Bulugh al-Maram

Lexical Explanation:
«وَقَفَ» would pause, would take a break from recitation.
«يَسْأَلُ» would seek mercy from Allah.

Benefit: This practice was most likely during your (the Prophet’s) tahajjud prayer, as is clarified in the narration of Sahih Muslim. [صحيح مسلم، صلاة المسافرين، باب استحباب تطويل القراءة فى صلاة الليل، حديث : 772] Thus, in Musnad Ahmad, Abu Dawood, and Ibn Majah, Abdur Rahman bin Abi Laila narrates from his father that you would do this in voluntary (nafl) prayer. [مسند أحمد : 347/4، و سنن أبى داود، الصلاة، باب الدعاء فى الصلاة، حديث : 881، وسنن ابن ماجه۔ إقامة الصلوت، باب ماجاء فيل القرءة فى صلاة اليل۔ حديث : 1352]
Similarly, in Musnad Ahmad from Sayyidah Aisha radi Allahu anha [مسند أحمد : 92/6] and in Abu Dawood and Nasa’i from the narration of Sayyiduna Awf bin Malik radi Allahu anhu, it is evident that this practice was in the tahajjud prayer. [سنن أبى داود، الصلاة، باب مايقل الرجل فى ركوعه و سجوده، حديث : 873، و سنن النسائي، الصلاة، باب الدعاء فى السجود، حديث 1133]
And if someone does this in obligatory (fard) prayer as well, there is no harm in it, especially when he is praying the obligatory prayer alone, because in such a case he does not cause hardship to anyone. [سبل السلام]

1047. Commentary: In another narration, there is an instruction to recite these tasbihat at least three times. At the end, it is stated that this is the minimum for bowing (ruku) and prostration (sujud), but this narration is weak. See: [ضعیف سنن أبي داود (مفصل) للألباني : حدیث : 155]. In the authentic narration, instead of an instruction, the personal practice of the Messenger of Allah (sallallahu alayhi wa sallam) is transmitted. See: [صحیح أبي داود (مفصل) للألباني ، حدیث : 828]. Therefore, reciting the tasbihat at least three times in prostration (sajdah) is preferable, not obligatory. Also, it is permissible to recite more than three tasbihat without the restriction of odd numbers. The evidence for this is the ahadith of the Messenger of Allah (sallallahu alayhi wa sallam) in which the duration of his standing (qiyam), bowing (ruku), and prostration (sujud) is described as being equal.

The Chapters of the Hadith Scholars: “First and After?!”

Question:

Ilyas Ghuman Sahib has said in one of his speeches that the Ahl-e-Hadith act upon abrogated (mansukh) narrations, while we Deobandis act upon the abrogating (nasikh) narrations.

And he presents a rule and principle, stating that the noble hadith scholars (muhaddithin), rahimahumullah ajma‘in, in their books of hadith, first brought the abrogated narrations or actions, and then they collected the abrogating narrations.

Is this really correct?

And while giving an example, he states that the hadith scholars, in their books, first mentioned the narrations about raising the hands (raf‘ al-yadayn), then mentioned the narrations about not raising the hands, i.e., raising the hands is abrogated and not raising the hands is abrogating. Similarly, the hadith scholars first mentioned the narrations about reciting al-Fatihah behind the imam, then the narrations about not reciting al-Fatihah behind the imam. The Ahl-e-Hadith act upon abrogated narrations and we act upon the abrogating ones.

Is the rule and principle stated by Ilyas Ghuman Sahib really the rule of the majority of hadith scholars, and do the Deobandis act upon this rule, and are the Ahl-e-Hadith opposed to this rule? Please clarify this.

