

general ruling of prohibition was issued. The narration

tegarding the women of the Bani Israeel also shows that a

general prohibition was issued which applied to all the women.

This objection of Haafidh Ibn Hajar is also incorrect.

Third Proof:

;,:Hadith 32Hadhrat Abdullaah ibn Mas'ood,e.$drifg reports, ,,The

men



becomes very difficult if not impossible to pinpoint the culprits

and guilty ones. If only some women are allowed into the

Masjid then the others would formulate some plan or the other

to get themselves admitted. It will be practically impossible to

regulate the flow of women into the Masjid. Can guards be

placed at the doors of the Musaajid and be able to sift out the

acceptable from the unacceptable? Can anyone look into the

hearts and intentions of others? Immorality is something whichis not always apparent. It is amongst the hidden traits and only

Allaah Ta'ala is Aaalimul Ghaib (Knower of the unseen). A

general and blanket prohibition for all women has been

decreed so as to close all the doors of fitnah. A similarity of

this can be found in the incident in the life of Nabi ffiB where

the munaafiqeen and jews would present themselves in

Nabi's presence and they would say, Raa'ina, which had a

derogatory meaning and implication. The Muslims "'ould also

say the same word when in Nabi's W presence, which in

their case meant, Look at us.

Now since there was no apparent means of knowing who

meant what, a general prohibition of the usage of this word was

issued by Allaah Ta'ala in the Qur'aan Majeed, "O You who

bulieve! Do not say, Raa'ind, (but rather) say 'Unzur na'

(Inok at us)." [Surah Baqarah, Aayat 104]

and 'ttomen of the Bani Israeel used to perform Salaat in

congregation. If any of the women had a (male) friend, she

would wear stilts so that she could be taller and could see him.

Allaah Ta'ala then subjected them (the women) to haidh.",Hadhrat ibn Mas,ood,WriM used to say,

,,Expelthem (i.e.

the women) from the Masjid, just as Allaah Ta'ala had

rexpelled the others." [Majmauz Zawaaid - Haafidh Haithami:,Eaid that all the narrators are authentic and reliable]

33

Abu

llaah ibn

Amr Shaibaani reports that he saw Hadhrat

Mas'ood,@/[Jilii;W

expelling women from the

on the day of Jumuah, saying, "Go to your homes, it

belterfor you." lMajmatzZawaaid - Haafidh Haithami said

all the narrators are authentic and reliablel

following points are clear from these narrations:

1. Hadhrat Abdullaah ibn Mas'ood 'A$dillb ejected

women from the Masjid on the day of .Iumuah

2. He would advise the people to elect the women from

the Masjid.

Towards understanding Taq leed Part-Z

3. Citing the incident of the women of Bani Israeel thatthey were expelled from the Masjid because of their

immorality and fasaad he instructed the Muslims to do

. likewise.

Hadith 33 of Hadhrat ibn Mas,ood,.{AUSd!t;[g is marfoo', its

sanad is reliable and it is similar in meaning to the narration of

Hadhrat Aaishah W€)(5fi19, therefore it is clearly established

from these two narrations that it is the will and decree of

Allaah Ta'ala that women be banned from the Masjid when

they engage in immoral acts and fasaad increases. Their

silence of Hadhrat grrral lg)EiitiGi was not one of consent,

fact it was one of abomination and distaste. Allaamah

ni states regarding this silence of Hadhrat Umar 'fJW'iJ;W

the commentary of Muwatta, "He remained silent because

disliked her emergence for Fair and Esha Salaat-"

objection may be raised that if Hadhrat gnal'$)W*i{ti

iked his wife's emergence then why did he not prevent her'

reason for this is that this wife of Hadhrat Umar 'd/iEdi;W

was Aatika, the daughter of Z.aid and at the time of her Nikah



attendance in the Masjid would be Makrooh-e-Tahrimi.

We now take a look at those Sahaabah'W, Taabieen,

Mujtahiddeen and Muhaddithe"o iSgffiffa who regarded the

attendance of women in the Masjid as being Makrooh after the

demise of Rasululla ah W.

Hadith 34Hadhrat ibn Umar 'dXf,W reports, "The wife of Umar'A$,fi;{F,

used to attend the Fajr and Esha Salaat in congregation in the

Masjid. It was said to her, 'Why do you come out of the house

when you know that Umar dislikes it.' She replied, 'What

prevents himfrom stopping me?' They told her, 'The statement

of Rasulullaah W: 'Do not prevent the female slaves ofAllaah Ta' ala from the Mus aaj id of Allaah Ta' ala. " "

[Bul&aari Shareef / Ibn Abi Shaibah / Kanz]

From thrs narration we understand that Hadhrat gnr6"$fifdlWrs

regarded the attendance of women for Fajr and Esha Sa1aat in

the Masjid as Makrooh. His reason was that there was a fear of

fttnah.

