A Guide towards "Greatness of Hanafi School"
As Salamu Alaykum to all Muslims. As we all know for a fact that Hanafi school is the most widespread and dominant school of Jurisprudence in the Muslim Ummah. The Imam of this school i.e. Imam al-Adham Abu Hanifa (rah) has been praised by Prophet (Peace be upon him) himself as is proven from Sahih hadith of Bukhari/Muslim in regards to "MAN FROM FAARIS WHO WILL UPHOLD RELIGION EVEN IF IT WAS AT THURAIYA" [Refer to Sahih Muslim, Hadith # 6177]
It is also established from non-Hanafi legends that Imam Abu Hanifa (rah) rightly deserves the title "Imam al-Adham" [Refer to Imam al-Dhahabi in his magnificent Tadhkiratul Hufaadh under Imam al-Azam Nauman bin Thabit]
Having said that we also know that there have been many envious (jealous) people of Hanafi school, the scholars from other three schools (i.e. Shafi'i, Hanbli and Maliki) have all the right to differ with Hanafi viewpoints even with Imam Abu Hanifa (rah) but this sect called "Ghayr Muqalid/La Madhabiyya/Wahabi/Salafi" has absolutely no right to bring forward stuff against great scholars to the extent that they trying to prove Imam Abu Hanifa (rah) as a "MURJI MISGUIDED PERSON" ...Nudhobillah Min Dhalik !!
This Article is to strongly prove the Hanafi rulings on many disputed prayer issues, Salaat is fundamental part of our lives and if Salat is improper then our deen is improper. We as Ahnaaf have nothing against any of the other 3 schools rather we respect their opinions even when they consider it fine to kill a person who deliberately misses Salaat for 3 days (contrary to ahnaaf who rightly believe that man should be put in jail and not killed)
Book # 1 (In Regarads to Taharah & Wudhu - Purification & Ablution)
Chapter # 1 (Is it allowed to urinate while standing?)
1 -
عَنْ عَائِشَةَ ، قَالَتْ: «مَنْ حَدَّثَكُمْ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلّم بَالَ قَائِما فَلاَ تُصَدِّقُوهُ مَا كَانَ يَبُولُ إلاَّ جَالِسا
Translation: Sayyidah Aisha (ra) said: Anyone who says to you that Prophet (Peace be upon him) urinated while standing up then "DO NOT TESTIFY HIM" because he (Peace be upon him) only used to urinate while sitting. [Sunnan Nasai'i Hadith # 29, Sunnan Tirmidhi, Hadith # 12, Mishkaat al Masabih in the Chapter of "Adab al-Khala" and many others]
Imam Tirmidhi after narrating this hadith said:
حَدِيثُ عَائِشَةَ أَحْسَنُ شَيْءٍ فِي الْبَابِ وَأَصَحُّ
Translation: The Hadith of Aisha (ra) is the most fair thing narrated in this regard and It is also most Sahih.
Allama Nimawi al-Hanafi (rah) declared this hadith as "Hasan" [Athaar al-Sunnan, Page # 40, Hadith # 79]
2 -
عن عمرَ قالَ: ما بلْتُ قائِماً منذُ أَسْلَمْتُ
Translation: Sayyidna Umar (ra) said: Since I accepted Islam I never urinated while standing up [Imam at-Tahawi al-Hanafi in Sharh al Ma'ani al Athaar]
Hafidh al-Haythami (rah) said:
رواه البزار ورجاله ثقات
Translation: This is narrated by al-Bazzar and the Rijaal of it are "THIQA" [Majma uz Zawaid (1/487)]
Imam al Hafidh al-Nimawi (rah) also concurred in Athaar al-Sunnan, Page # 41.
The Ghayr Muqalideen always shout Bukhari Bukhari but there is not a single hadith in Sahih Bukhari whick talks about urinating while sitting rather there is a hadith contrary to it.
How Cleanliness is necessary for prayer.
3 -
عن حُذَيفَةَ قال: أتى النبيُّ صلى الله عليه وسلّم سُباطَةَ قومٍ فبالَ قائماً، ثم دَعا بماءٍ، فجِئتُه بماءٍ فتَوضَّأ.
Translation: Hadrat Hudhayfa (ra) narrates that Prophet (Peace be upon him) came to the place where trash is thrown and urinated "WHILE STANDING" then he called for Water from which he did ablution [Sahih Bukhari, Hadith # 225]
So had only Bukhari/Muslim been enough then Sunnah was to urinate while standing, however in reality that is contrary to Sunnah and this above hadith refers to an exceptional condition i.e. Prophet (Peace be upon him) was ill and not having appropriate place so he urinated while standing.
One has to understand the concept of Nasikh and Mansookh and hadiths on which verdicts could be passed. Without understanding this (i.e. Fiqh and adherence to a school of thought) then even Bukhari Shareef can misguide people (like Wahabis get misguided), and from this it is also proven that term "Ahl-e-Hadith" does not refer to nincompoops belonging to Wahabi cult but rather to Muhaditheen/Sufis who had memorized thousands upon thousands of hadiths.
Chapter # 2 (Does bleeding break Ablution?)
4-
عن ابن عمر أنه كان إذا رعف رجع فتوضأ ولم يتكلم، ثم رجع وبنى على ما قد صلى
Translation: It is narrated from Ibn Umar (ra) that whenever he used to bleed from nose, he used to return ""PERFORM ABLUTION" did not talk with anyone and then used to return to his prayer which he had prayed [Imam al-Zayli al Hanafi in Book of Taharat, Chapter of what makes defect in Wudhu]
Imam al-Hafidh al-Nimawi (rah) declared this chain as "HASAN" [Athaar al-Sunnan, Page # 66]
عن حُذَيفَةَ قال: أتى النبيُّ صلى الله عليه وسلّم سُباطَةَ قومٍ فبالَ قائماً، ثم دَعا بماءٍ، فجِئتُه بماءٍ فتَوضَّأ.
Translation: Hadrat Hudhayfa (ra) narrates that Prophet (Peace be upon him) came to the place where trash is thrown and urinated "WHILE STANDING" then he called for Water from which he did ablution [Sahih Bukhari, Hadith # 225]
So had only Bukhari/Muslim been enough then Sunnah was to urinate while standing, however in reality that is contrary to Sunnah and this above hadith refers to an exceptional condition i.e. Prophet (Peace be upon him) was ill and not having appropriate place so he urinated while standing.
One has to understand the concept of Nasikh and Mansookh and hadiths on which verdicts could be passed. Without understanding this (i.e. Fiqh and adherence to a school of thought) then even Bukhari Shareef can misguide people (like Wahabis get misguided), and from this it is also proven that term "Ahl-e-Hadith" does not refer to nincompoops belonging to Wahabi cult but rather to Muhaditheen/Sufis who had memorized thousands upon thousands of hadiths.
Chapter # 2 (Does bleeding break Ablution?)
