3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during

ablution. He said, 'The people do not have to do that.' I did not approach him until the crowd

had lessened, when I said to him, 'We know of a sunnah about that.' He said, 'What is that?' I said, 'Laith ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from Yazeed ibn 'Amr al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who said, 'I saw the Messenger of Allaah (sallallaahu 'alaihi wa sallam) rubbing between his toes with his little finger.' He said, 'This hadith is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes." (30) [Back to contents] 3) Shaafi'i (rahimahullaah) As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful (31), and his followers were the best in sticking to them: 1. "The sunnahs of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has said, and it is my view." (32) 2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is made clear to someone, it is not permitted (33) for him to leave it for the saying of anyone else." (34) 3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), and leave what I have said." In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying." (35) 4. "When a hadith is found to be sahih, then that is my madhab." (36) 5. "You (37) are more knowledgeable about hadith than I, so when a hadith is sahih, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadith, as long as it is sahih." (38) 6. "In every issue where the people of narration find a report from the Messenger of Allaah (sallallaahu 'alaihi wa sallam) to be sahih which is contrary to what I have said, then I take my saying back, whether during my life or after my death." (39) 7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sallallaahu 'alaihi wa sallam), then know that my intelligence has departed." (40)

8. "For everything I say, if there is something authentic from the Prophet (sallallaahu 'alaihi wa sallam) contrary to my saying, then the hadith of the Prophet (sallallaahu 'alaihi wa sallam) comes first, so do not follow my opinion." (41) 9. "Every statement on the authority of the Prophet (sallallaahu 'alaihi wa sallam) is also my view, even if you do not hear it from me." (42) [Back to contents] 4) Ahmad ibn Hanbal (rahimahullaah) Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written." (43) Because of this he said: 1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took." (44) In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice. "Once he said: "Following (45) means that a man follows what comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions; after the Successors, he has a choice." (46) 2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions)."(47) 3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is on the brink of destruction." (48) These are the clear, lucid sayings of the Imaams (Allaah Exalted be pleased with them) about sticking to the hadith and forbidding the following of their opinion without clearly-visible evidence, such that mere opinion and interpretation is not acceptable. Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it opposed some of the Imaams' sayings, he would not be conflicting with their madhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy hand-hold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says: "But no, by Your Lord, they can have no (real) faith, until they make you judge in alldisputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction." (49)

He also says: "Then let those beware who withstand the Messenger's order, lest some trial befall them or a grievous penalty be inflicted on them." (50) Haafiz Ibn Rajab al-Hanbali (rahimahullaah) says: "Therefore it is obligatory on anyone who hears of a command of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) or knows it, to explain it to the Ummah, advise them sincerely, and order them to follow his command, even if it contradicts the opinion of someone great. This is because the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has the most right to be respected and followed, over and above the opinion of anyone great who has unknowingly contradicted the Messenger's command in any matter. This is why the Companions and those after would refute anyone who contradicted the authentic Sunnah, sometimes being very stern in their refutation (51), not out of hatred for that person, for they loved and respected him, but because the Messenger of Allaah was more beloved to them, and his command was superior to the command of any other created being. Hence, when the order of the Messenger and that of someone else conflicted, the order of the Messenger would be more fitting to be enforced and followed. None of this would stop them respecting the person they had opposed because they knew that he would be forgiven (52); in fact, the latter would not mind his instruction being opposed when the command of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) was clearly shown to be opposite." (53) Indeed, how could they mind that, when they had ordered their followers to do so, as we have seen, and had enjoined on them to abandon any of their views which contradicted the Sunnah. In fact, Imaam Shaafi'i (rahimahullaah) told his companions to attribute the authentic Sunnah to him also, even if he had not adopted it or had adopted something contradictory to it. Hence, when the analyst Ibn Daqeeq al-'Eid (rahimahullaah) collected together, in a bulky volume, the issues in which one or more of the four Imaams' madhhabs had contradicted the authentic hadith, he wrote at the beginning of it, "It is prohibited to attribute these answers to the Mujtahid Imaams, and obligatory on the jurists who follow their opinions to know of these so that they do not quote them regarding these and thus lie against them." (54) [Back to contents] 5) The Imaams' Followers Leaving their Views if these Contradicted the Sunnah Due to all that we have mentioned, the disciples of the Imaams, a number of people from those of old, and a few from those of later time (55), would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan and Abu Yoosuf (rahimahullaah) differed from their shaikh Abu Haneefah "in about a third of the madhab" (56) , as the books of masaa'il prove. Similarly is said about Imaam al-Muzani (57) and other followers of Shaafi'i and other Imaams; were we to start giving examples, the discussion would become exceedingly, long, and we would digress from what we set out to do in this Introduction, so we shall limit ourselves to two instances:

1) Imaam Muhammad says in his Muwatta'(58)(p. 158), "As for Abu Haneefah, he did not regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and then supplicates and holds out his wrapping garment ..." 2) We have 'Isaam ibn Yoosuf al-Balkhi, one of the companions of Imaam Muhammad (59) and a servant of Imaam Abu Yoosuf (60), who "would give verdicts contrary to Imaam Abu Haneefah because he did not know the latter's evidence, and other evidence would present itself to him, so he would give verdicts using that." (61) Hence, "he would raise his hands on bowing (in prayer) and on rising from it" (62), as is the mutawaatir sunnah of the Prophet (sallallaahu 'alaihi wa sallam); the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the approach which every Muslim is obliged to have, as we have already seen from the testimony of the Four Imaams, and others. To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet (sallallaahu 'alaihi wa sallam) which it contains, with the argument that they are contrary to his madhab. I hope that such a person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend. I ask Allaah to make us among those about whom He says, "The answer of the believers, when summoned to Allaah and His Messenger, in order thathe may judge betweeen them, is no other than this: they say, "We hear and we obey" - itis such as these that will attain Success. It is those who obey Allaah and HisMessenger, and fear Allaah, and keep their duty to Him, who will triumph." (63) [Back to contents] Misconceptions Cleared The preceding Introduction was written ten years ago, during which time it has become apparent to us that our words have had a positive effect on Muslim youth in guiding them towards the obligation in matters of their Deen and worship to return to the pure sources of Islaam: the Book and the Sunnah. Among them, there was an increase in the ranks of of those who practised the Sunnah and devoted themselves to it, -Praise be to Allaah -such that they became conspicuous for it. However, I still found among some of them a steadfastness in failing to practise the Sunnah: not due to any doubt about its obligation after reading the Qur'aanic verses and narrations from the Imaams about going back to the Sunnah, but because of some objections and misconceptions which they had heard from some muqallid shaikhs.

Therefore, I decided to mention these incorrect notions and refute them, so that perhaps ths would encourage more people to practise the Sunnah and thus be among the Saved Sect, Allaah Willing. [Back to contents] 1) Misconception One Some of them say, "There is no doubt that it is obligatory to return to the guidance of our Prophet (sallallaahu 'alaihi wa sallam) in the matters of our Deen, especially in the recommended acts of worship such as Prayer, where there is no room for opinion or ijtihaad, due to their immutable nature. However, we hardly hear any of the muqallid shaikhs propounding this; in fact, we find them upholding difference of opinion, which they regard as flexibility for the Ummah. Their proof for this is the hadith which they repeatedly quote in such circumstances, when refuting the helpers of the Sunnah, 'The difference of opinion (ikhtilaaf) among my Ummah is a mercy (rahmah)'. It seems to us that this hadith contradicts the principles to which you invite and based on which you have compiled this book and others. So, what do you say about this hadith?" Answer: The answer is from two angles: A) Firstly: This hadith is not authentic; in fact, it is false and without foundation. 'Allaamah Subki said, "I have not come across an authentic or weak or fabricated chain of narration for it", i.e. no chain of narrators exists for this "hadith"! It has also been related with the wordings: "... the difference of opinion among my Companions is a mercy for you" and "My Companions are like the stars, so whichever of them you follow, you will be guided." Both of these are not authentic: the former is very feeble; the latter is fabricated. (See Appendix 1) B) Secondly: This hadith contradicts the Glorious Qur'aan, for the aayaat forbidding division in the Deen and enjoining unity are too well-known to need reminding. However, there is no harm in giving some of them by way of example: Allaah says, "... and do not fall into disputes, lest you lose heart and your power depart" (1) "And do not be among those join deities with Allaah, those who split up their Deen andbecome sects - each party rejoicing with what it has!" (2) "But they will not cease to differ, except those on whom your Lord bestows His Mercy". (3) Therefore, if those on whom your Lord has mercy do not differ, and the people of falsehood differ, how can it make sense that differing is a mercy?! Hence, it is established that this hadith is not authentic, neither in the chain of narration, nor in meaning; therefore, it is clear and obvious that it cannot be used to justify resistance

towards acting on the Book and the Sunnah, which is what our Imaams have commanded us anyway. [Back to contents] 2) Misconception Two Others say, "If differing in the Deen is forbidden, what do you say about the differences among the Companions and among the Imaams after them? Is there any distinction between their differing andthat of later generations? "Answer: Yes, there is a big difference between these two examples of differing, which manifests itselfin two ways: firstly, in cause; secondly, in effect. A) As for the differing among the Companions, that was unavoidable, natural difference ofunderstanding: they did not differ by choice. Other factors of their time contributed to this, necessitating difference of opinion, but these vanished after their era (4). This type of differing isimpossible to totally remove and such people cannot be blamed in the light of the above mentionedaayaat because of the absence of the appropriate conditions, i.e. differing on purpose and insisting on it. However, as for the differing found among the muqallideen today, there is no overriding excuse for it.To one of them, the proof from the Book and the Sunnah is shown, which happens to support a madhab other than his usual one, so he puts the proof aside for no other reason except that it is against his madhab. It is as though his madhab is the original, or it is the Deen which Muhammad (sallallaahu 'alaihi wa sallam) brought, while other Madhhabs are separate Deens which have been abrogated! Others take the opposite extreme, regarding the Madhhabs -for all their differences -as parallel codes of Law, as some of their later adherents explain (5): there is no harm in a Muslim taking what he likes from them and leaving what he likes, because they are all valid codes of Law! Both these categories of people justify their remaining divided by this false hadith, "The differing among my Ummah is a mercy" -so many of them we hear using this as evidence! Some of them give the reason behind this hadith and its purpose by saying that it ensures flexibility for the Ummah! Apart from the fact that this "reason" is contrary to the clear Qur'aanic verses and to the meanings of the Imaam's words mentioned, there is also text fom some Imaams to refute it. Ibn al-Qaasim said, "I heard Maalik and Laith saying about the differing of the Companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), 'It is not as people say: "There is flexibility in it"; no, it is not like that, but it is a matter of some being mistaken and some being correct'."(6) Ashhab said,