This na:ration appears thus in Muwatta Imaam Maalik that

when this wife of Hadhrat Umar Wilil1f requested his consent

to attend the Masjid, he remained silent.

lith Hadhrat Umar Wd:ilg, she made the condition that he

prevent her from attending the Masjid for congrogational

$alaat. This is the reason why he did not prevent her' lest it be

g breach in his agreement. Nevertheless, this did not prevent

im from disliking her action or his regarding it as Makrooh'

may say that since he regarded this as Makrooh, then

did he agree to this condition in the first place whenhe

urade the Nikah?

reply to this objection is that at the time of his making

, the condition of women had not deteriorated to the low

which warranted their prohibition from the Masjid, hence

that time he did not regard their attendance in the Masjid as

It was only later that the condition of women

that he deemed their emergence as Makrooh, but

to his initial agreement with her, he did not wish to

his contract.

for the reason cited for his not preventing his wife from

nding the Masjid being the statement of Nabi ffil$, it is not

that this was his reason. This was merely the opinion of

people around him. Another point is that if this was his

on, then how is it that he regarded the emergence of

to the Masjid as Makrooh, when Nabi ffits had allowed

attendance?

ruwara" u"aerstanang fHis regarding the attendance of women in the Masjid as

Makrooh was because of the rise and preponderance of fitnahandfasaad, and his not preventing his wife was in fulfilment ofhis agreement with her. To regard it as Makrooh because of the

fitnah and fasaad is not in opposition to the statement ofNabi ffiSj, "Do not prevent the female slaves of Allaah Ta'ala

from the Musaajid of Allaah Ta'ala."The fourth view is that it (women attending the Eid Salaat) is

Makrooh. This has been reported by Tirmidhi from Thouri and

Ibn Mubaarak. It is also the view of Maalik and Abu Yusuf.Ibn Qudaama repofted it from Nakha'ee and Yahya bin Saeed

Ansaari. [Neelil Autaar]

Part-2

@nion between the statement of Nabi W, '17 the wift of any

''p you seeks consent to go to the Masiid, you should not

nt her', and the ruling of the majority of the.ffJf;fi&b in preventing the womenfolk from

tattending, because the preventive factor which is referred to in

the Hadith is the ghairat (sense of honour) which stems from, pride. The Sahaabah

'@€@Ed prevented their women fromattending the Masjid because of their ghairat which stemmed

{romfear of itnah, and this is pennissible.

lHuijatullahil Baaligha,vol. 2, page 261

These excerpts clearly show those persons who prohibited



Our (Shaafi) companions have stated: It is Mustalrub to take

only those women to the Eid Salaat who are not attracrtve and

eye-catching and not those that dre. Our reply to the ndrration

which endorses taking the young wamen and those who are in

hijaab to the Eid Salaat is that the blessed era (of Nabi -

sallallahu alaihi wasallam) was free from fitnah and fasaad,

contrary to the present times. It has been established fromHadhrat Aishah(fiWil?, through an authentic sana.d. that she

said, 'Had. Nabi W witnessed the condition of the women

today, he would rnost certainly have prohibited them from the

Masjid just as the women of the Bani Israeel were prohibited.'

Qaadhi Iyaadh stated; 'The Salal have dffired regarding the

emergence of womenfor the Eid Salaat. A group ilnongst them

regarded it as their (women's) right. Amongst them was

Hadhrat Abu Bakr, Ali, Ibn Umar, etc. There were those who

prohibited them from attending. Amongst them was Urwah,

Qaasim, Yahya Al-Ansaari, Maalik and AbuYusuf. Imaam Abu

Hanifoh consented to their attendance once and prohibited it

later. [Nawawi / Aunul Ma'bood]

Amongst the reasons which mnke absence from the

congregational Salaat permissible is fear of fimah, like if a

wornan applies perfume and attends. There is no dffirence of

296

women from attending the Masjid for the five times daily

Salaat and for the Eicl Salaat. They regarded the attendance of

women as Malaooh.

The majority of the Sahaabah'@g&H Huijatullahil

Baalighah

Hadhrat Aishah Y&Eiili,fb - Hadith 29 and3o

Hadhrat Abdullaah Ibn Mas'ood'dAKiW, - Hadith 32 and33

,Hudh.at Umar lffiti;li$ _ Hadith 34

, Sufyaan Thouri and Abdullah Ibn Mubaarak - Tirmidhi

Imaam Maalik, Imaam Abu Yusuf, Ibratrim Nakha'ee and

Yatrya Saeed Ansaari - Neelil Autaar

Ttre nephew of Hadhrat Aishah YMSiilg, Hadhrat Urwah bin7-tbair, Qaasim and Imaam Abu Hanifah UYffiW -- Nawawi

and Aunul Ma'bood

From the above discussion the readers will clearly understand

that the first persons who had prevented women from attending

.lthe Masjid for the congregational Salaat were the

,',sahaabah'@6U6. The reason and causative factor that

ispurred this ruling ts the Desrre of Allaah Tatala that women

297

Towards understanding Taqleed Part-2be prevented from the Masjid as He had decreed for the wome.n

of the Bani Israeel. This prohibition has been transmitted downthe ages from the time of the Sahaabah'{ic)(5W unril this day,as has been discussed earlier.

