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Thursday, August 18, 2016

WHAT IS HIJAMAH (WET CUPPING) PART-1

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WHAT IS HIJAMAH (WET CUPPING) PART 1



Wet Cupping (Hijama) is one of the remedies from the sunnah of the Prophet Muhammad (sallallahu alaihi wasallam). Not only did he have hijama performed on himself, but he also recommended it as a beneficial treatment for various ailments.
Note that even though the various forms and methods of Cupping are beneficial, only wet cupping (hijama) is a remedy from the sunnah. 

Below are some narrations from the sunnah of the Prophet (sallallahu alaihi wasallam) that relate to Hijamah therapy:

Narrated ibn Abbas that the Messenger of Allah (sallallahu alaihi wasallam) said: I did not pass by an assembly of Angels on the night that I was taken on the night journey (lailatul israa), except that all of them said to me: Oh Muhammad, upon you is Cupping (You should have cupping performed). 

(Sunan ibn Majah 3477)

Narrated Anas bin Malik (radiyallahu anhu) that the Messenger of Allah (sallallahu alaihi wasallam) said: I did not pass by an assembly of Angels on the night that I was taken on the night journey (lailatul israa), except that they said: Oh Muhammad, order your nation with Cupping (to use cupping as a treatment). (Sunan ibn Majah 3479)


Narrated Jabir (radiyallahu anhu) that Umm Salamah (wife of the Prophet sallallahu alaihi wasallam) sought permission from the Messenger of Allah (sallallahu alaihi wasallam) to have Cupping performed on her. So the Prophet (sallallahu alaihi wasallam) ordered Abu Taibah to cup her. He said: I assumed that he was her brother from breast feeding or he was a boy under the age of puberty. (Sunan ibn Majah 3480)


Narrated Jabir (radiyallahu anhu) when he returned to Muqanna’ he said: I will not leave until to treat yourself with Cupping. For indeed I heard the Messenger of Allah (sallallahu alaihi wasallam) saying: Indeed, there is a cure in it (in Cupping). (Sahih Muslim 2205)

Narrated ibn Abbas (radiyallahu anhu), the Prophet (sallallahu alaihi wasallam) said: there is a cure in three things: in the slash of the cupper or drinking honey or cauterization with fire, and I forbid my nation from cauterisation. (Sahih Al-Bukhari 5681)


Benefits of Hijama mentioned in Islam:


Many benefits of Hijama Therapy are mentioned in the Sunnah of Muhammad (sallallahu alaihi wasallam). Not only did the Prophet use Hijama Therapy for specific ailments, he also promoted it for overall health and as a preventative measure. 
Below are some narrations of the Prophets (sallallahu alaihi wasallam) mentioning the benefits of using Hijama Therapy:
Narrated Ibn Abbas: That the Messenger of Allahs was treated with Cupping on his head while he was in ihram due to a migraine that he had. (Sahih Al-Bukhari 5701)

Narrated Anas (radiyallahu anhu), that the Prophet (sallahu alaihi wasallam) used to get treated with cupping on the two jugular veins and the upper part of the back. He used to get treated with cupping on the 17th and 19th and the 21st. 

(Jami’ at-Tirmidhi 2051)

Narrated Jabir (radiyallahu anhu) that the Prophet (sallallahu alaihi wasallam) fell off from his horse onto a trunk (of a tree), so his foot became dislocated. Waki’ said: meaning that the Prophet was treated with Cupping on it because of a contusion(Sunan ibn Majah 3485)

Narrated Anas ibn Malik (radiyallahu anhu) that the Messenger of Allah (sallallahu alaihi wasallam) said: Whoever wants to be treated with Cupping let him search for the 17th or the 19th or the 21st. And do not let your blood become hyperemic (becomes excessive/boil/rage) so that it kills you. (Sunan ibn Majah 3486)

Narrated Jabir (radiyallahu anhu) that the Messenger of Allah (sallallahu alaihi wasallam) was treated with Cupping on his hip because of a sprain/bruise he suffered from. 

