The Issue of Keeping Feet Wide Apart
Hazrat Anas (RA) narrates that
((عن النبيﷺ ما قال اقيموا صفوفكم فانى اراكم من وراء ظهري و كان احدنا يلزق منكبه يمنكب صاحبه وقد مه بقدمه))
The Prophet (peace be upon him) said, “Make the rows straight; I keep watching you from behind.” Each of us would do this by aligning his shoulder with his companion’s shoulder and his foot with his companion’s foot.
Two points are mentioned in this hadith:
اول: In compliance with the command of the Prophet, the Companions aligned shoulder to shoulder and step to step.
Secondly: The Prophet صلى الله عليه وسلم observing the actions of the Companions.
From the first point, it is understood that the meaning of establishing rows is to align shoulder to shoulder and step to step. From the second point, it is confirmed that this meaning is correct because the Prophet صلى الله عليه وسلم verified it with his own sight. When shoulders are aligned shoulder to shoulder and steps step to step, the intermediate distance between the feet becomes apparent because if the worshipper does not keep his feet wide apart, the feet cannot meet. The feet can only meet if the worshipper keeps the distance between the feet equal to the distance between the shoulders. This simple fact does not occur to the contrary minds of our contemporaries, due to which they write:
If you show a correct Hadith whose translation is: Keep your feet as wide as your shoulders.
The writer presents that in your view, is the meaning of any Hadith not a valid proof, and is the principle of Ishaara al-As (indication) not accepted as a conclusive proof in Hanafi jurisprudence? If it is accepted, then certainly it is accepted, so then show by acting on this Hadith that shoulders meet shoulder to shoulder and feet meet step to step but the feet are not as wide as the shoulders.
Believe me, despite the efforts of all the deniers of Sunnah in the world, they cannot do this. It is clear that Jhangvi Sahib wrote the aforementioned statement out of enmity towards the Best of Mankind ﷺ and prejudice against Ahl al-Hadith, otherwise there is a Hadith on this. Then, in the mentioned chapter of Sahih Bukhari, Imam Bukhari has incidentally brought the narration of Hazrat Nu’man bin Bashir رضي الله عنه that:
(( رایت الرجل منا يلزق كعبه بكعب صاحبه))
Meaning: I saw a person among us (the Companions) aligning his shoulder with another’s shoulder.
Hanafi: Dear! This narration has no chain of transmission.
Muhammadi:
So, you do not accept any statement without a chain of narration; standing firm on this is commendable because most of the narrations in Hanafi jurisprudence are without chains of narration, so why do you not abandon them then?
Be clear that this also has a chain of narration. Accordingly, this hadith
is present with a chain of narration.
Hanafi: But in its chain, Zakariya bin Abi Zaida is a narrator who is a mudallis and narrates from ‘An.
Muhaddith:
First, you denied the existence of its chain of narration; when it was shown, you went back on your first statement and objected to the chain. My dear brother! In Sunan Dar Qutni, there is explicit narration which makes objecting on the basis of tadlis pointless. Hafiz Ibn Hajar has written in the commentary of Bukhari that Ibn Khuzaymah has declared this hadith authentic.
And Hafiz Ibn Hajar himself states that its chain is Hasan,
meaning its chain is of Hasan grade.
Hanafi: Hafiz Ibn Hajar states that المراد بذلك المبالغة في تعديل الصف و سد خللہ means that the ruling aims at the correctness of the rows and to avoid exaggeration in filling the space in between.
Muhammadi:
Finally, you have accepted the truth, brother! The meaning of exaggeration cannot be that the worshiper stands leaving a pillow’s space between the feet because any formality in something is interpreted as exaggeration. Accordingly, Allama Fitni Hanafi defines exaggeration as ’’ اذا اجتهد في الامر‘‘, meaning when effort is made in a task, it is called exaggeration.
The same meaning has been given by Allama Ibn Manzur Afriqi
and Allama Muhammad Murtaza Zabidi Hanafi
. According to your explanation of Muslim’s narration, the meaning is that the shoulders and ankles should be joined well. But unfortunately, you have misinterpreted the words of Hafiz Ibn Hajar (may Allah have mercy on him) and are challenging the Ahl al-Hadith, and you feel neither shame nor modesty for this misrepresentation.
Hanafi: Let us try to act upon this and see whether a person can join all these four parts or not. Neck to neck, shoulder to shoulder, knee to knee, ankle to ankle — these four cannot be joined.
Muhammadi:
This statement has been written by a non-muqallid in response to Abu Dawood’s hadith of Nu’man, may Allah be pleased with him, although there is absolutely no mention of touching necks in the hadith of Nu’man bin Bashir.
For the satisfaction of our respected readers, we quote the original text of the hadith.