"Maalik was asked about the person who accepted a hadith narrated by reliable people in the authority of the Companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam): 'Do you see any flexibility there?' He said, 'No, by Allaah, so that he may be on the truth. Truth can only be one. Two contradictory views, can both be correct?! Truth and right are only one."(7) Imaam Muzani, a companion of Imaam Shaafi'i said, "The Companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) indeed differed, and some of them corrected others. Some scrutinised others' views and found fault with them. If all their views had been correct, they would not have done so. 'Umar ibn al-Khattab became angry at the dispute between Ubayy ibn Ka'b and Ibn Mas'ood about prayer in a single garment. Ubayy said, 'Prayer in one garment is good and fine; Ibn Mas'ood said, 'That is only if one does not have many clothes.' So 'Umar came out in anger, saying, 'Two men from among the companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), who are looked up to and learnt from, disputing? Ubayy has spoken the truth and not cared about Ibn Mas'ood. But if I hear anyone disputing about it after this I will do suchand-such to him'." (8) Imaam Muzani also said, "There is the one who allows differing and thinks that if two scholars make ijtihaad on a problem and one says, 'Halaal', while the other says, 'Haraam', then both have arrived at the truth with their ijtihad! It can be said to such a person, 'Is this view of yours based on the sources or on qiyaas (analogy)?'If he says, 'On the sources', it can be said, 'How can it be based on the sources, when the Qur'aan negates differing ?' And if he says, 'On analogy', it can be said, 'How can the sources negate differing, and it be allowed for you to reason by analogy that differing is allowed?! This is unacceptable to anyone intelligent, let alone to a man of learning." (9) If it is said further: "What you have quoted from Imaam Maalik that truth is only one, not plural, is contradicted by what is found in Al-Madkhal al-Fiqhi by Shaikh Zarqaa' (1/89), "The Caliphs Abu Ja'far al-Mansoor and later ar-Rasheed proposed to select the madhab of Imaam Maalik and his book Al-Muwatta' as the official code of Law for the 'Abbaasi empire, but Maalik forbade them from this, saying, "Indeed, the Companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) differed in the non-fundamental issues and were scattered in various towns, but each of them was correct." I say: This incident of Imaam Maalik (rahimahullaah) is well-known, but his saying at the end, "but each of them was correct" is one for which I find no basis in any of the narrations or sources I have come across (10), by Allaah, except for one narration collected by Abu Nu'aim in Hilyah al-Awliyaa' (6/332), but with a chain of narrators which includes al-Miqdaam ibn Daawood who is classified among the weak narrators by Dhahabi in ad-Du'afaa'; not only this, but the wording of it is, "... but each of them was correct in his own eyes." Hence the

phrase "in his own eyes" shows that the narration in Madkhal is fabricated; indeed, how could it be otherwise, when it contradicts what has been reported on reliable authority from Imaam Maalik that truth is only one and not plural, as we have mentioned, and this is agreed on by all the Imaams of the Companions and the Successors as well as the four Mujtahid Imaams and others. Ibn 'Abdul Barr says, "If the conflicting views could both be right, the Salaf would not have corrected each other's ijtihaad, judgments, and verdicts. Simple reasoning forbids that something and its opposite can both be correct; as the fine saying goes, to prove two opposites simultaneously is the most hideous absurity." (11) If it is said further, "Given that this narration from Imaam Maalik is false, why did he forbid al-Mansoor from bringing the people together on his book Al-Muwatta' rather than acceding to the Caliph's wish?" I say: The best that I have found in answer to this is what Haafiz Ibn Katheer has mentioned in his Sharh Ikhtisaar 'Uloom al-hadith (p.31), that Imaam Maalik said, "Indeed the people have come together on, and know of, things which we are not acquainted with." This was part of the excellence of his wisdom and impartiality, as Ibn Katheer (rahimahullaah) says. Hence, it is proved that all differing is bad, not a mercy! However, one type of differing is reprehensible, such as that of staunch followers of the Madhhabs, while another type is not blameworthy, such as the differing of the Companions and the Imaams who succeeded them - May Allaah raise us in their company, and give us the capability to tread their path. Therefore, it is clear that the differing of the Companions was not like that of the muqallideen. Briefly: the Companions only differed when it was inevitable, but they used to hate disputes, and would avoid them whenever possible; as for the muqallideen, even though it is possible in a great many cases to avoid differing, they do not agree nor strive towards unity; in fact, they uphold differing. Hence there is an enormous gulf between these two types of people in their difference of opinion. This was from the point of view of cause. B) The difference in effect is more obvious. The Companions (radi Allaahu 'anhum), despite their well-known differing in non-fundamental issues, were extremely careful to preserve outward unity, staying well-away from anything which would divide them and split their ranks. For example, there were among them those who approved of saying the basmalah loudly (in prayer) and those who did not; there were those who held that raising the hands (in prayer) was recommended and those who did not; there were those who held that touching a woman nullified ablution, and those who did not; - but despite all that, they would all pray together behind one imaam, and none of them would disdain from praying behind an imaam due to difference of opinion. As for the muqallideen, their differing is totally opposite, for it has caused Muslims to be divided inthe mightiest pillar of faith after the two testifications of faith: none other than the Salaah (Prayer). They refuse to pray together behind one imaam, arguing that the imaam's prayer is invalid, or at least detestable, for someone of a different madhab. This we have heard and seen, as others beside us have seen (12); how can it not be, when nowadays some

