Being a Book-Worm!!

The ‘book therapy’ is a must for the seekers of knowledge. Some scholars have stated that the dire need for books due their great benefits, are more than the need to breathe. Many have also written books just about how to treat one’s books. The students of knowledge are filled with the passion for knowledge and always had a strong passion for books. Unfortunately, due to some people not understanding the importance of this matter, many people withhold from spending their money on books. And those people who actually have a passion for knowledge and books are ridiculed. So, you might have a person saying to them, ‘You are a book worm!’ or they say to them, ‘Is this all you do, just read?!’ and the likes of that due to their ignorance of the matter. The books written by the great scholars of Islam are instruments of knowledge, through it one gains access to understanding the Deen, through it the Deen is preserved, through it one expands his chest and opens his mind.

The Salaf dealt with their book with great manners and would excel and strive in gaining the right collection of books. To attain a book, a person should not hold back due to ‘tight-fistedness’ – and it is amazing how we can waste so much money on food, friends, going out etc, but when it comes to books; one of the instrument that will help you to worship Allah (SWT) better – we tend to hold back! When it comes to Deen; we have become in a state where we want every thing to be for free, and anything to do with the Deen has to be attained without any effort! Due to great benefits of books, if one needs a book – one should not hold back and try to attain that book, whether that is through buying, borrowing or loaning.

The issue about borrowing and lending books out. I am sure many of us have experienced that when we have lent a book to a person, that book was never seen again. Or it could be that, one of us borrowed a book from someone but that book is sitting on our bookshelves for many years [I am sure we are all guilty of this!]! So, should one borrow out their books to anyone?

The books are indeed tools by which one attains knowledge, and one should not limit the understanding and spreading of his knowledge by just collecting and accumulating all the books. It is encouraged to lend your books to those who will not damage them; although some scholars have said that, even knowing this, one should still loan out his books since it is a form of assisting each other in gaining knowledge, and due to the virtue and reward of lending out books. There are many statements from the Salaf, regarding lending book and not withholding:

And al-Khatib (may Allah have Mercy on him) reported that Waki’ said: “The first blessing of Hadith is that you lend out your books.”

Sufyan ath-Thawri said: “Whoever is stingy with his knowledge will be tested with one of three things: he will forget and be unable to memorize, or he will not benefit from it, or he will find himself losing his books.”

Yunus narrated that Yazid said to him that az-Zuhri said: “O Yunus, beware of the treachery of books.” So, Yunus asked: “And what is the treachery of books?” He said: “That you keep them from their owners.”

al-Fudayl bin ‘Iyad (may Allah have Mercy on him) said: “It is not from the actions of the cautious or the scholar that you take a man’s hearing and books and keep them with you. Whoever does this has wronged himself.”

But there were scholars from the Salaf who refrained from lending out their books such as Sufyaan and ar-Rabi ibn Sulaymaan.

If one borrows a book, he should immediately give it back if the owner requests it. Obviously, the one who borrowed the book should return it as soon as he is done with it and thank the lender and reward him with good; perhaps buy a little present or so. It is useful sometimes just to write your name, in the corner of the book – why? We all have a tendency to forget. I remember a brother telling me story, that how he lent a book out to a brother, and he saw that brother with that book, and when he said to the borrower, ‘That’s my book!’, the other brother rejected this claim! Obviously, this is due to forgetfulness, and these kinds of situations and conflicts can be avoided, perhaps by just writing you name in the books. This will avoid any ill-feelings, regrets, hate etc and Allah (SWT) knows best.

Other basic etiquette regarding books:

If you purchase a book do not put it into your library until you have had a browse through it, or read its forward, its index and a few extracts from it.

It is best that the book not be placed directly on the ground in order to avoid getting it dirty or wet and keeping it away from the reach of the little ones.

One should pay special attention to how he organizes his books, and should do so in accordance with the virtue, importance, and significance of each book. So, he should place the noblest book above all the others, and then work his way down gradually. So the Qur’an would come first, followed by books of Hadith, then comes the explanations of the Qur’an, then the explanations of Hadith, then the books regarding the principles (usul) of the Religion, then the principles of Fiqh, then Fiqh, then grammar and language, then Arabic poetry, then general poetry.