Important Note 1

The Ahaadith which have been cited in the second chapter that

the best place for a woman to perform her Salaat is the

innermost corner of her house and also that her Salaat in herhome is more virtuous for her than her Salaat in Masjid-e-

'owards understanding T' Part-2

applies also to congregational Salaat' The fact of the rnatterthat sometimes we may regard something to be very great

rewarding, but we need to first subject our desires to the

ires of Allaah Ta'ala and His Rasool 6'f,#. Whatever they

ve decreed for us, that is better for us and not what we deern

being better. Allaah Tatala and His Rasool ffi had ruled

the Salaat of wornen in their homes is better for them than

their Salaat in the Masjid, therefore it is necessary that tuomen

rject themselrzes to this decree and practice subservience to

their



Nabawi should not leave any woman dejected or forlorn,thinking that she is deprived of the great reward of performing

Salaat in Masjid-e-Nabawi. We present hereunder two points

which should be consoling to them:

Firstly, they should not feel dejected or deprived. In fact theyshould feel elated that Allaah Ta'ala had bestowed on them

more reward for performing their Salaat in their homes, than

having to perform it in the Masjid-e-Nabawi. [See Hadith 4]

Men need to walk and go there to acquire the reward, whereas

women attain more reward by just remaining in theirhomes and performing their Salaat. This is actually an

occasion of happiness and celebration for women and not one

of sadness and grief.

Secondly, Allaah Ta'ala had reserved the emergence from the

home and mixing in gatherings especially for men. Like this

there are many posts and duties which are specifically for men,

like participation in Jihaad, delivering sennons, Khutbah,

Imaamat, etc.

It would be impermissible for women to be jealous or displaygreed for that which Allaah Ta'ala had not decreed for them

298299

onnon should believe that their Salaat performed in

home is better for them, thereby adopting subservience to the

iWiU of Aflaah Ta'ala and His Rasool W and they should

their personal notions that congregational Salaat is

better for them.

Important Note 2

Many so-called followers of the Hadith present the deceptive

af,gument for peopie that, in view of the consent ot rgu6i @,,the prohibition of the Sahaabah'@@i5 are unacceptable.

They say that the statements of the Sahaabah'ffJli3$?' does not

iappti"t to the presence of fitnah arrd fasaad, as is -11!9l46undantty clear from the Hadith of Hadhrat Aishah WEiiliGS'

negate Hadith-e-Marfoo'

this is one false and <ieceptive argument. The fact of the matter

that the statement of the Sahaabah'tr)l6815 would not be

acqepted against a Hadith-e-Marfoo' only if there is a

between the two, and if this conffadiction cannot

be resolved. This is not the case here. In fact the statement and

of Nabi W applies to an environment which is free

ftomfitnah andfasaad,and the ruling of the Sahaabah'@r6M


There is absolutely no contradiction between the statement ol'Nabi ffi# and the ruling of the Sahaabah 'W$eH in this case.

Another point is that this prohibition is not merely based on the

statement and actions of the Sahaabah'ff/i(ru;5, in fact Hadith5 which is marfoo' ,, shows that in an environment of fttnah and

fasaad the ruling of prohibition is decreed by none other than

Allaah Ta'ala Himself.

A.tr"Jr ?t .l .r"fr U v1.s i>11

Part.2

STATUS OF IMAM ABU HANIFAH

n Abu Haneefah Affi#f' The Necessity for Codifying

""Jifr" Popularity of the Hanafi Madh'hab in the

Subcontinent

lmaam of the Imaams, the leader of the Fuqahaa and

, Haafidh of Hadith Imaam Abuwas that Mujtahid of the highest calibre'



iaral aalrr,alS dtl l3 ,J-n *;1-Jt161.rlt1

Muhammad KifaayatuilatrMadrasah Ameeniya, Delhi

LZ,ilttti 1334 A.H.

Translation Edited byMufti A. H. Elias

Muharram 1429 lJanuary 2008

of the Haramain.

His hometown was Kufa, which was then a seat of

r because thousands of Sahabah'@]."66i5 lived there.

were over a thousand Fuqahaa in Kufa' a hundred and

Muhaddith, ascetic, pious and humble fmaam whose

les and atffibutes have been lauded by great Muhadditheen

Ulema of all the Madhaahib' One may refer to their various

for details.