(Sunan Abu Dawud 3863)

Narrated Salma (radiyallahu anhaa), the servant of the messenger of Allah (sallallahu alaihi wasallam): There was no one who complained to the Messenger of Allah (sallallahu alaihi wasallam) of a headache except he would say to him: Get treated with Cupping. And neither a pain in the legs except he would say: dye them (with Henna). (Sunan Abu Dawud 3858)

Narrated Jabir (radiyallahu anhu) when he returned to Muqanna’ he said: I will not leave until to treat yourself with Cupping. For indeed I heard the Messenger of Allah (sallallahu alaihi wasallam) saying: Indeed, there is a cure in it (in Cupping). (Sahih Muslim 2205)


Therapists wage:


The following is an excerpt taken from a book entitled: Cupping, a practice of the Prophet & a miraculous way of treatment’ Compiled by Shihab al-Badry Yasin:


‘The Prophet (sallallahu alayhi wasallam) always paid the cupper his wage and that it is lawful. The majority of scholars agree with that. Cupping for money might spread the practice between people.

‘Ikrimah reported that Ibn ‘Abbas said: “The Prophet (sallallahu alayhi wasallam) was cupped and he gave the cupper his wage. If he knew it was undesirable, he would not have given it.” It was reported from ‘Awn bin Abu Hanifah on the authority of his father that he bought a cupper slave and said, “The Prophet (sallallahu alayhi wasallam) forbade the acceptance of the price of blood (cupping), the price of a dog, gains of a prostitute and he cursed the usurer, the one paying usury, the one making tattoos, the one getting tattoed and the sculpture.”

This means that accepting the price of selling blood is prohibited but this is different from paying a return for the cupper’s time.

Ibn ‘Abbas said, “The Prophet sallallahu alayhi wasallam was cupped by a slave from Banu Bayadah and the Prophet sallallahu alayhi wasallam gave him his wage and talked to his master who reduced his charge. If it was illicit gain, the Prophet sallallahu alayhi wasallam would not have given it. ”‘Amr bin Amir al-Ansary said, “I heard Anas bin Malik saying, ‘The Messenger of Allah (sallallahu alayhi wasallam) was cupped and never did he treat anyone unjustly concerning his wage.'”
Our advice to the one seeking treatment from Hijama is that you follow the sunnah of the Prophet Muhammad (sallallahu alayhi wasallam) in regards to paying the therapist.

 We recommend that you pay what you are able to afford, taking into consideration the materials used by the therapist, as well as the time spent with you. We also recommend that the cupping therapist does not set a charge for performing hijama, as is also from the Sunnah. Payment should ideally be made immediately after treatment so we advise the one seeking the treatment to go to the Hijama appointment with sufficient funds. The average cost of a Hijama therapy session for the cupping therapist is around £20. This is based on a 45-minute appointment with the patient receiving 4-6 cups. This cost includes all materials e.g. the cups, pump, blackseed oil, tissues, gloves, apron, honey (if needed), blade, disposal bags, and anything else that might be used. This cost does not include the cupping therapist’s travelling costs (if there are any).


Cupping while fasting:


There are many examples from the wives of the Messenger of Allah (salllallahu alayhi wasalam), mothers of the believers and of his closest Companions who adhered strongly to his Sunnah.
Narrated Ibn Abbas (radiyallahu anhuma): “The Prophet (sallallahu alaihi wasallam) was treated by Cupping while he was fasting.” (Sahih al-Bukhari 5694)


Cupping in Ihraam:


It is permissable for a person to have Hijama performed while in the state of Ihram. Among the proofs for this are the following narrations of the Prophet (sallallahu alaihi wasallam):

Narrated Ibn Abbas: The Prophet (sallallahu alaihi wasallam) was treated by cupping while he was in the state of ihram. (Sahih al-Bukhari 5695)

Narrated Ibn Abbas: That the Messenger of Allahs was treated with Cupping on his head while he was in ihram due to a migraine that he had. (Sahih al-Bukhari 5701)


Best days to have Hijama Therapy:


The best and most beneficial days to have hijama performed, also commonly known as the ‘Sunnah Days’ are the 17th, 19th or 21st of the Islamic (Lunar) month which fall on a Monday, Tuesday or Thursday.

