The mode of Namaaz (Prayer) with a specific sequence has not come
to pass in the Quran. The Messenger of Allah (S) had suggested this method. It is vividly
apparent that the Messenger (S) offered Namaaz for the whole of his life and made his
companions offer it. This process is infiltrating with consistency in the Ummah till
today.
Consequently, it ought to have the same mode of offering Namaaz
perpetuated in the entire Ummah. But we are looking that there are disagreements in the
details of Namaaz among the various outfits and every one asserts that the way it is
offering the Namaaz was exactly the way of the Messenger of Allah (S). Think over it. Is
it worth accepting that each method out of the present different methods is of the
Messenger of Allah (S)? It is said that the Messenger (S) offered Namaaz by one method and
then by one the other method. In this way all these different methods come to be the
methods of the Messenger of Allah (S). First of all it ought to be understood that when
the Messenger of Allah (S) set aside his first method, and opted for the second method,
then obeying this second method from within would be the obedience to the Sunnah for the
Ummah. The first method was annulled. Then any faction’s keeping on following the
first method and going on denominating it as the obedience to the Sunnah is an erroneous
errand. Secondly, if the varying methods prevalent among the various outfits are all of
the Messenger of Allah (S), then why is there racking of brains among the varying factions
in the disagreement of those methods? Their “racking of each other’s brains”
extends to such an extent, with such an intensity that if the Muslim of one sect offers
Namaaz in its own manner in the mosque of the Muslims of another sect, the people of this
mosque scrub the very floor of their mosque (and in some places it is reported that they
dug up the floor even). It is plain that in the view of these factions Namaaz of every
other faction is not the Namaaz of the Messenger of Allah (S).
AHL-E-HADITH
AND AHL-E-QURAN
Regarding the Namaaz-offering-method, the altercation between the
faction of Ahl-e-Hadith and Ahl-e-Quran is very interesting. The objection of Ahl-e-Hadith
is: if we accept the Quran alone and reject the Hadith, then how we should offer Namaaz;
it is because there is no detail given in the Quran. Responding to it, the Ahl-e-Quran
say: dilate upon this phenomenon as to how we should offer Namaaz that may be in line with
the method given in Ahadith. It is because no one definite form of Namaaz come by Ahadith -leave aside one form of the entire Namaaz -even contradictory Ahadith are found in
each and every detail of Namaaz.
We have received a brief pamphlet entitled NAMAAZ. Its writer is
Faiz Rahmani. Mataba Rahman, Buhawal Pur, published it. We do not know as to which faction
the writer belongs to. Anyhow, he writes in the beginning of this pamphlet:
It ought to be known that the
Namaaz-offering-method of Ahl-e-Sunnat wal Jamaat proves the process of consistency and
the Quran and the Sunnah verify it.
DISAGREEMENTS
OF NAMAAZ
But after it, he writes that such details of Namaaz are found in
Ahadith (the sequence of which culminates to the worthy companions and associates of the
Messenger of Allah (S) and reporters of which are stated to be valid and reliable) which
do not conform to each other. For Example:
1. There
is a tradition in Tirmzi: The Messenger of Allah (S) used to raise his hands up to his
shoulder at the time of Takbeer Tehreema. The tradition in Abu Daood is: The Messenger of
Allah (S) used to raise hands to the lobule of the ears.
2. The
tradition in Muslim is: The Messenger of Allah (S) used to begin his Namaaz from Al hamdo lilla he rabb il aala meen after Takbeer
Tahreema. The tradition in Bukhari is: After Takbeer Tahreema, the Messenger of Allah (S)
used to recite the benediction of alla humma Baa id
bainee before reciting Fateha Surah. A
tradition in Abu Daud says that after Takbeer Tahreema, the Messenger of Allah (S) used to
recite aaoozo billahe minushai ta nira jeem
before reciting Surah Fateh. A tradition in
Nissee says that the Messenger of Allah (S), after Takbeer Tehreema but before Surah Fateh, used to recite the verse of inna sala tee wa no so ke …. There is another
tradition in Nisaaee that says the Messenger of Allah (S), after Takbeer Tahreema, but
before Surah Fateh, used to recite the verse of innee wajjah to waj he lilla ze…... There is
tradition in Tirmzi and Ibne Maja that the exalted Messenger of Allah (S), after Takbeer
Tahreema, but before Surah Fateha, used to
recite Sana: sub hana kalla humma.
