Sunday, 24 May 2015

Durood O Salam: Virtues, Standing Up (Qiyaam) While Sending And Reciting Before And After Azaan


LAST UPDATE: 17/NOVEMBER/2015



Durood O Salam: Virtues, Standing Up (Qiyaam) While Sending And Reciting Before And After Azaan




*****

Allah proclaims in the Qur’an as follows:

"Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect." [Al-Qur’an 33:56]


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"Invoke blessings on me, since blessings invoked by you are conveyed to me wherever you may be."

Reference: Abu Dawood, Sunan, b. of manasik (rituals of hajj) (2: 218 # 2042); ‘Ali bin Abu Bakr Haythami, Majma‘-uz-zawa’id, 2:247


*****

Haji Imdadullah Sahib Muhajir Makki (may ALLAH have mercy on him) says:
"The practice of this faqeer has been that I participate in Meelaad Shareef functions. In view of the fact that doing so brings blessings, I Myself Hold Meelaad Every Year, And Find Great Solace And Joy In Qiyaam (Reciting Salutations In A Standing Position)"....

Reference: 1. Faislah Haft Mas'alah, page 5, published by Matba' Majeedi, Kanpur, December, 1921
2. Faislah Haft Mas'alah Ma’a Taleeqat, page 111, published in Lahore. 3. Faislah Haft Mas'alah, page 5, published in Lahore 1986

*****

Hazrat Shiekh Abdul Haq Muhaddith Dehlvi used to pray:

“O Lord! I do not have such deeds that I can present in your mighty court. Wrongdoer influences all of my deeds. But there is an act of this Humbler just because of your mercy to present you And That Is My Salutations On Your Beloved Prophet Peace Be Upon Him That I Use To Offer With Honesty And Integrity In Standing Position In The Blessed Gatherings Of Mawlid Shareef.”

Reference: Akhbarul Akhyaar, Pg 644

*****




  


CONTENTS:

PART 1: Virtues of sending Durood o Salam upon Prophet Muhammad (Peace Be Upon Him)
A: Short Videos In English And Urdu
B: Books And Articles In English And Urdu
C: Videos In English And Urdu

PART 2: Standing Up While Sending Durood o Salam To Our Beloved Prophet Muhammad
(Peace Be Upon Him) [Qiyaam e Durood o Salam]
A: Short Videos In English And Urdu
B: Books And Articles In English And Urdu

PART 3: Reciting Durood O Salam Before And After Azaan Is Permissible





PART 1: Virtues of sending Durood o Salam upon Prophet Muhammad (Peace Be Upon Him)



*****

The Holy Prophet (صلى الله عليه وآله وسلم) said:

He who invokes blessings upon me onceAllah showers ten blessings upon him and obliterates (his) ten sins and elevates him by ten ranks

Reference: Nasi, Sunan, b. of sahw (unintentional mistake), 3: 50; Ahmad bin Hambal, Musnad, 3: 102 & 261; Muhammad Hakim, al-Mustadrak, 1:550, and Dhahabi also graded it saheeh (sound)

*****




A: Short Videos In English And Urdu


More Coming soon Insha’Allah…

Series:
000 Jb Huzur(saw) Per Durood O Salam Padho To Khubsurat Tarike Se Padho | 3mins

001 Durood Pak Padhne Se Pehle Taharat Karo | 1min 42secs

002 Jumrat Ke Din, Jumah Ki Raat O Din Ko Durood O Salam Padhne Ki Fazilat | 4mins 11secs

003 Ek Baar Durood Padhne Ki Fazilat | 9mins 25secs

004 Jo Shaqs Huzur(saw) Per Jitna Zyada Durood O Salam Padhega, Usai Utni Zyada Hi Huzur(saw) Se Qurbat Naseeb Hogi | 1min 27secs

005 Huzur(saw) Durood O Salam Padhne Wale Ko Pehchante Hai | 5min 18secs

006 Jo Shaqs Sabse Zyada Huzur(saw) Per Durood O Salam Padega, Vo Qayamat K Din Har Muqam Per Huzur(saw) K Kareeb Tar Hoga | 5min 23secs

007 Jis Shaqs Ne Kasrat K Saath Jumah K Raat Din Huzur(saw) Per Durood Pak Padha, Allah(swt) Uski 100 Hajate Puri Farma Denge | 3mins

008 Farishte Talash Karte Hai Aise Ijtimao Halqo Majliso Ki Jaha Durood O Salam Padha Jata Hai | 9min 54secs

009 Durood O Salam Pulsirat Paar Kara Dega | 4min 49secs

010 Jo Huzur(saw) Ka Name Sunkar Durood O Salam Padhta Hai, Uski Maafi K Liye Farishte Dua Karte Hai Aur Allah ' Amiin' Kehta Hai | 5min 34secs

011 Jis Majlis Mai Log Bina Durood O Salam Padhe Uth Jaye, Qayamat K Din Unke Chehre Par Hasrat Hogi | 1min 27secs

012 Jo Shaqs Mustafa(saw) Ka Name Sunkar Durood O Salam Nai Padhta To Uska Koi Rishta Mustafa(saw) Se Nai Hai | 46secs

013 Jo Shaqs Mustafa(saw) Ka Name Sunkar Durood O Salam Nai Padhta Usko Qayamat K Din Deedar E Mustafa(saw) Naseeb Nai Hoga | 4min 42secs

014 Imam Hasan Basri(r.a) Aur Durood O Salam Ka Ek Waqiya | 6mins 40secs

015 Shaykh Abu Hafs Umar Bin Hasan As Samarqandi(r.a) Aur Durood O Salam Ka Ek Waqiya | 10mins 2secs

016 Imam Sufyan Thauri(r.a) Aur Durood O Salam Ka Ek Waqiya | 6mins 44secs



MISC:

ENGLISH VIDEO: Dr Tahir ul Qadri tells about Imam Busairi's Qaseeda al Burda Shareef  | 9 MINS 37 SECS

URDU VIDEO:  Qaseeda Al Burdah aur Deedar e Mustafa(saw) | 7 MINS 24 SECS

URDU VIDEO: Dr Tahir ul Qadri - Trees and Stones used to say Salam to Muhammad Sallallahualaihiwasallam  | 2 MINS 7 SECS

URDU VIDEO: Durood is NOT Salam, they both are two different things | 4 MINS 6 SECS

URDU VIDEO: Durood o Salam padhne wale ki awaz Huzur(saw) khud sunte hai | 6 MINS 16 SECS

URDU VIDEO: Huzur(saw) per Durood o Salam padhna | 12 MINS 39 SECS

URDU VIDEO: Huzur(saw) se talluk banane ka darwaza kasrat se Durood o Salam padhna hai | 9 MINS 46 SECS

URDU VIDEO: Milkar ijtimae taur par Huzur(saw) par Durood o Salam padhna, yeh Allah, Farishto aur Momineen ki sunnat hai | 7 MINS 28 SECS

URDU VIDEO: Right way of SENDING SALAM in Tashahhud (in salah, namaz, prayer) and proof for saying- YA NABI SALAM ALAIKA | 14 MINS 27 SECS

URDU VIDEO: Salaat (Durood) aur Salam alag alag sheh he | 10 MINS 43 SECS

URDU VIDEO: 'Salaat' ka maaina | 56 MINS 23 SECS

ARABIC SALAM: Ya Rasool Salam Alaika (Arabic Salam) –MQI |  7 MINS 3 SECS
                           




B: Books And Articles In English And Urdu


Greetings and Salutations on the Prophet(صلى الله عليه وسلم)


URDU BOOK: Durood wa Salam ki Fazeelat by Imam Ismael bin Ishaq Al Qazi (282 A.H) | Pages: 35

English Books: Greetings and Salutations on the Prophet (PBUH) By Dr. Tahir ul Qadiri | Pages: 77