Taking into consideration that in Islam the night enters before the day. So at sunset on Tuesday, Wednesday night comes in and so on.
Hijama Therapy is more beneficial when perfomed during the daytime between fajr and maghrib.

If you are not able to be cupped on the Sunnah days then the closest Monday, Tuesday or Thursday to the Sunnah Days are the next best days. Likewise, if there are no Sunnah days in a month, then the closest Monday, Tuesday or Thursday to the 17th, 19th, and 21st days of that month. If not, then on any Monday, Tuesday or Thursday of the month.

Below are some narrations of the Prophet (sallallahu alaihi wasallam) mentioning the best time to have Hijma performed:
Narrated Anas (radiyallahu anhu), that the Prophet (sallahu alaihi wasallam) used to get treated with cupping on the two jugular veins and the upper part of the back. He used to get treated with cupping on the 17th and 19th and the 21st. 

(Jami’ at-Tirmidhi 2051)

Narrated Anas ibn Malik (radiyallahu anhu) that the Messenger of Allah (sallallahu alaihi wasallam) said: Whoever wants to be treated with Cupping let him search for the 17th or the 19th or the 21st. And do not let your blood become hyperaemic (becomes excessive/boil/rage) so that it kills you. 

(Sunan ibn Majah 3486)

Narrated Abu Hurairah (radiyallahu anhu) that the Messenger of Allah (sallallahu alaihi wasallam) said: Whoever gets treated with Cupping on the 17th and 19th and the 21st will be cured from every illness. (Sunan Abu Dawud 3861)

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A HADEETH MEETING THE CRITERIA OF BUKHARI/ MUSLIM

 

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A Hadeeth meeting the criteria of Al-Bukhaari and /or Muslim

 

Fatwa No : 248722

 

Fatwa Date: Jumaadaa Al- Aakhir 24, 1435 / 25-4-2014

Question


Assalaamu alaykum. I want to ask a question regarding hadith In some books – such as Al-Haakims ‘al-Mustadrak’ – the compiler says that the hadeeth meets the criteria of Al-Bukhaari or Muslim or them both.

 

 

What is actually meant by this?


As far as I have understood, when it is according to their criteria, it means that the men of the chain are men they (Al-Bukhaari and/or Muslim) have included in their Saheeh books.

Is this correct? And are there other factors that make the hadeeth according to the criteria of one or two of them? May Allaah reward you with goodness.

 

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His slave and Messenger.
Many of the Hadeeth scholars hold that the meaning of Al-Haakim’s statement, ‘meets the criteria of Al-Bukhaari or Muslim or both of them’ is that Imaam Al-Bukhaari and/or Muslim presented Ahaadeeth reported on the authority of the narrators in that chain of transmission.

This is the opinion of Ibn As-Salaah, An-Nawawi, Ibn Daqeeq Al-‘Eed, and Ath-Thahabi.

 

Al-‘Iraaqi explained that statement as follows: “It means that the narrators in this chain of transmission are as trustworthy and accurate as the narrators on whose authority Al-Bukhaari and /or Muslim reported Ahaadeeth.”

The first opinion is more likely to be the correct one because it is supported by Al-Haakim’s commentary on the authenticity of the Ahaadeeth in his book, Al-Mustadrak.

Al-Haafith Ibn Hajar wrote, “When the Hadeeth narrators are accepted by Al-Bukhaari and/or Muslim (i.e. when they present Ahaadeeth reported on the authority of those narrators), he (Al-Haakim) would comment on the Hadeeth, ‘Saheeh (sound) according to the criteria of Al-Bukhaari and/or Muslim’.

