Must we join our shoulders and feet when standing in the prayer row?

[Hamood]

By Shaykh Abu Asim Badrul Islam

There has been a growing tendency in recent times within some quarters of the Muslim Ummah to attempt to understand the hadiths of the beloved Messenger of Allah (may Allah bless him and grant him peace) without the proper prerequisite knowledge of fiqh and its principles. Movements have emerged, a fundamental part of whose methodology it is to take hadiths in their apparent and literal meanings, without attempting to understand the actual purpose of any hadith. The issue of how those in congregational prayer should stand is no exception. They have looked at the chapter in Sahih al-Bukhari entitled Bab ilsaqi 'l-mankibi bi 'l-mankibi wa 'l-qadami bi 'l-qadami fi 'l-Saff (Chapter regarding the joining of shoulders to shoulders, and feet to feet in prayer rows) and the athar of Sayyiduna Nu'man ibn Bashir and that of Sayyiduna Anas (may Allah be pleased with them) (hadith: 725) and without even attempting to use their intellect to explore the various interpretations to which the wording is open, they seek to enforce on the Muslims the physical joining of shoulders and feet with one another when standing in the prayer row. The 'ulama of the madhhabs (that is, the four established schools of Islamic law) have always maintained that this is not how these athar are to be understood.

More... (http://deoband.org/2009/07/fiqh/salat/must-we-join-our-shoulders-and-feet-when-standing-in-the-prayer-row/)

[Talhah]

Jazakallah brother!

Wassalaam

[Mabsut]

I dont understand one thing not, the article says;


“The words of the Companion Anas (may Allah be pleased with him) have been reported in Fath al-Bari from Ma’mar: ‘Had I done this with any of them today, he would have fled like a wild ass’ (2:612). This clearly indicates that after the demise of the Messenger of Allah (may Allah bless him and grant him peace) Sayyiduna Anas did not join his ankles with people standing next to him in prayer.

Do we have to assume from this that before the demise of Messenger of Allah (may Allah bless him and grant him peace) Sayyiduna Anas did join his ankles with people standing next to him in prayer ?

Also this narration refutes the interpretations of the article about ''joining'' that it is not to be understood literally in one way...

[meelash]

I wish this article had addressed shoulders and feet separately, rather than lumping them together. I had thought that it was pretty much agreed upon that shoulders needed to be joined during salaah and it was only the feet that there was disagreement on.
Also, many of the arguments against joining the feet given in the article do not really apply to joining the shoulders.

[Shazadkashmir]

I wish this article had addressed shoulders and feet separately, rather than lumping them together. I had thought that it was pretty much agreed upon that shoulders needed to be joined during salaah and it was only the feet that there was disagreement on.
Also, many of the arguments against joining the feet given in the article do not really apply to joining the shoulders.

Salam

What is the knowledge behind why we raise out trousers/salwar above our ankles when in salah?

[meelash]

Salam

What is the knowledge behind why we raise out trousers/salwar above our ankles when in salah?

السلام عليكم,

You probably should have started a new topic for this, since it is not really on this topic.

Anyway, it is haraam to have the trousers/shalwar below the ankle at any time. Not just during Salaah.

[usmaan]

i think joining the feets, well ankles and shoulders in a must in ne congregational prayer! othawise doesnt the cursed satan, come in between n try to distract you!

[meelash]

i think joining the feets, well ankles and shoulders in a must in ne congregational prayer! othawise doesnt the cursed satan, come in between n try to distract you!

السلام عليكم brother,

Did you have a chance to read the article above?

[Mabsut]

Nobody a commantary on my objection ?

[meelash]

Nobody a commantary on my objection ?

I think it is commented on, in the article, in the same paragraph in which it is written.

[Mabsut]

I think it is commented on, in the article, in the same paragraph in which it is written.

No it's not!

[meelash]

No it's not!