German Book: Salawat auf den Propheten (PBUH) By Dr. Tahir ul Qadiri | Pages: 77


URDU HADITH BOOK: Full-shine Blessings of Invoking Salutations on the Exalted Prophet (PBUH) By Dr. Tahir ul Qadiri (Total: 263 Hadiths) | Pages: 248




URDU HADITH BOOK: Arba‘in Series: Excellence of Greetings and Salutations on the Holy Prophet (PBUH) (41 Hadiths)  By Dr. Tahir Ul Qadiri | Pages: 81

URDU BOOK: The Virtues of Greetings and Salutations By Dr Tahir Ul Qadiri | Pages: 44 

URDU BOOK: The Virtues of Greetings and Salutations and the Prophet’s Majesty By Dr Tahir Ul Qadiri | Pages: 47

URDU BOOK: Dalail ul Barakaat (The Blessings of the Greetings and Salutations) By Dr Tahir Ul Qadiri | Pages: 659

The Blessings of the Greetings and Salutations - Urdu (A Gift of 2,500 Greetings and Salutations in the Presence of Allah’s Beloved Messenger (PBUH))


The Creator and the creation share only one thing - sending greetings and salutations on the Holy Prophet (PBUH). The books of traditions and great spiritual masters compiled prayers on the Holy Prophet with a lot of different words. The most popular book in this regard has been Dala`il-ul-Khayarat by Imam Jazuli from which both the spiritual directors and common people benefitted. The celebrated Imam divided up the book into seven chapters, keeping in view the seven days of the week, so that readers might read it at case.
Dr Muhammad Tahir-ul-Qadri has compiled some 2500 prayers on the Blessed Prophet (PBUH). Travellers on the spiritual way will earn the love and attachment of the Holy Prophet (PBUH) through reading the book. Also it will help to establish the reverence of his person in the hearts of Believers. Should one send prayers and peace on the Blessed Messenger (PBUH) regularly with due respect, writes the author in the preface, he (PBUH) comes to one in a vision.


URDU BOOK: Fazail-e-Durood Shareef-Wa-Fazail-e-Salam | Pages: 266

URDU BOOK: Salat Wa Salam Per aakhir etraaz kyu | Pages: 33

URDU BOOK: Nida Ul Akhiyar Assalato wa Assalam ala Al Nabi al Mukhtaar | Pages: 87

URDU  BOOK: Dil ki Thandak | Pages: 41

URDU BOOK: Kamil Durood e Ibrahiim aur ek  Aehem Fatwa | Pages: 32

URDU BOOK: Al Fajr Ul Sadiq Fi Salat Ala Nabi Al Natiq By Allama Sadiq Sai | Pages: 120




C: Videos In English And Urdu
                                                                                                                                
URDU VIDEO: Allah aur Farishton ki Sunnat Durood o Salam by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 1 HOUR 45 MINS

URDU VIDEO: Eid Millad un Nabi saw awr Ziyarate Qabr un Nabi saw By Dr Tahir ul Qadri | 1 hour 44 mins

URDU VIDEO: Fazilat e Durood o Salam (Family Halqat e Durood ka Qiyam) | 1 HOUR 22 MINS

URDU VIDEO: Huzoor S.A.W per Salam Bhejny ki Fazilat (Live on Qtv) |

URDU VIDEO: Salat ka Maana aur Salam ki Ahmiyyat by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 1 HOUR 54 MINS

URDU VIDEO: Shaykh Ul Islam(Salat O Salam Sunate Elahiya)

URDU VIDEO: SIGNIFICANCE OF DUROOD O SALAM

URDU VIDEO: Durood o Salam aik Daimi Amal hy by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 1 HOUR 16 MINS

URDU VIDEO: Durood o Salam ki Barakat (Ahadith ki Roshni mein) by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 2 HOURS 10 MINS

URDU VIDEO: Durood o Salam ki Barakat by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri |  2HOURS 17 MINS

URDU VIDEO: Faroogh e Naat e Mustafa Sunnat e Khuda hy | 29 MINS

URDU VIDEO: Fazilat durood o Salam and Sidq e Niyyat_ Lecture by Shaykh-ul-Islam Dr Tahir ul Qadri | 1HOUR 42 MINS

URDU VIDEO: Fazilat e Durood o Salam (Halqat e Durood ka Qiyam) | 1 HOUR 40 MINS

URDU VIDEO: Huzoor sy Talluq ka Wahid Zaria Durood o Salam | 1 HOUR 6 MINS

URDU VIDEO: Mery Pareetam Muhammad (S.A.W) jaisa aur na koi by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 1 HOUR 31 MINS

URDU VIDEO: Salam ka Mafhoom awr Islam ka Pegham e Amn o Salamti | 2 HOURS 32 MINS

URDU VIDEO: Salat ka Mafhoom by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 2 HOURS 9 MINS

URDU VIDEO: Salawt o Salam ky Mafaheem aur Fazail o Barkat by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 4 HOURS 15 MINS

URDU VIDEO: Salawt-e-Rasool (S.A.W) Bazuban-e-Huzoor Shaykh-ul-Islam | 1 HOUR 12 MINS






PART 2: Standing Up While Sending Durood o Salam To Our Beloved Prophet Muhammad
(Peace Be Upon Him) [Qiyaam e Durood o Salam]



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Allah has subjected His worship and the sunnah of His beloved Prophet (صلى الله عليه وآله وسلم) to bounds and binding but He has set His sunnah free from the same. That is why Allah has made His devotees free from restraint and binding whilst offering salat and salam. Greetings can be sent in any language. We can send our greetings to the Prophet (صلى الله عليه وآله وسلم) in Arabic, English, Hindi, Persian, Punjabi, Urdu or in any other language. Salat and salam can be sent in the form of prose or verse, silently or loudly, collectively or individually, It can be sent in imam Bawsiri’s invocation or in the melody of imam Ahmad Raza Khan because it is Allah’s sunnah. It is free from all restraints. In view of this, no one has the right to subject salat and salam to any condition of time, condition of place and condition of posture, i.e. of standing, sitting or lying down.
Unfortunately though this has become an unnecessary issue of controversy. Many recent commentators have declared that standing and reciting salat and salam upon the Prophet (صلى الله عليه وآله وسلم) is a form of innovation, bid‘ah and must never be done. Unfortunately this is a misguided view acted upon due to ignorance of the nature of shari‘ah. A principle of shari‘ah, denotes that any order in the Qur’an or sunnah which is in an absolute form, cannot be qualified. No conditions can be placed upon it. Similarly if a basic command has been revealed with qualifications then it too cannot be changed into an absolute command. By applying this Qur’anic principle to the verse [Qur’an 33:56] in question, the commands of sallu ‘alayh and sallimu taslima, as far as their format and modality are concerned, are in the absolute form. There is no specification of type, no qualification in their form and thus no condition can be added to it.

In Islamic terminology the concept of ‘ibadah, worship, is a broad based one encompassing all acts that are done to seek the pleasure of Almighty Allah. Through this verse it has already been established that sending salat and salam on to the Holy Prophet (صلى الله عليه وآله وسلم) is considered a dhikr[3] of Allah, and the dhikr of Allah can be done in any manner – standing, sitting or lying down. There is no exclusion in manner or exclusivity in type. Allah the Almighty states in the Holy Qur’an:
“Those who remember Allah while standing, sitting and lying on their sides.” [Qur’an 3:191]
Sending salat and salam upon the Holy Prophet (صلى الله عليه وآله وسلم) is one of the azkar, remembrances of Allah. So according to the above verse it is permissible to send the blessings in any of the three ways. There is no specific Qur’anic verse or command which stipulates that sending blessings whilst standing is prohibited nor is there any contrary verse saying standing is preferable. The Qur’an is silent on this issue. This comes under the law of generality, which applies to all of the remembrances of Allah as pointed out in the verse above.