If Al-Bukhaari and Muslim did not present a Hadeeth narrated on the authority of some of the narrators of the Hadeeth, he would comment, ‘Saheeh chain of transmission’.”

[An-Nukat ‘ala Muqaddimat Ibn As-Salaah]

 

AllaahKnows best

 

https://www.islamweb.net/en/fatwa/248722/

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Question:


What is the difference between Saheeh Al-Bukhaari and Saheeh Muslim, and the difference between them and the other books of Hadeeth (narration) in terms of judging the degree of authenticity of a Hadeeth?


Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu ‘alayhi wa sallam, is His slave and Messenger.

 

Scholars of Hadeeth agreed that a Hadeeth is not judged as authentic except under certain conditions:

 

 

1. Uninterrupted chain of narration.


2. Uprightness of the narrator.


3. Veracity and accuracy of the narrator.


4. Lack of irregularities.


5. Lack of defects.

 

Differences in opinion among scholars occur in the manner of applying these conditions to a particular Hadeeth, not in the conditions themselves. Al-Bukhaari and Muslim, may Allaah have mercy upon them, are distinguished from other narrators by stipulating that they do not narrate a Hadeeth in their books except the ones of the highest degree of authenticity and whose narrators are known for their formidable memory and accuracy. Other scholars of Hadeeth did not stipulate these conditions.

 

Some scholars stipulated to narrate Saheeh Hadeeths regardless of being of the highest degree of authenticity, such as Ibn Khuzaymah and Ibn Hibbaan, may Allaah have mercy upon them; whereas, others collected the Saheeh and Hasan Hadeeths, such as the compilers of the Sunan -At-Tirmithi, Ibn Maajah, Abu Daawood, and An-Nasaa’i, may Allaah have mercy upon them).

Allaah Knows best.

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THE BARELWI SECT (PART 3)


THE BARELWI SECT (PART 3/ 3)


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WHY WE SHOULD NOT STAND UP FOR TAZEEM AND SING IT


BELIEFS AND PRACTICES, FATWAS,


Message: Assalaamu Alaikum.


Why we should not stand up for tazeem? Should be singing the tazeem?


Wa Alaikum As Salaam,


ﺍﻟﺠﻮﺍﺏ ﻭ ﺑﺎﻟﻠﻪ ﺍﻟﺘﻮﻓﻴﻖ


Those who stand for the Tazeem and sign it, say that they do so on account of their love and respect for the Prophet (s.a.w). This however, is not acceptable since this practice has not been established in the teachings of Islam. The following explanation will shed light in this matter:


‘Tazeem’ literally means to show respect and reverence to someone. Based on this meaning and understanding, one would say that it is essential to show ‘tazeem’ (respect) to the Prophet (S.A.S.), as this is from the teachings of the Holy Quran.


However, many people misuse the word ‘Tazeem’ for ‘Qiyaam’ (standing for the Prophet) and while saying that it is essential to show ‘tazeem’ to the Prophet (S.A.S.) they emphasize on the act of standing for the Prophet (S.A.S.) in functions etc.

This misunderstanding is so grave among such people that they condemn Muslims who do not stand (do Qiyaam) in functions etc. as having no love, respect and reverence for the Prophet (S.A.S.). This is a grave error which they must correct, since their understanding is opposing to the teachings of Islam.


As for the act of showing respect (tazeem), love and honouring the Prophet (S.A.S.), these are clear instructions which Allah has given in the Holy Quran.

In addition, the believers have been ordered in the Quran to ask Allah to send blessings upon the Prophet (S.A.S.) and that they should send greetings and salutions upon him.


The verse (33:56) of the Holy Quran states, ‘Allah and his angels send salaah, on the Prophet. O you who believe! Send Salaah, upon him and greet him (send salaams) with salutation’. 

(Sura Al Ahzaab (33) verse 56).


Here is this verse, the words salaah and salaam have been used. The word ‘salaah’ in the Arabic language has been used for several meanings. Like that of mercy, supplication, praise and commend.