famous books of the Madhhabs rule such cases of invalidity or detestability. The result of this has been that you find four Mihraabs (alcoves) in some large congregational mosques, in which four imaams successively lead the Prayer, and you find people waiting for their imaam while another imaam is already standing in Prayer!!! In fact, to some muqallideen, the difference between the Madhhabs has reached a worse state than that, such as a ban in marriage between Hanafees and Shaafi'is; one well known Hanafi scholar, later nicknamed Mufti ath-Thaqalayn (The Mufti for Humans and Jinn), issued a fatwaa allowing a Hanafi man to marry a Shaafi'i woman, because "her position is like that of the People of the Book"! (13) This implies -and implied meanings are acceptable to them -that the reverse case is not allowed, i.e. a Hanafi woman marrying a Shaafi'i man, just as a Muslim woman cannot marry a Jew or Christian?!! These two examples, out of many, are enough to illustrate to anyone intelligent the evil effects of the differing of the later generations and their insistence upon it, unlike the differing of the earlier generations (the Salaf), which did not have any adverse effect on the Ummah. Because of this, the latter are exempt from the verses prohibiting division in the Deen, unlike the later generations. May Allaah guide us all to the Straight Path. Further, how we wish that the harm caused by such differing be limited to among themselves and not extend to the other peoples being given dawah, for then it would not be that bad, but it is so sad when they allow it to reach the non-believers in many areas around the world, and their differing obstructs the entry of people in large numbers into the Deen of Allaah! The book Zalaam min al-Gharb by Muhammad al-Ghazaali (p. 200) records the following incident, "It so happened during a conference held at the University of Princeton in America that one of the speakers raised a question, one which is a favourite of the Orientalists and the attackers of Islaam: 'Which teachings do the Muslims advance to the world in order to specify the Islaam towards which they are inviting? Is it Islamic teachings as understood by the Sunnis? Or is it as understood by the Imaami or Zaidi Shee'ahs? Moreover, all of these are divided further amongst themselves, and further, some of them believe in limited progression in thought, while others believe obstinately in fixed ideas.' The result was that the inviters to Islaam left those being invited in confusion, for they were themselves utterly confused."(14) In the Preface to Hadiyyah as-Sultaan ilaa Muslimee Bilaad Jaabaan by 'Allaamah Sultaan alMa'soomi (rahimahullaah), the author says, A query was posed to me by the Muslims from Japan, from the cities of Tokyo and Osaka in the far east, "What is the actual Deen of Islaam? What is a madhab? Is it necessary for one ennobled by the Deen of Islaam to adhere to one of the four Madhhabs? That is, should he be Maaliki, Hanafi, Shaafi'i or Hanbali, or is it not necessary?" This was because a major differing, a filthy dispute, had occured here, when a number of groups of Japanese intellectuals wanted to enter into the Deen of Islaam, and be ennobled by the nobility of Eeman. When they proposed this to some Muslims present in Tokyo, some

people from India said, "It is best that they choose the madhab of Abu Haneefah, for he is the Lamp of the Ummah"; some people from Indonesia (Java) said, "No, they should be Shaafi'i!" So when the Japanese heard these statements, they were extremely perplexed and were thrown off their original purpose. Hence the issue of the Madhhabs became a barrier in the path of their accepting Islaam!! [Back to contents] 3) Misconception Three Others have the idea that what we invite to, of following the Sunnah and not accepting the views of the Imaams contrary to it, means to completely abandon following their views and benefiting from their opinions and ijtihaad. Answer: This idea is as far as can be from the truth -it is false and obviously flawed, as is clearly evident from our previous discussion, all of which suggests otherwise. All that we are calling to is to stop treating the madhab as a Deen, placing it in the position of the Qur'aan and the Sunnah, such that it is referred to in the case of dispute or when extracting a new judgment for unexpected cirumstances, as the so-called jurists of this age do when setting new rules for personal matters, marriage, divorce, etc, instead of referring to the Qur'aan and the Sunnah to distinguish the right from the wrong, the truth from falsehood -all of this on the basis of their "Differing is a mercy" and their idea of pursuing every concession, ease and convenience! How fine was the saying of Sulaiman at-Taymi (rahimahullaah): Were you to accept the concessions of every scholar, In you would gather every evil.Related by Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/91-91), who said after it, "There is ijmaa'(consensus of opinion) on this: I know of no contrary view." All this pursuing of concessions for the sake of it is what we reject, and it agrees with ijmaa', as you see.As for referring to the Imaams' views, benefiting from them, and being helped by them in understanding the truth where they have differed and there is no text in the Qur'aan and the Sunnah, or when there is need for clarification, we do not reject it. In fact, we enjoin it and stress upon it, for there is much benefit expected in this for whoever treads the path of being guided by the Qur'aan and the Sunnah. 'Allaamah Ibn 'Abdul Barr (rahimahullaah) says (2/182), "Hence, my brother, you must preserve the fundamentals and pay attention to them. You should know that he who takes care over preserving the sunnahs and the commandments stated in the Qur'aan, considers the views of the jurists to assist him in his ijtihaad, open up different angles of approach and explain sunnahs which carry different possible meanings, does not blindly follow the opinion of anyone of them the way the Sunnah should be followed without analysis, nor ignores what the scholars themselves achieved in preserving and reflecting on the sunnahs, but follows them in discussion,understanding and analysis, is grateful to them for their efforts through which they have benefited him and alerted him about various points, praises them for their correct conclusions, as in the majority of cases, but does not clear them of errors just as they did not clear themselves: such is the pursuer of

