Before Prayer
In the following lines, we begin to mention those important matters which a worshiper must arrange before performing the prayer. Some of these are conditions of the prayer, without which the prayer is not valid. Others may not be conditions per se, but without them, the prayer lacks spirituality. Thus, such a prayer is like a body without a soul. Therefore, prayer should be performed with utmost humility, devotion, in a state of purity, and with faith and monotheism, according to the Sunnah of the Prophet ﷺ.
It should be performed according to the Sunnah of the Prophet ﷺ.
Performing Prayer According to the Sunnah of the Prophet ﷺ
Performing prayer according to the Sunnah is obligatory. The Messenger of Allah ﷺ said:
(( صلوا كما رأيتموني أصلى . ))
“Pray as you have seen me praying.”
The statement of Imam Ibn Hazm (may Allah have mercy on him) will be very appropriate in the explanation of this hadith; he says:
“According to the Sunnah of the Prophet ﷺ, performing Salah (prayer) is obligatory.”
This is why the Manifestation of the Great Creation, Muhammad Rasulullah ﷺ, made every possible effort so that the Companions (رضي الله عنهم) could see Him performing Salah and learn the method of prayer. Once, the Messenger of Allah ﷺ stood on the pulpit and led the prayer. The pulpit of the Prophet ﷺ had three steps. The Chief of the Messengers ﷺ stood on the pulpit and said Takbir al-Tahrimah. The Companions (رضي الله عنهم) also said Takbir al-Tahrimah following His lead. The Greatest Benefactor ﷺ also performed Ruku on the pulpit. After that, the True Prophet ﷺ raised His blessed head, but for prostration, He stepped down with His back foot and prostrated at the base of the pulpit. He did the same in the second Rak’ah until the prayer was completed. Then, the Master of the Universe ﷺ turned towards the people and said:
“I performed standing on the pulpit, Ruku, etc., so that you may follow my lead and understand the manner in which I perform Salah.”
The Companions (may Allah be pleased with them) used to continuously inform each other in their gatherings about the importance of performing Salah exactly as the Prophet ﷺ taught. The hadith scholars have emphasized in their books that Salah should be performed according to the method taught by the Prophet ﷺ. Imam Bukhari (may Allah have mercy on him) established a chapter in his Sahih, Kitab al-Adhan, titled:
((باب من صلى بالناس وهو لا يريد إلا أن يعلمهم صلاة النبى صلى الله عليه وسلم وسته .))
“How is it if a person teaches people how the Noble Prophet ﷺ used to pray and what his method was?”
Under this, he mentioned the hadith narrated by Sayyiduna Abu Qulabah (may Allah be pleased with him) regarding Sayyiduna Malik bin Huwayrith (may Allah be pleased with him), who said:
“Sayyiduna Malik bin Huwayrith (may Allah be pleased with him) once came to our mosque and said that I will lead you in Salah. And my intention is not to pray, my sole purpose is to teach you the method of Salah as the Noble Prophet ﷺ used to perform it.”
And as far as praying the prayer contrary to the Sunnah is concerned, see! Sayyiduna Abdullah bin Umar رضي الله عنه saw Hajjaj bin Ayman praying contrary to the Sunnah and said
((أعِدُ صَلَاتَكَ))
“Pray the prayer again.”
Sayyiduna Hudhaifah bin Yaman رضي الله عنه when he saw a person who did not maintain moderation in bowing and prostration and was praying contrary to the Sunnah, said that if you die in this condition, your death will not be upon the Millat of Muhammad ﷺ.
Therefore, it is extremely necessary to observe the Prophetic Sunnah in prayer. Even a small act contrary to the Sunnah in prayer is not tolerated. But SubhanAllah! People have even created Hanafi, Maliki, Shafi’i, Hanbali, and Jafari prayers. Claiming to be Ahl al-Sunnah wa al-Jama’ah while abandoning the Sunnah of the Prophet ﷺ and the methodology of the Companions رضي الله عنهم is nothing but wishful thinking. Truly, one can be Ahl al-Sunnah wa al-Jama’ah only if their methodology is genuinely in accordance with the Quran, Sunnah, and the understanding and practice of the Companions رضي الله عنهم.
The Importance of Sunnah in the Light of the Quran
If the age of the world is spent in my Islam,
I would give my life for the Sunnah; innovation is not acceptable.
