Some Sunnah in the Prayer

[AbuTaymiyah]

salam aleykum

Saheeh Bukhari

Some ahadeeth about praying two Rak’a after Azan of Maghrib

Narrated Anas bin Malik:

"When the Mu'adhdhin pronounced the Adhan, some of the companions of the Prophet would proceed to the pillars of the mosque (for the prayer) till the Prophet arrived and in this way they used to pray two Rakat before the Maghrib prayer. There used to be a little time between the Adhan and the Iqama." Shu'ba said, "There used to be a very short interval between the two (Adhan and Iqama)."

Narrated 'Abdullah bin Mughaffal Al-Muzani:

Allah's Apostle said thrice, "There is a prayer between the two Adhans (Adhan and Iqama)," and added, "For the one who wants to pray."

Narrated 'Abdullah bin Mughaffal:

The prophet said, "There is a prayer between the two Adhans (Adhan and Iqama), there is a prayer between the two Adhans." And then while saying it the third time he added, "For the one who wants to (pray)."


Narrated 'Abdullah Al-Muzni:

The Prophet said, "Pray before the Maghrib (compulsory) prayer." He (said it thrice) and in the third time, he said, "Whoever wants to offer it can do so." He said so because he did not like the people to take it as a tradition.

Narrated Marthad bin 'Abdullah Al-Yazani:

I went to 'Uqba bin 'Amir Al-Juhani and said, "Is it not surprising that Abi Tamim offers two Rakat before the Maghrib prayer?" 'Uqba said, "We used to do so in the life-time of Allah's Apostle." I asked him, "What prevents you from offering it now?" He replied, "Business."


May Allah give us tawfeeq to act on these ahadeeth and revive this Sunnah

[AbuTaymiyah]

salam aleykum

About the one who prayed 5 rak'a then comes to know he prayed four, there is a Hadeeth is saheeh Bukhari in which the Prophet saw tells us what to do

Narrated' Abdullah:

Once Allah's Apostle offered five Rakat in the Zuhr prayer, and somebody asked him whether there was some increase in the prayer. Allah's Apostle said, "What is that?" He said, "You have offered five Rakat." So Allah's Apostle performed two prostrations of Sahu after Taslim

And it is the madhab of majority of Fuqahas

[Sadiq]

The Sunna Prayers Related to the Obligatory Prayers: A Detailed Exposition (http://www.sunnipath.com/resources/Questions/QA00001227.aspx)

[AbuTaymiyah]

salam aleykum

Some Sunnah of prayer for Rain

Saheeh Bukhari

Narrated 'Abdullah bin Zaid:

The Prophet turned his cloak inside out on Istisqa.

Narrated 'Abdullah bin Zaid

The Prophet went towards the Musalla and invoked Allah for rain. He faced the Qibla and wore his cloak inside out, and offered two Rakat.

Narrated Abbas bin Tamim

that his uncle (who was one of the companions of the Prophet) had told him, "The Prophet went out with the people to invoke Allah for rain for them. He stood up and invoked Allah for rain, then faced the Qibla and turned his cloak (inside out) and it rained."

Narrated Abbas bin Tamim

from his uncle who said, "The Prophet went out to invoke Allah for rain. He faced the Qibla invoking Allah. He turned over his cloak (inside out) and then offered two Rakat and recited the Quran aloud in them."

Narrated Abbas bin Tamim from his uncle,

"I saw the Prophet on the day when he went out to offer the Istisqa' prayer. He turned his back towards the people and faced the Qibla and asked Allah for rain. Then he turned his cloak inside out and led us in a two Rakat prayer and recited the Qur'an aloud in them."

Narrated Abbas bin Tamlm from his uncle who said,

"The Prophet invoked Allah for rain and offered a two Rakat prayer and he put his cloak inside out."

Narrated Abbas bin Tamim from his uncle who said,

"The Prophet went out to the Musalla to offer the Istisqa' prayer, faced the Qibla and offered a two-Rakat prayer and turned his cloak inside out." Narrated Abu Bakr, "The Prophet put the right side of his cloak on his left side."