((اقبل رسول الله صلى الله عليه وسلم على الناس بوجهه فقال اقيموا صفوفكم ثلاثا والله لتقيمن سفوفكم اوليحا لفن الله بين قلوبكم قال فرايت الرجل يلزق منكبه بمنكب صاحبه وركبته بركبته صاحبه و کعبه بكعبه ))
Its meaning is narrated from Maulvi Anwar Khurshid Hanafi Deobandi (The Messenger of Allah ﷺ turned towards the people and said three times, “Straighten your rows. By Allah, you will surely straighten your rows, otherwise Allah will cause discord in your hearts.” Hazrat Nu’man bin Bashir, may Allah be pleased with him, says that (after that) I saw a person standing shoulder to shoulder, knee to knee, and ankle to ankle with another person.)
Now see, respected Abu Bilal Jhangvi Sahib has distorted the text of the hadith by adding from his side the act of touching necks as well. Then this dishonesty was done deliberately. What is more regrettable is that this cunningness, deceit, and dishonesty have been used as a basis to mock the Sunnah by saying that you people do not touch necks.
Hanafi:
There is a whole chapter on this. In it, one hadith is narrated from Ibn Umar that no gap should be left in the middle for Satan. Another narration states that the Prophet ﷺ would come among our rows and straighten the rows, touching our shoulders and chests to align them. The third hadith states (قاربوا بينهما وحاذوا بالاعناق ) “Come close together and keep the necks aligned.” The fourth narration (حاذوا بين المناكب) says “Align the shoulders.” In these narrations, the words “a’naq” (necks) and “manaakib” (shoulders) are used along with the word “haazoo,” which means keep aligned. “Muhaadhat” means to cling, which no one does. If you translate حاذوا بين المناكب as touching shoulder to shoulder, then certainly in narration number 3, حاذوا بین الاعناق, the same translation would have to be applied, i.e., touch necks. Even non-muqallids do not practice this. Where shoulders are joined, necks should also be joined. Stand with me for a moment and join neck to neck to show.
Muhammadi:
Firstly:- To understand the matter better, it is appropriate that we first quote the Ahadith from Abu Dawood and then comment on your absurdities.
(1) ((عن ابن عمر ان رسول الله صلى الله عليه وسلم قال اقيموا الصفوف وحاذوا بين المناكب و سدوا الخلل ولينوا بايدى اخوانكم ولا تذروا فرحات للشيطان ومن وصل صفا وصله الله ومن قطع صفا قطعه الله ))
Meaning, it is narrated from Hazrat Ubaidullah bin Umar (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم said: Establish the rows, align the shoulders, close the gaps, and be gentle with the hands of your brothers. Do not leave empty spaces in the row for Satan. Whoever joins the row, Allah will join him, and whoever breaks the row, Allah will break him.
(2) ((عن البراء بن عازب قال كان رسول الله بل يتخلل الصف من ناحية إلى ناحية يسمح صدورنا و مناكيانا ويقول لا تختلفوا فتختلف قلوبكم وكان يقول ان الله عزو جل وملائكته يصلون على الصفوف الاول ))
Hazrat Bara bin Azib (may Allah be pleased with him) says that the Messenger of Allah ﷺ used to come inside the row, from here and there, and align our chests and shoulders, and he said: Do not be ahead or behind, otherwise your hearts will differ. And he said that Allah, the Glorious and Exalted, sends His mercy and the angels pray for mercy for the people of the first row.
(3) ((عن انس بن مالك عن رسول الله صلى الله عليه وسلم قال رصوا صفوفكم وقاربوا بينها وحاذوا بالاعناق فوالذي نفسي بيده انى لارى الشيطان يدخل ، خلل الصف كانها الحذف ))
Hazrat Anas bin Malik (may Allah be pleased with him) narrates from the Prophet ﷺ that he said: Join your rows and keep them close, and align the necks. By the One in Whose control is my soul, I see Satan slipping through the empty spaces of the row as if he were a small calf.
Dear readers! The rest of the matters will be discussed later. First, we consider it appropriate to mention that the author of Hadith and Ahl al-Hadith has interpreted the word ” بیدہ “ in the last Hadith as “in whose control is,” and these words are a distortion in the Prophetic text because the word “Yad” means hand, and no dictionary records this meaning as given by this Hanafi in defense of Hanafi doctrine.
Secondly, the author of Tuhfat Ahl al-Hadith has separately narrated the Hadiths numbered 1 and 3, but in reality, they are the same Hadith, which we have placed first. Therefore, Jhungvi Sahib’s belief that these are two separate Hadiths can only be called ignorance and blind imitation.