Obedience to the Messenger ﷺ is faith:
Allah Almighty says:
((فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا))
“By your Lord, they will never become believers until they make you (O Muhammad) judge in all disputes between them, and then find no resistance in their hearts against your decisions, and accept them with full submission.”
The Sunnah of the Messenger ﷺ is the cause of the highest rank in Paradise:
(وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا)
“And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs, and the righteous. And excellent are those as companions.”
Obedience to the Messenger ﷺ is in reality obedience to Allah:
(مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا )
“He who obeys the Messenger has obeyed Allah; but those who turn away – We have not sent you over them as a guardian.”
Obedience to the Messenger of Allah ﷺ is obligatory:
(وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ)
“And whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it, and fear Allah; indeed, Allah is severe in punishment.”
The Sunnah of the Messenger of Allah ﷺ is the solution to disputes:
(يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا)
“O you who have believed! Obey Allah and obey the Messenger and those in authority among you. Then if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and best in result.”
(وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ ۗ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ)
’’And thus We have made you a moderate nation so that you may be witnesses over the people and the Messenger may be a witness over you. And We did not make the first Qiblah (Bayt al-Maqdis) that you used to face except that We might know who follows the Messenger and who turns back on his heels. Indeed, the change of Qiblah is a great matter, but not for those whom Allah has guided. And Allah will not let your faith go to waste. Indeed, He is Most Kind and Most Merciful to the people.’’
Following the Sunnah of the Messenger ﷺ is proof of love for Allah Almighty:
(قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ)
’’Say: If you love Allah, then follow me, Allah will love you and forgive your sins. And Allah is Oft-Forgiving, Most Merciful.’’
Following the Messenger ﷺ is very necessary after faith:
(رَبَّنَا آمَنَّا بِمَا أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ)
’’Our Lord! We have believed in what You revealed, and we have followed the Messenger, so write us among those who bear witness.’’
The Blessed Personality of the Messenger of Allah ﷺ is the Best Example:
(لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا)
“Indeed, in the Messenger of Allah you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.”
Summary:
Thus, in the light of these noble verses, it is understood that in matters of disagreement, until the decision of the Noble Messenger ﷺ is accepted wholeheartedly, one cannot be a true believer. By obeying and following the Prophet ﷺ, a servant will attain the companionship of the Prophets, the truthful, the martyrs, and the righteous (the noble saints) on the Day of Judgment. Obedience to the Noble Prophet ﷺ is, in reality, obedience to Allah. By following the Messenger ﷺ, a servant becomes a beloved servant of Allah, and this is among the great qualities of the people of faith. Because the words and actions of the Messenger of Allah ﷺ are the best example for the people of faith.
Warning Regarding Turning Away and Deviating from the Sunnah of the Messenger ﷺ:
Whereas disobedience to the Holy Prophet ﷺ and distancing oneself from his Sunnah will cause a person to enter Hell. Opposing him is a sign of hypocrisy, a mark of ignorance, and a cause of disgrace and humiliation. This is evident from the following noble verses.
(وَ مَن يَعْصِ الله وَرَسُولَهُ وَ يَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينَ)
“And whoever disobeys Allah and His Messenger and transgresses His limits – He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment.”
(فَلْيَحْذَرِ الَّذِينَ يُخَالِفُوْنَ عَنْ أَمْرِةِ أَنْ تُصِيْبَهُمْ فِتْنَةٌ أَوْ يُصِبْهُمْ عَذَابٌ أَلِيمٌ)
“So those who oppose the command of the Messenger of Allah should fear that a calamity may strike them or a painful punishment may befall them.”
(وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا)
“And when it is said to them, ‘Come to what Allah has revealed and to the Messenger,’ you see the hypocrites turning away from you in aversion.”
(وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ)
And when it is said to them, “Come to what Allah has revealed and to the Messenger,” they say:
“We are sufficient with what we found our forefathers upon,” even though their forefathers knew nothing and were not guided.
( إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُولَٰئِكَ فِي الْأَذَلِّينَ)
“Indeed, those who oppose Allah and His Messenger are among the most humiliated.”
(وَ مَنْ یُّشَاقِقِ الرَّسُوْلَ مِنْۢ بَعْدِ مَا تَبَیَّنَ لَهُ الْهُدٰى وَ یَتَّبِـعْ غَیْرَ سَبِیْلِ الْمُؤْمِنِیْنَ نُوَلِّهٖ مَا تَوَلّٰى وَ نُصْلِهٖ جَهَنَّمَؕ-وَ سَآءَتْ مَصِیْرًا)
“Whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers, We will turn him to what he has turned to, then We will throw him into Hell, and evil it is as a destination.”