Despite this clear-cut view some people continue to criticize those who stand and recite salat and salam claiming standing constitutes a way of worship permissible only for Allah. Again this is a self-concocted argument with no base or rationale from the Qur’an or sunnah. The Qur’anic verse is clear-cut and concise in that remembrance of Allah is not solely restricted to the standing position but can be done in all three positions. Moreover, there is no differentiation or speciality in any one of the positions. Each holds an equal standing in merit. If the standing position is said to be disliked as it constitutes a position reserved for the worship of Allah alone, then sending blessings whilst sitting or lying down should also be banned as they are of equal merit and stature!

Finally there is no Muslim whose ‘aqidah is based on the premise that reciting salam whilst standing is done in the Prophet’s reception or that he arrives in some form during the recitation. This again is a false accusation which has no base at all. The only reason why Muslims stand whilst reciting salam is fulfilling the command of Allah that it must be done with utmost respect.

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FOR  A DETAIL INFO, KINDLY STUDY THE FOLLOWING LINKS:


A: Short Videos In English And Urdu


Insha’Allah Coming Soon..

SERIES 1:

ENGLISH VIDEO:  01 Every Type of Qiyam(Standing) is not shirk | 8 MINS 29 SECS

ENGLISH VIDEO: 02 Kinds of Qiyam | 1 HOUR 25 MINS 43 SECS

ENGLISH VIDEO: 03 Qiyam during iqamah before Salah is for the respect of Huzur(saw) | 32 MINS 58 SECS

ENGLISH VIDEO: 04 Standing (Qiyam) Salam of Musa(as) to Huzur(saw) | 12 MINS 25 SECS

ENGLISH VIDEO: The Concept of Qiyam (Standing) by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 3 HOURS


MISC:

URDU VIDEO: 014 (SahihMuslim) Gibraiel(a.s) ne taziim e Rasool(saw) is tarah ki jisse Namaz se Mushahbat hui (Taziim e Rasool(saw) me qayam karne per etraz ka jawab) #SHORT | 8 MINS 56 SECS

URDU VIDEO: 015 (SahihMuslim) Gibraiel(a.s) ne taziim e Rasool(saw) is tarah ki jisse Namaz se Mushahbat hui (Taziim e Rasool(saw) me qayam karne per etraz ka jawab) #LONG | 36 MINS 52 SECS
URDU VIDEO: 061 ( Sahih Bukhari) Iqamat K Waqt Khare Hona, Qayam E Tazeemi Ka Saboot He | 6mins 17secs

075 ( Sahih Bukhari) Qayam E Taziim E Rasool(saw) | 8mins 53secs


URDU VIDEO: Meraj Shareef aur Musa (A.S) ka Salam | 4 MINS 59 SECS

URDU VIDEO: Qiyaam kerna Sunnat e Mustafa(saw) wa Sahaba(ra) he | 22 MINS 40 SECS

URDU VIDEO: Sending SALAM  to HUZOOR(PBUH) while standing(qiyam)- short analysis | 1 MIN 56 SECS

ENGLISH VIDEO: Standing(Qiyaam) while sending salaam | 28 MINS 53 SECS


                                                                            



B: Books And Articles In English And Urdu
                                                   
THE STANDING (SALAAMI) | From Ja Al Haq

Haji Imdaullah Muhajir makki (RehmatullahAliah) spritual guide of all Deobandi 'akabir" STANDING in Mawlid Gathering and doing "NIYAZ of Mawlana Rum (RehmatullahAliah)!

Standing up to respect Scholars, Oliyas [rah],Parents is allowed in Islam from hadith

URDU BOOK: Tawheed aur Taaziim by Dr. Tahir Ul Qadiri | Pages: 304

Currently this book is unavailable but as this is a extraction from the Kitab at Tawhid volume 1,
So you can read the full book from here:

URDU BOOK: Masla e Qiyaam e Tazeem By Maulana Hussain Ahmad Qadri Badauni (Published: 1917-18) | Pages: 161
This is a very good classical response on this topic:

URDU BOOK: Qiyam e Tazeem by Ghulam Sarwar Qadri | PAGES: 48

URDU BOOK: Salam wa Qiyaam By Dr. Masud Ahmad | Pages: 19

URDU + ARABIC BOOK: Dhikr e Wiladat khayr ul Anam(saw) k Waqt khare (qiyaam) hona Mustahab he by Shaykh Mamdua Attar Dimashqi(rah) | Pages: 64

URDU BOOK: Asbat Al Mawlid Wal Qayam by Shah Ahmed Saeed | Pages: 15

URDU BOOK: Masla e Qiyam wa Salam aur Mehfil e Milad | Pages: 69

URDU BOOK: Bushra Ul Karam Fi Aam ul Mowalid Wal Qiyam | Pages: 27

URDU BOOK: Nabi(saw) k liye qiyam e taziim per etraz kerne wale per qayamat qayam kerna By  Imam Ala Hadhrat | Pages: 59
https://archive.org/details/NabisawKLiyeQiyamETaziimPerEtrazKerneWalePerQayamatQayamKerna



PART 3: Reciting Durood O Salam Before And After Azaan Is Permissible


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1. Some people say that it is Bid’ah (innovation) to read the Durood Shareef before and after the Azaan.
2. The Ahle Sunnah Wal Jama'at believes that it is permissible to recite the Durood Shareef before and after the Azaan. This is a current practice in many of the Arab countries.
3. The following Quranic verse commands us to send Durood and Salaam upon the Holy Prophet (sallal laahu alaihi wasallam) and no specified time has been set aside for this. Allah Ta'ala says: "O ye who Believe! Send Durood and Salaams upon him in abundance." (Part 22, Ruku 4)
4. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said that when we hear the voice of the Mu'azzin, we should repeat whatever he has said and then send Durood Shareef upon him. He said that the person who sends one Durood upon him, Allah Ta'ala will send ten mercies upon that person. (Sahih Muslim, Al-Qaulul Badi) In this Hadith Shareef, proof is found here that the Holy Prophet (sallal laahu alaihi wasallam) asked us to recite the Durood Shareef after the Azaan.
5. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said: "If, when performing any good deed you do not commence with the praise of Allah and send Durood upon me, then that deed is empty of blessings." (Al Jaame Sagheer) Which Muslim is there who does not consider the Azaan to be a good deed?
6. In fact it was Salahud’deen Ayubi (radi Allahu anhu) who gave the command of Durood Shareef to be recited before and after the Azaan. Hazrat Salahud'deen Ayubi (radi Allahu anhu) was a very great and pious King who liberated the Baitul Muqaddas. Great Muhaqiqeen and Muhaditheen made Du'as for him.
7. Hazrat Qaazi Iyaz (radi Allahu anhu) said that it is permissible to read Durood Shareef at the time of Azaan. He says, "And from among the occassions on which Durood should be sent, one of them is at the time of remembering him (Prophet Muhammad sallal laahu alaihi wasallam), when taking or writing his blessed name or at the time of Azaan." (Shifa Shareef)
8. Hazrat Mulla Ali Qaari (radi Allahu anhu) in his book "Fathul Mueen" says that Durood should not only be recited before Azaan, but also before the Iqaamah.
9. Sheikh Kabeer Bakari (radi Allahu anhu) has stated that it is desirable to recite Salaatus Salaam before the Azaan and the Iqaamah.
10. Thus, to recite Durood Shareef before and after the Azaan is totally permissible and those who follow this are the Ahle Sunnah Wal Jama'at.

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FOR MORE INFO, STUDY THE FOLLOWING LINKS:

URDU  VIDEO: Proof for reciting Durood o Salam before and after Azaan | 23 MINS 43 SECS

URDU BOOK: Azaan se pehle Durood wa Salam By Maulana Ata Muhammad Chishti | Pages: 80

URDU BOOK: Assalato Wa Assalam Alaika Khair ul Anaam fi kul mahel wa fi kul aan By Maulana Sufi | Pages: 24

URDU BOOK: Masla e Salat wa Salam Qabal Azaan By Mufti Ghulam Sarwar Qadri | Pages: 64

URDU BOOK: Salat wa Salam Qabal Al Azaan | Pages: 32




INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE UPON HIM) BA HALT E BEDARI! AMIIN!
                       