Narrated 'Abdullah bin Zaid Al-Ansari:

The Prophet went out towards the Musalla in order to offer the Istisqa' prayer and when he intended to invoke (Allah) or started invoking, he faced the Qibla and turned his cloak inside out.


Also Imam Muhammad ibn Hassan said turning Rida was Sunnah, as majority of Fuqahah as in his Muwatta in chapter of Slah Istisqa

[AbuTaymiyah]

An Abandoned Sunnah that must be Revived [1]

There are many authentic Ahadeeth from the sallallaahu 'alayhi wa sallam concerned with the command to straighten the rows (for congregational prayer), and so this is rarely hidden from any of the students of (Islaamic) knowledge let alone their teachers. However it remains unknown to many that straightening the rows requires straightening it with the feet, not just the shoulders. Indeed we have often heard some of the Imaams of the Masaajid (Mosques) pointing out - when ordering the people to straighten the rows - that the Sunnah is to do so with the shoulders to the exclusion of the feet! Since this is contrary to what is established in the authentic Sunnah, I thought it necessary to mention some Ahadeeth that exist on this topic, as a reminder for whoever wishes to act in accordance with the authentic Sunnah, not being deceived by the widespread customs and habits present in the Ummah.

There are two authentic Ahadeeth on this topic: The first is the Hadith reported by Anas, and the second is that reported by An-Nu'maan ibn Basheer, may Allaah be pleased with them both.

As for the Hadith of Anas, then it as follows; The Hadith of Anas ibn Maalik. [The Prophet (SAAS) said:] "Straighten your rows and come close together, for indeed I see you behind my back" The Hadith is reported by al-Bukharee [2/176 - al-Fath, Boolaaq edition], Ahmad [3/182 and 263], and al-Mukhallis in al-Fawaa'id [1/10/2], all of them reporting via a number of transmission paths (turuq sing. tareeq) from Humayd at-Taweel who said Anas ibn Maalik narrated to us saying:

"The call for commencing of salaah was made, the Messenger of Allaah sallallaahu 'alayhi wa sallam turned to us and said..." (then he mention the above Hadith). Al-Bukhaaree adds in one narration of this Hadith: "(He turned to us and said) before pronouncing the opening takbeer..." Also adding at the end "...each of us would adjoin his shoulder with that of his companion (standing next to him) and his foot with that of his companion." This addition also occurs in the report of al-Mukhallis and Ibn Abee Shaybah [1/351] with the following wording: Anas said, "...So I saw each of us adjoining our shoulder with those of our companions and also (adjoining) our feet with those of our companions, but if you were to practice this today, a person would flee (from you) like a restless mule." Its chain of narration (sanad) is also Saheeh according to the conditions stipulated by the Two Shaykhs (al-Bukhaaree and Muslim).

Al-Haafidh (Ibn Hajr) ascribed this wording to Sa'eed ibn Mansoor and al-Ismaa'eelee. Al-Bukhaaree gave a chapter heading for this Hadith by saying: Chapter: 'Adjoining the shoulder with the shoulder and the foot with the foot in the row (for prayer).' As for the Hadith of an-Nu'maan (ibn Basheer) then it is as follows: The Hadith of an-Nu'maan ibn Basheer. [The Prophet (SAAS) said:] "Straighten your rows (he said it three times), by Allaah either you straighten your rows or Allaah will cause conflict between your hearts."