4-
عن ابن عمر أنه كان إذا رعف رجع فتوضأ ولم يتكلم، ثم رجع وبنى على ما قد صلى
Translation: It is narrated from Ibn Umar (ra) that whenever he used to bleed from nose, he used to return ""PERFORM ABLUTION" did not talk with anyone and then used to return to his prayer which he had prayed [Imam al-Zayli al Hanafi in Book of Taharat, Chapter of what makes defect in Wudhu]
Imam al-Hafidh al-Nimawi (rah) declared this chain as "HASAN" [Athaar al-Sunnan, Page # 66]
Bleeding invalidates ablution
5 -عَنْ عَائِشَةَ . ، قَالَتْ: قَالَ رَسُولُ اللَّهِ: «مَنْ أَصَابَهُ قَيْءٌ أَوْ رُعَافٌ أَوْ قَلَسٌ أَوْ مَذْيٌ، فَلْيَنْصَرِفْ، فَلْيَتَوَضَّأْ. ثُمَّ لْيَبْنِ عَلَى صَلاَتِهِ، وَهُوَ فِي ذلِكَ لاَ يَتَكَلَّمُ».
Translation:Sayyidah Aisha (ra) narrated: "Allah's Apostle (Peace be upon him) said: 'Whosoever vomits, or his nose bleeds, or he belches, or emits prostatic fluid, should halt praying and perform ablution, then he should resume his prayer, but while he is in this state he should not speak."[Sunnan Ibn Majah, Hadith # 1258]
This hadith has Da'f (weeakness in it's chain)" [Refer to Masabah al-Zajajah by Hafidh Busayri]
However due to many hadiths and different ways through which these hadiths are narrated, It is established that bleeding invalidates the ablution. The Shafi'i school has all the right to consider ablution valid even when someone has bled but the Ghayr Muqalid sect should understand that rulings in Hanafi school are based on authentic hadiths.
*Chapter # 3 (Wiping over Leather socks or just ordinary thin socks?)*
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The Ruling: It is only allowed to wipe over leather socks (al-Khufayn) or socks in which one can walk for about 3 miles and also water does not soak into them, on the other hand It is impermissible to wipe over ordinary socks (Jawrabayn). For a traveler this is allowed for 3 days whereas for a resident It is allowed for 1 day. The condition is that one has to be in state of purity and ablution before he has worn the leather socks for first time.
Important Note:The prayers of Ghayr Muqalideen who wipe over ordinary socks without following a school of jurisprudence makes their "WHOLE PRAYER BATIL"
This chapter will include proofs on wiping over leather socks and also refutation of proofs cited in favour of wiping over Jawrabayn (ordinary socks)
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Imam Bukhari (Rahimuhullah) and Imam Muslim (Rahimuhullah) made a whole chapter in their Sahihayn with title:
باب المَسحِ عَلَى الْخُفَّينِ
Translation: Chapter in regarding to wiping over "Leather socks"
Imam Bukhari then brought this hadith underneath it:
عن عبد اللهِ بنِ عُمرَ عن سعدِ بنِ أبي وقاصٍ عنِ النبيِّ صلى الله عليه وسلّم أنَّهُ مَسحَ على الخُفَّينِ، وَأنَّ عبدَ اللهِ بنَ عُمرَ سَألَ عُمرَ عن ذلِكَ فقال: نعم، إذا حدَّثَك شَيئاً سَعدٌ عنِ النبيِّ صلى الله عليه وسلّم فلا تَسألْ عنه غيرَه
Volume 1, Book 4, Number 201: (Sahih Bukhari)
Narrated 'Abdullah bin 'Umar: Sa'd bin Abi Waqqas said, "The Prophet passed wet hands over his Khuffs." 'Abdullah bin 'Umar asked Umar about it. 'Umar replied in the affirmative and added, "Whenever Sa'd narrates a Hadith from the Prophet, there is no need to ask anyone else about it."
Muhsin Khan the Wahabi translator has elsewhere translated "Khuffs" as "Leather socks" please refer to 1:182 and also 1:204:
So there is no doubt that al-Khuffayn or Khuffs refers to "Leather socks"
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The Ruling: It is only allowed to wipe over leather socks (al-Khufayn) or socks in which one can walk for about 3 miles and also water does not soak into them, on the other hand It is impermissible to wipe over ordinary socks (Jawrabayn). For a traveler this is allowed for 3 days whereas for a resident It is allowed for 1 day. The condition is that one has to be in state of purity and ablution before he has worn the leather socks for first time.
Important Note:The prayers of Ghayr Muqalideen who wipe over ordinary socks without following a school of jurisprudence makes their "WHOLE PRAYER BATIL"
This chapter will include proofs on wiping over leather socks and also refutation of proofs cited in favour of wiping over Jawrabayn (ordinary socks)
6 -
Imam Bukhari (Rahimuhullah) and Imam Muslim (Rahimuhullah) made a whole chapter in their Sahihayn with title:
باب المَسحِ عَلَى الْخُفَّينِ
Translation: Chapter in regarding to wiping over "Leather socks"
Imam Bukhari then brought this hadith underneath it:
عن عبد اللهِ بنِ عُمرَ عن سعدِ بنِ أبي وقاصٍ عنِ النبيِّ صلى الله عليه وسلّم أنَّهُ مَسحَ على الخُفَّينِ، وَأنَّ عبدَ اللهِ بنَ عُمرَ سَألَ عُمرَ عن ذلِكَ فقال: نعم، إذا حدَّثَك شَيئاً سَعدٌ عنِ النبيِّ صلى الله عليه وسلّم فلا تَسألْ عنه غيرَه
Volume 1, Book 4, Number 201: (Sahih Bukhari)
Narrated 'Abdullah bin 'Umar: Sa'd bin Abi Waqqas said, "The Prophet passed wet hands over his Khuffs." 'Abdullah bin 'Umar asked Umar about it. 'Umar replied in the affirmative and added, "Whenever Sa'd narrates a Hadith from the Prophet, there is no need to ask anyone else about it."
Muhsin Khan the Wahabi translator has elsewhere translated "Khuffs" as "Leather socks" please refer to 1:182 and also 1:204:
So there is no doubt that al-Khuffayn or Khuffs refers to "Leather socks"
Save your feet from hell fire.
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عن جَعفرِ بنِ عَمرِو بن أُميَّةَ الضَّمْريّ أن أباهُ أخبرَهُ أَنَّهُ رأى النبيَّ صلى الله عليه وسلّم يَمسَحُ عَلَى الخُفَّينِ
Volume 1, Book 4, Number 203: (Sahih Bukhari)
Narrated Ja'far bin 'Amr bin Umaiya Ad-Damri: My father said, "I saw the Prophet passing wet hands over his Khuffs."
Imam Bukhari and Muslim have narrated many more hadiths about wiping over leather socks. Hence It is Sunnah to wipe over leather socks, whosoever denies this is a Mubtadi.
8 -
حدَّثنا آدمُ بنُ أبي إِياسٍ قال: حدَّثَنا شُعبةُ قال: حدَّثَنا محمدُ بنُ زِيادٍ قال: سَمعتُ أَبا هُريرة ـ وكانَ يَمُرُّ بنا والناسُ يَتَوَضَّؤون مِنَ المِطْهَرَةِ ـ قال: أَسْبِغوا الوُضوءَ، فإنَّ أبا القاسِمِ قال: «وَيلٌ للأعْقابِ مِنَ النّار».