Really??!! Do I have to quote it for you? Okay here you go:


This is proof that the joining of ankles is not a desired Sunnah act. For, had it been so, none of the Companions would have forsaken it for the fear of others disliking it. People would also dislike a practice only when it is not normally done in Salah. If a practice is normally done in Salah, then there is no reason for people to dislike it. Thus, if the joining of ankles were to be a desired Sunnah, it would have been a general practice of all of the Companions, and the Followers (Tabi’un) would have taken this as a Sunnah element of Salah. Hence, there would have been no reason for anyone to dislike the joining of ankles. Just as it can be understood from the above statement of Sayyiduna Anas that he would avoid joining his ankles with those of others standing next to him fearing they would dislike it, it can be inferred that this practice [of joining ankles] was not the general practice of the Companions or the Followers. This is evidence of its not being a desired Sunnah. This is the reason why [to the best of my knowledge] there is no command to join ankles in the hadith of the beloved Messenger of Allah (may Allah bless him and grant him peace).”

[Khali]

:salam:

وأما الكعب فهو العظم الناتئ المتصل بعظم الساق وهو المفهوم في اللسان إذا قيل ضرب كعب فلان وقال عليه الصلاة والسلام: ألصقوا الكعاب بالكعاب في الصلاة

Al-Mabsut, al-Sarakhsi.

What to say about this ?

:ws:

[rqsnnt]

In the name of Allah the Inspirer of truth.
.......
.......
(1) The words which actually describe the joining of the feet are not the words of the Messenger e, but are the words of the narrator, i.e. his observation. Hence, that portion of the narration is not a statement of the Messenger himself (marfu’). The narrator is the one who describes the reaction of the Companions present at the time to the command and warning of the Messenger. In fact, this type of an observation added by the narrator is not even found in the majority of narrations that emphasize orderly rows. Hence, it becomes quite clear that the Messenger did not command that the feet be joined together. He merely commanded that the lines be orderly, and the Companions employed this method of joining their feet and shoulders together to fulfill that.

.....



:salam:



Bukhari: Volume 1, Book 11, Number 692:
Narrated Anas bin Malik:

The Prophet said, "Straighten your rows for I see you from behind my back." Anas added, "Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion."

Action of sahabas during salat was known to our prophet caz prophet is saying he can see behind him. So if we follow that ,r we not following sunnah?

hadith in Bukhari is showing that our prophet can also see what is going on behind him at beginning of salah. Sahabas used to join their foot & shoulder with others foot & shoulder.

Following hadith also showing how our prophet can see behind him during salat & what is prohibited by him

Bukhari :: Volume 1 :: Book 12 :: Hadith 750
Narrated Abu Bakra:

I reached the Prophet in the mosque while he was bowing in prayer and I too bowed before joining the row mentioned it to the Prophet and he said to me, "May Allah increase your love for the good. But do not repeat it again (bowing in that way)."

Now question is our prophet wasn't unaware about this action(Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion) of sahabas during salat, why didn't our prophet prohibited this action?





The words which actually describe the joining of the feet are not the words of the Messenger e, but are the words of the narrator, i.e. his observation. Hence, that portion of the narration is not a statement of the Messenger himself (marfu’).

Yes following hadiths r also showing that portion of narration is not a statement of our prophet, but still these r sunnah


Bukhari: Volume 2, Book 23, Number 419:
Narrated Talha bin 'Abdullah bin 'Auf:

I offered the funeral prayer behind Ibn Abbas and he recited Al-Fatiha and said, "You should know that it (i.e. recitation of Al-Fatiha) is the tradition of the Prophet Muhammad.


Narrated Zaid bin Jubair: I saw Ibn 'Umar passing by a man who had made his Badana sit to slaughter it. Ibn 'Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad." (Bukhari: Book #26, Hadith #771)

'Abdullah reported: An Amir or a person pronounced taslim twice. 'Abdullah said: Where did he get this sunnah? (Muslim :Book #004, Hadith #1207)

:zajak:

[meelash]

:salam:


وعليكم السلام,

I'm curious as to why you would pick one of the 7 points and only discuss it.

You agreed that there is no statement directly of the Prophet :saw:, which was the one point you were replying to, and then everything else you wrote was discussed and settled in the other 6 points.