The Hadith has been selected by Aboo Dawood [no.662], Ibn Hibbaan [no.396], Ahmad [4/276] and ad-Doolaabee in al-Kunaa [2/86] from Abil-Qaasim al-Jadalee Husayn ibnil-Haarith who said; I heard an-Nu'maan ibn Basheer say: "The Messenger of Allaah turned to us and said..." (then he mentioned the above Hadith). Then an-Nu'maan ibn Basheer added: "...So I saw each man joining his shoulder; knee and ankle with that of his companion." The sanad of this Hadith is Saheeh, al-Bukhaaree quoted it in discontinuous (mu'allaq) form in a decided manner (indicating that he considered it authentic). Ibn Khuzaymah also connected its chain of narration in his Saheeh [1/82,83] and al-Mundhiree [at-Targheeb 1/176] and al-Haafidh [al-Fath 2/176] both confirmed this. Ibn Hibaanselected the Hadith in his Saheeh [14/396 - Mawaarid] reporting through the tareeq of ibn Khuzaymah. The text of the Hadith is also reported by ad-Doolaabee by way of Baqeeyah ibnil-Waleed who said: 'Hurayz narrated to us saying: I heard Ghaylaan al-Muqri' narrate from Abee Qutaylah Marthad ibn Wadaa'ah (who said: I heard) an-Nu'maan ibn Basheer say...', (then he mentioned the Hadith). There is no problem with the sanad for the purpose of supporting reports (mutaab'aat), its reporters are reliable apart from Ghaylaan al-Muqri' . Perhaps he is Ghaylaan ibn Anas al-Kalbee (their mawlaa) ad-Dimishqee. If that is the case then his condition (as a reporter) is unknown. A group of the reporters have narrated from him and al-Haafidh (ibn Hajr) said about him: 'He is acceptable (Maqbool).' Then it became clear that identifying this reporter in the sanad as al-Muqri' was a mistake, as al-Bukhaaree and ibn Hibaan had said, and that in fact he is Ghaylaan ibn Ma'shar al-Muqraa'ee [Lubaab 3/237]. Ibn Abee Haatim [7/53] has given a biography for him, mentioning that a number of people have reported from him, and Ibn Hibaan [5/290] declared him reliable.

The Fiqh of these Ahadeeth

In these two Ahadeeth there are a number of important points of benefit and fiqh.

1. The obligation to straighten the rows for salaah and to stand close together in them, due to the command mentioned in the Ahadeeth. The rule concerning such commands is that they constitute an obligation (wujoob) except if accompanying evidence (qareenah) proves otherwise as is well established in the science of fiqh principles. The qareenah here in fact emphasizes the obligation, and that is in the saying of the Prophet sallallaahu 'alayhi wa sallam, "...or Allaah will cause conflict between your hearts", since such a warning is never given for leaving that which is not obligatory as is quite clear.[2]

2. The forming and straightening of the rows mentioned in the Hadith is only achieved by joining the shoulder and the side of ones foot with the shoulder and foot of the adjacent person. This is because that is what the Companions, Radiallaahu 'anhum, did when ordered to straighten the rows and stand close together in them. Hence al-Haafidh (ibn Hajar) said in al-Fath after mentioning the additional saying of Anas in the first Hadith that I have quoted above:

"This (wording) is an explicit explanation that the mentioned action (of the Companions) was done in the time of the Prophet sallallaahu 'alayhi wa sallam. With this in mind the usage of this action as a pretext for explaining what straightening the row means becomes complete."


end of shaykh ALbanee's words

I saw some people objecting to these ahadeeth showing actions of Sahabah, that they did that at beginning of prayer, and there is no daleel that they did that also in prayer

But the Problem is when at beginning your feet tocuh others feet and your shoulder tocuh others shouder, why would you leave that in prayer.

And when you do something in beginning of prayer, why would you leave it ?

This taweel is very funny and shows what people are ready t defend their madhab

Lets say their taweel is saheeh, do they do that at beginning of prayer, touching feet with feet or shoulder to shouder ?

So they do not even follow their taweel.

May Allah give us tawfeeq to follow saheeh Hadeeth and protect us from the darkness of Ta'asub

[Usman]

Instead of doing the copy-paste like Mr.Abbu, here's a direct link

Feet In Salaah, the errors of Salafis and Alalbani (http://www.saleel.com/article.php?story=20040926123711392)

[AbuTaymiyah]

salam aleykum

The author wrote

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

So the hadeeth tells up to line with Necks and not touch necks

While the author of thisd article wrote :

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

So where did he take that ?