If one is going to write footnotes, then one shouldn’t write except the important points related to that particular book, such as a point of confusion, a parable, an example, a mistake, etc as mentioned by Muhammad Sa’ad Raslan.

One should not write between the lines. Although some did this by writing in red between the lines, it is better to leave this totally.

Just an addition side point; Being a student of knowledge one should not forget the responsibility [towards ones] classes. After the actual class, one must revise, memorise and have questions ready for the next class. If a person just attends classes and do not do anything thereafter, there is something wrong with the person or his intensions. If one does not have layers of knowledge through summarization, memorisation etc, it is just information. Whatever one learns, one should summarise, memorise, and ask questions [about what was studied previously]. If one does not ask while studying a book, such a person will not be able to teach that book.

And Allah (SWT) knows best.

Abu Siyaam

Watering the Seed of Knowledge and being One!

Allah (SWT), said, “And hold fast, all of you together, to the rope of Allah [i.e. Allah's covenant] and do not separate.” Surah Aal-Imraan (3), Verse 103

Regarding the verse Ibn Katheer said: “[It] orders sticking to the community of the believers and forbids division. There are several Hadiths that require adhering to the Jama`ah (congregation of believers) and prohibit division. Muslim recorded that Abu Hurayrah said that the Messenger of Allah said, “It pleases Allah for you to acquire three qualities and displeases Him that you acquire three characteristics. It pleases Him that you worship Him Alone and not associate anything or anyone with Him in worship, that you hold on to the Rope of Allah altogether and do not divide…”

Just wanted to write about this brief issue that was on my mind for a little while.

Indeed we are living in a time, where there is much confusion and mystification about Islam, amongst the people in general. We find that around us there many grey areas and many things that seem gloomy and may not be clear to the common folk. There is no doubt that within these confusing times, the Muslims are witnessing an awakening to knowledge by the grace of Allah (SWT). If Allah (SWT) has made easy for you the doors to seeking knowledge, then know that He (SWT) has made it easy for you worship Him on insight.

In saying this, we still face much confusion and conflict amongst the people who have started to practice and those who have embarked on the path to knowledge in many issues, some, which we can even call it fundamental issues. Due the lack of supervision and the correct nourishment, these differences between them cause’s enmity and hatred to flair among them, to the extent that one group will dissociate from another group or an individual from another individual. There are so many different cases like this.

For example, some people try to separate the act of Jihaad and Seeking Knowledge. These ideas amongst some people, who are seekers of knowledge, assume that if you are on the path of knowledge – there is no Jihaad. This is obviously wrong; to assume that there is Jihaad without knowledge, this is incorrect, and to assume that the scholar or the seekers of knowledge can’t do Jihaad, then this is also wrong. Some people claim that we need to be strong first before Jihaad, but in reality the strength is through Jihaad. This is indeed a major issue at hand, which is causing divisions amongst the Muslims, on large and small scale.

So, it ever so important, if Allah (SWT) has made easy for you the path to seek knowledge, that you are overlooked, nourished, supervised, throughout this journey in order to safeguard and protect yourself from stumbling in the midst of seeking and acting upon the knowledge.

One must protect one’s self from, intellectual, ideological, behavioural, divisional, and partisanl as mentioned by Sheikh Bakr Abu Zayd.

Indeed, no walaa’ and baraa’ should be pledged in sectarianism and partisanship. The people servitude to Allah (SWT) [al-uboodiyyah], are not renowned to people with names which they are know by i.e. ‘He is a salafee!’ and similarly they are not known bound to any one activity i.e. ‘He is a jihaadi!’ In fact, as mentioned by Ibn Al-Qayyum in his explanation of the commentary of the Sufi text ‘Manaazil As-Saa’ireen’ by Abdullah al-Ansaari al-Haruwi covering tazkiyyah said, “...for indeed this a defect in servitude and it is restricted servitude. As for unrestricted servitude, it is where a person is not know by a specific name from amongst its meanings because he answers all the call of servitude regardless of the type [of worship], and her participates in all activities of all the people of servitude...”.