COMPILED BY: MUHAMMAD REHAN SIDDIQUI














 Greetings and Salutations on the Prophet(صلى الله عليه وسلم)


The Qur’anic verse pertaining to Greetings and Salutations is highly meaningful and replete with wisdom. Allah proclaims in the Qur’an as follows:


"Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect."[33:56]



As Allah azza wajjal has Himself acted upon this command therefore this divine practice becomes the sunnah of Allah. This is unlike most of Allah’s other commands. All worships such as prayers, fasting, the pilgrimage, charity and donations are the commandments of Allah but not His sunnah. Allah neither performs hajj nor fasts nor prays. He is above all these things. All these duties and deeds are not His sunnah but the sunnah of the Prophet (صلى الله عليه وآله وسلم). So if a person offers prayers or goes to Makkah for the pilgrimage or keeps the fasts of Ramadan or gives the poor due or does any other virtue, he is following the sunnah of the holy Prophet (صلى الله عليه وآله وسلم) not the sunnah of Allah.


However, the showering of blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) is the Divine practice of Allah, His sunnah. As the glory of Allah is the highest and the most exalted, so His sunnah is also the highest and the most exalted. The Prophet (صلى الله عليه وآله وسلم) is the faithful and devotee of Allah. Amongst all of creation, his ranking is the highest and the most reverend. Yet regardless of this ranking and reverence, no human can be equal to the Creator. So in the same way, the sunnah of the Prophet (صلى الله عليه وآله وسلم) cannot equate with the sunnah of Allah (سبحانه و تعالى)
  1)

The Noble Prophet (صلى الله عليه وآله وسلم) has guaranteed the intercession for those who send salutations


Hadith #1

The Noble Prophet (صلى الله عليه وآله وسلم) has guaranteed the intercession for those who send salutations if they ask Allah for it.

‘Abdullah bin ‘Amr bin al-Aas (رضي الله عنه) reported that he heard the Prophet (صلى الله عليه وآله وسلم) saying:
When you hear the mu’adhdhin, repeat what he says, then invoke blessings on me for every one who invokes blessings on me once, will receive ten blessings from Allah. Then ask Allah for the waseelah to be granted to me. It is a position in paradise that may not be granted to any but one of Allah’s servants, and I dearly hope that I will be that servant. Whoever asks Allah for the waseelah for me, my intercession is guaranteed for him.

References

►Muslim, as-Saheeh, b. of salat (prayer) ch.7 (1: 288-9 # 384)

►Abu Dawood, Sunan, b. of salāt (prayer) 1: 144 (# 523)

►Tirmidhi, al-Jami‘-us-saheeh, b. of manaqib (virtues and merits of the Prophet and his companions) ch.1 (5: 586-7 # 3614)

►Nasai Sunan, b. of adhān (the call to prayer) 2: 25-6

►Ahmad bin Hambal, Musnad (2:168)

►Ibn Khuzaymah, as-Saheeh, 1: 219 (# 418)

►Muhammad Khateeb Tabraizi, Mishkat-ul-Masabeeh, b. of salat (prayer) ch.5 (1: 215 # 657)

►Husayn bin Masood Baghawi, Sharh-us-sunnah, 2: 284-5 (# 421)

►Ala’-ud-Din ‘Ali, Kanz-ul-‘Ummal, 7: 700 (# 20998)



2)There is no guarantee of the acceptance of a dua (supplication) without invoking blessings on the Prophet (صلى الله عليه وآله وسلم).

Hadith #2

A tradition of the Holy Prophet (صلى الله عليه وآله وسلم) states:

Fadalah bin ‘Ubayd reported: Allah’s Messenger (صلى الله عليه وآله وسلم) was sitting amongst us, there entered a person and he prayed as saying, "O Allah! Forgive me, have mercy upon me." Thereupon Allah’s Messenger (صلى الله عليه وآله وسلم) said, "O worshipper! You have made haste in praying. When you pray and sit (at the end) laud Allah of what He is worthy of and send blessings upon me and then supplicate Him." The narrator said: Then another man prayed after him and he lauded Allah and invoked blessings of Allah upon the Prophet (صلى الله عليه وآله وسلم), and the Prophet (صلى الله عليه وآله وسلم) said to him, "O worshipper! Make a supplication and it would be responded."

Reference

►Tirmidhi related in al-Jai‘-us-saheeh, b. of da‘awat (supplications) ch.65 (5: 516 # 3476) and graded it hasan (fair)


Hadith #3

Once ‘Umar bin Khattab (رضي الله عنه) said to his nation:

The supplication is stopped between the heaven and the earth and nothing of it ascends, till you invoke blessing on your Prophet.

Reference

►Tirmidhi related in al-Jami‘-us-saheeh, b. of salat (prayer) ch.352 (2: 356 # 486).


Hadith #4

The Holy Prophet (صلى الله عليه وآله وسلم) said:

He who invokes blessings upon me onceAllah showers ten blessings upon him and obliterates (his) ten sins and elevates him by ten ranks

Reference

►Nasi, Sunan, b. of sahw (unintentional mistake), 3: 50; Ahmad bin Hambal, Musnad, 3: 102 & 261; Muhammad Hakim, al-Mustadrak, 1:550, and Dhahabi also graded it saheeh (sound).

Hadith #5

The Holy Prophet (صلى الله عليه وآله وسلم) said:

He who blesses me once, Allah blesses him ten times.

Reference

►Muslim, as-Saheeh, b. of salat (prayer) ch. 17 (1: 251 # 408).
Hadith #6

‘Abdullah bin Masood (رضي الله عنه) reported Allah’s Messenger (صلى الله عليه وآله وسلم) as saying:

The one who will be nearest me on the Day of Resurrection will be the one who invoked most blessings on me.

Reference

►Transmitted by Tirmidhi in his Sunan, b. of salāt (prayer), ch. 352 (2: 354 # 484)

►Bukhari, at-Tireekh-ul-kabeer, (5: 177 # 559)

►Baghawi, Sharh-us-sunnah, (3: 197 # 686)

►Muhammad Khateeb Tabraizi, Mishkat-ul-masabeeh, b. of salāt (prayer), ch. 16 (1: 278 # 923)

►Dhahabi, Meezan-ul-i‘tidal fi naqd-ir-rijal, (4: 228 # 8945).




3) Virtues of Greeting and Salutation 


Hadith #7

Abu Talhah (رضي الله عنه) narrated assigning it to his father:

Allah’s Messenger came one day with a gleaming countenance and said, "Jibreel came to me and said," (Verily your Lord says,) "Muhammad! Does it not please you that one amongst your Ummah should invoke blessings on you and I should bless him ten times and one amongst your Ummah should send greetings of peace to you and I should send ten greetings of peace upon him.
Reference

►Nasai, Sunan, b. of sahw (unintentional mistake), 3: 50.



Hadith #8

Ibn Wahb (رضي الله عنه) related that the Prophet (صلى الله عليه وآله وسلم) said:

"Whosoever asks for peace on me ten times, it is as if he has freed a slave"


Reference

►Qadi ‘Iyad, ash-Shifa, 2:653.



4) Angels’ Salutations


Angels shower blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم)

"Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect." [33: 56]

All the groups of angels are equally and unexceptionally engaged in showering blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) together. Angels convey the greetings and salutations of the faithful from dawn to dusk. Prophet Muhammad (صلى الله عليه وآله وسلم) likes these presents and invokes blessings upon the senders. As he (صلى الله عليه وآله وسلم) stated:



Hadith #9

"The mobile (squads) of angels in the earth conveys to me the blessings invoked upon me by my Ummah"

Reference

►Nasai, Sunan, b. of sahw (unintentional mistake) 3:43

►Sulayman bin Ahmed Tabarani, al-Mu‘jam-ul-kabeer, (10: 219-20 # 10528-9)

►Ahmad bin Husayn Bayhaqi, Shu‘ab-ul-iman, (2: 218 # 1582).