The Importance of Sunnah in the Light of Prophetic Hadiths
((عن عبد الله بن مسعود قال: خط لنا رسول الله خطاثم قال: هذا سبيل الله ، ثم خط خطوطا عن يمينه وعن شماله وقال هذه سبل على كل سبيل منها شيطان يدعوا إليه . وقرأ وأن هذا صراطي مستقيما فاتبعوه الآية .))
Ibn Hibban, Hakim, and Shaykh Shu’aib have declared it “Sahih” (authentic).
Sayyiduna Abdullah bin Mas’ud (RA) says:
The Messenger of Allah ﷺ drew a line for us and said:
This is the path of Allah, then lines were drawn to the right and left, and it was said:
These are the paths of Satan, and on each of these paths there is a Satan who calls towards these paths, and this verse was recited:
(وَ اَنَّ هٰذَا صِرَاطِیْ مُسْتَقِیْمًا فَاتَّبِعُوْهُ)
“Indeed, this is My straight path, so follow it.”
صِّرَاطَ الْمُسْتَقِیْمَ ، سہل الشياطين
According to this noble hadith, any group whose methodology is not based on the Quran, Sunnah, and the understanding and practice of the Companions (may Allah be pleased with them) is on the path of Satan. And it calls towards Satan.
((عن أبى هريرة رضى الله عنه قال: قال رسول الله ﷺ: ما أمرتكم به فخذوه وما نهيتكم عنه فانتهوا ))
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said:
“Take whatever I command you and abstain from whatever I forbid you.”
((وعن جابر بن عبد الله قال: كان رسول الله صلى الله عليه وسلم إذا خطب يقول : أما بعد فإن خير الحديث كتاب الله . وخير الهدي هدى محمد ، وشر الأمور محدثاتها وكل بدعة ضلالة))
It is narrated from Sayyiduna Jabir (may Allah be pleased with him) that the Messenger of Allah ﷺ delivered the sermon:
“After praise and gratitude, the best thing is the ‘Book of Allah,’ and the best character is the character of Muhammad ﷺ, and the worst deeds are those invented by oneself, and every innovation is misguidance.”
Benefit:
It is understood that any act against the Sunnah is an innovation, which is outright misguidance. Therefore, the Sunnah is the light of guidance, so every righteous deed, prayer, fasting, etc., if performed exactly according to the Sunnah, then attaining the pleasure of Allah is possible; otherwise, it is not.
((عن أبى هريرةؓ قال: قال رسول الله : كل أمتي يدخلون الجنة إلا من أبى . قالوا: يا رسول الله ومن يأبى؟ قال: من أطاعني دخل الجنة ومن عصاني فقد أبى .))
Sayyiduna Abu Huraira رضي الله عنه narrates:
The Messenger of Allah ﷺ said:
“All my Ummah will enter Paradise except those who refuse to enter Paradise.”
The Companions رضي الله عنهم said:
“O Messenger of Allah! Who is it that refuses to enter Paradise?” The Prophet of Mercy ﷺ said:
“Whoever obeys me will enter Paradise, and whoever disobeys me, indeed he has refused to enter Paradise.”
((وعن أنس ، قال : جاء ثلاثة رهط إلى بيوت أزواج النبى صلى الله عليه وسلم يسألون عن عبادة النبى صلى الله عليه وسلم فلما أخبروا كأنهم تقالوها فقالوا: وأين نحن من النبى صلى الله عليه وسلم قد غفر له ما تقدم من ذنبه وما تأخر ، قال أحدهم: أما أنا فإني أصلى الليل أبدا، وقال آخر: أنا أصوم الدهر ولا أفطر ، وقال آخر: أنا أعتزل النساء فلا أتزوج أبدا فجاء رسول الله إليهم ، فقال: أنتم الذين قلتم كذا وكذا ، أما والله إني لأخشاكم لله وأتقاكم له ، لكني أصوم وأفطر ، وأصلى وأرقد، وأتزوج النساء فمن رغب عن متى فليس مني .))