In the path of knowledge, whilst studying and learning, one should have humbleness and keep that humbleness; out of humbleness, do not give fatwaa’ or reject fatwaa’ – whilst seeking knowledge, there is more input. Seeking knowledge is different, it changes your character, and not it changes you. One should be distinguished in worship and in ones closeness to Allah (SWT). One should observe sincerity, seek knowledge to follow the Truth, [the path of the Salaf], to please Allah (SWT), to lift ignorance from one’s self and others, and to understand the Deen deeply to defend it. Indeed the Saved Sect are distinguished and known for their knowledge, fighting for the sake of Allah (SWT), love of Allah (SWT) and forsaking the Dunya. May Allah (SWT) make us from amongst them! Ameen!

Abu Siyaam

How the Salaf dealt with their teachers?

Al-Hamdulilla! We all witness in our land that the circles of knowledge’s are flourishing. And you see that the youth has the yearning to quench their thirsts from the ‘pools of knowledge’. Not long ago here in London, people did not have this zeal and awakening for attaining deep Islamic knowledge. Indeed this high aspiration in knowledge is a praiseworthy thing in Islam, in fact having high aspirations is one of the characteristics of Islam. This Islamic awakening is one of the bounties from Allah (SWT). I recall not long a ago, many of the brothers and sisters who were practicing then, used to attend talks and seminars which would at most, last a day or so but nowadays the way of passing and attaining knowledge has definitely changed in my opinion.

Nowadays, we have many circles of knowledge on a daily basis with the increased numbers of shaykh’s, ustatad’s, institutions etc. Also nowadays we witness that, rather than having just talks and reminders on a one-off occasion, on particular issues – the carriers of knowledge are teaching classical books that were studied systematically by the Salaf. So often, you would find that a teacher would start a classical text and try to finish it page by page – even if takes a year or so. Indeed scholars of the past have laid down the methodology of seeking knowledge and its levels. It is always essential to ground oneself in every subject by perfecting its basis and perfecting a concise book with a shaykh. And it is just amazing to see that this is actually happening in London – in the hearth of kufr and shirk.

In the Kingdom of Saudi Arabia, a beginner seeker of knowledge would study the following books in the following subjects: ‘Al-Usool ath-Thalaathah’ in Tawheel al-Uloohiyyah, ‘Al-Aqeedah al-Waasitiyyah’ in Tawheed Al-Asmaa’ was-Sifaat, ‘Al-Arba’een-Nawawiyyah’ in Hadith, ‘Nukbatul-Fiqr’ in Science of Hadith, ‘Umdatul-Fiqh or ‘Zaad ul-Mustaqni’ in Fiqh, ‘Al-Waraqaat’ in Principles of Fiqh and ‘Al-Aajuroomiyyah’ in Arabic grammar – in this manner they would seek knowledge there.

Subhan-Allah, nowadays these few mentioned books for the beginners have been witnessed being taught in London also, so you see the students rushing from one circle to another, discussing, inter-mingling with the shaykh’s and students of knowledge’s etc. This is truly a bounty from the Lord of the Worlds – Who wanted this for us here in London. Books that are even higher than those mentioned above are also being taught, this all really due to awakening for the thirst for knowledge and the teacher’s eagerness to pass on the knowledge, and to Allah (SWT) belongs All-Praise.

Knowing all this; how Allah (SWT) has blessed us for giving this awakening, for pursuing this noble path, for allowing us to go out of our ways to attain the gems – we must realize and build within ourselves some ‘pre-requisites’ before and during in our roadmap to seeking knowledge. Without such ‘pre-requisites’ one would definitely be heading to the path of destruction.

Indeed it is Allah (SWT), Al-Aleem Al-Kareem – who teaches us all that we know. If Allah (SWT) did not want us to know something, we would not know that issue. Indeed, Allah (SWT) has made the scholars the inheritors of the prophets. They are the means, through them Allah (SWT) brings out the people from the darkness into the light, through them the individual is purified, through them societies are reformed. It is a must upon us to take into consideration the scholar’s status for indeed it is the token of success, acquisition and prosperity as mentioned by Sheikh Bakr Abu Zayd (ra). For one to be truly successful in this path – one should make their teacher an object of reverence, honour, appreciation and courtesy. Unfortunately, this is lacked much in London and the West in general – what we want do here is to quote some amazing statements from the Salaf about how they were towards their teachers – to give us an insight. Through theirs manners, they became who they were. May Allah (SWT) make us from amongst them! Ameen!