Abu Haneefah tNJdlW is commonly referred to as

A'zam (The greatest of the Imaams) and has been

by a large group of Ulerna and Muhadditheen' In fact'

than half of the Ummah are his followers'

was born during the period of the Sahabah'W and

an embodiment of piety, knowledge and all good

of whom were Sahabun'ff9i(&16' Amongst thesewere

e like Hadhrat Abdullaah bin Mas'oo6 '$VdiWi and

Abu Hurayran "(XSiW;tas well as four thousand

of Hadhrat Abdullaah bin Mas'oodffiiifiq and eight

students of tladhrat Abu Huray'sh ffi#Jwz It was

gsl such people that Imaam Abu Haneefah $fiftffil was

h, o, and together with this, he also studied under the

Tawards understan din.q Taqleed Part-2

Glad Tidings For Imaam Abu HaneelshU6dhi?i From TheAhadeeth

Rasululiaah ffilW once said, "Even if Imaan has to be on the

Pleiades constellation, a rnan of Persian descent would get itfrom there."7O Another Hadith states that Rasulullaah ffi# said

that some people of Persian descent will get it from there.

Imaam Jalaaluddeen Suyuti AU&irW reports from many

Muhadditheen like Imaam Bukhaari A6(,,bt;, and Imaam

Muslim Affiii;At that these Ahadeeth refer specifically toImaanr Abu Haneefah AYJdiiW. One of Imaam

Towards u Part-2

80 A.H. None of the Imaams i" t is tir* fraa ihis honour, notImaam Awzaa'ee AY4''tjiW who was in Shaamn, the twoms named l{ammaad who were in Basrah, Imaam

ri t!fidbLil who was in Kufa, Imaam Maalik AU1dbW

was in Madinah and Imaam Layth bin Sa'd UYll,uW ,y11s

in Egypt.

group of critics have verified that Imaam AbuAWa::tGi was reliable in his narrations, had a

knowledge of Ahadeeth and his narration r{ere

lutely reliable. Here we shall quote a few of these experts:

Yahya bin Ma'een (passed

large

reefah



Suyuti tlKniW's students writes, this statement of his teacher

is absolutely true because no other person of Persian descent

reached the height of knowledge that Imaam Abu

Haneefah AY,6diW-; reac hed.7 I

Shah Wali'ullaah Muhaddith Dehlawi tx'friiLf, also says thatthe Hadith refers to none other but Imaam Abu

Haneefah $WitWa and the author of Ghaayatul Awtaa{2writes: "It is certain that the Hadith of Bukhaari and Muslimrefers to Imaame A'zam and his students because none of the

descendants of the Persians had more knowledge and a deeper

understanding of the Deen than them."

Imaam Abu HaneefahU!ilii,", Was A Taabi'ee

Allaama Ibn Hajar Haythami Makki AVidiW.; writes in his

Khayraatul HisaanT3 that Imaam Abu Haneefah ilVtnitW wasamongst the greatest of the Taabi'een and that he met a large

$oup of the Sahabah i€l€'e;5 who lived in Kufa after his birth

70 Muslim (Yct1-2Pg.312) and Bukhaari (Yol.2Pg.727).7t

Shaami (Vol.l Pg.49).72 Translation of Durrul Mukhtaar (Vol. I Pg.2l).

" Pg.zL.

302

Hisaan p9.30.

Inraam AUilitytrt a-way 233

A.H.) was a famous saint, Muhaddith and expert in the

subject' of Rijaal (critical analysis of the narrators ofAhaoeeth). He taught Imaam Bukhaari AVfrilY?, and other

Muhadditheen and Imaam Bukhaari €Xt^iiw has the

following to say about him, "I have never seen myself

belittled (in ierms of krrowledge) in front of anyone other

than Yahya bin Ma'een AYffiW." This same Imaam YahyaUGff&iW, attests to the great caiibre of Imaam Abu

Haneefah AYgitW and says, "He is Thiqa (reliable) and

trustworthy and I have never heard adyone who regards

him to be a weak narrator."14 He also mentioned that the

, best Fiqh in his estimation is that of Imaam Abu

Haneefah ilY'ilniW.ts

Imaam Yahya bin Sa'eed Qattaan tEtrii[?t (passed away

198 A.H.) was also a famous saint, Muhaddith and expert

in the subject of Rijaal (critical analysis of the narrators ofAhadeeth). He taught the likes of Imaam Ahmad AY&iifffrand Imaam Ali bin Madeeni Aygitf"?r. Despite his profound

knowledge, he learnt from Imaam Abu Haneeftahiffiiff.?,t

: and expressed ggeat praise in being a student of Imaam Abu

:Umdatul Qaari {YoI.3 Pg.66).

Haneefah AWlirVe, in many cases and had the following to

say about Imaam Abu Haneefall${5i)tW1

"I have never heard an opinion better than those of

Irnaam Abu Haneefah AYfflhWi,,. He would

therefore issue rulings colresponding to those ofIrnaam Abu Haneefa h tXSt:iW -7

6

"By Allaah! We sat in the company of Imaam Abu

Haneefah tEfrifi,H and learnt Ahadeeth from $mand each time I looked at his face, I could see that

he was a person who feared Allaah."11

was arnongst

those who knew the most Ahadeeth of Rasulunaah@and had studied Ahadeeth from many teachers."