Hadith #10 

"Invoke blessings upon me, since blessings invoked by you are conveyed to me wherever you may be"

Reference

►Abu Dawood, Sunan, b. of manasik (rituals of hajj) (2: 218 # 2042)

►‘Ali bin Abu Bakr Haythami, Majma‘-uz-zawa’id, 2: 247


Hadith #11


"He who invokes blessings upon me by my grave, I will hear him and he who invokes upon me at a distance it will be conveyed to me."

Reference

►Ahmad bin Husayn Bayhaqī, Shu‘ab-ul-īmān, (2: 218 # 1583)

►‘Ala’-ud-Din ‘Alī, Kanz-ul-‘ummal, (1: 498 # 1583)  5)


Virtues of sending blessing and sending greetings of peace

Hadith #12
Abu Talhah (رضي الله عنه) narrated assigning it to his father:

Allah’s Messenger came one day with a gleaming countenance and said, "Jibreel came to me and said," (Verily your Lord says,) "Muhammad! Does it not please you that one amongst your Ummah should invoke blessings on you and I should bless him ten times and one amongst your Ummah should send greetings of peace to you and I should send ten greetings of peace upon him.
Reference

►Nasai, Sunan, b. of sahw (unintentional mistake), 3: 50. 



If a believer sends salam upon the Prophet (صلى الله عليه وآله وسلم) the reward is much higher in rank and degree. Muslims who pay salam upon the Prophet (صلى الله عليه وآله وسلم) will be given a reply and have the same returned to them by Almighty Allah and the angels. Prophet Muhammad (صلى الله عليه وآله وسلم) stated:


Hadith #13

"There is no Muslim who invokes blessings upon me (salutes me), but Allah returns to me my soul till I respond to him in return."

Reference

►Abu Dawood, Sunan, b. of manasik (rituals of hajj), (2: 218 # 2041)

►Ahmad bin Hambal, Musnad, 2:527


Hadith #14

‘Abd-ur-Rahman bin ‘Awf (رضي الله عنه) narrates that the Prophet (صلى الله عليه وآله وسلم) said:

I met Jibril who said: I give you good news that Allah has said, "Whosoever asks for peace for you, I ask for peace for him, whosoever blesses you, I bless him."

References

►Muhammad Hakim transmitted it in al-Mustadrak (1:222-3) and Dhahabi also confirmed it

►Bayhaqi in Sunan-ul-kubra (2:371 & 9:286)

►Qadi ‘Iyad in ash-Shifa, 2:650.

Hadith #15

Amir bin Rabeeah (رضي الله عنه), on his father’s authority, said that he heard the Prophet (صلى الله عليه وآله وسلم) saying:

"The angels will continue to bless anyone who blesses me, as long as he continues to do so, so the servant should either reduce or enhance this"

References

►Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch.25 (1:294#907)

►Ahmad bin Hambal, Musnad (3:445)

►Husayn bin Masood Baghawi, Sharh-us-sunnah (3:198#688)

►Qadi ‘Iyad, ash-Shifa (2:651)



Hadith #16 

Ibn Wahb (رضي الله عنه) related that the Prophet (صلى الله عليه وآله وسلم) said:

"Whosoever asks for peace on me ten times, it is as if he has freed a slave"
Reference

►Qadi ‘Iyad, ash-Shifa, 2:653



6) Curse on People who Don't send blessing on Prophet (صلى الله عليه وآله وسلم)


Hadith #17

"The miserly is he, before whom I am mentioned and he does not invoke blessings on me"
Reference

►Tirmidhi, al-Jami‘-us-saheeh, b. of da‘wat (supplications) ch.101, (5: 551 # 3546)



Hadith #18

"Let his nose be smeared with dust, in whose presence I am mentioned, and he does not invoke blessings upon me." 
Reference

►Tirmidhi, al-Jami‘-us-saheh, b. of da‘wat (supplications) ch.101, (5: 550 # 3545). 


The Prophet (صلى الله عليه وآله وسلم) called him astray who does not invoke blessings upon him. It is stated as follows:

Hadith #19

"He who forgets (abandons) to invoke blessings on me, misses the road (leading) to the Paradise."

References

►Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch. 25 (1: 294 # 908)

Ahmad bin Husayn Bayhaqi, Sunan-ul-kubra, 9:286.


Hadith #20

Abu Hurayrah (رضي الله عنه) also reported that the Prophet (صلى الله عليه وآله وسلم) said:

"If people sit in an assembly in which they do not remember Allah nor invoke a blessing on their Prophet (صلى الله عليه وآله وسلم), it will be a cause of grief for them (on the Day of Judgment)"

Reference

►Narrated by Tirmidhi in his al-Jami‘-us-saheeh, b. of dua (supplication) ch.8 (5: 461 # 3380), and he graded it hasan (fair) and sahih (sound).


7) The Prophet (صلى الله عليه وآله وسلم) emphasized recite salat and salam abundantly

Hadith #21

Ubayy bin Ka‘b narrated:

I said, "O Allah’s Messenger, I invoke blessings upon you very frequently. How much of my supplication should I devote to you?” He said, "As much as you like." I said, "May it be a quarter?" He said, "As much as you like, but if you make an increase in that it would be better for you." I said, "May it be a half?" He said, "As much as you like, but in case you make an increase in it that would be better for you." I said, "May these be two thirds?" He said, "As much as you like but if you make an increase in it, it would be better." I said, "May I devote the whole of my supplication to you (that I make in my prayer)?" Thereupon he said, "In that case you would be free from care and your sins would be forgiven.

Reference

►Tirmidhi has graded it hasan (fair) and saheeh (sound) in his al-Jami‘-us-saheeh, b. of sifat-ul-qiyamah (description of Doomsday) ch.23, (4: 637 # 2457) 

8) Blessings are Present on Friday

Hadith #22

Shaddad bin Aws (رضي الله عنه) reported that Allah’s Messenger (صلى الله عليه وآله وسلم) said:

"The most excellent day is the day of Jumu‘ah (Friday). Adam was created on that (day) and on it the Trumpet will be blown and on it will (the people) loose their senses. So invoke blessings on me abundantly on that (day) for your blessings are presented to me"
Reference

►Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs), ch. 79 (1: 345 # 1085); ibid, b. of jana’iz (funerals), ch. 65 (1: 524 # 1636); Abū Dawūd, Sunan, b. of salat (prayer), 1: 275 (# 1047)


Hadith #23

Prophet (صلى الله عليه وآله وسلم) said:

"Invoke blessings on me abundantly on the day of Jum‘ah (Friday). Verily it is attended and the angels attend it, and none invokes blessings on me but his supplication is presented to me till he finishes it."
Reference

►Ibn Majah, Sunan, b. of jana’iz (funerals) ch. 65 (1: 524 # 1637)


9) The Prophet (صلى الله عليه وآله وسلم) Receives the Greetings


Although angels are commissioned by Almighty Allah to convey the blessings on the Noble Prophet (صلى الله عليه وآله وسلم), salam is directly received by the Prophet (صلى الله عليه وآله وسلم). He has categorically and unambiguously said:
Hadith  #24

"Invoke blessings on me, since blessings invoked by you are conveyed to me wherever you may be."

Reference

►Abu Dawood, Sunan, b. of manasik (rituals of hajj) (2: 218 # 2042); ‘Ali bin Abu Bakr Haythami, Majma‘-uz-zawa’id, 2:247


It is revealed that the Prophet (صلى الله عليه وآله وسلم) knows his lovers and listens to them. Once he said to his companions about Hadrat ‘Isa (عليه السلام) that he will return to this world. Then Hadrat Eisa (عليه السلام) will visit Madinah and the Prophet (صلى الله عليه وآله وسلم) said:


Hadith #25

And when he (‘Isa) will stand beside my grave calling: "O Muhammad!" I will respond to him.