Abdullah bin al-Mubarak said: “I spent thirty years learning manners, and I spent twenty years learning knowledge.”

Ash-Sha’bi (may Allah have Mercy on him) said: “Zayd bin Thabit prayed a funeral prayer. A mule was then brought for him to ride away on, and Ibn ‘Abbas came and took hold of its reigns to lead him away. So, Zayd said to him: “Let go of it, O cousin of the Messenger of Allah (peace be upon him).” Ibn ‘Abbas said: “This is how we were commanded to treat the scholars!””

Ayyub said: “A man would sit with al-Hasan for three years and not ask him anything out of awe and respect for him.”

Ishaq ash-Shahidi said: “I would see Yahya al-Qattan praying ‘Asr. He would then lean on the base of the mosque’s minaret, and standing in front of him would be ‘Ali bin al-Madini, ash-Shadhakuni, ‘Amr bin ‘Ali, Ahmad bin Hambal, Yahya bin Ma’in, etc. – all asking him about Hadith while they were standing up. This would go on until the Maghrib prayer, and he would not offer any of them to sit, and none of them would sit out of awe and respect of him.”

‘Abd ar-Rahman bin Harmalah al-Aslami said: “Nobody dared to ask Sa’id bin al-Musayyab about anything until he would seek his permission, just as the ruler’s permission is sought for something.”

Ash-Shafi’i (may Allah be Pleased with him) was criticized for his humility to the scholars, and he said: “I humble myself to them, and they honor me. And you will not be honored unless you humble yourself.”

Ahmad bin Hanbal (may Allah be Pleased with him) said to Khalaf al-Ahmar (may Allah have Mercy on him) : “I will not sit except between your hands. We were commanded to be humble to those we learn from.”

And ash-Shafi’i (may Allah have Mercy on him) said: “I would turn the pages of my books in front of Malik (may Allah have Mercy on him) in a very soft, quiet way so that he wouldn’t be bothered by its noise, out of respect for him.”

Dealing With a Harsh Teacher:

Ash-Shafi’i said: “Two men used to visit al-A’mash. One of them was interested in Hadith, and the other was not. So, one day al-A’mash got mad at the one who was interested in Hadith. The other man said: “If he got mad at me the way he did at you, I wouldn’t come back to him.” So, al-A’mash said: “Therefore, he is an idiot like you. He leaves what will benefit him due to my bad manners.”

Ibn Jama’ah (may Allah have Mercy on him) said: “The seeker of knowledge should withstand his teacher’s harshness and bad treatment, and this should not turn him away from him. He should give him the benefit of the doubt when it comes to any bad actions on his part, and should respond to any harshness from his shaykh by apologizing himself, repenting to Allah, seeking His Forgiveness, and placing the blame on himself. This will preserve his love for this shaykh, will protect his heart, and is more beneficial for the student in this life and the next.”

Some of the Salaf said: “Whoever is not patient upon the humiliation of learning will spend the rest of his life in the blindness of the ignorant, and whoever is patient upon it will spend this life and the next in a state of honor.”

Ibn ‘Abbas (may Allah be Pleased with him): “I humbled myself as a student. So, I became honorable as a teacher.”

Ibn Jurayj said: “I did not gain what I gained from ‘Ata’ except with my softness with him.”

Visiting the Teacher:

And Ibn ‘Abbas (may Allah be Pleased with him) said: “I found most of the knowledge of the Messenger of Allah (peace be upon him) in this neighborhood of the Ansar. I would wait at the door of one of them, and if I wanted permission to enter, I would’ve gotten it. However, I wanted him to be pleasant when meeting me.”

And Sufyan bin ‘Uyaynah narrated that Abu al-Husayn said: “Ibn ‘Abbas used to go to one of the Companions of the Prophet (peace be upon him), seeking to ask him about Hadith. It would be said to him: ‘He is asleep.’ So, he would lay down in front of his door waiting for him, and it would be said to him: ‘Do you want me to wake him up?’ He would say: “No.”

And Ma’mar narrated that az-Zuhri said: “If I came to ‘Urwah’s door, I could’ve entered if I wanted to. However, I would sit outside and wait out of respect for him.”