I{adhrat A,bdullaah bin Mubaarak UWtiWj used to

encourage people to follow Imaam AbuHaneefah AY;fijYTt and say,

.,Wehave been to many

schr-lars of Hijaaz and kaq but have never found a

class'rnore blessed and more beneficial than that ofImar,m Abu Hanee fah tXffiiWi .-7e

"I'have been to many cities but I had never knownthe principleo of Halaal and Haraam until I met him(kr aarn Abu Hanee 1s,7 t)Y'triW1."8o



"There was none other than Imaam Abu Haneefah

tl6/.ri#?5 to solve the problems people were having.

Although he was not known of initially, his status

and positicn then multiplied in leaps and bounds'"?8

Ameerul Mu'mineen in Hadith Hadhrat Abdullaah bin

Mubaarak AY'ilirL"t (passed away 181 A.H.) was one of themost senior of the Muhadditheen and the teacher of people

like Imaam Ahmad tllfiiti?t ancl Imaam Yahya bin

Ma'een AUfdjjyfr. In fact, the first books that Imaam

Bukhaari tl6diW studied were those of Hadhrat Abdullaah

bin MubaarakilGiiiff':. He is unanimously regarded as the

Ameerul Mu'rnineen in the field of Ahadeeth and Imaams

Bukhaari i&trL#?t and Muslim €Miifi?t narrate many

Ahadeeth from him. He was one of the special students of

Inraam Abu Haneefah iWiW't and was so captivated by

the personality of ImaamAbu Haneefah igitriili*i that he

stayed with him throughout his life. Hg.hqd the following

to iay about Imaam Abu Haneefah$Gtrififr:

16Khay raatul Hisaan pg.3l.

71 Muwaffaq (Vol. 1 Pg.19 1).78 h{uwaffaq (Vol.2 Pg.45).

3.

304

"I lnve str-lied gnder many teachers but have never

knu"', any as proficient in Fataawaa as he (Imaam

A.ru Hanee fah il(flliWi).-8r

"Were it not for sounding prejudiced, I would say

that I have never seen anyone as proficient inFataawaa as he (Imaam Abu Haneefahl)6151ffi1."82

"He (Imaam Abu Haneefah tl(&niWi) exceiledpeople in his memory for Ahadeeth, his Fiqh, his

knowledge, his trustworthiness and his sheer

piety."83

"He had the deepest understanding of Deen and Ihave never seen any other with a deeper

understanding thap he."84

If an opinion rs to be sought, it is to be taken fromMaalik, Sufyaan and Abu Haneefah. tl|iliiet .

From them, the one with the best, the deepest

lMaruaqib Kurdi (Yol.l Pg.l03).Marnaqib Kurdi (YoLl Pg.l03).Manaaqib Kurdi (Yol.l Pg.lM)"Manaaqib Kurdi (Yol.l Pg.lOa).laami Bayaanil llm, as quoted inTaqieede A'immah pg.113.

Khay raat ul H i s aan p9.29.

305

Towards understqnding Taqleed Part-?

and mcst finely tuned u rderstanding is Abu

Haneefah UY&aiW .8s

Imaam Abu Haneetatr $Eiiai:'W because he was an

Imaam, a pious man, an Aalim and a Faqih. With

his keen insight, understartding and intelligence, he

has exposed knowledge in sucll a way that no other

persorhas done.86

4. Irnaam A'mash KufiU!;ldirWi (passed away 148 A.H.) was

an eminent Faqih and Muhaddith cf Kufa and one of the

teachers of the great Muhadditheen. Despite this, he 4yty.sof praise for Imaam Abu Haneetah tWtiWi-

Towards understanding Taqleed Purt-Z

also explained how he had arrived at the conclusion.To this, Imaam A'mash tycfijtLfi exclaimed, ,,We

(the Muhadditheen) are just the pharmacists

while you people (the Fuqahaa) are thedoctors.t'88

Amecrul Mu'mineen in Hadith Hadhrat Shu'ba bin

Hajjaaj iWililV, (passed away 160 A.H.) was one of the

highest ranking narrators of all those whose narrations are

included in the most authentic books of Ahadeeth. He had a

very good reiationship with Imaam Abu Haneefahtbiditiet.Note the follovring:

5.



hatl wordsNote the following.

referred the questionel to Imaam Abu

Haneefah tl(ft^iWi, saying that Imaam Abu

Haneefah U'ffitLf, will have a better reply Lecause

he has been blessed inhis knowledge.8T

once sitting with Imaam A'mash tX&tiW v11sn

Imaam Abu Hanee also arrived there.

Someone then asked an intricate question, about

which Imaam A'mash.iy&ifi'fr

kept his peace' He

then turned to Imaam Abu Haneefah ififln)W a16

asked him what the answer was. When Imaam Abu

Haneefah itxg"i#?t gave a satisfying reply, Imaam

A'mash €lcfrifif, asked him from which tladith did

he derive the reply. Imaam Abu HaneetahdI6.ivI7.ithen explained that it was from a Hadith that Imaam

A'mash tVtijY, had himsetf narrated to him. He

8s Khayraatul Hisaan pg.29.E6 Khayraatul Hisaan pg.29.81 Khayraatul Hisaan pg.3l.