Did you miss those other 6? Or didn't you see the relationship between them and everything else you mentioned?

[Aftab Siddiqui-India]

Assalaam,

detailed discussion on standing position in salah..

http://www.central-mosque.com/fiqh/detdisfeet.htm

[Nabeel Khan]

Feet to feet, toe to toe

http://www.zamzamacademy.com/2010/09/feet-to-feet-toe-to-toe/

[Aftab Siddiqui-India]

:salam:



Bukhari: Volume 1, Book 11, Number 692:
Narrated Anas bin Malik:
The Prophet said, "Straighten your rows for I see you from behind my back." Anas added, "Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion."
Brother,why not shoulder then,stretch your leg & see the distance between shoulders of 2 musalli.
Why cant u read the link i had given.

Action of sahabas during salat was known to our prophet caz prophet is saying he can see behind him. So if we follow that ,r we not following sunnah?

you understand more the Sunnah & hadith or imaam bukhari himself
These are about all the narrations pertaining to the manner and style of standing in Jamaat Salaat. Explaining these Ahadith, Imaam Bukhaari (rahmatullah alayh) states in the section captioned:

JOINING SHOULDER TO SHOULDER:

This is what the Jamhoor have said: ‘Verily, the meaning (of joining in this context) is complete nearness and lining up, not actual joining (or touching).’ Al-Haafiz said: The meaning of this is to emphasise in straightening the saff and closing the gaps. And Aini too has said so. With this, the indication is towards emphasis in straightening the sufoof and closing the gaps. Qustulaani and others have also said this.

(Laamiud Duraari commentary of Bukhari)

hadith in Bukhari is showing that our prophet can also see what is going on behind him at beginning of salah. Sahabas used to join their foot & shoulder with others foot & shoulder.

Brother you stretch your foot (like salafi do) & see where is the shoulder..

Following hadith also showing how our prophet can see behind him during salat & what is prohibited by him

Bukhari :: Volume 1 :: Book 12 :: Hadith 750
Narrated Abu Bakra:

I reached the Prophet in the mosque while he was bowing in prayer and I too bowed before joining the row mentioned it to the Prophet and he said to me, "May Allah increase your love for the good. But do not repeat it again (bowing in that way)."

Now question is our prophet wasn't unaware about this action(Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion) of sahabas during salat, why didn't our prophet prohibited this action?

what about this hadith..Hadhrat Anas (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: Join your sufoof and stand close together, and stand in line with (your) necks. I take oath by The Being in Whose power is my life that most certainly I see shaitaan entering the gaps in the saff as if he is a lamb. (Abu Dawood)

Why do choose only ‘foot with foot’ out of the several instructions pertaining to the joining of various bodily parts? For this choice they have only their intransigent nafsaani desire –no daleel whatsoever. What is the determining factor to choose only feet and to ignore necks, knees, shoulders and ankles? On the other hand, the Ahlus Sunnah Wal Jama’ah — the followers of the Four Math-habs — *have a mass of evidence to support ‘joining of the shoulders’. Furthermore, joining or lining up of the shoulders is simple, rational and fulfills in the best way the instruction of straightening the saff






Yes following hadiths r also showing that portion of narration is not a statement of our prophet, but still these r sunnah


Bukhari: Volume 2, Book 23, Number 419:
Narrated Talha bin 'Abdullah bin 'Auf:

I offered the funeral prayer behind Ibn Abbas and he recited Al-Fatiha and said, "You should know that it (i.e. recitation of Al-Fatiha) is the tradition of the Prophet Muhammad.


Narrated Zaid bin Jubair: I saw Ibn 'Umar passing by a man who had made his Badana sit to slaughter it. Ibn 'Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad." (Bukhari: Book #26, Hadith #771)

'Abdullah reported: An Amir or a person pronounced taslim twice. 'Abdullah said: Where did he get this sunnah? (Muslim :Book #004, Hadith #1207)

:zajak:

wassalaam

[Aftab Siddiqui-India]

:salam:



Bukhari: Volume 1, Book 11, Number 692:
Narrated Anas bin Malik:

The Prophet said, "Straighten your rows for I see you from behind my back." Anas added, "Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion."