‘Ali (may Allah be Pleased with him) said: “From the rights of the scholar are that you greet the gathering and then greet the shaykh specifically; you should sit in front of him; you should not point here and there, wink, etc. in front of him; do not come out and tell him that fulan differs with him in a given matter; do not backbite anybody in his presence; and do not ask him intricate and complicated questions. If he makes a mistake, make an excuse for him, and it is upon you to honor him for the Sake of Allah, the Exalted. If he needs something, you should be the first to tend to his need; do not attract attention in his circle; do not grab his clothing; do not insist on something if he is too tired; do not think that you can have enough of his friendship, as he is like the palm tree from which you wait form something to fall on you.”

Ahmad bin Sinan al-Qattan said: “Nobody in the class of Abd ar-Rahman bin Mahdi would even speak, sharpen a pen, or smile. If he saw that someone spoke or sharpened a pen, he would get up, put on his shoes, and go home.”

And ‘Abd ar-Rahman bin ‘Umar said that a man laughed in the class of ‘Abd ar-Rahman bin Mahdi, and he asked: “Who laughed?” Everyone pointed to the man, and he scolded him: “You seek knowledge and laugh? I will not teach any of you for a month!”

As you can notice my dear brothers and sisters, the Salaf had great deal of respect for their teachers – which we should emulate to be successful on the roadmap to knowledge. And Allah knows best.

Abu Siyaam [written in Taiz, Yemen]

Words of Wisdom...

Some words of wisdoms and benefit for the one going through Trials, Tribulations and Adversaries:

“Do not look at the test itself but look at One Who the test is from…”

“Be like a tall tree with a purpose, if a stone is thrown at it, it simply lets its fruits drop…”

“There is your Rabb Who provided you with solutions to yesterday, and He (SWT) will similarly provide for what is to come tomorrow…”

“What can my enemies do to me! My gardens and paradise are in my heart; wherever I go they are with me. If my enemies kill me, I become a shaheed and if they exile me from my land, I am given the privilege to tour the Earth and the creation of Allah (SWT). If they imprison me, they assist me to fulfil the greatest purpose of my creation, and they honour me by leaving me alone to worship Allah (SWT)…”

“Be among those who, when blessed, give thanks; when tried, persevere; and when sinful, seek forgiveness…”

Is it a Trial or Punishment?

Many people ask these questions: 'What's the difference between a trial and punishment?' 'Am I being tried or punished?' There are differences between the two cases. So, When is it a trial? When is it a punishment? How does one know? Ustad Abu Hasan said:

It is a Trial - when you are doing your utmost responsibilities with the best of quality. Doing your waajibaat, sunnan, mustahabaat, doing your best with your mother, your kids, [etc] – then, it is a trial. When you are fulfilling you fundamentals, your obligations, fulfilling the rights of Allah (SWT) and the creation, and you do not see [yourself] doing any wrong – then, it is trial.

It is a Punishment - when the person is committing sins. When this trial [as punishment for him] comes, the person either begins to:

a) Commit more sins.
b) Begins to slack on the fundamentals, in the obedience [of] the fundamentals, waajibaat and sunnan.

If Allah (SWT) has mercy on the person, then He (SWT) will punish him with the trial, but – that punishment will bring him close to Allah (SWT) i.e. the sinning person is punished with jinn or an evil person, [then] the person asks Allah (SWT) to help him. This is the majority of the believers. Allah (SWT) trials a person who commits sin with punishment, then the punishment becomes a source [for the person to get close to Allah (SWT)].

Very Interesting Conference!

ModernIs'la'm

Abu Zubair - Abu Talhah - Faisal Hanjra

Abu Talhah - Principles of Modernism

Faisal Hanjra - Modernists and the Global Ummah

Abu Zubair - Callers to Modernism

In our conference this month we will be looking at the Modernist movement. This movement is not a new one by any means but it is one that is that is in the limelight today as the war against the sunnah continues.
In this conference Lewisham Islamic centre we will be focusing on three key issues surrounding modernism. First the principles of modernism - we need to be clear on exactly what principles the modernists hold to. We will also look at the modernists and their concept on the global ummah i.e. their beliefs and ideas concerning khliafah, one ummah, identity etc. Finally we will be looking at the callers to modernism past and present as it is important to know who began this movement and who is pushing for this movement today insha'Allah.