306

)> Whenever he was asked about Imaam AbuHaneefah UYgifi?i, he would always laud praises on

him and sent him a gift every y"*.rn

When he heard that Imaam Abu HaneefahUlf,ini#!ilhad passed away, he exclaimed, ""Innaa Lillaahiwa Innaa llayhi Raaji'oon! The light of knowledge

had been extinguished for the people of Kufa, thelikes of which they will never see again."eo

The Imaam of Ahadeeth Hadhrat Ali bin Madeeni UU?'iiky(passed away 234 A.H.) was the teacher of personalities

like Imaam Bukhaari WaiW't, Imaam AbuDawcrod WMi5 and Imaam Dhahabi ilVfririfl. He was

always praising Imaam Abu Haneefaht[,tr^itW and said:

Zaid, Hishaam, Wakee, Abbaad bin Awaam and

Ja'far bin }4aymoon have all narrated from Imaam

307

7. Imaamul Hadith Hadhrat Sufyaan Thowri iWfflW (passed

away 161 A.H.) was a Muhaddith of the highest calibre.

Khateeb writes that all scholars are unanimous about his

piety, reliability in knowiedge and being an authority of the

highest ranking. He was a contemporary of Imaam Abu

Haneefah AU!ilitW and both men revered and stood in great

praise of each other. He had the following to say about

Imaam Abu Haneefah Aliliii?i :

in acquiring knowledge and abstained rigidly from

intricate ruling, he would say, 'oNone would have abetter answer to that other than the man we allenvied." He would then turn to one of Imaarx 46sHaneefah WaiWj's students and ask, "What hasyour teacher got to say

student had givenabout that?" After thethe reply, Irnaam

:,:??r."*#f?#::::rff :j"#,H;',?ivand

8. The famous Muhaddith Hadhrat Yazeed binHaarcon ilEflti:f't (passed away 206 A.H.) was a great



what was forbidden. He practiseci only that which

was conclusively proven from Rasulullaah W arrd

he had profound knowledgeof what was abrogated

and what was not. He always researched the actions

that Rasulurluub W did during the final stages ofhis life."e2

AYeifi?, says, "When I once went to Imaam Abu

Haneefah €XiltiW' he asked me where I was

coming from. When I told him that I had come from

lmaam Sufyaan Thowri tXfl.,JW't, he remarked,

'You are coming from a man whom even Alqama

and Aswad would have been in need of had they

been alive.' When I then went to Sufyaan A1frftYfr'

and he asked me where I had come from, I replied

that I had been with Imaam Abu HaneetahtX*itW.

He then remarked, 'You have come from a manwho is the greatest Faqih on earth."'e3

"

:Khayraatul Hisaan pg.67.

ez Kurdi (Vol.2 Pg.1) and Khayraatul Hisaanpg.30.et Kurdi (Vol.2 Pg.11).

308309

scholar, of his time. He studied under Imaam AbuHaneefah

't[Ji#3i,ImaamMaalik WgitW and Hadhrat

Sufyaan Thowri tXSi:tYr. Amongst the colntless students

he ha( scrre of the famous ones were Hadhrat Ali binlv{adeeni ACiiM and Imaam Yahya bin Ma'een A{&ilfikr"Seventy thousand people would listen to his iessons at the

Fajr salaahs q,i1tq

the following to

I have never found any with as much Taqwa andmore truthful than Imaam Abu Haneeruntliilify7

Hadhrat Yazeed bin Haaroon a6iliw': was ensswith Hadhrat Yahya bin Ma'een Exfl,i#fri, Hadhrat

'Ali bin Madeeni il&ti#'1fis' Hadhrat Ahmad

brn Hambal tWrWi, Hadhrat Zahary binLtatb tX&iWi and several others when a person

arrived and posed a question. "Go to the men ofknowledge," fladhrat Y azeed tXfliW': told the man.

% Muwaffaq (Vol.2 Fg.l4)." Anwaarul Baari (Vol I Pg.80).

Towards understanding Taqleed Parb2

"Are the men of knowledge and Ahadeeth not withyou?" Hadhrat Ali bin Madeeni tx'&Jffi, asked.

Hadhrat Yazeed AY:'ijiW replied, "The people ofknowledge are the students of Imaam Abu

Haneefah AUfi#At. You people ate the

pharmacists."96

alright for a person to issue Fataawaa, he rep.lied,."When the person is like Abu Haneefaht/ff;'itifi."