Secondly: Now listen to their answers in order. In the first Hadith, حاذوا بين المناكب (which the author of Tuhfat Ahl al-Hadith mentioned as the fourth Hadith) means that when forming the row, do not stand ahead or behind but keep the row straight like an arrow. Accordingly, Allama Muhammad Tahir al-Naqani, a Hanafi scholar who died in 986 AH, interprets حذو as follows:
((ای بجنبه سواء اى مسا ويا لا يتقدم ولا يتاخر))
Meaning standing aligned on one side, i.e., equal, neither ahead nor behind.
Arab people say (و داری حذوة دارك), meaning “My house is located opposite your house.”
In short, the meaning of this Hadith is that the followers should not stand ahead or behind but form a straight row.
This command is different from the issue of joining feet and joining shoulders, which is a separate matter. And the third Hadith you presented, which we quoted fully as number 3, you also misunderstood the words حاذوا بالاعناق or gave a misleading interpretation. Because what you are trying to explain is wrong. The conclusion of your entire writing is that just as it is possible to join the necks of two worshippers, similarly, there should be a gap in حاذوا بالمناكب. However, neither there is mention of joining there nor here; both mean equality, but there is a fundamental difference which you failed to understand due to lack of knowledge in Hadith. The first Hadith refers to length, and this one refers to height.
Mulla Ali Qari al-Hadith, who died in 1014 AH, writes in the explanation of this Hadith that ((بان لا يترفع بعضكم على بعض بأن يقف فى مكان ارفع من مكان الآخر ))
Meaning in this Hadith, “aligned by the necks” means that some should not stand at a higher place than others.
In short, these words instruct standing on a level surface, meaning the row should not be formed such that Zaid stands one foot higher on the right side and Qasim one foot lower on the left side, and this matter is beyond dispute.
Then, in the same Hadith, you have distorted the meaning of قار بوا بینھا to the extent of distortion, claiming it means “being close” rather than “standing joined.” However, these words do not mean bringing two worshippers close but rather bringing two rows close to each other.
Mulla Ali Qari explains these words in the commentary of this Hadith as:
((ای بین الصفوف بحيث لا يسع بين صفیں صف آخر فيصير تقارب اشباحكم سببا لتعاضد اروا حكم ولا يقدر الشيطان ان يمر بين أيديكم))
Meaning there should not be much space between two rows, but one row should be closer to the other so that there is mixing among you. This is so that your souls assist each other and Satan cannot pass in front of you.
This same meaning has been given by Sheikh Abdul Haq Muhaddith Dehlawi Hanafi
and Muhaddith Mubarakpuri
and Allama Sindhi in the marginal notes of Sunan Nasai.
And the evidence for this meaning is the word
which you, in blind imitation of the author of Hadith and Ahl al-Hadith (p. 509), changed to
, although this narration appears not only in Abu Dawood but also in
, all of which contain the word بینھا, but you shamelessly and cunningly changed it to بینھما. What else can we say about this except may Allah guide you to the right path and grant you the ability to repent from these deceptions. Our sincere advice is to repent because if you are questioned about these matters on the Day of Judgment, you will have no answer. In the end, you will say ’’یلیتنی کنت ترابا‘‘ with regret and despair.
Thirdly:- In the Ahadith you quoted, the first Hadith of Ibn Umar contains the words و سدوا الخلل (close the empty spaces) and ولا تزروا فرحان (do not leave empty spaces in the row), which relate to the issue under discussion, but you did not even glance at them. Call it dishonesty or your usual method of narration. Then, in the last Hadith of Anas, (رصوا صفو حکم) also relates somewhat to the issue under discussion, but you also omitted it.
Mulla Ali Qari interprets these words as:
((سووها وضموا بعضكم إلى بعض حتى لا يكون بينكم فرجة))
Meaning become so aligned that you merge into one another, leaving no empty space between you.
Allama Fitni Hanafi interprets رصوا as ((ای تلا صفوا حتى لا يكون بينكم فرج))
Meaning stand so close that there is no empty space between you.
Now, honestly say (if faith remains) whether these Ahadith are practiced in your community. Certainly not, because in your mosques, worshippers stand leaving about half a cubit of space between them.
The Hanafi Position
The leader of the Deoband scholars, Maulana Rashid Ahmad Gangohi, states: The distance between the two feet of the one praying (Musalli) should be the measure of four fingers.
In this case, a considerable gap remains between two worshippers. Although the Prophet صلى الله عليه وسلم emphasized closing the gap, there is no evidence from the Quran or Sunnah to keep a distance equal to four fingers between the feet. Otherwise, Maulana Gangohi would have cited it, and our contemporary, Mr. Abu Bilal, would have exaggerated and widely publicized it. However, neither of these two has established any evidence for their position, and we challenge all the deniers of Sunnah worldwide that despite their combined efforts, they cannot provide any proof for this.
The Hanafi Interpretation or Distortion
An active member of the Deobandis, Maulana Anwar Khurshid, states that in the Hadith of Hazrat Anas (may Allah be pleased with him), which mentions that each one of us used to align his foot with his companion’s foot, the intention is to show extreme care in lining up and filling the gap in between, not literally placing foot to foot.