Answer:

The aforementioned statement of Ghuman Sahib is incorrect for several reasons; however, first, ten (10) references regarding the chaptering (tabwib) of the hadith scholars are presented for your consideration:

4) Imam al-Nasa’i established several chapters regarding the remembrance (i.e., tasbihat) in bowing (ruku‘). For example:

«بَابُ الذِّكْرِ فِي الرُّكُوعِ»

[سنن النسائي ص 144، قبل ح 1047]

And afterwards, he established the chapter:

«بَابُ الرُّخْصَةِ فِيْ تَرْكِ الذِّكْرِ فِي الرُّكُوعِ»

[سنن النسائي ص 145، قبل ح 1054]

According to Ghuman Sahib’s rule, is reciting the tasbihat in ruku‘ also abrogated?!

5) Imam Ibn Abi Shaybah wrote the chapter on folding the hands in prayer in the following words:

«وَضْعُ الْيَمِينِ عَلَي الشِّمَالِ»

[مصنف ابن ابي شيبه 1/ 390 قبل ح 3933]

And afterwards, he established the chapter on leaving the hands at the sides in prayer:

«مَنْ كَانَ يُرْسِلُ يَدَيْهِ فِي الصَّلَاةِ»

[مصنف ابن ابي شيبه ج1ص 391 قبل ح 3949]

According to Ghuman Sahib, which of these two chapters is abrogated?

The first or the latter?

For the original article, see Fatawa ‘Ilmiyyah, known as Tawdhih al-Ahkam (Volume 3, pages 250 to 259), and Tahqiqi wa ‘Ilmi Maqalat (Volume 4, pages 482 to 488) by Shaykh Hafiz Zubair Ali Zai rahimahullah.

1134. Commentary:

➊ You recited Surah An-Nisa first and Al-Imran afterwards. From this, it is understood that advancing or delaying the order of surahs in recitation is permissible.

➋ The tasbihat (words of glorification) mentioned in this hadith for bowing (ruku) and prostration (sujud) are concise and comprehensive; therefore, these have become prevalent in the ummah. However, this does not mean that in obligatory (fard) prayer, other tasbihat or supplications (ad‘iyah) are not permissible. Rather, according to one’s inclination, and in the case of congregational prayer, considering the followers (muqtadis) and the imam, any tasbihat may be recited.

➌ During the recitation of the Qur’an, paying full attention to the words and meanings, and then being affected by them—asking Allah for mercy and forgiveness, seeking refuge from punishment and torment, supplicating for the company of the righteous and protection from the corrupt, praying for entry into Paradise and salvation from Hell—are all signs of the humility and submissiveness (khushu‘, khudu‘) of the worshipper, and this is what is required from prayer. There is no difference in this regard between obligatory and supererogatory (nafl) prayers; however, consideration for the followers (muqtadis) should be maintained.

➍ Can the follower (muqtadi) also, during the imam’s recitation, respond to any question, fulfill any command, or supplicate for mercy, etc.? The scholars of the ummah have differed on this. Some hold the view of impermissibility, while others, reasoning from general evidences, have issued a verdict of permissibility. The stronger opinion appears to be that only the reciter (qari) will respond, because in the hadith, only the response of the Messenger of Allah (sallallahu alayhi wa sallam) is mentioned, and the Messenger of Allah (sallallahu alayhi wa sallam) himself was reciting, as he was the imam. Similarly, an individual praying alone (munfarid) will also respond, because he too recites himself. The follower (muqtadi) will not respond, because he does not recite (the Qur’an) except for Surah Al-Fatihah. And Allah knows best.

1666. Commentary:

➊ Here, "mursal" means "disconnected" (munqati‘), not its technical definition. In the science of hadith, the technical meaning of "mursal" is that a Tabi‘i (Successor) directly narrates a saying or action of the Messenger of Allah (sallallahu alayhi wa sallam). In the mentioned narration, he is not narrating directly; rather, the mention of a Companion (sahabi) is present.

➋ It is understood that during prayer, while reciting (the Qur’an), supplication (du‘a), seeking forgiveness (istighfar), etc., can be done—and in fact, should be done—rather than merely reciting. Just as it is recommended (mustahabb) to perform prostration (sajdah) upon reciting a verse of prostration, similarly, according to the occasion and context, glorification (tasbih), supplication (du‘a), and seeking refuge (ta‘awwudh) should also be done. Furthermore, a single verse, tasbih, or supplication can be repeated multiple times in prayer. There is no need for any special transmission (naql) for this. The Prophet (sallallahu alayhi wa sallam) once, during a night prayer (qiyam), sufficed with only one verse—“If You punish them, indeed they are Your servants...” ()—and kept repeating it throughout.