"It is sffange that you should, say that," the personremarked. Hadhrat Yazeedllitifif.t then said, "You

are right. I should actually give him more praise

Towards understanding TaqleedPart-2

than Imaam Abu Haneefah ilLiitti?'-t nor anyone

who performed salaah better than he."ee

10. Haafidhul Hadith Hadhrat Imaam Abu Yusuf tEfri#?)

(passed away 182 A.H.) was an Imaam in the field of

Ahadeeth and the teacher of great Muhadditheen like

Imaams Ahmad, Yahya bin Ma'een and Imaam Ali bin

Madeeni tV'fr\W. These were all senior teachers of the likesof hnaam Bukhaari tWfrif1 and other lVtuhadditheen"

Imaam Abu Yusuf i$C&fr[X, was one of the senior students



than that. I have not seen a man who is a grcater

Aalim and Faqih than he. I have also not seen

anyone as pious as he. I once saw him sitting beside

someone's door in the sweltering heat. When Iasked him why he did not rather sit in the shade ofthe house, he replied that it was because the owner

of the house owed him some money (he did not

want to take from the person more than what was

due by sitting in his shade as well). Hadhrat Yazend

then added, "Have you ever seen anyone nlore

oious than that?"e7

Imaam Wakee bin Jarraah AflitL?t (passed away 197

A.H.) was one of the senior teachers of the Imaarns who

compiled the six most authentic books of Ahadeeth.

which made him stand up and sigh, "Regret will be of

no use now. Where is Imaam Abu l{aneefatr tVfrittW':

now to solve the problem for us?!"e8

9.

e6M uwaffaq (Y ol.2 P g.47).

e7 Muu,affaq (Vol.I Pg.191).eB Kurdi (Vol.l Pg.97).

of Imaam .{bu Hanee tah tXiiillfti and he has the following

"He (Imaam Abu Haneefah Ueiditi?;1had a deeper

understanding of authentic Ahadeeth than I had."loO

I have never seen anyone more knowledge of the

explanations of the Ahadeeth than Imaam Abu

Haneefah iW&ffifr. When we once differed on a

ruling, we went to Imaam Abu Haneefah iMlfi?iand he imrnediately presented a satisfying reply."lol

Hadhrat Isaam bin Yusuf dlEiihl?l narates that they

once said to Imaarn Abu Yusuf UW;J#?j, "People

agree that there is none more knowledge of Fiqh

and Ahadeeth than you." To this, he remarked, 'My

knowledge compared io that of Imaam AbuIlanecfah i$&ti#A/, is like a little stream beside the

Euphrates River."lo2

pc.18

.61.

Muwaffaq (Vol.2 Pg.43).

Muwaffaq (Yol.2Pg.42).

once asked Hadhrat ImaamMaalik AY&itU.t (passed away 179 A.H.) about several

Muhadditheen, he described their conditions to him. when

he then enquired about Imaam Abu Haneefah llffaiW,Imaam Maalik txfrirffi, exclaimed, "subhaanallaah! I have

never seen any like him."lo3

12 Imaam Shaafi'ee tl1t/itlL?t (passed away 204 A.H.) said:

Haneefah Uifii#?, in Fiqh because I have never

known a Faqih greater than him."

t* He has the following to say

about Imaam Abu Haneefah Oridffi;4:

places Imaam Abu Haneefahilifrii#6 as a medium

between himself and Allaah and if he follows his

. Madh'hab."1o7

Abu Haneefuh AVflitW and his students as they

were discussing something point of Fiqh in raisedvoices. He stood there for a while and then

remarked, "These people Lre better than the



Haneefah tX&iff'-t'sl books can never have a deep

understanding of knowledge and of Fiqh."lu

l3.Imaam Ahmad bin Hambal tliiii#?, (passed away 241

A.H.) said, "In terms of his piety, abstinence and

preferenge of the Aakhirah over this world, he (Imaam AbuHaneefatr Ur'iiirW;1 had reached a level that no other

has."lo5

14.Imaamul Hadith Hadhrat Mis'ar bin Kudaam tl(g^\fiti was

a teacher of the compilers of the Sihaah Sitta and the

Imaam of the Muhadditheen. This testimony is given by

Ameerul Mu'mineen in Ahadeeth Hadhrat Abdullaah bin

Mubaarak tlffijj|r. He was also the teacher of the likes of

Hadhrat Sufyaan Thowri tlcilfffif and Hadhrat Sufyaan binUyaynah tl|&itlt. Dgspitg- this, he studies und'.r Imaam

Atu Haneefah tE'ti#fit. Hadhrat Abdullaah bin

Mubaarak iWfij*?t says, "I saw Mis'ar in the lessons of

Imaam Abu Haneetah U&ti#fi, asking questions and

1o3Khay raanl Hisaan pg.29.

rM Khayraatul Hisaan p.g.29.ros Khayraatul Hisaanpg.30 and Shaami (Vol.1 Pg.56)'

martyrs, worshippers and those who perform

Tahajjud. They are reviving the Sunnah of

Rasulullaah W arrd removing the ignorant from

their ignorance."lo8

15. The famous Muhaddith Imaam Awzaa'eeilKeflX (passed

away 157 A.H.) was a great Muhaddith, Faqih.-. and

IraulLnla. Hadhrat Abdulliah bin Mubaarak Ellttt#frrelates, "Imaam Awzaa'ee tyittJf^fr once asked me, 'Who

is this perpetrator of Bid'ah in Kufa who is known as Abu

Haneefah?' I gave no reply, but later presented to him some

rulings that Imaam Abu'Haneefan tlcSiilW had.passed'