Please pass on this information to other brothers, sisters, websites, forums etc.
Barakallah Fikum

Lewisham Islamic Centre, 363-365 Lewisham High Street, London SE13 6NZ

Tel: 0208 690 5090

DATE AND TIME: 31st May 2009 - 5:45pm

This conference is part of The Deviant Groups Series at Lewisham Islamic Centre: Allah sent down this blessed message to the Prophet Muhammad , he conveyed the message to his family. He then conveyed this message to the people of Quraish, then the tribes of arabia. After his death his noble companions took on this heavy burden of conveying the message and Islam spread all over the world. The Messenger of Allah told us that his ummah will divide into 70 plus groups, all of them being in the fire except one, that one being those who stick to the Qur'an and Sunnah. This month at Lewisham Islamic Centre we will be focusing on groups that went astray from the sunnah, some even leaving the fold of Islam. This month at Lewisham Islamic Centre we will be focusing on the Ahmadiyyah, the Shia, the Nation of Islam, the Sufis and the neo-Salafis.

The Congregation Prayer

Salah is one of the greatest deeds. Salat ul-Jam’ah is a key feature of this religion. It brings Muslims together, it has many benefits. This is a brief discussion regarding the rulings of Salat ul-Jam’ah. This discussion is based on a book by Sheikh Salih al-Sadlaan entitled, ‘Salat ul-Jam’ah’ – it covers all the main aspects of the congregational prayer. The article here deals with the main rulings that pertain to the congregational prayer.

1) Whom the Congregation Prayer is sanctioned?

a) Men b) Free [non-slave], c) The absence of any excuse, and d) that the Prayer being prayed is obligatory.

2) The number which constitutes a Congregation

Ibn Qudamah said in al-Mugni: ‘The congregation is considered to be such with two people; if a person were to lead his salve or wife, they would have attained the excellence of congregational prayer.’

The child does not make up the number for a congregation prayer according to Hanbalia, however the child only be considered a follower in the optional prayer because the Prophet (pbuh) led Ibn Abbaas while he was a child in the Tahajjud prayer.

Abu Musaa reported that the Prophet (pbuh) said: “Two and more constitute a congregation.”

Recorded by Ibn Majah

3) The Position of the Prayer that must be caught to be considered ‘Part of the Congregation’

If one says the opening takbeer before the Imam says the salam.

Abu Hurairah reported that the Prophet (pbuh) said: “When the iqaamah has been called for prayer then does not come to it running, rather come to it walking calmly. Pray that part of the prayer which you catch and complete what you missed.”

Recorded by Muslim

4) Congregational Prayer on other than a Masjid

It is permissible.

Ibn Qudamah said: ‘It is permissible to pray in congregation at home or in the desert.’ Al-Buhuti added in Al-Raud Al-Murbi: ‘Praying in the mosque is the sunnah.’

Jabir reported that the Prophet (pbuh) said: “I have been given five things…The earth has been made a mosque and has been made pure and purifying for me. So whoever from my nation comes across the time of prayer, let him pray.”

Recorded by al-Bukhari

5) The Ruling of a Congregation of the Obligatory Prayer

Congregation prayer is Fard ‘Ayn but it is not a condition of the prayer [such that the prayer would be invalid if not prayed in congregation];

Abdur-Razzaaq in his Musannaf said: ‘…it is the chosen opinion of the Hanbali School and the opinion adhered to by most of their scholars.’

Ibn Qudamah said in al-Muqni: ‘Congregation prayer is obligatory upon men for the five obligatory prayers but it is not a condition.’

Ibn al-Qayyum in his Kitaab as-Salah said: ‘All of the previously mentioned Qur’anic verses and ahadeeth prove that congregation is obligatory and that it is not permissible to leave it unless one has a valid excuse, such as fear and illness…It is the clear opinion of the Hanbali School of thought…’

If one can hear the adhaan by voice – it is Fard ‘Ayn to attend the congregation.

6) The Ruling of Congregation for the Optional Prayer

Salat-ul-Kusoof [lunar or solar], Salat-ul-Istisqaa, Salat-ul-Eidayn and Salat-ul-Traweeh; it is sanctioned [Sunnah] to pray in a congregation.