knowledge who is adhering to the way of the pious predecessors; such is the really fortunate and truly guided; such is the follower of the Sunnah of his Prophet (sallallaahu 'alaihi wa sallam), and the guidance of the Companions (radi Allaahu 'anhum). But he who refrains from analysis, forsakes the method we have mentioned, disputes the sunnahs with his opinion and desires to accommadate them only where his own view allows: such a one is straying and leading others astray. Further, he who is ignorant of all we have mentioned, and plunges carelessly into giving verdicts without knowledge: such a one is even more blind, and on a path more astray." [Back to contents] 4) Misconception Four There exists another common misconception among muqallideen which bars them from practising the Sunnah which it is apparent to them that their madhab is different to it in that issue: they think that practising that sunnah entails faulting the founder of the madhab. To them, finding fault means insulting the Imaam; if it is not allowed to insult any individual Muslim, how can they insult one of their Imaams ? Answer: This reasoning is totally fallacious, and borne of not understanding the Sunnah; otherwise, how can an intelligent Muslim argue in such a way?! The Messenger of Allaah (sallallaahu 'alaihi wa sallam) himself said; “When the one making a judgment strives his outmost and arrives at the correct result, he has two rewards; but if he judges, striving his utmost and passes the wrong judgment, he has one reward”. (15) This hadith refutes the above argument and explains lucidly and without any obscurity that if someone says, "So-and-so was wrong", its meaning under the Sharee'ah is "So-and-so has one reward." So if he is rewarded in the eyes of the one finding fault, how can you accuse the latter of insulting him?! There is doubt that this type of accusation is baseless and anyone who makes it must retract it: otherwise it is he who is insulting Muslims, not just ordinary individuals among them, but their great Imaams among the Companions, Successors the subsequent Mujtahid Imaams and others. This is because we know for sure that these illustrious personalities used to fault and refute each other (16); is it reasonable to say, "They used to insult each other"? No! In fact, it is authentically-reported that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) himself faulted Abu Bakr (radi Allaahu 'anhu) in his interpretation of a man's dream, saying to him, "You were right in some of it and wrong in some of it" (17)-so did he (sallallaahu 'alaihi wa sallam) insult Abu Bakr by these words?! One of the astonishing effects this misconception has on its holders is that it prevents them from following the Sunnah when it is different to their madhab, since to them practising it means insulting the Imaam, whereas following him, even when contrary to the Sunnah, means respecting and loving him! Hence they insist on following his opinion to escape from this supposed disrespect. These people have forgotten -I am not saying: ... pretended to forget

-that because of this notion, they have landed in something far worse than that from which they were fleeing. It should be said to them, "If to follow someone means that you are respecting him, and to oppose him means that you are insulting him, then how do you allow yourselves to oppose the example of the Prophet (sallallaahu 'alaihi wa sallam) and not follow it, preferring to follow the Imaam of the madhab in a path different to the Sunnah, when the Imaam is not infallible and insulting him is not Kufr?! If you interpret opposing the Imaam as insulting him, then opposing the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is more obviously insulting him; in fact, it is open Kufr, from which we seek refuge with Allaah!" If this is said to them, they cannot answer to it, by Allaah, except one retort which we hear time and time again from some of them: "We have left this sunnah trusting in the Imaam of the madhab, and he was more learned about the Sunnah than us." Our answer to this is from many angles, which have already been discussed at length in this Introduction. This is why I shall briefly limit myself to one approach, a decisive reply by the permission of Allaah. I say: "The Imaam of your madhab is not the only one who was more learned about the Sunnah than you: in fact, there are dozens, nay hundreds, of Imaams who too were more knowledgeable about the Sunnah than you. Therefore, if an authentic sunnah happens to differ from your madhab, and it was taken by one of these other Imaams, it is definitely essential that you accept this sunnah in this circumstance. This is because your abovementioned argument is of no use here, for the one opposing you will reply, 'We have accepted this Sunnah trusting in our Imaam, who accepted it' -in this instance, to follow the latter Imaam is preferable to following the Imaam who has differed from the Sunnah." This is clear and not confusing to anyone, Allaah Willing. Because of all of the above, I am able to say: Since this book of ours has collected the authentic sunnahs reported from the Messenger of Allaah (sallallaahu 'alaihi wa sallam) about the description of his Prayer, there is no excuse for anyone to not act on it, for there is nothing in it which the scholars have unanimously rejected, as they would never do. In fact, in every instance several of them have adopted the authentic sunnah; any one of them who did not do so is excused and rewarded once, because the text was not conveyed to him at all, or it was conveyed but in such a way that to him it did not constitute proof, or due to other reasons which are well-known among the scholars. However, those after him in front of whom the text is firmly established have no excuse for following his opinion; rather, it is obligatory to follow the infallible text. This message has been the purpose of this Introduction. Allaah, Mighty and Sublime, says, "O you who believe! Give your response to Allaah and His Messenger when he calls you to that which will give you life, and know that Allaah comes in between a man and his heart, and it is He to whom you shall all be gathered." (18) Allaah says the Truth; He shows the Way; and He is the Best to Protect and the Best to Help. May Allaah send prayers and peace on Muhammad, and on his family and his Companions. Praise be to Allaah, Lord of the Worlds.( Muhammad Naasirud-Deen al-Albaani )