Volume 1, Book 4, Number 166: (Sahih Bukhari)
Narrated Muhammad Ibn Ziyad: I heard Abu Huraira saying as he passed by us while the people were performing ablution from a utensil containing water, "Perform ablution perfectly and thoroughly for Abul-Qasim (the Prophet) said, 'Save your heels from the Hell-fire.' "
This hadith proves that washing feet is necessary and whosoever does not wash his feet along with ankles properly then feet will go in hell fire and ablution will be improper. Now remember ordinary socks can easily make feet dirty from inside and this will become contrary to the order of Qur'an.
9 - (Hadiths in regards to wiping over Jawrabayn i.e. ordinary socks)
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The Ruling: Qur'an proves is Surah al-Ma'ida verse 6 that washing feet is necessary, hence only way the order of Qur'an can be abrogated is through "MUTAWATIR" hadiths, not even Ahad Sahih hadiths will work in this case, so only proof in regards to leather socks will be suffice as they are proven from Tawatur.
عن جَعفرِ بنِ عَمرِو بن أُميَّةَ الضَّمْريّ أن أباهُ أخبرَهُ أَنَّهُ رأى النبيَّ صلى الله عليه وسلّم يَمسَحُ عَلَى الخُفَّينِ
Volume 1, Book 4, Number 203: (Sahih Bukhari)
Narrated Ja'far bin 'Amr bin Umaiya Ad-Damri: My father said, "I saw the Prophet passing wet hands over his Khuffs."
Imam Bukhari and Muslim have narrated many more hadiths about wiping over leather socks. Hence It is Sunnah to wipe over leather socks, whosoever denies this is a Mubtadi.
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حدَّثنا آدمُ بنُ أبي إِياسٍ قال: حدَّثَنا شُعبةُ قال: حدَّثَنا محمدُ بنُ زِيادٍ قال: سَمعتُ أَبا هُريرة ـ وكانَ يَمُرُّ بنا والناسُ يَتَوَضَّؤون مِنَ المِطْهَرَةِ ـ قال: أَسْبِغوا الوُضوءَ، فإنَّ أبا القاسِمِ قال: «وَيلٌ للأعْقابِ مِنَ النّار».
Volume 1, Book 4, Number 166: (Sahih Bukhari)
Narrated Muhammad Ibn Ziyad: I heard Abu Huraira saying as he passed by us while the people were performing ablution from a utensil containing water, "Perform ablution perfectly and thoroughly for Abul-Qasim (the Prophet) said, 'Save your heels from the Hell-fire.' "
This hadith proves that washing feet is necessary and whosoever does not wash his feet along with ankles properly then feet will go in hell fire and ablution will be improper. Now remember ordinary socks can easily make feet dirty from inside and this will become contrary to the order of Qur'an.
9 - (Hadiths in regards to wiping over Jawrabayn i.e. ordinary socks)
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The Ruling: Qur'an proves is Surah al-Ma'ida verse 6 that washing feet is necessary, hence only way the order of Qur'an can be abrogated is through "MUTAWATIR" hadiths, not even Ahad Sahih hadiths will work in this case, so only proof in regards to leather socks will be suffice as they are proven from Tawatur.
Jirah of Imam Abu Dawud on hadiths of Jawrabayn
حدثنا عُثْمانُ بنُ أبي شَيْبَةَ عن وَكِيعٍ عن سُفْيَانَ الثِّوْرِيِّ عن أبي قَيْسٍ الأوْدِيِّ هُوَ عَبْدُ الرَّحْمَنِ بنُ ثَرْوَانَ عن هُزَيْلِ بنِ شُرَحْبِيلَ عن المُغَيْرَةِ بنِ شُعْبَةَ ، «أنَّ رسولَ الله صلى الله عليه وسلّم تَوَضَّأَ وَمَسَحَ عَلَى الْجَوْرَبَيْنِ وَالنَّعْلَيْنِ».
قال أبُو دَاوُدَ: كَانَ عَبْدُ الرَّحْمَنِ بنُ مَهْدِيَ لا يُحَدِّثُ بِهَذَ الْحَدِيثِ لاِءَنَّ المَعْرُوفَ عن المُغَيرَةِ أنَّ االنَّبي صلى الله عليه وسلّم مَسَحَ عَلَى
الخُفَّيْنِ.
قال أبُو دَاوُدَ: وَرُوِيَ هَذَ أيْضاً عن أبي مُوسَى الأشْعَرِيِّ عن النَّبي صلى الله عليه وسلّم أنَّهُ مَسَحَ عَلَى الجَوْرَبَيْنِ وَلَيْسَ بالمُتَّصِلِ ولا بالْقَوِيِّ.
قال أبُو دَاوُدَ: وَمَسَحَ عَلَى الجَوْرَبَيْنِ عَلِيُّ بنُ أبي طَالِبٍ وَابنُ مَسْعُودٍ وَالْبَرَاءُ بنُ عَازِبٍ وَأنَسُ بنُ مَالِكٍ وَأبُو أُمَامَةَ وَسَهْلُ بنُ سَعْدٍ وَعَمْرُو بن حُرَيْثٍ. وَرُوِيَ ذَلِكَ عن عُمَرَ بنِ الْخَطَّابِ وَابنِ عَبَّاسٍ.
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Translation: Al-Mugairah bin Shu ‘bah reported: The Messenger of Allah (may peace be upon him) performed ablution and wiped over the (ordinary) socks and shoes.
Abu Dawud said: Abd al-Rahman bin Mahdi did not narrate this tradition because the familiar version form al-Mughirah says that the Prophet (may peace be upon him) wiped over the leather socks (al-Khuffayn).
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Abu Musa al-Ash’ ari has also reported that the Prophet (may peace be upon him) wiped over the (ordinary) socks, but the chain of this narration is neither continuous nor strong. ‘Ali b. Talib, Ibn Mas ‘ud, al-Baa’ B. Azib, Anas b. Mali, Abu Umamah, Sahi b. Sa’d and ‘Amr b. Huraith also wiped over the (ordinary) socks. [Sunnan Abi Dawud (1/269), Hadith # 159]
Look at clear Jirah over the "MARFU" hadiths given my Imam Abu Dawud (rah). Hence the Marfu hadiths are only proven for "Khuffayn not Jawrabayn"
Imam Tirmidhi (rah) did call the hadith from Mughairah (ra) as "HASAN
SAHIH" but this does not mean It is enough to abrogate the order of
Qur'an whereas the hadiths on "Khuffayn" do have the authority to
abrogate Qur'an (5:6) as they are Mutawatir. So even if assuming some
hadith on wiping over ordinary socks becomes Sahih still It cannot be
used as proof.
The great Hanafi ruling: Imam ibn Nujaim (RA) writes: "It is impermissible to wipe over thin socks made from yarn or hair. There is no difference of opinion on this matter. But, if the socks are thick in which one can walk one Farsakh (i.e.three miles) or more, then the jurists have differences of opinion" [Al-Bahr-ur-Ra'iq, (1/192].
So the best way is to wear leather socks as there is difference of opinion even on thick socks other than leather.
There are many more proofs but Insha'Allah these would suffice on this topic, hence the prayer of Ghayr Muqalideen who do not follow any school of Jurisprudence is proven Batil until they start following a school of Jurisprudance, then even if they reach a wrong conclusion they will be excused.