The nawafil that are prayed individually [such as those with the obligatory prayers or any other nawafil prayer that is prayed during the day or night]; it is permissible to pray these in congregation according to the Hanbali scholars.

In al-Mugni it states: ‘It is established from the Prophet (pbuh) that he did both matters and his predominant course in praying the optional prayers was to pray them individually.’

7) The Time when the people stand for the Congregation Prayer

It is reported in al-Insaaf [2/38-29]: The Hanbali scholars are of the opinion that it is preferred to stand when the Mu’adhdhin says, “qad qaamatis salah”. The use of the term Mu’adhdhin herein referring to the one saying the iqaamah is in accordance to the terminology that they use.

8) Repeating the Congregation Prayer in the same Masjid

The Prayer is repeated, being led by an Imam who is not the appointed Imam, after the appointed Imam has led his congregation. The scholars fall into three opinions concerning this:

If each congregation prayer is completely independent and separate from the other, then this is unrestrictedly permissible, [al-Sadlaan].

It is allowed. This is the main opinion of Imam Ahmad.

Abu Sa’eed reported that: ‘A man entered the masjid and the Messenger of Allah (pbuh) just finished praying with his Companions so the Messenger of Allah (pbuh) said, “Who will give charity to this person and pray with him?” A man stood up and prayed with him.’

Recorded by Abu Dawud, at-Trimizhi and Ahmad

9) Repeating a Prayer in Congregation

Al-I’aadah – according to the Hanbali’s it means: to perform something a second time. There are many scenarios:

a) A person prays alone and then finds a Congregation

Every prayer can be repeated except for Magrib according to the Hanbali’s.
The Prophet (pbuh) said: “…When you come for prayer and find the people praying, pray with them, even if you have already prayed. It will count as optional prayer for you and this will be counted as the obligatory prayer.”

Recorded by Abu Dawud [abridged]

Why is Magrib not repeated? [They, [the Hanabila] argue that if it were to be repeated, the number of rak’ats would end up being even].

In al-Mubdi it mentions: The Magrib prayer has only been legislated with 3 rak’ats in order to make the total number of rak’ats [of obligatory prayer] prayed during the day and night both odd. Also repeating the Magrib would mean one that one has prayed 3 rak’ats of optional prayer and this has no basis in the Shar’iah. Therefore the Magrib prayer is not be repeated.

b) A person prays in Congregation and then finds another Congregation

In al-Mugni it states: The prayer can be repeated but with the condition that this prayer be established while the person is in the masjid or he enters the masjid and the people are praying. This is the chosen opinion of the Hanbali School.

The proofs:

Hadith of Jabir bin Yazeed al-Awwad: “…If you have prayed in your houses and then come to the masjid to the find a congregation there, pray with them. It will be counted as optional prayer.”

Hadith of Abu Mahjan ad-Du’lee: “…When you come, pray with the people even if have already prayed.”

Hadith of Abu Dharr al-Ghifaaree: “…And if the prayer is established while you are in the masjid, pray and do not say, ‘I have prayed and so I will not pray again.”

In al-Mugni, the action of Mu’aadh bin Jabal is referred to, wherein he used to pray Isha in congregation behind the Prophet (pbuh) and then return to his people and pray this same prayer again with them. The narration is explicit that he prayed Isha in congregation on both occasion and the Prophet (pbuh) did not object to his action. Hence, this proves the permissibility of repeating the prayer in congregation for who has already prayed in congregation.

The reason for using these ahadeeth is that their general sense includes the sanctioning of repeating a prayer for the one who has prayed alone and the one who has prayed in congregation. [al-Sadlaan]

Also, the actions of the Companions are used, as well as underlying reason and analogy for further proofs of this opinion.

c) The Follower repast the prayer because he was standing in the wrong place

Standing alone in the Last Row:

His prayer is not valid and it is necessary for him to repeat the prayer if he has performed one complete rak’ah in this state. This is the chosen opinion of the Hanbali School. Reported in al-Mugni and al-Insaaf.

Al-Baghawee recorded via his chain that Waabisah bin Ma’bad said: “The Messenger of Allah (pbuh) saw a man praying on his own behind the last row and ordered him to repeat the prayer.”