[Back to contents] The Prophet’s Prayer Described 1) Facing The Ka'bah When the Messenger of Allaah (sallallaahu 'alaihi wa sallam) stood for prayer, he would face the Ka'bah in both obligatory and voluntary prayers (1), and he (sallallaahu 'alaihi wa sallam) ordered that, saying to the "one who prayed badly" (2): When you stand for prayer, perform ablution prefectly, then face the qiblah and say takbeer.(3) "During a journey, he (sallallaahu 'alaihi wa sallam) would pray voluntary prayers and witr on his mount, wherever it faced carrying him [east or west]."(4) The saying of Allaah, the Exalted, "Wherever you turn, there is the Face of Allaah" (Baqarah, 2:115) applies to this. (5) "[Sometimes] when he intended to pray non-obligatory prayers on his she-camel, he would make it face the qiblah, say takbeer, and pray towards wherever his mount turned its face."(6) "He would make rukoo' and sajdah on his mount by lowering his head, making the sajdah lower than the rukoo'."(7) "When he intended to pray obligatory prayers, he would dismount and face the qiblah. (8) " In prayer during severe fear, he (sallallaahu 'alaihi wa sallam) set the example for his ummah to pray "on foot, standing on their feet, or mounted; facing the qiblah or not facing it" (9), and he also said, When they (the armies) meet, then it (i.e. the prayer) is takbeer and indication with the head. (10) He (sallallaahu 'alaihi wa sallam) also used to say: “What is between the east and the west is qiblah.” (11) Jaabir (radiallaahu 'anhu) said: "Once, when we were with the Messenger of Allaah (sallallaahu 'alaihi wa sallam) on an expedition, the sky was cloudy, so we tried to find the qiblah but we differed, so each one of us prayed in a different direction, and each of us drew marks in front of him in order to mark our positions. In the morning, we looked at it and found that we had not prayed towards the Qiblah. So we mentioned this to the Prophet (sallallaahu 'alaihi wa sallam) [but he did not order us to repeat (the prayer)] and he said: Your prayer was sufficient." (12) "He (sallallaahu 'alaihi wa sallam) used to pray towards Bait al-Muqaddas [with the Ka'bah in front of him] before the following verse was revealed: "We see the turning of your faces to the heavens; now shall we turn you to a Qiblah that shall please you: turn then your faces in thedirection of the Sacred Mosque" (Baqarah 2:144). When it was revealed he faced the Ka'bah. There were people at Qubaa' praying Fajr when someone came to them and said, 'Verily the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has had some of the Qur'aan

revealed to him last night and he has been ordered to face the Ka'bah, [verily] so face it'. Their faces were towards Shaam, so they turned round [and their Imaam turned round to face the qiblah along with them]." (13) [Back to contents] 2) Standing in Prayer He (sallallaahu 'alaihi wa sallam) used to stand in prayer for both obligatory and voluntary prayers, carrying out the command of the Exalted: "And stand before Allaah devoutly." (Baqarah, 2:238) As for during a journey, he would pray voluntary prayers on his riding beast.He set the example for his ummah to pray during severe fear on foot or while mounted, as has beenmentioned, and that is the purpose of the saying of Allaah: "Guard strictly your (habit of) prayers, especially the Middle Prayer (14), and stand before Allaah devoutly. If you fear (an enemy) then pray on foot, or while riding. But when you are in security, celebrate Allaah's praises in the manner He has taught you, which you did not know before." (Baqarah, 2:238-9) He (sallallaahu 'alaihi wa sallam) prayed sitting during the illness of which he died." (15) He also prayed sitting on another occasion before that, when he was injured, and the people behind him prayed standing; so he indicated to them to sit, so they sat (and prayed). When he finished, he said: ”You were going to do as the Persians and the Romans do: stand for their kings who sit. So do not do so, for the Imaam is there to be followed: when he makes rukoo', make rukoo', when he rises, rise; and when he prays sitting, pray sitting [all of you].” (16) [Back to contents] 1-The Prayer of a Sick Person in a Sitting Position 'Imran ibn Husain (radiallaahu 'anhu) said, "I was suffering from haemorrhoids (piles), so I asked the Messenger of Allaah (sallallaahu 'alaihi wa sallam) and he said: ”Pray standing; if you are not able, then sitting down; if you are not able to do so, then pray lying down.” (17) 'Imraan ibn Husain also said,"I asked him (sallallaahu 'alaihi wa sallam) about the prayer of a man while sitting, so he said: “He who prays standing, that is better; he who prays sitting, his reward is half that of the former. He who prays lying down (and in another narration: reclining), has half the reward of the one who sits.” (18)

This applies to the sick person, for Anas (radiallaahu 'anhu) said, "The Messenger of Allaah (sallallaahu 'alaihi wa sallam) came out to the people while they were praying sitting due to illness, so he said: “Verily, the prayer of one who sits is (worth) half of the prayer of the one who stands.” (19) Once "he (sallallaahu 'alaihi wa sallam) visited a sick person and saw him praying (leaning) on a pillow, so he took it and cast it aside. So the man took a stick to pray (leaning) on it, but he took it and cast it aside and said: “Pray on the ground if you can, but otherwise make movements with your head, making your sujood lower than your rukoo." (20) [Back to contents] 2-Prayer on a Ship He (sallallaahu 'alaihi wa sallam) was asked about prayer on a ship, so he said: ”Pray on it standing, unless you are afraid of drowning.” (21) When he grew old he took a support at his place of prayer to lean on. (22) [Back to contents] 3-Sitting and Standing in the Night Prayer (Tahajjud) He (sallallaahu 'alaihi wa sallam), used to pray long through the night standing, and long through the night sitting, and if he recited standing, he would bow standing, and if he recited sitting, he would bow sitting." (23) Sometimes, "He would pray sitting, so he would recite sitting until about thirty or forty verses of his recitation wre left; he would then stand up to recite these standing and then bow and prostrate, and he would do likewise in the second raka'ah." (24) In fact, "he prayed as-subhah (25) sitting down towards the end of his life when he had grown old, and that was a year before his death." (26) Also "he would sit cross-legged." (27) [Back to contents] 4-Prayer Wearing Shoes and the command to do so "He used to stand (in prayer) bare-footed sometimes and wearing shoes sometimes." (28) He allowed this for his ummah, saying: ”When one of you prays, he should wear his shoes or take them off and put them between his feet, and not harm others with them.” (29) He encouraged prayer wearing them sometimes, saying:

”Be different from the Jews, for they do not pray in their shoes nor in their khuffs (leather socks).” (30) Occasionally he would remove them from his feet while in prayer and then continue his prayer, as Abu Sa'eed al-Khudri has said: "The Messenger of Allaah (sallallaahu 'alaihi wa sallam) prayed with us one day. Whilst he was engaged in the prayer he took off his shoes and placed them on his left. When the people saw this, they took off their shoes. When he finished his prayer he said, Why did you take your shoes off? They said, 'We saw you taking your shoes off, so we took our shoes off.' He said, Verily Jibreel came to me and informed me that there was dirt - or he said: something harmful - (in another narration: filth)on my shoes, so I took them off. Therefore, when one of you goes to the mosque, he should look at his shoes: if he sees in them dirt - or he said: something harmful - (in another narration: filth) he should wipe them and pray in them. (31) "When he removed them, he would place them on his left" (32) and he would also say: When one of you prays, he should not place his shoes on his right nor on his left, where they will be on someone else's right, except if there is no one on his left, but he should place them between his feet.(33) [Back to contents] 5-Prayer on the Pulpit (Minbar) "Once he (sallallaahu 'alaihi wa sallam) prayed on the pulpit (in another narration: '... which had three steps') (34). Hence [he stood on it and said takbeer and the people behind him said takbeer while he was on the pulpit,] [then he made rukoo' on the pulpit,] then he rose and descended backwards to make sajdah at the foot of the pulpit. Then he returned, [and did on it as he had done in the first rak'ah], until he completed his prayer. He then turned to the people and said: “O people! I have done this so that you may follow me and learn my prayer.” (35) [Back to contents] 6-The Sutrah and the Obligation to have one "He (sallallaahu 'alaihi wa sallam) used to stand near to the sutrah, (36) so that there was (a distance of) three cubits between him and the wall" (37) and "between the place of his prostration and the wall, (there was) enough space for a sheep to pass." (38) He used to say: "Do not pray except towards a sutrah, and do not let anyone pass in front of you, but if someone continues (to try to pass) then fight him, for he has a companion (i.e. a shaytaan) with him." (39)

He would also say: "When one of you prays towards a sutrah, he should get close to it so that Shaytaan cannot break his prayer." (40) Sometimes "he would seek to pray at the pillar which was in his mosque." (41) "When he prayed [in an open space where there was nothing to use as sutrah] he would plant a spear in the ground in front of him and pray towards it with the people behind him" (42); Sometimes "he would to set his mount sideways and pray towards it" (43) but this is not the same as prayer in the resting-place of camels (44), which "he forbade" (45), and sometimes "he would take his saddle; set it lengthways and pray towards its end." (46) He would say: “When one of you places in front of him something such as the stick on the end of a saddle, he should pray and not mind anyone who passes beyond it.” (47) Once "he prayed towards a tree" (48) and sometimes "he would pray towards the bed on which 'Aa'ishah (radi Allaahu anhaa) was lying [under her sheet]." (49) He (sallallaahu 'alaihi wa sallam), would not let anything pass between him and his sutrah, hence once "he was praying, when a sheep came running in front of him, so he raced it until he pressed his belly against the wall [and it passed behind him]." (50) Also, once "while praying an obligatory prayer, he clenched his fist (during it), so when he had finished, the people said: 'O Messenger of Allaah, did something happen during the prayer?' He said: No, except that the devil wanted to pass in front of me, so I strangled him until I could feel the coldness of his tongue on my hand By Allaah! Had my brother Sulaimaan not beaten me to It (51), I would have tied him (the devil) to one of the pillars of the mosque so that the children of Madinah could walk round him. [So whoever can prevent something intervening between him and the qiblah, he must do so]." (52) He also used to say: “When one of you prays towards something which is a sutrah between him and the people and someone intends to cross in front of him, then he should push him in the throat [and repel, as much as he can], (in one narration: he should stop him, twice) but if he refuses (to not pass) then he should fight him, for verily he is a devil.” (53) He also used to say:”If the person who passed in front of someone praying knew (the sin) on him, it would be better for him to wait forty than to pass in front. (Abu an-Nadr said, "I do not remember exactly whether he said forty days, months or years.") (54) [Back to contents] 7-What Breaks the Prayer

He used to say: “A man's prayer is cut off when there is nothing such as the end of a saddle in front of him, by: a [menstruating] (55) woman, a donkey or a black dog”. Abu Dharr said, 'I said: "O Messenger of Allaah, why the black dog rather than the red one?"He said, The black dog is a shaytaan.(56) [Back to contents] 8-Prohibition of Prayer Facing the Grave He used to forbid prayer facing the grave, saying: “Do not pray towards the graves, and do not sit on them.” (57) [Back to contents] 3) Intention He (sallallaahu 'alaihi wa sallam) used to say: “All actions are by intention (58), and every man shall have what he intended.” (59) [Back to contents] 4) Takbeer Then he (sallallaahu 'alaihi wa sallam) would commence the prayer by saying: Allaah is the Greatest (60) He ordered "the man who prayed badly" to do likewise as has been mentioned, and he said to him: “Verily, the prayer of a person is not complete until he has made an ablution which has included the necessary parts of the body and has then said: 'Allaahu Akbar'.” (61) He would also used to say: ”The key to the prayer is purification, it is entered by takbeer and exited by tasleem.” (62) Also, "he used to raise his voice for the takbeer such that those behind him could hear." (63) But,"when he fell ill Abu Bakr used to raise his voice to convey the takbeer of the Messenger (sallallaahu 'alaihi wa sallam) to the people." (64)