Sayyiduna Anas رضي الله عنه narrates that three men came to the wives of the Prophet ﷺ and asked about the worship of the Prophet of Mercy ﷺ. When they were informed about the worship of the Noble Prophet ﷺ, they considered that worship insignificant and said:
What relation do we have with the Messenger of Allah ﷺ? Allah has forgiven all his past and future faults. One of them said:
I will always offer voluntary prayers throughout the night. The second said:
I will fast all day and never break my fast. The third said:
I will stay away from women and never marry. Then the Noble Prophet ﷺ went to them and asked them with his words:
Have you spoken such things? Beware, by Allah! I am the most God-fearing and pious among you all, yet I fast and sometimes I do not fast. I offer voluntary prayers at night and I also sleep, and I marry women. So whoever turns away from my Sunnah is not from me.
((عن العرباض بن سارية قال: قال رسول الله : من يعض منكم يرى اختلافا كثيرا ، وإياكم محدثات الأمور فإنها ضلالة ، فمن أدرك ذلك منكم فعليه بسنتي وسنة الخلفاء الراشدين المهدين ، عضوا عليها بالنواجد ))
Al-Albani (may Allah have mercy on him) declared it “Sahih.”
Sayyid Naa Arabadh bin Sariyah (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said:
“Those of you who live after me will see many differences. Avoid innovations in religion, for they are misguidance. Whoever encounters them must consider my Sunnah obligatory, and hold firmly to the way of the rightly guided Caliphs, and grasp it firmly with their teeth.”
By following the advice of the Holy Prophet ﷺ, abandoning the prayers of Hanafi, Maliki, Shafi’i, Hanbali, and Jafari schools, and learning and performing the prayer as the Prophet ﷺ did, in the light of the understanding and practice of the Companions (رضی اللہ عنہم), unity and love will be established among the Muslim Ummah. انشاء اللہ!
The Importance of Sunnah in the Eyes of the Companions (رضی اللہ عنہم)
➊ Sayyiduna Abu Bakr Siddiq (رضی اللہ عنہ) once said:
((لست تاركا شيئا كان رسول الله ﷺ يعمل به إلا عملت به فإني أخشى إن تركت شيئا من أمره أن أزيغ .))
“I am not willing to abandon any act that the Messenger of Allah ﷺ used to do, except that I will continue to practice it because I fear that if I leave any of the Prophet’s ﷺ actions, I will go astray.”
➋ Once Sayyiduna Ali (کرم اللہ وجہہ) was about to mount a horse; he placed his foot in the stirrup saying Bismillah, and when he reached the back of the horse, he said Alhamdulillah, then recited this verse:
(سُبْحٰنَ الَّذِیْ سَخَّرَ لَنَا هٰذَا وَ مَا كُنَّا لَهٗ مُقْرِنِیْنَ(13)وَ اِنَّاۤ اِلٰى رَبِّنَا لَمُنْقَلِبُوْنَ(14))
Then he said Alhamdulillah three times and Allahu Akbar three times. After that, he recited this supplication:
((سبحانك إني ظلمت نفسي فاغفر لي إنه لا يغفر الذنوب إلا أنت .))
Then he smiled. When people asked the reason for his smile, he said:
“Once the Messenger of Allah ﷺ mounted with the same restrictions and smiled at the end. When I asked the reason for his smile, he said that when a person prays this supplication with knowledge and certainty, Allah is pleased with him.”
It has been declared “Sahih” (authentic).
➌ Among all the Companions, Sayyiduna Abdullah bin Umar رضي الله عنه was especially distinguished in following the Sunnah. When the Messenger of Allah ﷺ returned from the Hajj journey, he sat his she-camel at the mosque door and prayed two rak’ahs first, then went home. After that, Sayyiduna Abdullah bin Umar رضي الله عنه also followed the same practice.
4. Sayyiduna Abdullah bin Umar رضي الله عنه used to touch only the two Yemeni corners of the Kaaba, that is, the Black Stone and the Yemeni Corner. He wore shoes without hair, applied yellow dye (khilal), and while people would assume ihram upon seeing the moon, he would put on ihram on the Day of Tarwiyah, i.e., the eighth of Dhu al-Hijjah. Ubayd bin Jurayj asked him why he alone did this while others did not. He replied:
“I saw the Messenger of Allah ﷺ do this, so I also prefer to do it.”
5. Sayyiduna Abdullah bin Abbas رضي الله عنه once said:
“It is near that stones may rain down upon you from the sky. I tell you that the Messenger of Allah ﷺ said:”
And you present the sayings of Abu Bakr Siddiq and Umar رضي الله عنه in comparison to this.