Does he know how to read or does he just want to mjisguide the readers ?

As for this

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)

It is an interpretation, which is Thann, and not definitive knowledge.

Where is the narration of ibn Umar ?

What is the daleel about this distance ?

[AbuTaymiyah]

salam aleykum

Borther Usman, do you have something on Hanafi web pages about not praying two rak'a after Azan of maghreb, or not turning Rida in Salatul Istisqa ?

I really would like to know if Ahnaaf do have daleel to not act on the saying of the Prophet saw

As for touching feet in prayer, the the Ahnaaf do not have any daleel about their distance between Musalli, so they cans ay the meaning of joining is getting close, but it is an interpretation, which is not a shar'i Hujjah for anybody.

Shar'i Hujjah are four for majority of this Ummah : Quran, Hadeeth, Ijma, Qias

As for others they are contested

As one saying for me Joining means getting close and not touching, this is a Ray, not a Hujjah.

[AbuTaymiyah]

salam aleykum

Also what do Ahnaaf have as daleel, for the one who prayed 5 rak'a instead of four, is his prayer Batil or not ?

[Muawiyah]

salam aleykum

The author wrote

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

So the hadeeth tells up to line with Necks and not touch necks


wa `alykum us salaam

As far as I can remember that's not the literal translation but a representation of the meaning, the actual words are the same or similar to those used for the bone above the heel (whatever it's called) Allahu A`alam. I'll try get the original words of the Hadeeth. Insha Allah.

was Salaam

[AbuTaymiyah]

salam aleykum

Please check, because the author of this article takes touching necks to necks, to explain that in fact here in hadeeth joining means getting close.

Because it is impossibe to touch necks to necks.

One should remembert that he shoudl be very precautious in interprating the Sunnah

It is also Wahee from Allah, and explaining with one's ray is not very appreciable.

One who wears Yellow glasses, one who wears balck will see black, and one who wears glasses of his Imam will read according to his Imam

So please making taweel fo ahadeeth is a very serious matter

[muslim786]

salam aleykum

Borther Usman, do you have something on Hanafi web pages about not praying two rak'a after Azan of maghreb, or not turning Rida in Salatul Istisqa ?

I really would like to know if Ahnaaf do have daleel to not act on the saying of the Prophet saw

As for touching feet in prayer, the the Ahnaaf do not have any daleel about their distance between Musalli, so they cans ay the meaning of joining is getting close, but it is an interpretation, which is not a shar'i Hujjah for anybody.

Shar'i Hujjah are four for majority of this Ummah : Quran, Hadeeth, Ijma, Qias

As for others they are contested

As one saying for me Joining means getting close and not touching, this is a Ray, not a Hujjah.
The salafis clearly do not follow any sort og Ijma.

[Usman]

One who wears Yellow glasses, one who wears balck will see black, and one who wears glasses of his Imam will read according to his Imam

So please making taweel fo ahadeeth is a very serious matter

And the one who wears dirty glasses, always see dirt.

The Hadeeth is from Abu dawood, I thought you might be able to obtain the reference.

[AbuTaymiyah]

salam aleykum

Shaykh ALbanee said

This addition also occurs in the report of al-Mukhallis and Ibn Abee Shaybah [1/351] with the following wording: Anas said, "...So I saw each of us adjoining our shoulder with those of our companions and also (adjoining) our feet with those of our companions, but if you were to practice this today, a person would flee (from you) like a restless mule." Its chain of narration (sanad) is also Saheeh according to the conditions stipulated by the Two Shaykhs (al-Bukhaaree and Muslim).

Al-Haafidh (Ibn Hajr) ascribed this wording to Sa'eed ibn Mansoor and al-Ismaa'eelee.

Al-Bukhaaree gave a chapter heading for this Hadith by saying: Chapter: 'Adjoining the shoulder with the shoulder and the foot with the foot in the row (for prayer).'