The great Hanafi ruling: Imam ibn Nujaim (RA) writes: "It is impermissible to wipe over thin socks made from yarn or hair. There is no difference of opinion on this matter. But, if the socks are thick in which one can walk one Farsakh (i.e.three miles) or more, then the jurists have differences of opinion" [Al-Bahr-ur-Ra'iq, (1/192].
So the best way is to wear leather socks as there is difference of opinion even on thick socks other than leather.
There are many more proofs but Insha'Allah these would suffice on this topic, hence the prayer of Ghayr Muqalideen who do not follow any school of Jurisprudence is proven Batil until they start following a school of Jurisprudance, then even if they reach a wrong conclusion they will be excused.
Chapter # 4 (The timings of prayer)
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عَنْ عَبْدِ اللّهِ بْنِ عَمْروٍ ، أَنَّ رَسُولَ اللّهِ قَالَ: «وَقْتُ الظُّهْرِ إِذَا زَالَتِ الشَّمْسُ . وَكَانَ ظِلُّ الرَّجُلِ كَطُولِهِ. مَا لَمْ يَحْضُرِ الْعَصْرُ. وَوَقْتُ الْعَصْرِ مَا لَمْ تَصْفَرَّ الشَّمْسُ. وَوَقْتُ صَلاَةِ الْمَغْرِبِ مَا لَمْ يَغِبِ الشَّفَقُ. وَوَقْتُ صَلاَةِ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ الأَوْسَطِ. وَوَقْتُ صَلاَةِ الصُّبْحِ مِنْ طُلُوعِ الْفَجْرِ، مَا لَمْ تَطْلُعِ الشَّمْسُ، فَإِذَا طَلَعَتِ الشَّمْسُ فَأَمْسِكْ عَنِ الصَّلاَةِ، فَإِنَّهَا تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطَانٍ».
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Book 4, Number 1275: (Sahih Muslim)
Narrated Abdullah ibn Amr ibn al-'As: The Messenger of Allah (peace be upon him) said: The time of the noon (Zuhr) prayer is when the sun passes the meridian and a man's shadow is the same (length) as his height, (and it lasts) as long as the time for the afternoon (Asr) prayer has not come; the time for the afternoon (Asr) prayer is as long as the sun has not become pale; the time of the evening (Maghrib) prayer is as long as the twilight has not ended; the time of the night (Isha) prayer is up to the middle of the average night, and the time of the morning prayer is from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from prayer, for it rises between the horns of the devil.
This hadith beautifully summarizes the timings of all five prayers and is the basis of all four schools to derive timings of prayer.
There are many more hadiths on this topic but due to brevity they are not shown. However now the proofs for each and every prayer will be shown and Hanafi viewpoint will be strengthened through Sahih/Hasan hadiths.
11 -
عَنْ عَبْدِ اللّهِ بْنِ عَمْروٍ ، أَنَّ رَسُولَ اللّهِ قَالَ: «وَقْتُ الظُّهْرِ إِذَا زَالَتِ الشَّمْسُ . وَكَانَ ظِلُّ الرَّجُلِ كَطُولِهِ. مَا لَمْ يَحْضُرِ الْعَصْرُ. وَوَقْتُ الْعَصْرِ مَا لَمْ تَصْفَرَّ الشَّمْسُ. وَوَقْتُ صَلاَةِ الْمَغْرِبِ مَا لَمْ يَغِبِ الشَّفَقُ. وَوَقْتُ صَلاَةِ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ الأَوْسَطِ. وَوَقْتُ صَلاَةِ الصُّبْحِ مِنْ طُلُوعِ الْفَجْرِ، مَا لَمْ تَطْلُعِ الشَّمْسُ، فَإِذَا طَلَعَتِ الشَّمْسُ فَأَمْسِكْ عَنِ الصَّلاَةِ، فَإِنَّهَا تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطَانٍ».
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Book 4, Number 1275: (Sahih Muslim)
Narrated Abdullah ibn Amr ibn al-'As: The Messenger of Allah (peace be upon him) said: The time of the noon (Zuhr) prayer is when the sun passes the meridian and a man's shadow is the same (length) as his height, (and it lasts) as long as the time for the afternoon (Asr) prayer has not come; the time for the afternoon (Asr) prayer is as long as the sun has not become pale; the time of the evening (Maghrib) prayer is as long as the twilight has not ended; the time of the night (Isha) prayer is up to the middle of the average night, and the time of the morning prayer is from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from prayer, for it rises between the horns of the devil.
This hadith beautifully summarizes the timings of all five prayers and is the basis of all four schools to derive timings of prayer.
There are many more hadiths on this topic but due to brevity they are not shown. However now the proofs for each and every prayer will be shown and Hanafi viewpoint will be strengthened through Sahih/Hasan hadiths.
12 - (Ideal time for praying Fajr prayer)
I (Aamir Ibrahim) was once talking with a Wahabi on phone and he sarcastically mocked at Ahnaaf by saying that we pray Fajr when light is showing up and this is a wrong practice. By saying this he forgot that he was mocking at the prayer of Prophet Muhammad (Peace be upon him) not mine.
حَدثنا هَنَّادٌ حَدثنا عَبْدُهُ (هُوَ ابنُ سُلَيْمانَ ) عَنْ مُحَمَّدِ بن إِسْحَاقَ عَنْ عَاصِمِ بْن عُمَرَ بن قتَادَةَ عَنْ محمودِ بن لبِيدٍ عنْ رَافِعِ بْنِ خَدِيجٍ ، قَالَ سَمْعتُ رَسُولَ الله يَقُولُ: «أَسْفِرُوا بِالفَجْرِ، فإِنَّهُ أَعْظَمُ لِلأجْرِ» .
(قَالَ): وَقَدْ رَوَى شُعْبَةُ وَالثَّوْرِيُّ هَذَا الْحَدِيثَ عَنْ محمد بْن أَسْحَاقَ.
(قَالَ): وَرَوَاهُ محمدُ بْنُ عَجْلاَنَ أَيْضاً عَنْ عَاصِمِ بنِ عُمَرَ بنِ قَتَادَةَ.
(قَالَ): وَفي الْبَابِ عنْ أَبي بَرْزَةَ (الأسْلَمِيّ) وَجَابرٍ، وَبِلاَلٍ.
قَالَ أَبو عيسَى: حَديثُ رَافعِ بن خَديجٍ حَديثٌ حَسَنٌ (صحيحٌ).
وَقَدْ رَأَى غَيْرُ وَاحدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصحَاب النَّبيِّ وَالتَّابِعِينَ الإِسْفَارَ بصلاَةِ الْفَجْرِ.
وَبِهِ يقُولُ سُفْيَانُ الثّوْرِيُّ.
وَقَالَ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ: مَعْنَى الاْسْفَار: أَنْ يَضِحَ الْفَجْرُ فَلاَ يُشَكَّ فِيهِ، وَلَمْ يَرَوْا أَنّ مَعْنَى الاْسْفَارِ تَأْخِيرُ الصَّلاَةِ.