Reference

►Ibn Hajar ‘Asqalani, al-Matalib-ul-‘aliyah, (4: 23 # 3853).
 











Standing up to respect Scholars, Oliyas [rah],Parents is allowed in Islam from hadith


but fact is stand up for respect is perfectly allowed in Islam and this is not haram. The Prophet (Peace be upon him) has himself set the example, he used to stand up for Fatima (ra) and she used to stand up for him. This is a great proof of honouring daughters and fathers.
,
Sayyida Aisha (Allah be pleased with her) reports: I have never encountered anyone that resembled the Messenger of Allah (Allah bless him & give him peace) more than Fatima (Allah be pleased with her) in manner, likeness and speech.When she (Fatima) came to visit him (the Messenger of Allah) he stood up (to welcome her), took her by the hand, kissed her and made her sit in his place. And when he (Allah bless him & give him peace) used to visit her, she would stand up, take him by the hand, kiss him, and make him sit where she was sitting.
,
(Sunan Abu Dawud, No. 5175 & al-Bukhari, Adab al-Mufrad)




Book 019, Number 4368: (Sahih Muslim)
,

It has been narrated on the authority of Abu Sa'id al-Khudri who said: The people of Quraiza surrendered accepting the decision of Sa'd b. Mu'adh about them. Accordingly, the Messenger of Allah (may peace be upon him) sent for Sa'd who came to him riding a donkey. When he approached the mosque, the Messenger of Allah (may peace be upon him) said to the Ansar: "STAND UP TO RECEIVE YOUR CHIEFTIAN" ...


,
standing for funeral procession to respect dead body 
,
عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا رَأَيْتُمْ الْجَنَازَةَ فَقُومُوا لَهَا حَتَّى تُخَلِّفَكُمْ أَوْ تُوضَعَ
,

Sayyidina Aamir ibn Rabi’ah (RA) narrated that the Prophet (SAW) said: When you see a funeral, stand up for it till it leaves you behind or is placed down.
,

[Nisai 1911, Ibn e Majah 1542,Ahmed11195, Bukhari 1310, Muslim 959, Nisai 1910]

,


أَنَّهُ ذُكِرَ الْقِيَامُ فِي الْجَنَائِزِ حَتَّى تُوضَعَ فَقَالَ عَلِيٌّ قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثُمَّ قَعَدَ
,
Sayyidina Ali ibn Abu Talib (RA) mentioned standing up for the funeral till it was placed down. He said, “Allah’s Messenger (SAW) stood up and then sat down.”

,
[Ahmed1094, Muslim 962, Abu Dawud 3125, Nisai 1995, Ibn e Majah 1544]

,
was standing for funeral dead body [or to love/respect parents,daughter elders, motherland] is shirk too ?
,

Yes standing as done during time of fasiq kings [e.g saudi kings] to show their power was disliked in many hadith, but even that was never called shirk
__________________













THE STANDING (SALAAMI) | From Ja Al Haq

CHAPTER NINE
THE STANDING (SALAAMI)
INTRODUCTION
There are two types ofibaadats in namaaz – Qawli and Fi’Ii.
Qawli (by word) – This is the recitation of the Holy Quran, the Tasbeeh of Ruku and Sajda and reading At- Tahiyaat.
Fi’li (by action) – These are four: Qiyaam, Ruku, Sajda and sitting.
Qiyaam is to stand straight, in the manner that the hands cannot reach the knees. Ruku is to bend to the extent that the hands reach the knees. This is why the namaaz of the person with a straight back is not done behind a person who is very hunched, because the latter doesn’t stand efficiently, but remains in Ruku at all times. Lastly, Sajda is having 7 body parts touch the ground (the part beneath both feet, the knees, palms, nose & forehead). [Translator's Note: the nose and forehead are counted as one because they are both from one part of the body, i.e. the face]
Before Islam, it was permissible for the Ummats of other Prophets to stand or sit, go into Ruku or Sajda, or complete any action to demonstrate respect for someone (not with the intention of worship, but purely with the intent of respect and reverence).
Allahعزوجل made the angels peform Sajda-e-Taazimi (the Sajda of Respect) for Hadrat Adam علیہ السلام, and Hadrat Yaqoob علیہ السلام and his sons made Sajda­e-Taazimi for Hadrat Yusuf علیہ السلام. – Holy Quran
However, Islam has ruled Sajda-e- Taazimi and Ruku-e- Taazimi to be Haraam but has left Qiyaam-e- Tanzimi (standing in respect) and sitting in respect to be permissible.
This establishes that a rule of the Quran can be made inapplicable (mansookh) by the Hadith, because the former confirms the Sajda of Respect while the latter abolishes it.
It should also be remembered that bending or placing the head on the earth before someone will only become Haraam when Ruku and Sajda is intended by these actions.
However, if a person bends down to make the shoes of a Buzurg straight or kiss his hands, this will not be Ruku because even though bending has been performed, there was no intention of Ruku. Yes, to bend until one reaches the position of Ruku and then makes Salaam is Haraam (i.e, to bend for making Salaam in respect, until the position of Ruku, is Haraam). Ifbending in respect was for some other action, then it is permissible (e.g. to straighten sorneone’s shoes, etc.) This difference should always be remembered as it is very helpful. Shaarni states, “To bend close to Ruku and gesture in making Salaam is like Sajda {i.e. it is Haraam). Muheet states that to bend before a king is Makrooh-e-Tahrimi.,,9.1- Vol. 5, Kitaabul-Karaahiyah, Baabul-lstibraa
PROOF OF STANDING (SALAAM!)
Qiyaam (i.e. standing), is of 6 types: Qiyaame-Jaaiz (permissible), Qiyaame­Fardh, Qiyaame-Sunnat, Qiyaame-Mustahab (preferred), Qiyaame-Makrooh (disliked) and Qiyaame-Haraam. We shall present the methods and laws to recognize every one of them. This will suffice towards concluding what place standing holds in Meelad and what the ruling regarding it is.
1. To stand for worldly needs is permissible. There are thousands of examples of this (e.g. to stand and build a house and other worldly activities).
“When you have completed Jumaa salaah, spread yourselves over the earth.,,9.2 Without standing, spreading out is impossible.
2. Standing in the five daily Salaah and Waajib namaaz is Fardh. “Stand before Allahعزوجل in obedience.” 9.3 In other words, if a person performs these Salaah sitting though he has the ability to stand, his Salaah will not be done.
3. To stand in optional (Nan) Salaah is Mustahab and to sit and perform Nail Salaah is allowed (though completing Nan Salaah standing has more thawaab).
4. It is Sunnah to stand on a few occasions, such as out of respect far a deeni glorified object. This is why it is proven from the Sunnah to stand and drink the water of Zam-Zarn and the water remaining after wudhu. If Allahعزوجل grants us the honour, when presenting ourselves before the Rauza of Rasoolullah صلی اللہ علیہ وسلم, it is Sunnah for us to stand and fold our hands just as how we do in narnaaz. Alamghiri states, “Stand before the blessed Rauza Sharif just as how standing in namaaz is done. The beautiful appearance of the Holy Prophetصلی اللہ علیہ وسلم should be envisaged in the mind of him resting in his blessed grave and knowing and hearing the person standing before the Rauza,’,9.4 – Vol. 1. Kitaabul-Hajj, Adaabu Ziyaarati-Qabrin­Nabi.
Likewise, when making Fatiha at the graves of the Mu’mins, it is Sunnah to put the back towards the Qibla and stand facing the grave. Alamghiri states, “You should remove your shoes, put your back towards the Qibla and stand facing the grave.” 9.3 – Kitaabul-Karaahiyah, Baabu Ziyaaratil-Quboor
The Rauza Sharif, water of Zam-Zarn and wudhu, as well as the grave of a Mu’min are all sacred things. Their respect has been emplaced with standing (qiyaam).
Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states, “Whenever the Prophetصلی اللہ علیہ وسلم, woke up from a gathering, we used to stand up until we saw him enter the home of any of his spouses.”
Secondly, whenever a deeni leader or person approaches, to stand for his respect is Sunnah. Standing when a deeni leader stands is Sunnah and sitting while he is standing is contrary to politeness. When Hadrat Sa’ad ibn Mu’aazرضی اللہ تعالٰی عنہ came into Musjidun Nabawee, the Holy Prophetصلی اللہ علیہ وسلم ordered the Ansaar, “Stand up for your leader.” 9.6 – Mishkaat, Vol. 1, Kitaabul-Jihoad, Baabu Hukmil-Usraa and Baabul-Qiyaam
This standing was in respect (Tazimi), the Ansaar were not made to stand out of any helplessness. Also, only a couple of people are sufficient to help him alight from the horse. Why were all submitted to stand? We shall have to accept that this standing was done in reverence. Hadrat Sa’ad رضی اللہ تعالٰی عنہ was the chief of the Ansaar and they were used to showing respect to him.
For those people who have been deceived by the ‘ilaa’ in the Hadith and say that this standing was because of some sickness, what do they take the following ayat to mean, “ اذا قمتم الی الصلاۃ ” 9.7 Is namaaz also sick that we have to stand up to help it? Under this very Hadith, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, “At this juncture, the wisdom behind the display of reverence to Sa’ad رضی اللہ تعالٰی عنہ was because he was called to decide on the Bani Quraiza. Demonstrating his distinction and glory in this manner was appropriate and good.” – Ashiatul-Lam’aat
Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states, “Whenever the Prophetصلی اللہ علیہ وسلم woke up from a gathering, we used to stand up until we saw him enter the home of any of his spouses.” 9.9 _ Mishkaat, Baabul-Qiyaam
Under the Hadith ‘Qoomu ilaa-Sayyidikum’, Ashiatul-Lam ‘aat states, “Based on this Hadith, the majority of scholars have unanimously agreed on the permissibility of respecting the virtuous Ulama. Imam Nawawi رضی اللہ تعالٰی عنہstates, “To stand at the time of Buzurgs approaching is Mustahab (preferred). Many Ahadith have been narrated in proof of this and there is none that explicitly prohibits it.” It has been recorded from the book ‘Qeenya’ that it is not Makrooh for a sitting person to stand up in respect of someone who approaches.” – Kitaabul-Adab, Baabul-Qiyaam
Alamghiri states, “To demonstrate the esteem of someone besides Allahعزوجل by standing up and shaking hands (Musaafaha) with inclination is perrnissible.9.11-Kitaabul-Karaahiyat, BaabuMulaaqaatil-Mulook
‘Inclination’ here refers to bending less than the position of Ruku. Bending until the position of Ruku is forbidden, as stated in this discussion’s introduction. Allama Haskafi رضی اللہ تعالٰی عنہ writes, “It is permissible – in fact, preferable – to stand in respect for an approaching verson, e.g. a person reciting the Quran is allowed to stand before an Aalim.” 9. 2 – Durre-Mukhtaar, Vol. 5, Kitaabul-Karaahiyat, Baabul-Istibraa