As for the Hadith of an-Nu'maan (ibn Basheer) then it is as follows: The Hadith of an-Nu'maan ibn Basheer. [The Prophet (SAAS) said:] "Straighten your rows (he said it three times), by Allaah either you straighten your rows or Allaah will cause conflict between your hearts."

end of his words

According to the saying of Anas, then this was pratciced by Sahabah, and second generatiion left this Sunnah.

So joining feet was done, then abandonned, so it answer people saying to follow khayrul Quaroon and that Imam could not left something from the SUnnah.

A Sahabah tells Sahabah used to do it, then nowdays people object to that, what greater daleel that the real meaning of these hadeeth is touching, else if it was getting close, then next generation did not left that.



Then as for the hadeeth of Abu Dawood, it is lining knees, not touching.

So al Hamdulilah my glasses are free from defending any hizb.

The author of Yufat Ahle hadeeth and Hadeeth or ahle hadeeth also came with touching knees and chalelenged ahler hadeeth to come and pray with them and touch meck to neck.

These words do not exist at all in these hadeeth, only in their imagination

Prophet saw ordered to things, lining necks, Shoulders, and touching feet and shoulders was something done by Sahabah and it wass their undertsnaading of not letting any gap

So we ask Ahnaaf to stick to the meaning of these ahadeeth, and not to make starnge taweel, taking the words lining to have same meaning as touching.

[AbuTaymiyah]

salam aleykum

Also the Hanafee author quoted this

1. 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)

So not leaving any gaps, is that not clear from the Prophets who said not to leave gaps.

And you say that one should leave a gap.

Also in this hadeeth we have lining the shoulders, and Sahabah touched them as they feet. And Prophet saw remained quite on their touching 9 joining) making it a sunnah.

And the hadeeth of Anas made it clear that Sahabah used to join then people left this.

So you see how taweel disapear if one reads ahadeeth without any ta'asub.

[AbuTaymiyah]

salam aleykum

Here are ahadeeth from Saheeh Bukhari on this topic

Volume 1, Book 11, Number 689:
Narrated Abu Huraira:

The Prophet said, "The Imam is (appointed) to be followed. So do not differ from him, bow when he bows, and say, "Rabbana-lakal hamd" if he says "Sami'a-l-lahu Liman hamida"; and if he prostrates, prostrate (after him), and if he prays sitting, pray sitting all together, and straighten the rows for the prayer, as the straightening of the rows is amongst those things which make your prayer a correct and perfect one. (See Hadith No. 657).



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Volume 1, Book 11, Number 690:
Narrated Anas bin Malik:

The Prophet said, "Straighten your rows as the straightening of rows is essential for a perfect and correct prayer. "



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Volume 1, Book 11, Number 691:
Narrated Anas bin Malik:

I arrived at Medina and was asked whether I found any change since the days of Allah's Apostle. I said, "I have not found any change except that you do not stand in alignment in your prayers."


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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."


One can see two things

The words putting knee next to knee does not appear in Bukharee, as said by the Hanafee author who attributed to Bukhari and Abu Dawud

I hope it is just a sahw, and not a deliberate mistake

As for the narration of Abu Dawud, I will insha Allah check what Muhadith said about it, wether it is saheeh or shadh



Second point, Anas ibn Malik objected that people later after tyime of Sahabah neglected alignmeent of Sufuf

Showing that if sopme people do not follow all sunnah, it does not mean it os not Sunnah any more

Also Anas ibn Malik said that nowdays if one does that people would flee like mules.

So it answer claim of the Hanafee that Imam only took distance between musali from best generations, who took from Sahabah and from Prophet saw

While there is a nass that some people meglected alignment and joingnong feet and shoulders.

So the best Qarn is that of Sahabah.