Translation: Rafi ibn Khadij (ra) said that he heard Allah’s Messenger (Peace be upon him) say, “Offer the fajr prayer in good light. There is more reward in that”.Abu Barzah (R.A), Jabir (R.A) and Bilal (R.A) have also reported Ahadith in this chapter. Shu’bah and Thawri have also reported this Hadith from Muhammad ibn Ishaq and Muhammad ibn Ajlan from Aasim ibn Amr ibn Qatadah.
Imam Tirmidhi said: The Hadith of Rafi ibn Khadij (R.A) is "HASAN SAHIH" MANY SAHABA AND TABIYEEN (RA) OFFERED FAJR IN GOOD LIGHT, also Sufyan Thawri (Ameer ul momineen fil hadith) used to practice this....
I (Aamir Ibrahim) was once talking with a Wahabi on phone and he sarcastically mocked at Ahnaaf by saying that we pray Fajr when light is showing up and this is a wrong practice. By saying this he forgot that he was mocking at the prayer of Prophet Muhammad (Peace be upon him) not mine.
حَدثنا هَنَّادٌ حَدثنا عَبْدُهُ (هُوَ ابنُ سُلَيْمانَ ) عَنْ مُحَمَّدِ بن إِسْحَاقَ عَنْ عَاصِمِ بْن عُمَرَ بن قتَادَةَ عَنْ محمودِ بن لبِيدٍ عنْ رَافِعِ بْنِ خَدِيجٍ ، قَالَ سَمْعتُ رَسُولَ الله يَقُولُ: «أَسْفِرُوا بِالفَجْرِ، فإِنَّهُ أَعْظَمُ لِلأجْرِ» .
(قَالَ): وَقَدْ رَوَى شُعْبَةُ وَالثَّوْرِيُّ هَذَا الْحَدِيثَ عَنْ محمد بْن أَسْحَاقَ.
(قَالَ): وَرَوَاهُ محمدُ بْنُ عَجْلاَنَ أَيْضاً عَنْ عَاصِمِ بنِ عُمَرَ بنِ قَتَادَةَ.
(قَالَ): وَفي الْبَابِ عنْ أَبي بَرْزَةَ (الأسْلَمِيّ) وَجَابرٍ، وَبِلاَلٍ.
قَالَ أَبو عيسَى: حَديثُ رَافعِ بن خَديجٍ حَديثٌ حَسَنٌ (صحيحٌ).
وَقَدْ رَأَى غَيْرُ وَاحدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصحَاب النَّبيِّ وَالتَّابِعِينَ الإِسْفَارَ بصلاَةِ الْفَجْرِ.
وَبِهِ يقُولُ سُفْيَانُ الثّوْرِيُّ.
وَقَالَ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ: مَعْنَى الاْسْفَار: أَنْ يَضِحَ الْفَجْرُ فَلاَ يُشَكَّ فِيهِ، وَلَمْ يَرَوْا أَنّ مَعْنَى الاْسْفَارِ تَأْخِيرُ الصَّلاَةِ.
Translation: Rafi ibn Khadij (ra) said that he heard Allah’s Messenger (Peace be upon him) say, “Offer the fajr prayer in good light. There is more reward in that”.Abu Barzah (R.A), Jabir (R.A) and Bilal (R.A) have also reported Ahadith in this chapter. Shu’bah and Thawri have also reported this Hadith from Muhammad ibn Ishaq and Muhammad ibn Ajlan from Aasim ibn Amr ibn Qatadah.
Imam Tirmidhi said: The Hadith of Rafi ibn Khadij (R.A) is "HASAN SAHIH" MANY SAHABA AND TABIYEEN (RA) OFFERED FAJR IN GOOD LIGHT, also Sufyan Thawri (Ameer ul momineen fil hadith) used to practice this....
The beauty of Hanafi ruling.
...On the other hand Imam Shafi (R.A) and Imam Ahmad (R.A) say that
isfar (in this Hadith) implies that fajr must be obvious so that there
is no doubt about it, but it does not mean that fajr should be delayed.End Quote - [Sunnan Tirmidhi, Hadith # 154]
Hanafi humble reply to Imam ash-Shafi'i and Imam Ahmed (rah) is that other hadiths prove Isfar to be referring to light not Fajr being obvious.
13 -
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عن محمود بن لبيد عن رجال من قومه من الأنصار أن النبي صلى الله عليه وسلم قال أسفروا بالصبح فإنه أعظم للأجر
.
Translation: It was narrated from Mahmud bin Labid, from some men among his people who were of the Ansar, that the Messenger of Allah (Peace be upon him) said: “The more you delay Fajr, the greater the reward.” [Sunnan Nasai'i, Hadith # 1531]
14 -
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أنبأ محمد بن عبد الأعلى قال حدثنا خالد عن شعبة عن أبي صدقة عن أنس قال كان النبي صلى الله عليه وسلم يصلي العشاء الآخرة إذا غاب الشفق ثم قال على أثره ولا يصلي الفجر إلى أن ينفسح البصر
.
Translation: It was narrated that Anas bin Malik said: “The Messenger of Allah PBUH used to pray Zuhr when the sun passed its zenith, and he would pray Asr between these two prayers; and he would pray Maghrib when the sun had set, and he used to pray Isha when the twilight had disappeared,” then he said straight after that: “And he would pray Fajr when a man could see clearly.” [Sunnan Nasai, Hadith # 1532]
See clearly could only be possible when Fajr was prayed in Light.
There are even hadiths in Sahih Bukhari which prove delaying Fajr so Alhamdolillah the practice of Ahnaaf is based on sound hadiths and the false blame of Wahabis is actually a blame on Prophet (Peace be upon him) ... Naudhobillah !
15 - (Ideal time for praying Dhuhr Prayer)
عن أبي هُرَيرةَ ونافعٌ مولى عبدِ اللّهِ بنِ عمرَ عن عبدِ اللّهِ بنِ عمرَ : أَنَّهما حدَّثاهُ عن رسولِ اللّهِ صلى الله عليه وسلّم أنه قال: «إذا اشتدَّ الحَرُّ فأبرِدُوا عن
الصَّلاةِ، فإنَّ شِدَّةَ الحرِّ مَن فَيحِ جَهنَّمَ
Volume 1, Book 10, Number 510: (Sahih Bukhari)
Narrated Abu Huraira and 'Abdullah bin 'Umar: Allah's Apostle said, "If it is very hot, then pray the Zuhr prayer when it becomes (a bit) cooler, as the severity of the heat is from the raging of the Hell-fire."
We know the Ghayr Muqalideen pray Dhuhr even in hot weather when It is too hot and early, so they are contradicting the hadith of Sahih Bukhari.
16 -
عن أبي ذَرٍّ قال: «أَذَّنَ مُؤَذِّنُ النبيِّ صلى الله عليه وسلّم الظُّهْرَ فقال: أَبْرِدْ أَبرِدْ ـ أو قال: انتظِرْ انتظرْ ـ وقال: شِدَّةُ الحرِّ من فيْح جَهنَّمَ، فإذا اشتدَّ الحرُّ فأَبرِدوا عنِ الصَّلاةِ. حتّى رأينا فَيْءَ التُّلول».