Note:
In the presence of the Hadith of the Holy Prophet ﷺ, the words of Sayyidna Abu Bakr and Umar ؓ could not become the religion, alas, alas! Then how can the jurisprudence of Hanafi, Maliki, Shafi’i, Hanbali, and Jafari, and the words of the saints, scholars, and prevailing sects be considered authoritative?
➏ Sayyidna Hudhaifa ؓ saw a person who was not completing his bowing and prostration properly, so he said to him:
((ما صليت ولومت مت على غير الفطرة التى فطر الله محمدا ﷺ .))
“You have not prayed; if you die like this, you will not die upon the religion of Islam which Allah created Muhammad ﷺ upon by nature.”
Note:
If the Companions ؓ had seen those who, abandoning the Sunnah of the Prophet ﷺ, increase the rak’ahs of Taraweeh, and the injustice they do in bowing and prostration, what fatwa would they have issued?
Importance of Sunnah in the view of the Four Imams
Do not reject the words of the Imams if they do not contradict the Hadiths
This is the advice of the Imams of Shariah to us!
Imam Abu Hanifa Nu’man bin Thabit ؒ:
Imam Abu Hanifa ؒ, who passed away in 150 AH, said:
((إذا صح الحديث فهو مذهبى .))
“When a hadith is proven authentic, that is my madhhab.”
According to this statement of Imam Abu Hanifa (may Allah be pleased with him), instead of inviting people to his own opinions, he invites them to the hadith of the Imam of the Prophets, Muhammad, the Messenger of Allah ﷺ, and openly declares that he is from Ahl al-Hadith and the authentic hadith is his madhhab.
This is why when Imam Abu Hanifa (may Allah be pleased with him) came across the hadith about wiping over the socks (masah ‘ala al-juurabain), he abandoned his previous stance. It is mentioned in Jami’ at-Tirmidhi:
Salih bin Muhammad at-Tirmidhi says:
I heard Abu Maqatil Samarkandi saying that he visited Imam Abu Hanifa during his final illness, so he asked for water and performed wudu. He was wearing socks, so he wiped over the socks, then he said:
((فعلت اليوم شيئا لم أكن أفعله، مسحت على الجوربين، وهما غير منعلين .))
“Today I have done something which I did not do before, that is, I wiped over the socks.”
Al-Albani (may Allah have mercy on him) has declared this statement as “Sahih”.
A saying of Imam Abu Hanifa (may Allah have mercy on him) is as follows:
((إذا قلت قولا يخالف كتاب الله وخير رسول الله ﷺ فاتركوا قولي .))
“When I say something that is against the Book of Allah and the Hadith of the Messenger of Allah ﷺ, then leave my statement.”
From these sayings, it is proven that Imam Abu Hanifa (may Allah have mercy on him) gave precedence to the Quran and Hadith over his own statements, and he would retract any statement that was contrary to the Quran and Sunnah. It is clear that the Imam considered blind personal imitation (taqlid) to be impermissible; he neither followed any individual blindly nor deemed it permissible, rather he strictly forbade it. This is why Imam Abu Hanifa (may Allah have mercy on him) said:
((لا يحل لاحد أن يأخذ بقولنا ما لم يعلم من أين أخذناه))
“It is not lawful for anyone to take our statement unless he knows from where we have taken that statement.”
If we look according to the sayings of Imam Abu Hanifa (RA), he considered the Quran and Sunnah as his methodology, and the current Hanafi prayer, let alone the complete issues of one rak’ah of Hanafi prayer, cannot be proven with authentic chains from Imam Abu Hanifa (RA). Accordingly, Imam Al-Haramain Al-Juwayni says:
“The prayer that Imam Abu Hanifa permits, if presented before an ordinary person, he would not accept it, and prayer is the pillar of religion.”
Additionally, Imam Abu Hanifa was neither a Prophet nor an infallible, and due to the possibility of error, he instructed people to refer to the Quran and Sunnah. Therefore, to learn the issues of prayer, it is extremely necessary to rely on the Sunnah of the Prophet ﷺ rather than the jurisprudence of our Imams; otherwise, the prayer will be invalid.