It is known from this that even in the condition of reciting the Holy Quran whilst an Aalim approaches, it is Mustahab to stand up for him. Allama Shaami writes under this, “It is not Makrooh for a person reciting the Holy Quran to stand up in the respect of a person who is coming towards him, provided he who is coming is worthy of being shown respect.” 9.13 – Raddul-Muhtaar
Shaami states that while a person is sitting in the first row (saff) of the Musjid, waiting for Salaah to commence while an Aalim approaches, it is Mustahab to make place for him and even leave his sitting place for the Aalim. In fact, doing this is more excellent for him than performing Salaah in the first row.” – Vol. 1, Baabul-Imaamat
This respect was for the Learned (Ulama) of the Ummah. However, while even leading namaaz, when Hadrat Abu Bakr رضی اللہ تعالٰی عنہ saw the Holy Prophetصلی اللہ علیہ وسلم approaching, he made himself a follower (muqtadi) and the Holy Prophetصلی اللہ علیہ وسلم thus became the Imam, all during the middle of the Salaah! -Mishkaat, Baabu Mardil-Nabi صلی اللہ علیہ وسلم.
These actions establish that respect for the Buzurgs of Islam should be made even in the condition of worship (ibaadat). A Hadith states, “Talha ibn Ubaidullah رضی اللہ تعالٰی عنہ stood up and ran towards me. He made Musaafaha and congratulated me.” 9.14 – Muslim, Vol. 2, Hadith Taabati ibn Maalik, Kitoabut­ Taube
Imam Nawawi رضی اللہ تعالٰی عنہ writes in the commentary of this Hadith, ‘This proves that to make Mustafaha to a person who approaches, to stand up in respect for him and to run to meet him is Mustahab” 9.15-Sharah Nawawi
Thirdly, it is Sunnah to stand up in happiness and kiss the hands and legs of a beloved person whenever he arrives. Once, Hadrat Zaid ibn Haaritha رضی اللہ تعالٰی عنہ stood at the home of the Holy Prophetصلی اللہ علیہ وسلم and knocked on the door. Rasoolullah stood towards him without his covering on his upper body. Hadrat Zaid ibn Haaritha رضی اللہ تعالٰی عنہ then embraced and kissed him. 9.16 – Mishkaat, Kitaabul-Adab, Baabul­Musaafaha
When Sayyidah Fathima Zahra used to present herself in the Prophet’sصلی اللہ علیہ وسلم court, “He used to stand up for her hold her by her hand, kiss her and make her sit in his sitting place. Likewise, when the Messenger صلی اللہ علیہ وسلم used to visit her, she would do the same to him.” 9.17 -Ibid
Mirqaat states. “و فیہ ایمائ الی ندب القیام لتعظیم الفضلاء و الکبرا” – Baabul-Mashi bil­Janaazah, Section 2
This proves that Standing in Respect is allowed for the People of Eminence (Fudhala).
Fourthly, whenever the remembrance of a beloved or any good news is heard, to stand up at that time is preferred (Mustahab) and the Sunnah of the Sahaaba and Salaf.
Hadrat Uthman رضی اللہ تعالٰی عنہ states that once, upon giving Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ some good news, “… He stood up and said, “May my parents be sacrificed on you! The person truly worthy of this is you.” 9.19 – Mishkaat, Kitaabul-Imaan, Section 3
Under the commentary of the ayat, ” محمد رسول اللہ” Tafseer Roohul-Bayaan stales that a gathering of Ulama was present with Imam Taqi’uddin Subki رضی اللہ تعالٰی عنہ .When a Naath reciter read two verses of Naath Sharif. “Immediately, Imam Subki رضی اللہ تعالٰی عنہ and all those present in the gathering stood up. A great delight was attained through this gathering.” 9.21
Fifthly, if a Kaafir is the leader and chief of his people and there is hope that he will embrace Islam, to stand in his respect when he approaches is Sunnah. Thus, when Hadrat Umar رضی اللہ تعالٰی عنہ presented him in the Holy Prophet’s صلی اللہ علیہ وسلم court to accept Islam, the Prophetصلی اللہ علیہ وسلم stood up and embraced him. – Books of History
Alamghiri states, “If a Zimmi Kaafir comes to a Muslim and the latter stands up for him in the hope that he will accept Islam, it is permissible.” 9.22 – Kitaabul­-Karaahiyat, Baabu Ahliz-Zimma
5. Standing at certain times is also Makrooh. Firstly, standing at the time of drinking water besides Zam-Zam and leftover water from wudhu (without an excuse) is Makrooh. Secondly, it is Makrooh to stand in the respect of a materialistic person (dunyadaar) in greed of materialism without an eligible excuse. Thirdly, standing in the respect of a kaafir solely for the reason of his wealth is Makrooh. Alamghiri states, “If standing for him (a Kaafir) takes place not for the aforementioned cases but rather for the greed of his wealth, it is Makrooh.” 9.23 – Kitaabul-Karaahiyat, Baabuv Ahliz-Zimma
Fourthly, to stand in respect for a person who wants people to respect him is prohibited. Also, if people stand around a seated, respected man with their hands folded is explicitly disallowed. To like people standing for you is also prohibited.
Reference for this will be given in the next chapter, Insha-Allah.
After this study, we now come to know that standing (qiyaam) at the time of remembering the birth in a Meelad Sharif is the Sunnah of the Sahaaba and proven to be the practice of the Pious Predecessors. The fourth and first type of standing mentioned above attest to this. Thus, the standing ofMeelad is included in the Sunnah for a few reasons,
1. Standing in respect of the Holy Prophet’s صلی اللہ علیہ وسلم birth.
2. What other happiness can there be for a Muslim greater than the remembrance of the Noble Messenger’s صلی اللہ علیہ وسلم birth? Standing is proven from the Sunnah upon receiving any good news.
3. Who is more beloved to a Muslim than Sayyiduna Rasoolullah صلی اللہ علیہ وسلم? He is more beloved than life, children, parents and endless wealth. To stand up on his remembrance is the Sunnah of the Pious Predecessors.
4. At the time of his actual birth, angels stood by the house in which it took place. This is why standing on remembering his birth has similitude to the actions of angels.
In the discussion of Meelad Sharif, we have proven from the Hadith that the Messenger صلی اللہ علیہ وسلم once stood on the mimbar and narrated his qualities and genealogy. Thus, the source for this standing is attained.
6. The Shariah has not prohibited it and the general Muslims of every country believe it to be an action of thawaab. Verily, whatever is believed to be good by Muslims is accepted likewise in the sight of Allahعزوجل. We have already proven this in the discussion of Meelad Sharif and Innovation, and have confirmed that an action deemed as Mustahab (preferable) by Muslims is also Mustahab according to the Shariah. Shaami states, “لان التعامل بیترک بہ القیاس لحدیث ما راہ المومنون حسنا فھو عنداللہ حسن”. – Vol. 3, Kitaabul-Waqf, Waqfu-Manqulaat
When Hadrat Sa’ad ibn Mu’aaz رضی اللہ تعالٰی عنہ came into Musjidun-Nabawee, the Holy Prophetصلی اللہ علیہ وسلم ordered the Ansaar, “Stand up for your leader.”
In other words, donating (waq!) of cauldrons, J anaazah, etc. should not be allowed according to Deduction (Qiyaas). However, due to the general Muslim public practice, Qiyaas has been left out and doing so has been considered permissible. See, whatever action is deemed good by the general body of Muslims with no explicit proof (Nas) to prohibit it necessitates the abandoning of Qiyaas. Durre-Mukhtaar states, “Fees for bathrooms (Harnaam) are permissible because the Noble Messenger صلی اللہ علیہ وسلم used the bathrooms of the city of Jahfa, and also due to common usage (urf). The Prophetصلی اللہ علیہ وسلم said, “Whatever is deemed good by Muslims is deemed acceptable by Allahعزوجل” 9.25 – Vol. 5, Kitaabul-Ijaaraat, Baabu Ijaaratil­Faasida
Under this, Shaami states that the narration of the Prophetصلی اللہ علیہ وسلم entering the Hamaam of Jahfa is immensely weak (zaee). Some have even said that it is fabricated (mauzoo). Thus, only one proof remains for the permissibility of using bathrooms: Common Usage (Urf-e-Aam). It is now established that an action completed by Muslims who believe it to be permissible is, in fact, allowed. In this very extract, Shaami further states, “لان الناس فی سائر الامطار یدفعون اجرہ الحمام فدل اجماعھم علی جواز ذلک و ان کان القیاس یاباہ” This is because Muslims in all cities give fees for these bathrooms. So through their consensus, it is established that doing so is permissible even though this is contrary to Deduction (qiyaas).
Fees for bathrooms should not be permissible according to Qiyaas because it is not known how much water will be used, and knowing the amount of usage is necessary in knowing the compensation for it. However, it has become permissible because Muslims generally deem it to be so. Standing in Meelad is also believed to be preferable (Mustahab) by the general body of Muslims. Thus, it too is Mustahab.