Action of sahabas during salat was known to our prophet caz prophet is saying he can see behind him. So if we follow that ,r we not following sunnah?

hadith in Bukhari is showing that our prophet can also see what is going on behind him at beginning of salah. Sahabas used to join their foot & shoulder with others foot & shoulder.

Following hadith also showing how our prophet can see behind him during salat & what is prohibited by him

Bukhari :: Volume 1 :: Book 12 :: Hadith 750
Narrated Abu Bakra:

I reached the Prophet in the mosque while he was bowing in prayer and I too bowed before joining the row mentioned it to the Prophet and he said to me, "May Allah increase your love for the good. But do not repeat it again (bowing in that way)."

Now question is our prophet wasn't unaware about this action(Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion) of sahabas during salat, why didn't our prophet prohibited this action?






Yes following hadiths r also showing that portion of narration is not a statement of our prophet, but still these r sunnah


Bukhari: Volume 2, Book 23, Number 419:
Narrated Talha bin 'Abdullah bin 'Auf:

I offered the funeral prayer behind Ibn Abbas and he recited Al-Fatiha and said, "You should know that it (i.e. recitation of Al-Fatiha) is the tradition of the Prophet Muhammad.


Narrated Zaid bin Jubair: I saw Ibn 'Umar passing by a man who had made his Badana sit to slaughter it. Ibn 'Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad." (Bukhari: Book #26, Hadith #771)

'Abdullah reported: An Amir or a person pronounced taslim twice. 'Abdullah said: Where did he get this sunnah? (Muslim :Book #004, Hadith #1207)

:zajak:

. Hadhrat Umar (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: Straighten the sufoof, line up the shoulders, close the gaps and become tender in the hands of your brothers. Do not leave any gaps for shaitaan. Whoever joins the saff, Allah will join him. And whoever cuts the saff Allah will cut him. (Bukhari & Abu Dawood)

[Become tender: that is to comply when a brother musalli in the saff touches your shoulder indicating that you should bring it in line with the shoulders of the other musallis in the saff.]

2. Hadhrat Baraa’ Bin Aazib (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) used to enter the saff from end to end, touching our chests and our shoulders. He would say:

Do not be irregular (in your rows), for then your hearts will become irregular (i.e. discord will overtake you). He would (also) say:

Verily, Allah Azza Wa Jal and His Malaaikah dispatch Salaam on the first sufoof

[When the word ‘Salaat’ is related to Allah Ta ‘ala, it denotes Rahmat, i.e. He sends down mercy. When it is related to the Malaaikah, it means that they supplicate to Allah Ta`ala to send His mercy upon His servants.]

3. Hadhrat Anas Bin Maalik (radhiyallahu anhu) narrates that the Iqaamah for Salaat was given. Rasulullah (sallallahu alayhi wasallam) turned towards us and said: Straighten your sufoof and stand close together, for verily I see you from behind. In a narration of Hadhrat Anas (radhiyallahu anhu) it is mentioned: Everyone among us would put his shoulder with the shoulder of his companion (alongside) and his foot with his foot.

4. Hadhrat Anas (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: Join your sufoof and stand close together, and stand in line with (your) necks. I take oath by The Being in Whose power is my life that most certainly I see shaitaan entering the gaps in the saff as if he is a lamb. (Abu Dawood)

5. Abul Qaasim Jadli (rahmatullah alayh) said :I heard Nu’maan Bin Basheer (radhiyallahu anhu) say: ‘Rasulullah (sallallahu alayhi wasallam) turned towards the people (the musallis) and say three times: ‘By Allah! Most certainly, you should straighten your sufoof otherwise Allah will create discord in your hearts.’ Thereafter I saw that a man would attach his shoulder to the shoulder of his companion (the one standing alongside), his knee to the knee of his companion and his ankle to the ankle of his companion. (Bukhari & Abu Dawood)