He would also say: “When the Imaam says: Allaahu Akbar, then say: Allaahu Akbar.” (65) [Back to contents] 1-Raising the Hands He would raise his hands sometimes with the takbeer (66), sometimes after the takbeer (67), and sometimes before it. (68) "He would raise them with fingers apart [not spaced out, nor together]" (69), and "he would put them level with his shoulders" (70), although occasionally, "he would raise them until they were level with [the tops of] his ears." (71) [Back to contents] 2-To Place the Right Arm on the Left Arm, and the command for it "He (sallallaahu 'alaihi wa sallam) used to place his right arm on his left arm" (72), and he used to say: “We, the company of prophets, have been commanded to hasten the breaking of the fast, to delay the meal before the fast, and to place our right arms on our left arms during prayer.” (73) Also "he passed by a man who was praying and had placed his left arm on his right, so he pulled them apart and placed the right on the left." (74) [Back to contents] 3-To Place the Hands on the Chest "He used to place the right arm on the back of his left palm, wrist and forearm" (75) "and he commanded his companions to do likewise" (76), and (sometimes) "he would grasp his left arm with his right." (77) "He used to place them on his chest." (78) Also "he used to forbid putting one's hand on the waist during prayer [and he put his hand on his waist (to demonstrate)]" (79). And this is the "silb" which he used to forbid. (80) [Back to contents] 5) To Look at the Place of Prostration, and Humility "He (sallallaahu 'alaihi wa sallam) used to incline his head during prayer and fix his sight towards the ground" (81) -"while he was in the Ka'bah, his sight did not leave the place of his

prostration until he came out from it" (82); and he said, It is not fitting that there should be anything in the House which disturbs the person praying. (83) "He used to forbid looking up at the sky" (84), and he emphasised this prohibition so much that he said: “People must refrain from looking up at the sky in prayer, or their sight will not return to them (and in one narration: or their sight will be plucked away).” (85) In another hadith: “So when you pray, do not look here and there, for Allaah sets His Face for the face of his slave in his prayer as long as he does not look away” (86) And he also said about looking here and there, "It is a snatching away which the devil steals from the slave during prayer."(87) He (sallallaahu 'alaihi wa sallam) also said: “Allaah does not cease to turn to a slave in his prayer as long as he is not looking around; when he turns his face away, Allaah turns away from him” (88) he "forbade three things: pecking like a hen, squatting (iq'aa'), like a dog and looking around like a fox" (89); he also used to say “Pray a farewell prayer as if you see Him, but if you do not see Him, surely He sees you” (90); and, Any person who, when an obligatory prayer is due, excels in its ablution, humility and bowings, will have it as a remission for his previous minor sins as long as he does not commit a major sin, and this (opportunity) is for all times.” (91) Once he (sallallaahu 'alaihi wa sallam), prayed in a khameesah (92) and (during the prayer) he looked at its marks. So when he finished, he said: Take this khameesah of mine to Abu Jahm and bring me his anbijaaniyyah (93), for it has diverted my attention from the prayer (in one narration: for I have looked at its marks during the prayer and it almost put me to trial). (94) Also "'Aaishah had a cloth with pictures spread towards a sahwah (95), towards which the Prophet (sallallaahu 'alaihi wa sallam) prayed and then said: “Take it away from me [for its pictures did not cease to thwart me in my prayer].” (96) He would also say: ”Prayer is not valid when the food has been served, nor when it is time to relieve oneself of the two filths.” (97) [Back to contents] 6) Opening Supplications (dua's) Next, he (sallallaahu 'alaihi wa sallam) would commence his recitation with many kinds of supplications in which he would praise Allaah the Exalted, and glorify and extol Him. He in fact ordered "the man who prayed badly" to do so, saying to him:

“No person's prayer is complete unless he says takbeer, praises Allaah the Mighty and Sublime and extols Him, recites of the Qur'aan what is easy for him “ (98) He would say any one of the following supplications: 1. O Allaah! Separate me (far) from my sins as you have separated (far) the East and West. O Allaah! Cleanse me of my sins as white cloth is cleansed from dirt. O Allaah! Wash me of my sins with water, ice and snow. He used to say this in obligatory prayers. (99) 2. I have set my face towards the Originator of the heavens and the earth sincerely [in Islam] and I am not among the Mushrikeen. Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the Worlds: no partner has He. With this I have been commanded, and I am the first of the Muslims (those who submit to Him).(100) O Allaah! You are the King, none has the right to br worshipped but You, [You are the Most Perfect & all Praise is for You] You are my Lord and I am Your slave. (101) I have wronged myself, and have acknowledged my sins, so forgive all my sins, for no-one forgives sins except You. Guide me to the best of characters, to which noone can guide except You, and save me from the worst of characters, from which no-one can save except You. I am here and happy to serve you (102). All good is in your Hands, and evil is not from You.(103) [The guided one is he who is guided by you.] I exist by your will and belong to You. [There is

no escape or shelter from You except to You.] You are blessed and exalted. I seek Your forgiveness and repent to You. He used to say this in obligatory and voluntary prayers. (104)