3. There
is tradition in Termzi, Abu Daood and Nisaai: The Messenger of Allah (S) raised hand up to
the ears at the time of Takbeer Tahreema and then did not do Rafa’a yadain in the entire Namaaz. There is
another tradition in Bukhari and Muslim that the Messenger of Allah (S) used to raise his
both hands up to shoulders at the time of starting Namaaz and even after Rak’u he
used to do Rafa’a yadain.
4. There
is tradition in Sanan Imam Shaf’ee and Masnad Ahmed bin Hanbal that the Messenger of Allah
(S) used to tie hands on the chest while standing in Namaaz. A tradition in Imam Mauta says that the Messenger of Allah (S)
used to offer Namaaz leaving his hands straight down.
5. There
is tradition in Tirmzi, Nasaaee and Abu Daood. The Messenger of Allah (S) said: Whoever do
not remember anything from the Quran, he may do raku after reciting only sub haa nalla and laa-e-laa ha ill lalla while standing in Namaaz.
This is enough for him. A tradition in Mauta, Ibne
Maja, Bukhari Muslim says that the Messenger of Allah (S) told: without reciting Fateha, the Namaaz is unsound.
6. There
is tradition in Mauta that the recitation of Fateha in the congregation of Namaaz behind the
Imam is prohibited whether it is Namaaz Jehree or Siri. There is another tradition in Mauta that the recitation of Fateha in the congregation of Jehree Namaaz behind the Imam is prohibited. Still
another tradition of Bukhari and Muslim says that the recitation of Fateha in the congregation of Namaaz Jehri or Sirri, behind the Imam is obligatory.
7. A
tradition in Mauta says that Aameen bil jehra was in vogue in the beginning of
Islam, then it was quitted and repealed. A tradition in Abu Daood says that after reciting
Fateha, Aameen bil sirr should be uttered
softly, whether it is Namaaz with congregation or individual. The tradition in Bukhari and
Muslim says: After reciting Fateha, Aameen bil jehra and bil sirr should be uttered in Jehri Namaaz and Sirri Namaaz respectively, whether it is Namaaz
with congregation or individual.
8. A
tradition in Bukhari says that the Messenger of Allah (S) taught this Tashhad for the sitting (Q’ada) of
Namaaz:
attehyato lilla he wassala wato wattayai bato assala mo
elaika ayyo hanna biyyo wa rah mat ulla he wa bara ka to hoo assa laa mo elaina wa ala
ebaa dilla he assa le heen. Asha ha do an la ela ha ill lalla ho wa ash ha anna Muhammada
Dun ab do hoo wa rasoo lo hoo.
There is tradition in Muslim
that says the Messenger of Allah (S) used to teach this tashhad for the Qa’da (sitting) of Namaaz:
atteh ya to ul ba ra ka to assa la to ut
tayye ba to lilla he assa la mo elai ka ayya hanna biyyo wa rah ma ta ho wa ba ra ka to
hoo assalamo elaina wa ala ibad-illa-he-us-saa le hanna. Ashhado an lae laa he ill lallaho
wa ash ha do anna Muhammad dan rasool ullah.
There is tradition in Nisaaee
that says the Messenger of Allah (S) taught this tashhad
for the Q’ada (sitting) of Namaaz:
bis milla he wa billahe atteh ya to
lillahe wassala wa to uttayye ba to assa lamic elaika ayyo hanna biyyo wa rah mat ullahe
wa ba ra kato hoo-us-salamo elaina wa ala ibadillahe-us-saleheena ash ha do an lae laha
ill lallaho wa ash hado anna Muhammad an ab do hoo wa rasoola hoo-us
aal-ullaha-ul-jamma ta wa aoozo bil llahe min-unar.