Volume 1, Book 10, Number 511: (Sahih Bukhari)
Narrated Abu Dhar: The Muadhdhin (call-maker) of the Prophet pronounced the Adhan (call) for the Zuhr prayer but the Prophet said, "Let it be cooler, let it be cooler." Or said, 'Wait, wait, because the severity of heat is from the raging of the Hell-fire. In severe hot weather, pray when it becomes (a bit) cooler and the shadows of hillocks appear."
Now the question arises that this condition is for Summers so why do Hanafis also pray Zuhr at the same time in winters? Here is the answer
17 -
عَنْ عَبْدِ اللَّهِ بْنِ رَافِعٍ مَوْلَى أُمِّ سَلَمَةَ ، زَوْجِ النَّبِيِّ ، أَنَّهُ سَأَلَ أَبَا هُرَيْرَةَ عَنْ وَقْتِ الصَّلاَةِ. فَقَالَ أَبُو هُرَيْرَةَ: أَنَا أُخْبِرُكَ. صَلِّ الظُّهْرَ، إِذَا كَانَ ظِلُّكَ مِثْلَكَ. وَالْعَصْرَ، إِذَا كَانَ ظِلُّكَ مِثْلَيْكَ. وَالْمَغْرِبَ، إِذَا غَرَبَتِ الشَّمْسُ. وَالْعِشَاءَ، مَا بَيْنَكَ وَبَيْنَ ثُلُثِ اللَّيْلِ. وَصَلِّ الصُّبْحَ بِغَبَشٍ. يَعْنِي الْغَلَسَ
عن أبي هُرَيرةَ ونافعٌ مولى عبدِ اللّهِ بنِ عمرَ عن عبدِ اللّهِ بنِ عمرَ : أَنَّهما حدَّثاهُ عن رسولِ اللّهِ صلى الله عليه وسلّم أنه قال: «إذا اشتدَّ الحَرُّ فأبرِدُوا عن
الصَّلاةِ، فإنَّ شِدَّةَ الحرِّ مَن فَيحِ جَهنَّمَ
Volume 1, Book 10, Number 510: (Sahih Bukhari)
Narrated Abu Huraira and 'Abdullah bin 'Umar: Allah's Apostle said, "If it is very hot, then pray the Zuhr prayer when it becomes (a bit) cooler, as the severity of the heat is from the raging of the Hell-fire."
We know the Ghayr Muqalideen pray Dhuhr even in hot weather when It is too hot and early, so they are contradicting the hadith of Sahih Bukhari.
16 -
عن أبي ذَرٍّ قال: «أَذَّنَ مُؤَذِّنُ النبيِّ صلى الله عليه وسلّم الظُّهْرَ فقال: أَبْرِدْ أَبرِدْ ـ أو قال: انتظِرْ انتظرْ ـ وقال: شِدَّةُ الحرِّ من فيْح جَهنَّمَ، فإذا اشتدَّ الحرُّ فأَبرِدوا عنِ الصَّلاةِ. حتّى رأينا فَيْءَ التُّلول».
Volume 1, Book 10, Number 511: (Sahih Bukhari)
Narrated Abu Dhar: The Muadhdhin (call-maker) of the Prophet pronounced the Adhan (call) for the Zuhr prayer but the Prophet said, "Let it be cooler, let it be cooler." Or said, 'Wait, wait, because the severity of heat is from the raging of the Hell-fire. In severe hot weather, pray when it becomes (a bit) cooler and the shadows of hillocks appear."
Now the question arises that this condition is for Summers so why do Hanafis also pray Zuhr at the same time in winters? Here is the answer
17 -
عَنْ عَبْدِ اللَّهِ بْنِ رَافِعٍ مَوْلَى أُمِّ سَلَمَةَ ، زَوْجِ النَّبِيِّ ، أَنَّهُ سَأَلَ أَبَا هُرَيْرَةَ عَنْ وَقْتِ الصَّلاَةِ. فَقَالَ أَبُو هُرَيْرَةَ: أَنَا أُخْبِرُكَ. صَلِّ الظُّهْرَ، إِذَا كَانَ ظِلُّكَ مِثْلَكَ. وَالْعَصْرَ، إِذَا كَانَ ظِلُّكَ مِثْلَيْكَ. وَالْمَغْرِبَ، إِذَا غَرَبَتِ الشَّمْسُ. وَالْعِشَاءَ، مَا بَيْنَكَ وَبَيْنَ ثُلُثِ اللَّيْلِ. وَصَلِّ الصُّبْحَ بِغَبَشٍ. يَعْنِي الْغَلَسَ
Book 1, Number 1.1.9: (Muwatta Imam Malik)
Yahya related to me from Malik from Yazid ibn Ziyad that Abdullah ibn Rafi, the mawla of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, asked Abu Hurayra about the time of the prayer. Abu Hurayra said, "Let me tell you. Pray dhuhr when the length of your shadow matches your height, asr when your shadow is twice your height, maghrib when the sun has set, isha in the first third of the night, and subh in the very first light of dawn," i.e. when the dawn has definitely come.
Imam al-Hafidh al-Nimawi (rah) declared the chain of this hadith as "SAHIH" and then he said: The hanafis have done istadlal from these hadiths that the time for Dhuhr does not end after shadow is of same length rathe it stays even after it, also the time for Dhuhr is more than the time of Asr [Athaar al-Sunnan, Page No. 84]
This hadith also proves the exact time for Asr which is to pray it when shadow is of twice length (Wahabis pray asr very early when shadow is of same length so their prayer is Batil because they pray it within time of Dhuhr whereas Qur'an has told us to offer prayers in their "own" fixed times), more proofs on timing of Asr will be shown in the next hadiths. Now It is clear that Dhuhr should be prayed when shadow is of the same length as oneself and this is in perfect conformity of Hanafi school.
18 - (The time for praying Asr prayer)
وعن أمِّ سلمةَ ، قالت: كانَ رسولُ الله صلى الله عليه وسلّم أشدَّ تعجيلاً للظهْرِ منِكم، وأنتم أشدُّ تعجيلاً للعصرِ مِنه. رواه أحمد، والترمذيّ.
Translation: Sayyidah Umm-e-Salamah (ra) the wife of Prophet (Peace be upon him) said: The Prophet (Peace be upon him) used to pray Dhuhr earlier than you people but you people pray Asr earlier than the Prophet used to pray [Mishkat al Masabih (1/204)]
Imam al-Hafidh al-Nimawi (rah) declared it's Sanad as "SAHIH" [Athaar al-Sunnan, Page No # 85]
Yahya related to me from Malik from Yazid ibn Ziyad that Abdullah ibn Rafi, the mawla of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, asked Abu Hurayra about the time of the prayer. Abu Hurayra said, "Let me tell you. Pray dhuhr when the length of your shadow matches your height, asr when your shadow is twice your height, maghrib when the sun has set, isha in the first third of the night, and subh in the very first light of dawn," i.e. when the dawn has definitely come.