6. Nu’maan Bin Basheer (radhiyallahu anhu) narrates: Rasulullah (sallallahu alayhi wasallam) would arrange (set in order) our sufoof. One day he came out (from his home) and saw a man (in the saff) whose chest was protruding in front of the (chests of) the community (i.e. the musallis). He then commented: ‘Straighten your sufoof otherwise Allah will cast discord in your faces (i.e. in the words coming from your mouths). (Tirmizi)

7. Maalik Ibn Abi Aamir Ansaari (radhiyallahu anhu) narrates: Uthmaan Bin Affaan (radhiyallahu anhu) would recite in his Khutbah: ‘When the Salaat is ready, arrange the sufoof properly and line up with the shoulders’ (i.e. the shoulders of the musallis should all be in line and touching). (Muatta Imaam Muhammad)

8. Hadhrat Anas (radhiyallahu anhu) narrated that Nabi (sallallahu alayhi wasallam) said: Join your sufoof and draw close among yourselves and line up with the necks. Reported by Abu Dawood and Nisai. Authenticated by Ibn Hibbaan. (Bulooghul Maraam)–*I’laaus Sunnan

These are about all the narrations pertaining to the manner and style of standing in Jamaat Salaat. Explaining these Ahadith, Imaam Bukhaari (rahmatullah alayh) states in the section captioned:

JOINING SHOULDER TO SHOULDER:

This is what the Jamhoor have said: ‘Verily, the meaning (of joining in this context) is complete nearness and lining up, not actual joining (or touching).’ Al-Haafiz said: The meaning of this is to emphasise in straightening the saff and closing the gaps. And Aini too has said so. With this, the indication is towards emphasis in straightening the sufoof and closing the gaps. Qustulaani and others have also said this.

(Laamiud Duraari commentary of Bukhari)

In Faidhul Baari it is reported as follows:

It is stated in Sharhul Wiqaayah: ‘The musalli should stand apart (with his feet) so that there is a distance of four fingers in between them, and that is also the view of Imaam Shaafi (rahmatullah alayh), In another view it is said that the distance (between the feet) should be one hand (i.e. about 10 cm).’ (The author says): I did not find any difference of opinion among the Salf (i.e. Salf-e-Saaliheen) between the stance (of the musalli) in Jama’ah and in infiraad (i.e. performing alone). There is no difference regarding the gap (between the feet). It is not that the spreading of the feet should be more in Jama’ah than when performing Salaat alone.

The summary of this is: When we do not find the Sahaabah and the Taabi-een differentiating in their standing position between Jama’ah and individual Salaat, then we understand that the only meaning of Rasulullah’s statement of ‘joining the shoulders’ is to line up closely and to abstain from leaving gaps (between the musallis).

The following appears in Laamiud Duraari, Commentary of Saheeh Bukhaari:

The Authorities (the Fuqaha) stated that it is best for the musalli to keep his feet about four fingers apart. They did not say that the feet should be united in ruku’ or sajdah. Aini says in Binaayah: ‘It is appropriate that there be the distance of four fingers between the feet of the musalli, for verily, this is nearest to khushoo.’

Ibn Umar (radhiyallahu anhuma) would not spread (widely) his feet nor would the one foot touch the other, but between this there would be neither much closeness nor much distance.

In Raddul Mihtaar it is reported as follows:

The meaning of joining ankles to ankles is that everyone in the Jama’ah should stand alongside the other (i.e. in a straight line). So is it said in Fataawa Samarqand). (I’laaus Sunan)

From all the narrations and views of the Muhadditheen and Fuqaha of the Khairul Quroon era it is abundantly clear that the Hadith which mentions joining foot with foot does not have a literal meaning. It simply means that the feet should be all in line, and this is achieved by the heels of the musallis all being in the same line. This will ensure a straight saff on which the emphasis of all the Ahadith is.