Imam Malik bin Anas (RA):
Imam Malik (RA) says:
((إنما أنا بشر أخطى وأصيب، فانظروا فى رابي، فكل ما وافق الكتاب والسنة فخذوه، وكل ما يخالف الكتاب والسنة فاتركوه .))
“Indeed, I am a human being; my statement can be wrong or right. Therefore, consider my opinion, and take what seems to you to be in accordance with the Book and Sunnah, and leave what is contrary to the Book and Sunnah.”
Imam Malik (RA) says at another place:
(ليس أحد بعد النبى ﷺ إلا ويؤخذ من قوله ويترك ، إلا النبى ﷺ .)
“Except for the Prophet Muhammad ﷺ, the statements of every person can be accepted or rejected, but the words of the Imam of the Prophets ﷺ must be accepted. They cannot be rejected.”
Imam Malik’s (RA) student Abdullah bin Wahb (RA) says that I heard in a gathering:
A question was asked to Imam Malik (RA) during ablution about cleaning between the toes, to which he replied that the people of Madinah do not practice that. Abdullah bin Wahb says:
I did not speak to Imam Malik at that time. When the people left, I said to him:
We have a Sunnah regarding this issue. Upon hearing this, they asked, what is it? So I narrated the chain of narration from Laith bin Saad, Abdullah bin Lahi’ah, Amr bin Harith, and Yazid bin Umar al-Ma’afiri from Abu Abdulrahman that the Companion of the Prophet, Masturad bin Shaddad al-Qurashi (may Allah be pleased with him), said:
((رأيت رسول الله ﷺ يدلك خنصره ما بين رجليه .فقال: ’’إن هذا الحديث حسن، وما سمعت به قط إلا الساعة ، ثم سمعته بعد ذلك يسأل، فيأمر بتخليل الاصابع .‘‘))
Imam Malik has classified it as “Hasan” (good).
“I saw the Messenger of Allah ﷺ cleaning between the toes of his feet with the smallest finger of his hand.” Imam Malik (may Allah have mercy on him) said:
“Indeed, this hadith is Hasan, and I had not heard this hadith before.”
Abdullah bin Wahb said:
“Then after that, whenever this issue was asked, I heard them issuing a fatwa permitting cleaning between the toes with the fingers.”
From this incident, it became clear that Imam Malik رضي الله عنه did not stubbornly stick to his own opinion after hearing the Hadith of the Messenger of Allah ﷺ, but rather, he humbly submitted to the Hadith and made it his guiding principle. Therefore, the theory of personal imitation from him is purely false. May Allah have mercy on him. It also became as clear as daylight that even the greatest scholars could have the text of a Hadith concealed from them; this is why the Four Imams used to forbid blind imitation.
Draw the picture that clarifies this:
On one side is the command of Muhammad, and on the other, the bowed neck.
Imam Muhammad ibn Idris al-Shafi‘i رضي الله عنه :
Imam al-Shafi‘i رضي الله عنه says:
((أجمع المسلمون على من استبان له سنة عن رسول الله ﷺ لم يحل له أن يدعها لقول أحد .))
“The Muslims are unanimous that whoever clearly understands the Sunnah of the Beloved Messenger ﷺ, it is not permissible for him to abandon it because of someone else’s opinion.”
Do those who boast of imitating the Four Imams not appear to practically deny the consensus of the Ummah in light of Imam al-Shafi‘i’s statement:
((إذا وجدتم فى كتابي خلاف سنة رسول الله ﷺ فقولوا بسنة رسول الله ﷺ، ودعوا ما قلت .))
“When you find something in my book that contradicts the Sunnah, then follow the Sunnah of the Noble Messenger ﷺ and abandon my statement.”
In another narration, Imam Shafi’i, may Allah have mercy on him, said:
(( إذا وجدتم سنة فاتبعوها ولا تلتفتوا إلى قول أحد . ))
“When you find a Sunnah, follow it and do not look towards anyone else’s statement.”
At another place, he says:
((إذا صح الحديث فهو مذهبى . ))
“When a Hadith is proven authentic, then that is my Madhhab.”
Imam Ahmad ibn Hanbal (may Allah have mercy on him) said that Imam Shafi’i (may Allah have mercy on him) once told me:
“You have more knowledge of Hadith and the names of narrators than I do. So whenever you find an authentic Hadith, inform me, whether it is Kufan, Basran, or Shammi, so that I may adopt it as my Madhhab.”