Fiqh al-Hadith
❀ When the Prophet sallallahu alayhi wa sallam would recite a verse of glorification (tasbih) during the night prayer, he would glorify Allah; when he would recite a verse of supplication (du'a), he would supplicate; and when he would recite a verse of seeking refuge (ta'awwudh), he would seek refuge in Allah.
❀ Imam Ibn Abi Shaybah has narrated with a sound chain that Abu Musa al-Ash'ari radi Allahu anhu led the Friday prayer. When he recited «﴿سَبِّحِ اسْمَ رَبِّكَ الْاَعْلَي﴾», he said: «سبحان ربي الاعليٰ». [المصنف لابن ابي شيبه 2/508]
↰ Approximately the same practice is established from Imran ibn Husayn and Abdullah ibn al-Zubayr radi Allahu anhuma and others. [ايضاً]
Therefore, it is permissible for the imam that after reciting a verse in the Friday prayer or other prayers, he may occasionally respond to it in Arabic, whether aloud or silently. However, I have not found any evidence that the followers (muqtadis) should also respond to the verses; therefore, the worshippers should, during the audible recitation, recite only Surah al-Fatihah behind the imam. «والله أعلم»

Hadith Commentary: Benefits and Issues:
From this hadith, it is understood that the Prophet (sallallahu alayhi wa sallam) used to recite at length in the night prayer, and along with the lengthening of the standing (qiyam), he would also make the bowing (ruku‘), standing after bowing (qawmah), and prostration (sujud) as long as the standing, and would repeat the glorifications (tasbihat) therein. He would recite slowly and with pauses. Furthermore, according to the meaning and context of the verses, wherever there was a need for glorification, he would say "Subhan Allah" (Glory be to Allah); wherever there was a need to ask Allah, he would supplicate; and wherever there was a need to seek refuge with Allah, he would seek refuge.
In this way, the standing (qiyam) would become even longer. And it is also established from the hadith that it is not necessary to recite the surahs in order during prayer, because the Prophet (sallallahu alayhi wa sallam) recited Surah al-Nisa before Surah Al ‘Imran, even though Al ‘Imran comes before and al-Nisa comes after.
Those who declare it obligatory to recite the surahs in order during prayer, their statement is contrary to the hadith.

1:
This is specific to voluntary (nafl) prayers.
Shaykh Abdul Haqq, in "Lami‘at al-Tanqih Sharh Mishkat al-Masabih," states: "Al-zahir annahu kana fi al-salat mahmul ‘indana ‘ala al-nawafil" — that is, the apparent meaning is that he was in prayer, and according to us, this will be understood as referring to voluntary (nafl) prayers.
(In the next hadith, it is explicitly mentioned that this occurred during his tahajjud prayer.)

871. Commentary:
➊ The recitation of the Qur'an should be done with utmost reflection and contemplation, whether during prayer or outside of it.
➋ One of the etiquettes of reciting the Qur'an is that upon verses of mercy, supplication should be made, and upon verses of punishment, seeking refuge (ta'awwudh) should be done. This is only possible when one understands its translation and meaning. Therefore, one should acquire knowledge. «
»

Benefit:
Reciting these tasbihat three times is the minimum requirement for bowing (ruku) and prostration (sujud).
The Messenger of Allah (sallallahu alayhi wa sallam) also recited these tasbihat in the bowing and prostration of the night prayer (tahajjud), even though these bowings and prostrations were extremely lengthy.
See: (Sahih Muslim, Salat al-Musafirin, Chapter: The Recommendation of Lengthening the Recitation in the Night Prayer, Hadith: 772)
Some scholars have declared this hadith to be authentic.
See: (Al-Irwa, No: 333)