The Salafis

The Salafis of this age, while grabbing the words ‘foot with foot’, ignore ‘neck with neck’, ‘shoulder with shoulder’, ‘knee with knee’ and ‘ankle with ankle’. The narrations command joining of the necks just as it instructs joining of the feet. And, in the same way it commands joining of the knees and ankles. How is it possible for the neck of one musalli to touch the neck of the musalli alongside? At most, shoulders can touch. But to achieve the phenomenal act of joining necks, the musallis will have to ruin their Salaat and stand on their toes balancing at a precarious angle to achieve the goal of touching each other’s neck. But no one has ever advocated this ludicrous stance. Similarly, if the literal sense of the ‘ankle with ankle’ has to be accepted, it will place the musallis under great stress to achieve what is not simple because the protruding heels are barriers for this achievement. Also, if ‘knee against knee’ had to be literally considered, the musallis would have to stand with ugly bandied legs, stretching even their thighs hideously in order to join their knees with the knees of their companions? But, not even the Salafis have ventured such ludicrousness.

Why do the Salafis choose only ‘foot with foot’ out of the several instructions pertaining to the joining of various bodily parts? For this choice they have only their intransigent nafsaani desire –no daleel whatsoever. What is the determining factor to choose only feet and to ignore necks, knees, shoulders and ankles? On the other hand, the Ahlus Sunnah Wal Jama’ah — the followers of the Four Math-habs — *have a mass of evidence to support ‘joining of the shoulders’. Furthermore, joining or lining up of the shoulders is simple, rational and fulfills in the best way the instruction of straightening the saff.

It should be noted that the emphasis is on closing the gaps. There should be no gap between two musallis standing in the saff. But, the wider the legs are spread apart, the more the distance between the shoulders will increase. Thus, spreading the legs wide apart defeats the very command issued in the Hadith to close the gaps and straighten the sufoof.

In order to achieve ‘foot with foot’ literally, the Salafis are constrained to turn their feet at angles away from the Qiblah. In this hideous exercise they manage only to touch the toes of the adjacent musalli with much difficulty and irritation to those whose peace of mind is disturbed with the unruly encroachment of his companion’s toes. When the toes are made to touch with the feet in diagonal positions, the shoulders cannot touch, the knees, ankles, necks, etc. are thrown completely out of alignment.

When shoulders are not lined up, it is impossible to achieve straight sufoof. It is for this reason that the Hadith emphasises more on shoulders. Feet are mentioned only once. The Sahaabah and the Taabi-een relate the instruction ‘to line up’ and straighten the saff to the shoulders, necks, knees, ankles and the feet. In other words, all these should be in line, not out of alignment. It is for this reason that the Hadith clearly mentions that the Khulafa-e-Raashideen, in fact Rasulullah (sallallahu alayhi wasallam) himself, would order protruding chests to recede into line. Never did any of the Authorities of the Shariah speak about feet which should touch.

In the adoption of the Salafi mode, the movement is excessive in Salaat. Neither is proper Ruku’ nor proper Sajdah possible if this hideous posture has to be retained throughout Salaat. In fact Sajdah is not at all possible with the feet spread wide apart. Therefore, the Salafis are constrained to shift positions repeatedly when going to ruku’. This excessive movement in Salaat in negatory of khushoo’.

THE FOUR MATH-HABS

While the case of the Four Math-habs is logical, the actual daleel (proof) for our view is not rational interpretation, but is narrational evidence. Such evidence has been transmitted down the centuries from the Sahaabah. It should be understood that the Aimmah-e-*Mujtahideen — the Imaams of the Math-habs — had acquired their knowledge of Islam from either the Sahaabah or the Taabi-een who were the Students of the Sahaabah. Whatever they taught is therefore, what the Sahaabah had instructed. It is the height of folly and deviation to differ with them and to choose a way which is at variance with what they had disseminated.

It is not conceivable that the Salf-e-Saaliheen — all the Imaams of the Math-bas were among them — were in deviation and the present-day Salafis are on Rectitude. This is unacceptable to any Muslim who is prepared to reflect a bit. The greatest daleel for the view of the Math-habs is that whatever they teach has been acquired directly from either the Sahaabah or the Taabi-een.

The Salafi practice of spreading the feet wide apart and the irritating attempt to touch the next man’s toes are in conflict with the Sunnah as the aforegoing Shar’i evidences have established.