Similarly, Imam Shafi’i (may Allah have mercy on him) has another great statement:
“When I narrate an authentic Hadith and do not act upon it, I make you witness that at that time my intellect will have vanished.”
Imam Shafi’i (may Allah have mercy on him) placed great importance on following the Sunnah and forbade blind imitation. He used to say:
“If any of my statements contradict the authentic Hadith of the Prophet ﷺ from Yemen, then the Hadith of the Prophet ﷺ is more deserving of being followed.
((فلا تقلدوني .))
“So do not imitate me.”
Imam Shafi’i (may Allah have mercy on him) had immense love for Hadith. Imam Ahl al-Sunnah Ahmad ibn Hanbal (may Allah have mercy on him) says:
((ما رأيت أحدا أتبع للحديث من الشافعي .))
“I have not found anyone more devoted to Hadith than Imam Shafi’i (may Allah have mercy on him).”
Imam Ahmad ibn Hanbal (may Allah have mercy on him) states that Imam Shafi’i (may Allah have mercy on him) said:
((إذا اصح الحديث وقلت قولا فأنا راجع عن قولى وقائل بذلك .))
“If any of my statements contradict authentic Hadith, I retract from it.”
Similarly, Harmala ibn Yahya says that he heard Imam Shafi’i (may Allah have mercy on him) say:
“I have been given the title Nasir al-Hadith in Baghdad.”
Meaning, the helper of Hadith.
Dear readers! The three Imams, namely Malik, Shafi’i, and Ahmad (may Allah be pleased with them), are known as Ahl al-Sunnah and Ahl al-Hadith. These statements serve as evidence of justice. This is the reason why even today, among the groups of Ahl al-Sunnah wal Jama’ah, only the Ahl al-Hadith group follows the understanding and practice of the Quran and Sunnah according to the methodology of the Companions (may Allah be pleased with them) and the Imams of Hadith, and they are truly the inheritors of the Muhaddithin.
Imam Ahmad ibn Hanbal (may Allah be pleased with him) says:
Abu Hanifa says Shafi’i is authentic Hadith; our school is the saying of Ahmad and Malik. Do not blindly follow; this is our methodology.
Imam Ahmad ibn Hanbal (may Allah be pleased with him) states:
((من رد حديث رسول الله ﷺ فهو على شفا هلكة .))
“Whoever rejects the blessed Hadith of the Messenger of Allah ﷺ is on the brink of destruction.”
Similarly, Imam Ahmad ibn Hanbal (may Allah be pleased with him), forbidding blind following, says:
((لا تقلدني، ولا تقلد ما لكا ولا الشافعي ولا الأوزاعي ولا الثوري ، وخذ من حيث أخذوا .))
“Do not imitate me, nor Malik, Shafi’i, Al-Awza’i, or Sufyan al-Thawri (may Allah be pleased with them). Rather, derive issues from where these Imams derived them, that is, from the Book and the Sunnah.”
Similarly, in another place it is stated:
((لا تقلد دينك أحدا من هؤلاء، ما جاء عن النبى ﷺ وأصحابه، فخذ به، ثم التابعين مخيرا .))
“Do not imitate any of them in your religion; accept what has been established from the Prophet ﷺ and the noble Companions (رضي الله عنهم). As for the great Tabi‘in (successors), you have the discretion to accept or reject their statements.”
In another place it is said:
((رأى الأوزاعي، ورأى مالك ، ورأى أبى حنيفة كله رأى ، وهو عندي سواء وإنما الحجة فى الآثار .))
The opinions of Imam Awza’i, Imam Malik, and Imam Abu Hanifa (رضي الله عنهم) are just opinions. In my view, their status is equal to not being a proof. The only proof and evidence are the hadiths and reports.
After these statements of the Imams, is it correct to slander the A’immah al-Arba’ah by saying that these great personalities abandoned the method of the Messenger of Allah ﷺ in Islamic prayer and called towards their own styles?
Glory be to Allah! Today, people are preferring imitation of them over following the beloved Prophet ﷺ. And they have divided the Muslim Ummah into pieces. Therefore, these people are responsible for the separation, discord, and mutual fighting and quarrels of the Muslim Ummah. May Allah Almighty grant them the ability to be guided.
If you do not have the desire and passion to seek the truth,
Do not disgrace the Prophet by calling yourself a follower of the Ummah.
Only monotheism and Sunnah are the way to peace and comfort,
Do not create the turmoil of war and quarrels through imitation.