Recorded Abu Dawud and at-Trimizhi

Also the statement of the Prophet (pbuh) when he saw a man praying alone behind the last row: “…Repeat your prayer for there is no prayerfor the one who prays alone behind the last row.”

Standing on the Left side of the Imam:

In al-Mugni it states: His prayer is not valid and it is to be repeated if he completes one rak’ah while standing on the left side of the Imam. This is the chosen opinion of the Hanbali School.

Hadith of Ibn Abbaas: ‘I spent the night at my aunts. The Messenger of Allah (pbuh) stood to pray the night prayer. I stood and prayed on his left side. He took hold of my head and made me stand on his right.

Also the lengthy Hadith of Jabir bin Abdullah al-Ansaaree: “…So the Messenger of Allah (pbuh) stood to pray and I came and stood on his left side. He took me by my hand and directed me to stand on his right side…”

Recorded in Muslim

d) The Person Repeating his prayer because he has prayed behind a Sinning Imam

Imam is a sinner in respect to his ‘Actions’:

In al-Mugni it states: His being an Imam is not valid and therefore who prayed behind him should repeat their prayer. This is the chosen opinion of the Hanbali School.

Hadith of Jaabir: “The Messenger of Allah (pbuh) addressed us saying: “O people! Repent to Allah before you die…” [At the end of the hadith there occurs] “…Do not let women lead men or a Bedouin lead the Muhaajir, or a sinner lead the believer unless he be strengthen with authority such that the believer fears his sword or whip.”

Reported by Ibn Majah

In al-Insaaf it states: If the Imam openly sins, his leading is invalid and those who pray behind him have to repeat their prayer. As for the one who does not openly sin, it is valid to pray behind him. This is a reported position of the Hanbali School.

Imam is a sinner in respect to his ‘Beliefs’:

The Prayer is unrestrictedly void and whoever prayed such an Imam has to repeat his prayer. This is the chosen opinions of the Hanbali School as reported in al-Kaafee.

The proofs:

Allah’s Statement:

“So is the one who believes no better than the one who is rebellious and wicked? They are no equal.” Surah Sajdah, Verse 18

The Prophet (pbuh) said: “Appoint the best of you to be your Imams, for indeed they are your representatives between yourselves and your Lord.”

Recorded al-Baihaqi

The second opinion reported from the Hanbali School is that if the Imam is calling to his innovation or openly manifesting his evil, the prayer prayed behind him is invalid and is to be repeated. However if the Imam is not calling to his innovation nor openly manifesting his evil, the prayer prayed behind him is valid and is not to be repeated. This is reported in al-Kaafee.

The third opinion from the Hanbali School is that the prayer is valid but disliked. This is reported in al-Majmoo.

e) The reciter repeating his prayer because he has prayed behind one who can not recite correctly.

The meaning of Ummee according to the Hanbali’s, it means the one who cannot recite the whole of al-Fatihah well, he leaves out a word or a letter, or makes grammatical mistakes such that the meaning is altered. Refer to al-Mugni. In al-Mugni and al-Insaaf it states: If the one who cannot recite correctly was to lead those who cannot recite correctly, their prayer is valid. This is the chosen opinion of the Hanbali School. If one who cannot recite correctly were to lead a mixture of those who can and cannot recite, then the prayer of those who cannot recite is valid, but the prayer of those who can recite is not valid and needs to be repeated.

If one person who cannot recite correctly were to lead another who can, the prayer of both of them is not valid and needs to be repeated. This is because the one who could not recite correctly intended to leadwhile, in fact, he prayed by himself.

f) The one who has intended an Obligatory prayer repeating his prayer because he prayed behind one who has intended an Optional prayer

It is obligatory that the Imam and the follower be in agreement both outwardly and inwardly. Therefore it is not permissible for the one who intends to pray an obligatory prayer behind someone who is praying an optional prayer. This is the chosen opinion of the Hanbali School, as reported in al-Mugni.

The proofs:

The Prophet (pbuh) said: “Indeed actions are by intensions, and for every person is what he intended.”

Recorded al-Bukhari and Muslim

The Prophet (pbuh) also said: “Indeed, the Imam has been appointed only to be followed, so do not differ with him.”