[faqir]

Position of Feet: Explained in Detail

Answered by Shaykh Abdurrahman ibn Yusuf

I follow the hanafi Madhab and therefore was always taught to keep the feet straight, three finger gap and so on. However recently while praying a brother who I trust said that there is hadith of Mohammed (saw) which states that if you don't join the feet the Shaytan comes in between. I tried to find the evidence for not joining the feet and keeping three finger gap in hanafi books but to no avail. I am forced to follow the opinion which seems stronger i.e. to join the feet because of the Hadith. I was wondering if you could kindly explain the reasoning and some evidences behind the keeping of gap between feet in Jammah.


Assalamu alaykum

In the name of Allah the Inspirer of truth.

The following which is an excerpt from the 3rd edition of Fiqh al-Imam [currently under publication] will insha Allah give more insight into the issue of joining the feet which has caused great confusion.

There is a hadith of Sunan Abi Dawud which describes the Companions joining their feet with each other to form orderly rows. Abu ‘l-Qasim al-Jadali reports:

I heard Nu‘man ibn Bashir t relate that the Messenger e faced the people and instructed, “Straighten your rows. By Allah, you should straighten your rows or else Allah will create disagreement between your hearts.” Nu’man ibn Bashir t then states, “I saw each person join his shoulders with the next persons and his knees and ankles with the next persons” (Sunan Abi Dawud 1:104).

This is one of the hadiths which is put forward as evidence by those who assert that each person’s feet should be joined with the next persons, during congregation. Some of them are overly particular about this, and if someone standing next to them happen to draw their feet inwards then these people widens their legs even more to maintain the contact. They continuously criticise those who do not leave a wide gap between their feet as though the sunna method is only what they claim.

However, their attempts to substantiate their point through the above or similar hadiths are in vain, for a number of simple reasons.

(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 e 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 e. In fact, this type of an observation added by the narrator is not even found in the majority of narrations that emphasise orderly rows. Hence, it becomes quite clear that the Messenger e 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 fulfil that.

(2) The hadith merely tells us about the behaviour of the Companions before the prayer had begun. In other words, to comply with the instruction of the Messenger e they attempted to form a straight line by joining their shoulders and feet together before the prayer commenced. No where in the hadith does it indicate that this was also done during the prayer. It states that the Messenger e turned towards them to instruct them in this regard, which proves that this activity took place prior to the beginning of prayer. Whether this arrangement was continued throughout the prayer or not is not mentioned in the narrations.

(3) If for the sake of argument, we were to accept that the joining of the feet was maintained throughout the prayer, a number of questions would arise. For one, it would be enquired whether the feet should be joined together in all postures of the prayer or only during the standing posture [qiyam]? If the answer is that it is required only during the standing posture, then the question would be, What is the evidence for that? Why is this arrangement confined to the standing posture only and not required in any other posture? If the answer is that it is necessary in all postures of prayer, then the question would be, How will people in each row go about joining their feet and shoulders together whilst in prostration or in the sitting posture? As is clear, it would be quite impossible to achieve that.

Moreover, if the counter-argument is that it is only necessary to have the feet together while standing up because it is difficult to do so in the other postures of prayer, then the answer to that would be, it is also very difficult, and sometimes quite inconvenient, for many people to ensure this joining arrangement during the standing posture as well, just as it is in other postures.

(4) If it is considered necessary to join the shoulders and feet together on account of the above hadith, then why have the knees been excluded? As is mentioned in the above narration of Sunan Abi Dawud that the Companions joined their knees together, it should also be treated as an obligation throughout the prayer. However, one must be warned that standing even for a short while with one’s knees joined to the next persons can be quite painful, in fact impossible in some cases, when there is significant difference in the size of the two people standing next to each other.