Afteireading through them, Imaam Awzaa'eetXiltiW saw

that they were written by someone called Nu'maan bin

Thaabit. He therefore asked me who this man was' Ireplied, 'He is a man whom I have met in Iraq.' [maam

Awzaa'ee tlffiiw'-t then remarked' 'This is a gern from

amongst scholars. Go and learn as much as you can fromhim.' I then told him, 'He is the same Abu Haneefah whom

you have been preventing trE from'' When Imaam

Awzaa'ee i;lcidifif, hter met Imaam Abu

Haneefah Wflftfif, in Makkah, the two started discussing

!06Khayraatul Hisaan pg.29.

ro1Hadaa' iile Hanafiyyah pg.1 9.

toBMuwaffaq (Vol.I Pg.249).

excellent explanations. After they had separated, Imaarn

Awzaa'ee i)Utriii?, said, 'I envy him for this tremendous

knowledge and accomplishment of his wit. I repent from

the error I had been living with. Stay close to him because

he is not at all as I have been told."l@

16. The great Muhaddith Makki bin IbraheemA€,itl$ (passed

away 2L5 A.H.) was a Faqih, a great scholar of Ahadeeth.and the teacher of Imaam Bukhaari t#ilJlfi, and Allaama

Ibn Ma'een tlifiiill?t. He used to say that Imaam AbuHaneefah tX&iW': was the most knowledgeable scholar ofthe time.rlo


the grave of Rasulullaullffi and collecting Rasulullaahffi-'sblessed bones. When someone asked for the interpretation fromthe famous dream interpreter Hadhrat Ibn Seereen UWaiWi,

Hadhrat Ibn Seereen UYSiJ#Gj asked who it was that saw the

dream. The person remained silent and again asked for the

interpretation. When Hadhrat Ibn Seereen tW'iliiYe, again asked

who it was that saw the dream, the person again held his peace.

Upon:dti.j third request, Hadhrat Ibn Seeieen UY&ni#$ said,

"The pers.x who saw this dream will make knowledge so

apparent ttrat none befbre him as ever done."ll2

Hadhrat Ali bin Uthmaan Hajrveri Lahori txgittYS, who passed

away in the year 465 A.H. was regarded as one of the leading



17. The famous Muhaddith, Aalim and saint Hadhrat Shaqeeq

Balkhi Uelri;j (passed away 194 A.H.) said that Imaam

Abu Haneefah tX&i#fa was the most knowledgeable of allpeople, the most pious of all, the most devoted worshipper

of all, the most revered and most cautious.' ''

Apart from the above personalities, there have been many other

Muhadditheen who have heaped praises upon Imaam AbuHaneefah tl6ii#, and testified to his veracity and

dependability and to the fact that he was a Haafidh of Ahadeeth

and a peerless Faqih. His great status can be ascertained fromthe fact that countless great Muhadditheen were his students

and the compilers of the Sihaah Sitta were students of his

students.

Despite these accolades there are people who still say that

Imaam Abu HaneefahtlGiiiifr was a vreak narrator and knew

only 14 to 17 Ahadeeth. If this is not prejudiced and a result ofwarped thinking, it can be nothing else.

Hadhrat Abdullaah bin Mubaarakiiliifrtflf/a reports that lmaam

Abu Haneefah tEii)rW once saw himself in a dream digging

roeI Hisaanpg.30 and Kurdi (Yol.7Pg.39).

rro I Hisaanpg.29.rrlHanafiyyahpg-76.

Awliyaa of the Indian subcontinent. He wrote the famous book

Kashful Hujoob and was a staunch Hanafi. He narrates an

interesting dream he had when he fell asleep at the tomb ofHadhrat Bilaal !WSdl;{# in Damascus. He says that he saw

lrimself in Makkah and that Rasulullaah W entercd the

Masjidul Haraam through the Banu Shaybah gate. He saw thatjust as a loving elders takes a child in his lap, Rasulullaah ffi#took a man in his lap. Hadhrat Ali bin Uthmaan tl(flrJ#Gi run

towards Rasulullaah W and started to kiss his hands and feet.

Rasulullaah W knew that he wished to know who the person

in his lap was, so he informed him that the man was Hadhrat

Ali bin Uthmaan ilYfiitLfr 's Imaaro and the Imaam of his

nation, namely Inmam Abu Haneehn$&bW.

Hadhrat Ali bin Uthmaan Acfii#?, says that this gave him great

hope in his people and told him that Imaam Abu Haneefah

U&iitt was cne of those people lived only to keep theShari'ah alive and he sacrificed h.imself only to keep alive what

Rasuluila.:h ffiB brought. Because his ccndition was such, he

was rherefore not iikely to mak'; any mistakes rn hisjudgement.

'r2 Mirqaat (Vol.l Pg.28).

315

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