A tradition in Mauta
says that Abdullah bin Umar used to recite this tashhad
in Qa’da (sitting):
bis milla he-ut-tah yato lilla
he-us-sala wa to lilla he-uz-za kiya to lillahe-us sala mo ala-una-biyye
wa rah ma to hoo wa ba ra ka to hoo-us-sala mo alaina wa ala ibad illahe-us-sale heen. Sha
hid to am lla ila ha ill lallaho shahid to anna Muhammad an rasool-ullahe.
Still there is third
tradition in Mauta that says Hazra Aaisha used to recite this tashhad in the Qa’da of Namaaz:
atteh ya to-ut-tayye ba to-us-sala wato-uz-za ke ya to
lilla he, ash ha do an la ila he ill lallaho la shareeka la hoo wa anna Muhammad an ab do
hullllahe wa rasoolo hoo-us-sala mo elaika ayyo han na biyyowa rah matullahe wa ba ra ka
to ho-us-salamo elaina wa ala iba dillahe-us-sale heenun.
After jotting down these contradictory traditions, he writes:
Now who will decide which one of these traditions is correct?
Instead of conducting cross-examination and cross-questioning on the narrators and the
contiguity to the sequence of authority etc, these traditions ought to be judged in the
light of the Quran.
EXAMPLE
OF ARGUMENT FROM THE QURAN
How has these traditions been judged in the light of the Quran? The
following example given by him will help you to oversee this phenomenon:
The
verses pertaining to the elements and recitals of Namaaz are also found in the Quran,
through which the Ahadith can be rectified, for nobility. All the Ahadith narrated in
contradiction to the Quran are all coined definitely, for example the traditions (Ahadith)
pertaining to ‘leaving hands straight down in the standing position (Qayaam) during
Namaaz’ or ‘tying hands down to the umbilicus’ are against the teaching of
the Quran. Hazart Moses (God bless him) was ordained to put his hand in the collar. Us look ya da fee jai be ka (28: 32).
Simultaneously there was another order: with one hand, catch the other. Waz mum elai ka jana ha ka min-ur-rah be (28: 32).
Tie hands on your breast in such a way that you may keep on catching one hand well dressed
with the other.
Did you dilate upon, which verse of the Quran has
been used for “corroborating the tying of hands on the breast during the
Namaaz”? – From that verse which has nothing to do with Salaat. This is the
verse of Surah Qasas where Moses (God bless him)
has been told
Osluk yadaka fee jaybika takhruj baydaa min
ghayri soo-in waodmum ilayka janahaka mina alrrahbi fathanika burhanani
min rabbika ila firAAawna wamala-ihi innahum kanoo qawman fasiqeena (28:32)
Its literal translation is: “put your hand in your
collar. It will come out whitened without any defect and press to thee thy arm to be out
of fear. These two are the vivid reason from thy Rabb to Pharaoh and his chiefs; thy are
surely a transgressing people.” Deducing from this verse that God
has ordained the Muslims to tie-up their hands on the breast is (God forbid) jesting with
the Quran. (The Ahl-e-Quran faction usually puts this reason forth and if we are not
mistaken, Maulana Abdullah Chakralvi (deceased) gushed forth this very reason).
It is factual reality that neither
has the Quran mentioned the details of Salaat, not can any single form of Namaaz be
determined according to the Ahadith. If this could have been done there
would have been no disagreement in the details of Namaaz among our various sects though
all the religious outfits produce Ahadith as a proof of their details; and every one of
them judge their Ahadith as correct and those of other’s as weak. There is no way of
disposing of these differences and disagreements today. There is only one alternative: the
caliphate-at-the-pattern-of-the-Messengerhood based on the safeguarded and immutable
constitution of the Quran is reconstructed. It would be the prerogative of that system to
inculcate again, after deciding the disagreement among the Ummah, the same harmony of
thought and action which prevailed during the era of Muhammad, the Messenger of Allah (S)
and his companions (who conformed their action to that of their Nourisher). Till this is
done, the ways and means coming down to us are sustained as these are. Bringing any change
in them would cause further factionalism in the Ummah and the factionalism, according to
the Quran, is polytheism – ascribing plurality to the Deity.
This
is the same invitation and the same call of Tolu-e-Islam. (1959)