According to the commentators (Mufasireen), of the holy Quran, when the word ‘Salaah’ is connected to Allah it has the meaning of praise, mercy and blessings. As such, the words, ‘Allah sends ‘Salaah’ upon the Prophet’ means that Allah sends his mercy and blessing upon him. In this regard, Imam Bukhari has quoted the statement of Abul A’aliyah ( A.R.) who states ‘Allah’s ‘Salaah’ upon the Prophet’ is that he praises him in front the angels’.

The great companion, Abdullah bin Abbas (R.A.) has stated ‘Allah’s sending ‘Salaah’’ means that Allah blesses him. Imam Tirmizi has quoted from Sufyan Thawri from many scholars that ‘Allah’s ‘Salaah’ upon the Prophet’ is that He sends his mercies upon him 

(Tafseer Ibn Katheer Vol.3 Pg.506)


The commentators have further stated that the ‘angel’s Salaah upon the Prophet (S.A.S.)’ is their making supplication for him and asking Allah to forgive him.

(Tafseer Ibn Katheer from the statement of Abul A’aliyah and Sufyaan Thawri Vol.3 Pg.509)


In this manner, the commentators of the Holy Quran have also stated that the command to the believers that they must send salaah upon the Prophet (S.A.S.) means that they should invoke Allah’s blessings upon him and they must continue to ask Allah to bless him. 

(Ma’ariful Quran Vol.7 Pg.221).


As can be seen, the Arabic words used in the above verse is that of salaah and salaam.
Hence, the act of asking Allah to bless the Prophet (S.A.S.) and sending greetings to him is normally referred to as Salaah and Salaam.


Here another misunderstanding has come about with respect to this term. Some Muslims have taken the words ‘‘Salaah’ and Salaam’ to refer to the act of (Qiyaam) standing for the Prophet (S.A.S.). This misunderstanding on the part of some, leads them to falsely accuse other Muslims who do not stand in functions, saying that they do not send Salaah and Salaam upon the Prophet (S.A.S.). This is also a grave error which must be corrected since it is against the teachings of Islam.

The correct understanding of ‘Salaah’ as mentioned in the verse is that the believers must ask Allah to bless the Prophet (S.A.S.) and ‘Salaam’ means that they must send the greetings of salaams to him. As such, the words which are normally uttered ‘Allahumma Salli ala Muhammad …….. Are words of ‘Salaah’, which have been taught to the Ummah by the Prophet (S.A.S.) himself.


In this regard, the authentic tradition has been recorded by Imam Bukhari which states that Kaab bin Ujrah (R.A.) reports that the Prophet of Allah ( S.A.S.) was asked, ‘O Messenger of Allah, as for Salaam upon you, we know how to do it. But how is ‘Salaah’ upon you’? The Prophet (S.A.S.) said, ‘Say,

Allahumma Salli ala Muhammad Wa ala aale Muhaamad Kamaa Sallaita ala aale Ibraheema Innaka hammedum Majeed.


Allahumma Barik ala Muhammad Wa ala aale Muhammad Kama barakta ala aale Ibraheema Innaka hameedum Majeed. 

(Bukhari, Tafseer Ibn Katheer Vol.3 Pg.507).


The above hadith quoted by Imam Bukhari shows that when the verse of Sura Ahzaab was revealed commanding the believers to send ‘Salaah’ and Salaam to the Prophet (S.A.S.), the companions of the Prophet (S.A.S.) wanted to know the manner in which they should send ‘Salaah’ upon him. As such, they asked to explain the method of doing it.
As for Salaams, (greetings) they already knew about it since they were taught to send greetings in their tashahud.


