THE BARELWI SECT (PART 3/ 3)
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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