Imam al-Hafidh al-Nimawi (rah) declared the chain of this hadith as "SAHIH" and then he said: The hanafis have done istadlal from these hadiths that the time for Dhuhr does not end after shadow is of same length rathe it stays even after it, also the time for Dhuhr is more than the time of Asr [Athaar al-Sunnan, Page No. 84]
This hadith also proves the exact time for Asr which is to pray it when shadow is of twice length (Wahabis pray asr very early when shadow is of same length so their prayer is Batil because they pray it within time of Dhuhr whereas Qur'an has told us to offer prayers in their "own" fixed times), more proofs on timing of Asr will be shown in the next hadiths. Now It is clear that Dhuhr should be prayed when shadow is of the same length as oneself and this is in perfect conformity of Hanafi school.
18 - (The time for praying Asr prayer)
وعن أمِّ سلمةَ ، قالت: كانَ رسولُ الله صلى الله عليه وسلّم أشدَّ تعجيلاً للظهْرِ منِكم، وأنتم أشدُّ تعجيلاً للعصرِ مِنه. رواه أحمد، والترمذيّ.
Translation: Sayyidah Umm-e-Salamah (ra) the wife of Prophet (Peace be upon him) said: The Prophet (Peace be upon him) used to pray Dhuhr earlier than you people but you people pray Asr earlier than the Prophet used to pray [Mishkat al Masabih (1/204)]
Imam al-Hafidh al-Nimawi (rah) declared it's Sanad as "SAHIH" [Athaar al-Sunnan, Page No # 85]
Note: The above hadith mentioning that Prophet (Peace be upon him) prayed Dhuhr earlier than those Sahaba does not mean that the "too early prayer of Wahabis becomes right" By earlier it means he used to pray it when Shadow was of same length.
19 - (Strict order of Mawla Ali on Asr Prayer)
حدثنا أبو بكر محمد بن أحمد بن بالويه الجلاب ثنا محمد بن شاذان الجوهري ثنا المعلى بن منصور ثنا عبد الرحيم بن سليمان ثنا أبو إسحاق الشيباني عن العباس بن ذريح عن زياد بن عبد الرحمن النخعي قال كنا جلوس مع علي رضي الله عنه في المسجد الأعظم والكوفة يومئذ إخصاص فجاءه المؤذن فقال : الصلاة يا أمير المؤمنين للعصر فقال : اجلس فجلس ثم عاد فقال ذلك فقال علي : هذا الكلب يعلمنا بالسنة فقام علي فصلى بنا العصر ثم انصرفنا فرجعنا إلى المكان الذي كنا فيه جلوسا فجثونا للركب فتزور الشمس للمغيب نتراءها
Translation: Hadrat Ziyad bin Abdur Rahman al-Nakhai narrates that once they were sitting with Mawla Ali (alaih salam) in Masjid al-Azam. The Mu'adhin came and said: Prayer O Ameer ul Momineen! Mawla Ali (ra) said: Sit down and he sat down. But he stood again and said: Prayer O Ameer ul Momineen! Now Mawla Ali said: "THIS DOG TEACHES US SUNNAT!" Then Hadrat Ali stood and led us in Asr prayer and we came back to sit at same placE, then we saw the "SUN SINKING WHILE WE WERE BOWING ON OUR KNEES" [Mustadrak al-Hakim, Hadith # 690]
Imam al-Hakim declared this hadith "SAHIH" and Imam al-Dhahabi "AGREED WITH IMAM AL-HAKIM" [Mustadrak with Talkhees of Hakim ibid]
So we say to Khawarij/Wahabis: "You dogs will teach us prayer?" No wonder Khawarij/Whabis go against Ahlul Bayt and support people like Yazid (Lanat Ullah)
.
19 - (Strict order of Mawla Ali on Asr Prayer)
حدثنا أبو بكر محمد بن أحمد بن بالويه الجلاب ثنا محمد بن شاذان الجوهري ثنا المعلى بن منصور ثنا عبد الرحيم بن سليمان ثنا أبو إسحاق الشيباني عن العباس بن ذريح عن زياد بن عبد الرحمن النخعي قال كنا جلوس مع علي رضي الله عنه في المسجد الأعظم والكوفة يومئذ إخصاص فجاءه المؤذن فقال : الصلاة يا أمير المؤمنين للعصر فقال : اجلس فجلس ثم عاد فقال ذلك فقال علي : هذا الكلب يعلمنا بالسنة فقام علي فصلى بنا العصر ثم انصرفنا فرجعنا إلى المكان الذي كنا فيه جلوسا فجثونا للركب فتزور الشمس للمغيب نتراءها
Translation: Hadrat Ziyad bin Abdur Rahman al-Nakhai narrates that once they were sitting with Mawla Ali (alaih salam) in Masjid al-Azam. The Mu'adhin came and said: Prayer O Ameer ul Momineen! Mawla Ali (ra) said: Sit down and he sat down. But he stood again and said: Prayer O Ameer ul Momineen! Now Mawla Ali said: "THIS DOG TEACHES US SUNNAT!" Then Hadrat Ali stood and led us in Asr prayer and we came back to sit at same placE, then we saw the "SUN SINKING WHILE WE WERE BOWING ON OUR KNEES" [Mustadrak al-Hakim, Hadith # 690]
Imam al-Hakim declared this hadith "SAHIH" and Imam al-Dhahabi "AGREED WITH IMAM AL-HAKIM" [Mustadrak with Talkhees of Hakim ibid]
So we say to Khawarij/Wahabis: "You dogs will teach us prayer?" No wonder Khawarij/Whabis go against Ahlul Bayt and support people like Yazid (Lanat Ullah)
.
20 - (Ideal time for praying Maghrib)
To my knowledge there is no difference of opinion between Ahlus Sunnah wal Jammah and Ghayr Muqalid cult in timing of Maghrib prayer.
أما سمعته من رسول الله صلى الله عليه وسلّم يقول: لا تزال أمتي بخير ـ أو على الفطرة ـ ما لم يؤخروا المغرب حتى تشتبك النجوم
.
Translation: It is narrated by Uqba bin Aamir (ra) that he heard the Prophet (Peace be upon him) saying: My Ummah will stay on Khayr or on Fitra untill they do not delay Maghrib to the time when stars start showing up. [Musnad Ahmed Bin Hanbal (5/142)]
Imam al Hafidh al Nimawi (rah) declared the chain of this hadith as "HASAN" [Athaar al-Sunnan, Page # 86]
However this hadith has refutation of Shi'ites who delay Maghrib whereas the timing for Maghrib starts just after sinking of Sun.
21 - (Ideal time for praying Isha)
.
عن عبيد بن جريج، أنه قال لأبي هريرة رضي الله عنه ما أفراط صلاة العشاء قال: طلوع الفجر.
.
Translation: Hadrat Ubayd bin Juraij (ra) asked Sayyidna Abu Hurraira (ra): What is the limit of praying Isha? he replied: Till tuluh of Fajr [Imam at-Tahawi al-Hanafi in Sharh al Ma'ani al-Athaar (1/158)]
Imam al Hafidh al-Nimawi (rah) said: The chain of this hadith is "SAHIH" and these hadiths establish that time for Isha lasts even after passing of midnight till Tuluh of Fajr, and It does not end after half of night has passed. However Tatbiq (acccordance) between all these hadiths is brought by saying: The superior time to pray Isha is from it's start time till half of night and even in this some part is superior than other whereas the time "AFTER MIDNIGHT IS NOT EMPTY OF DISLIKNESS" [Athaar al-Sunnan, Page # 87]
.