This understanding of the hadith has been clearly highlighted in another tradition recorded by Imam Tirmizi. The hadith states that Abdur Rahman bin Abi Laila narrates from Kaab bin Ujrah (R.A.) who states, ‘When the verse, ‘Certainly Allah and His angels send blessings (‘Salaah’) upon the Prophet. O you who believe send blessings (‘Salaah’) upon, him and greet him with salaams (greetings),’ we (the companions) said, ‘O Messenger of Allah, we know how to send greetings/ salutations (salaams) upon you, but how should we send (blessings) ‘Salaah’ upon you’? The Prophet (S.A.S) said, ‘Say, 

Allahumma salli ala Muhammad wa ala aale Muhammad kama salaita ala Ibraheema wa ala aale Ibraheema innaka hameedum Majeed.


Wa baarik ala Muhammad wa ala aale Muhammad kama barakta ala Ibraheema wa ala aale Ibraheema innaka hameedum Majeed’. 

Having quoted this, Hafiz Ibn Katheer, states, ‘The meaning of the statement, ‘we know how to send greetings to you’ means that they knew how to salute him since they were taught the tashahud’.

(Tafseer ibn Katheer vol.3 pg.507).


Similar tradition has been narrated by different compilers of hadith with almost the same meaning. Imam Bukhari has narrated another narration from Abu Saeed Al Khudri with similar words of asking Allah to send blessings upon the Prophet (S.A.S.).

Imam Ahmad has narrated a similar tradition from Abu Humaid As Sa’idi (R.A.), Imam Muslim has narrated a similar hadith from Abu Mas’ud Al Ansari (R.A.). Abu Dawood, Imam Tirmizi, Nasai, Ibn Jareer, Ibn Khuzaimah, Ibn Habban, Hakim have all narrated such traditions.


All the above traditions clearly show that the Prophet (S.A.S.) taught the sahabah (companions) and by extension the entire Ummah the manner of sending ‘‘Salaah’ and Salaam’ upon him. It is therefore impermissible for any Muslim to invent a new method in this regard and then classify it as the way of sending ‘‘Salaah’ and Salaam’ to the Prophet (S.A.S.).


As for the act of standing for the Prophet (S.A.S.) (Qiyam) which is erroneonly called ‘Tazeem’, there is no source in the shariah that supports this and as such, we do not find this custom among the sahabahs, Tabieen, Tabut Tabieen and all others from the early centuries of Islam.


Instead, we find that the Prophet (S.A.S.) has himself condemned this act of standing for him. In this regard Imam Tirmizi has mentioned the following traditions.


1)’The chapter of the dislike for the standing for a person’. Imam Tirmizi says from Abdullah ibn Abdur Rahman from Affan from Hammad ibn Salamah from Humaid from Anas, he said: ‘There was no person more beloved to us than the messenger of Allah (May the peace and blessings of Allah be upon him). 

However, whenever we saw him we did not stand because we knew of his dislike for this’.


This is an undisputed sound and authentic tradition among the great scholars of hadith from the sahabah, tabieen and tabut tabieen. There is absolutely no one from among the accepted, famous and renowned muhaddithin (traditionalists) who have mentioned that this hadith is weak or unsound. As such there is a unanimous agreement among the scholars that the above hadith is sound, good and authentic.


The point which is established from this hadith is that Anas is saying that the Rasool (May the peace and blessings of Allah be upon him) was the most beloved of all people to the sahaba. The extent of their love as proven from authentic traditions is that they would do anything for him. History shows that the sahaba sacrificed their lives for him, they gave their wealth for his cause, and they turned against their dear and beloved ones for the sake of his companionship. They were sad when he was sad and they were happy when he was happy.


The like of this love, which they had for the Rasool, cannot be found in the world today among the Muslims. However, with all this love, (they had for him which would have prompted them to stand), they respected his wishes very much (which is a great indication of their love for him) and did not stand. Not only did he stop them from standing, but also the hadith says,” He disliked it “.


The fact, which is established here is that the sahaba not standing for the Rasool, was an expression of their undying love for him, an action that was taught to the sahaba by the Rasool (May the peace and blessings of Allah be upon him) himself.