(5) Another interpretation of this hadith is that the narrator Nu‘man ibn Bashir only intended to describe how the Companions attempted to form extremely straight rows at the instructions of the Messenger e, and not that they actually joined their feet, shoulders and ankles together. It is for this reason that the title of a chapter in Sahih al-Bukhari ‘Chapter on the Joining of the Shoulders and Feet Together Whilst Forming the Rows’ has been classified by Hafiz Ibn Hajar to be based on exaggeration. He writes in his commentary Fath al-Bari,

[Imam Bukhari’s] reason for choosing this specific title is to exaggerate (mubalagha) the importance of straightening the rows and filling the gaps in between. (Fath al-Bari 2:247)

This means that the narration is not to be taken literally. Imam Shawkani, who is constantly referred to by those who prefer not to follow a school of thought in Islamic jurisprudence, has not taken it for its literal interpretation either. He writes in his book Nayl al-awtar:

[The statement of the Companion] means, place the parts of the body [shoulders, etc.] in line with each other, so that the shoulder of each person performing prayer is in level with the shoulder of the next person. This way everyone’s shoulders, knees and feet will be in a single straight line (Nayl al-awtar 3:65*).

In clear words, this indicates that the real reason for joining the shoulders and other parts, was to straighten the rows, not that the joining itself is an obligatory act.

(6) Anas t has further stated in a narration of Ma‘mar which Ibn Hajar has recorded in his Fath al-Bari,

If I were to attempt this [joining the shoulders and feet together] with anybody today, they would scurry away like restive mules (Fath al-Bari 2:247).

It is apparent from this statement, that even the Companions did not continue this practise after the demise of the Messenger e. If it had been a continuous action of the Messenger e [sunna mustamirra] the Companions would never have abandoned it, let alone speak of it in such a manner.

(7) Once it is established that the primary reason for the Companions joining their feet together was to achieve perfect order in their rows, it can be easily understood that this joining of the feet is not required any longer, since in most of the masjids and places of worship today, the lines are well marked on the carpets, marble, and floor coverings. The worshippers by standing together with their heels on the markings will automatically come together in perfectly straight rows. There is no need to be so particular in joining the feet together to achieve this goal, let alone consider it the actual goal.

For the entire discussion see Fiqh al-Imam: Key Proofs in Hanafi Fiqh, soon to be published insha Allah.

Wassalam
Abdurrahman ibn Yusu

[AbuTaymiyah]

salam aleykum

"No where in the hadith does it indicate that this was also done during the prayer"

One can answer no where in the hadeeth that they were joining beforer prayer then leaving it at beginning of prayer.

Also see the contradiction, what Sahabah did was actually not trouching but getting close, and other hand they touched but only in begginning of prayer

As for argument that Sahabah would not leave any Sunnah, then why did Anas object to people at the end of Era of Sahabah not stenghtening rows ?

It is sure that taweel of Ahnnaf are aginats nass of Hadeeth

One reads their many explanations and contradictions, and text of hadeeth, he can easily see difference

At the end the Prophet saw said noit to leave any gap for Shaytan ( la takruku Farjatan li Shaytan)

So one should clearly meditate on this instead of giving exemple, knees is impossible, so same for shoulders and feet.

[faqir]

HANBALI FIQH


Bismillahi Al-Rahmani Al-Rahim

"Foot-pressing stance" During Prayer

Q

As salaamu alaykum,

Does the foot-pressing stance adopted by our Salafi brethren have sanction in the madhhab of Imam Ahmad?

Wassalam



A
wa `alaykum al-salam wa rahmatullahi wa barakatuhu

I have not been able to find anything that explicitly says that people should pray with their feet and shoulders jammed together. The closest that I have found is that rows should be straightened using the ankles and shoulders as a guide to determining straightness, and that that rows should be tightened to remove any gaps. (See Kashshaf al-qina` (1:328), Ghayat al-muntaha (1:120))

And what is explicit regarding the feet is that they should be slightly parted. (See Kashshaf al-qina` (1:372), Nail al-Ma'arib (1:142))

Brothers and sisters who insist on jamming their foot up to their neighbors should realize that if their neighbor keeps moving their foot and they keep moving their foot to get rid of the gap, they run the risk of invalidating their prayer because of excessive needless motion. They should also bear in mind that while it is recommended to gather together the rows, it is prohibited to injure another Muslim without right (and this does happen) and it is offensive to annoy.

And Allah knows best.

wa al-salamu `alaykum
--musa