To my knowledge there is no difference of opinion between Ahlus Sunnah wal Jammah and Ghayr Muqalid cult in timing of Maghrib prayer.
أما سمعته من رسول الله صلى الله عليه وسلّم يقول: لا تزال أمتي بخير ـ أو على الفطرة ـ ما لم يؤخروا المغرب حتى تشتبك النجوم
.
Translation: It is narrated by Uqba bin Aamir (ra) that he heard the Prophet (Peace be upon him) saying: My Ummah will stay on Khayr or on Fitra untill they do not delay Maghrib to the time when stars start showing up. [Musnad Ahmed Bin Hanbal (5/142)]
Imam al Hafidh al Nimawi (rah) declared the chain of this hadith as "HASAN" [Athaar al-Sunnan, Page # 86]
However this hadith has refutation of Shi'ites who delay Maghrib whereas the timing for Maghrib starts just after sinking of Sun.
21 - (Ideal time for praying Isha)
.
عن عبيد بن جريج، أنه قال لأبي هريرة رضي الله عنه ما أفراط صلاة العشاء قال: طلوع الفجر.
.
Translation: Hadrat Ubayd bin Juraij (ra) asked Sayyidna Abu Hurraira (ra): What is the limit of praying Isha? he replied: Till tuluh of Fajr [Imam at-Tahawi al-Hanafi in Sharh al Ma'ani al-Athaar (1/158)]
Imam al Hafidh al-Nimawi (rah) said: The chain of this hadith is "SAHIH" and these hadiths establish that time for Isha lasts even after passing of midnight till Tuluh of Fajr, and It does not end after half of night has passed. However Tatbiq (acccordance) between all these hadiths is brought by saying: The superior time to pray Isha is from it's start time till half of night and even in this some part is superior than other whereas the time "AFTER MIDNIGHT IS NOT EMPTY OF DISLIKNESS" [Athaar al-Sunnan, Page # 87]
.
Book # 3 (Book of Adhaan - Call to Prayers)
Chapter # 5 (Adhaan and Iqamah of prayer)
22 -
The Ruling: Ghayr Muqalideen say Iqamah singular time for example they do not repeat: "Ash Hadu A-LAA ILaha IL Allah" nor "Ash Hadu Ana Muhammadan Rasool Allah" and so on.
Whereas we rightly believe that even in Iqamat wordings have to be repeated twice. Here are the proofs.
عن عبد الرحمٰن بن أبي ليلى قال: حدثنا أصحاب رسول الله صلى الله عليه وسلم أن عبد الله بن زيد الأنصاري جاء إلى النبي صلى الله عليه وسلم فقال: يا رسول الله رأيت في المنام كأن رجلاً قام وعليه بردان أخضران على جذمة حائط فأذن مثنى وأقام مثنى وقعد قعدة قال: فسمع ذلك بلال فقام فأذن مثنى وأقام مثنى وقعد قعدة.
Translation: Hadrat Abdur Rahman bin Abi Layla (ra) narrates that Sahaba of Prophet (Peace be upon him) said: Abdullah bin Zayd al-Ansari (ra) came in the presence of Prophet (Peace be upon him) and said: O Allah's Apostle (Peace be upon you) I saw in dream that a person was standing and he was wearing "2 GREEN GARMENTS" He stood on the wall and said Adhaan with twice (wording) and Iqamah with twice (wording) and then sat down. The narrator said: When Sayyidna Bilal al-Habashi (ra) heard this he also said Adhaan with twice (wording) and Iqamah with twice (wording) and then sat down. [Musannaf Ibn Abi Shaybah, Hadith # 2131]
Imam al Hafidh al-Nimawi (rah) declared the chain of this hadith as "SAHIH" [Athaar al-Sunnah, Page # 97]
23 -عن عون ابن أبي جحيفة عن أبيه: «أن بلالا كان يؤذن للنبي صلى الله عليه وسلم مثنى مثنى، ويقيم مثنى مثنى
.
Translation: Awn bin Abi Juhayfa (ra) narrates from his father: Sayyidan Bilal (ra) used to say Adhaan for Prophet (Peace be upon him) with two two (wording) and Iqamah with two two (wording) [Sunnan al-DaraQutni, Hadith # 923]
Imam al Hafidh al-Nimawi (rah) declared the chain of this hadith as "SAHIH" [Athaar al-Sunnan, Page # 99]
Chapter # 5 (Adhaan and Iqamah of prayer)
22 -
The Ruling: Ghayr Muqalideen say Iqamah singular time for example they do not repeat: "Ash Hadu A-LAA ILaha IL Allah" nor "Ash Hadu Ana Muhammadan Rasool Allah" and so on.
Whereas we rightly believe that even in Iqamat wordings have to be repeated twice. Here are the proofs.
عن عبد الرحمٰن بن أبي ليلى قال: حدثنا أصحاب رسول الله صلى الله عليه وسلم أن عبد الله بن زيد الأنصاري جاء إلى النبي صلى الله عليه وسلم فقال: يا رسول الله رأيت في المنام كأن رجلاً قام وعليه بردان أخضران على جذمة حائط فأذن مثنى وأقام مثنى وقعد قعدة قال: فسمع ذلك بلال فقام فأذن مثنى وأقام مثنى وقعد قعدة.
Translation: Hadrat Abdur Rahman bin Abi Layla (ra) narrates that Sahaba of Prophet (Peace be upon him) said: Abdullah bin Zayd al-Ansari (ra) came in the presence of Prophet (Peace be upon him) and said: O Allah's Apostle (Peace be upon you) I saw in dream that a person was standing and he was wearing "2 GREEN GARMENTS" He stood on the wall and said Adhaan with twice (wording) and Iqamah with twice (wording) and then sat down. The narrator said: When Sayyidna Bilal al-Habashi (ra) heard this he also said Adhaan with twice (wording) and Iqamah with twice (wording) and then sat down. [Musannaf Ibn Abi Shaybah, Hadith # 2131]
Imam al Hafidh al-Nimawi (rah) declared the chain of this hadith as "SAHIH" [Athaar al-Sunnah, Page # 97]
23 -عن عون ابن أبي جحيفة عن أبيه: «أن بلالا كان يؤذن للنبي صلى الله عليه وسلم مثنى مثنى، ويقيم مثنى مثنى
.
Translation: Awn bin Abi Juhayfa (ra) narrates from his father: Sayyidan Bilal (ra) used to say Adhaan for Prophet (Peace be upon him) with two two (wording) and Iqamah with two two (wording) [Sunnan al-DaraQutni, Hadith # 923]
Imam al Hafidh al-Nimawi (rah) declared the chain of this hadith as "SAHIH" [Athaar al-Sunnan, Page # 99]
It is only us who respect all 4 schools whereas Ghayr Muqalid/Wahabis
are enemies of great Hanafi school and also others when things go
against them, for example all four schools are united on divorce issue
or traveling to visit the grave of Prophet (Peace be upon him) but only
Ibn Taymiyyah along with his Bidati followers differed and Wahabis till
today follow this misguidance.
And Allah and his Rasool Sallallahu alyhi wa sallam knows best.