After understanding that this hadith is sound and authentic, it will be a great form of injustice and fabrication to dismiss it as being weak. If anyone says it is weak, they must provide sufficient reliable and authentic information to prove it for certainly there is no differing opinions among the scholars of hadith with respect to its soundness and authenticity.


2) The Chapter of the dislike of standing for a person’. Imam Tirmizi says from Mahmood ibn Ghailan from Qabisa from Sufyan from Habib ibn As Shaheed from Abu Mijlaz. He said: Muawiyyah came out and Abdullah ibn Zubair and Ibn Safwan stood up upon seeing him. He said to them: ‘Be seated’ for I heard the messenger of Allah (May the peace and blessings of Allah be upon him) saying:

‘Whosoever, is happy that people should stand for him, then let him take a place in the fire of hell’.


The above tradition has been mentioned by both Imam Tirmizi and Abu Dawood and has been considered as good, sound and authentic by both of them along with the other scholars of hadith. No one from among the authentic, reliable and famous scholars of hadith has considered it to be weak or has even differed in their opinions regarding its soundness.


This tradition shows clearly that the sahaba practiced whatever they learnt from the Rasool (May the peace and blessings of Allah be upon him). As such in the above tradition, when the people stood out of respect) for Hazrat Muawiyyah, he immediately ordered them to sit He then explained why he did not want them to stand for him by saying, ‘I have heard the messenger of Allah (may the peace and blessings of Allah be upon him saying, 

‘Whosoever is happy that people should stand for him, then let him prepare his destination in the fire of hell’.


It is understood from this hadith that the prophet (May the peace and blessings of Allah be upon him) did not encourage people to stand up for each other. It is for this reason he used such a harsh statement.


3) ‘The Chapter of a man standing up for another man’. Abu Dawood reports from Abu Bakr ibn Abi Shaiba from Abdullah ibn Numair from Misar from Abu Anbas from Abu Adabas from Misar from Abu Adbas from Abi Marzook from Abi Ghalib from Abu Umamah he said: The messenger of Allah (may the peace and blessings of Allah be upon him) came out to us leaning on a staff and we stood up for him. He said: ‘Do not stand as the none Arabs do, exalting and showing greatness to one another’.


This hadith has been narrated by Imam Abu Dawood and is a sound and authentic tradition. There are no differences among the scholars of hadith regarding its soundness.


It is established in this hadith that the sahaba wanted to show their love and respect for the Prophet (may the peace and blessings of Allah be upon him) and as such, they stood up. However as soon as they stood up for him he said to them” Do not stand”


For those who are aware of the Arabic Language they would see that the Prophet said, ‘Laa Taqoomoo’, which is the negative imperative tense, meaning that he is commanding them be saying. ‘Do not stand’. Further in the hadith, he explains to them that this act of standing for each other in order to show your respect or to show greatness to someone is a non-Arab practice which should not be adopted by Muslims. It is for this reason, he said “Do not stand” as the non-Arabs do, exalting and showing greatness to each other.


It is clearly understood from this hadith that the sahaba once stood for the rasool (May the peace and blessings of Allah be upon him) out of respect, but he stopped it and commanded them by saying, “Do not stand”. As such, full respect, love and obedience to the Rasool (May the peace and blessings of Allah be upon him) would be achieved by being obedient to his command, which he gave to the sahaba .


The result of this statement along with the hadith narrated by Annas is that the sahaba never stood for the messenger of Allah (May the peace and blessings of Allah be upon him) out of respect, love or obedience. Since they were all prohibited by the Rasool (may the peace and blessings of Allah be upon him) himself from doing so. This therefore brings about the Ijma (unanimous agreement) of the sahaba of not standing for the Rasool (May the peace and blessings of Allah be upon him).


It is thus very unfortunate that during his lifetime, while he was alive, he prohibited his followers from standing for him, and now that he has gone back to Allah, people are neglecting his wishes and have considered his prohibition as being permitted.


And Allah Knows Best.


Mufti Waseem Khan


2016/2/22


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