Firstly: The writer of these lines presents that the author’s interpretation of “al-zaaq” here as a metaphor requires strong evidence, and there should be some authentic proof for this interpretation, which they do not have either rationally or narratively. Nor is there any weak evidence to interpret “placing foot to foot” metaphorically. This follower has innovated and turned this Sunnah into an innovation because leaving empty space, i.e., not placing foot to foot, is an innovation.
Secondly: We do not only have the word “al-zaaq” (aligning foot to foot and shoulder to shoulder), but also the words سد الخلل، تراصوا and ولا تذروا فرجات, which indicate the literal meaning of al-zaaq because it is impossible to follow the Sunnah as long as shoulder is not placed to shoulder and foot is not placed to foot.
Fatwa of the Ahl al-Hadith Scholars
In the presence of an authentic and clear hadith, there is no need to present the fatwa of any scholar, but just as our brother has distorted the sayings of the Messenger صلى الله عليه وسلم, similarly, in quoting the fatwas of the Ahl al-Hadith scholars, there is also a display of blind imitation, due to which we feel the need. The commentator of Sunan Abi Dawood, Hazrat Maulana Muhammad Shams al-Haq Muhaddith Azimabadi, may Allah have mercy on him, says:
((فهذه الاحاديث فيها دلالة واضحة إلى اهتمام تسوية الصفوف وانها من اتمام الصلاة وعلى أنه لا يتاخر بعض على بعض ولا يتقدم بعض على بعض وعلى انه يلزق منكبه بمنكب صاحبه وقدمه بقدمه وركبته بركبته لكن اليوم تركت هذه السنة ولو فعلت نيوم لنفر الناس كالحمر الوحشية فانا لله وإنا اليه راجعون))
That is, these hadiths clearly state the alignment of the rows, and this is the completion of the prayer, and its condition is that no worshipper should stand ahead or behind another, and shoulder to shoulder, foot to foot, and knee to knee should be joined. But today this Sunnah has been abandoned; if anyone acts upon it today, people run away from him as a wild donkey runs away. انا للہ وانا الیہ راجعون.
The commentator of Sunan Tirmidhi, Hazrat Maulana Muhammad Abdur Rahman Muhaddith Mubarakpuri, may Allah have mercy on him, says:
(( فظهر ان الزاق المنكب بالمنكب والقدم بالقدم في الصوف سنة قد عمل بها الصحابة رضى الله عنهم خلف النبي وهو المراد باقامة الصف وتسويته على ما قال الحافظ لكن قال معمر احد رواة حديث أنس في روايته لو فعلت ذلك باحدهم اليوم لنفر كانه بغل شموس قلت هكذ احال أكثر الناس في هذا الزمان فانه لو فعل بهم ذلك لنفروا كانهم حمر وحش وصارت هذه السنة عندهم كانها بدعة عيان الله فهداهم الله تعالى واذاقهم حلاوة السنة ))
That is, these hadiths indicate that joining shoulder to shoulder and foot to foot in the rows is Sunnah, and the Companions, may Allah be pleased with them, followed the Prophet ﷺ in this during prayer, and this is what is meant by straightening and aligning the rows, as Hafiz Ibn Hajar said in Fath al-Bari. But among the narrators of the hadith, Imam Muammar says that if I do this with someone today, he runs away from it like a wild horse. (Muhaddith Mubarakpuri says) I say that even in this era, the condition of most people is such that if they are made to stand in the row like this today, they run away from it as a wild donkey runs away, and for them, this Sunnah has become like an innovation. May Allah protect us and guide these people and let them taste the love of Sunnah.
It is not intended to criticize the writings of the Ahl al-Hadith scholars; otherwise, we could present dozens of statements from earlier and later scholars. We have chosen these two great scholars because they are counted among the senior scholars of Ahl al-Hadith in the Indian subcontinent, and despite differences, the other party also acknowledges their knowledge and virtue. The reason for not quoting earlier scholars is that the other party would always say here as well that they are Shafi’i or Hanbali.
Is this not practiced in the mosques of Ahl al-Hadith?
Our contemporary has given this misconception on page 25 of Tuhfa Ahl al-Hadith that this is also not practiced in the mosques of Ahl al-Hadith. Brother, if this practice has indeed become obsolete, then why did you feel the need to refute it? Your refutation itself proves that, by the grace of Allah, this Sunnah is practiced in the mosques of Ahl al-Hadith.
By the way, our sincere advice is that instead of writing a work full of lies and slander, you should take the opportunity at the earliest to learn the method of prayer in an Ahl al-Hadith camp if you are prepared with the spirit of love for the Sunnah; the expenses will be borne by the author. انشاء اللہ