7. Allahعزوجل £ states, “O Muslims! Help and respect our Nabi. صلی اللہ علیہ وسلم” 9.26 _ Surah Path, Verse 9
There is no restriction in respect. Rather, the method of respect of any place or time should be used on condition that the Shariah has not made it Haraam, e.g. the Sajda and Ruku of Respect. In our times, royal orders are read-out whilst standing. As a result, the remembrance of the Beloved should also be made standing. The Holy Quran states, “کلوا و اشربوا” 9.27 this ayat permits eating and drinking absolutely, i.e. every Halaal food and drink may be consumed. Thus, Biryaani, Palau, Qorma, Zarda, etc. are all Halaal whether they were in the Best Period (Khairul-Quroon) or not. Likewise, the command of “Respect him” (Tuaqiroohu) is absolute, i.e. every type of permissible reverence can be used, irrespective of whether it is found in the Khairul-Quroon or not.
8. Allahعزوجل states, “Whoever respects the signs of Allahعزوجل has this from the piety of the heart.” 9.28 – Surah Hajj, Verse 32
Under the ayat, “وتعاونوا علی البر و التقوی و لا تعاونوا علی الاثم و العدوان ” 9.29 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes that anything which attains a religious greatness becomes a sign of Allahعزوجل and thereafter respecting it is necessary, e.g. some months, days, places and times, etc. This is why Saffa and Marwa, the Kaaba, month of Ramadaan and Lailatul-Qadr are all shown respect. – Tafseer Roohul-Bayaan
Remembrance (zikr) of the Prophet’s صلی اللہ علیہ وسلم birth is also from the signs of Allahعزوجل. As a result, standing adequately fulfils the respect that is needed for it.
We have proven this standing (qiyaam) to be Mustahab in 8 proofs. However, the opposition doesn’t have even a single proof of prohibition and merely label it Haraam through their personal and incorrect reasoning.
OBJECTIONS & ANSWERS
TO THE STANDING (SALAAM!) OF MEELAD
OBJECTION 1: Due to the standing of Meelad not having been in the Best Period (Khairul-Quroon), it is an Innovation (Bidat) and every Innovation is Haraam. Only those forms of respect that are proven from the Sunnab will be used for the Holy Prophetصلی اللہ علیہ وسلم, not what he have introduced.
In comparison to the Sahaaba, our love Ior the Holy Prophetصلی اللہ علیہ وسلم seems less. When they didn’t stand, why should we?
Answer – The response to Innovation has been given many times before (every Innovation is not Haraam). With regards to “only those forms of respect that are proven from the Sunnah will be used for the Holy Prophetصلی اللہ علیہ وسلم “, tell us, does this rule apply only to the respect of the Prophetصلی اللہ علیہ وسلم or it is applicable to the Aalims of Deoband as well? In other words, the Learned, Books, Madrassahs and all other things are to be respected in the methods proven from the Sunnah only. Thus, concerning going to the station to welcome the Aalims of Deoband, placing a garland of flowers around their necks, organizing functions for them, decorating the stage and roads with banners and flags, placing chairs and spreading carpets for them, etc., can all of these forms of respect for them be proven by you (that the Sahaaba snowed respect to the Holy Prophetصلی اللہ علیہ وسلم with such methods)? No, you cannot provide such proofs. So is this respect Haraam or Halaal? It has to be concluded that the rule which you have made is incorrect. Besides Sajda, Ruku and other forbidden acts of respect, any mode of reverence that is popular in any country is permissible, and the emotions and inclination of the heart lead actions to become the worship of Allahعزوجل.
It is stated in the biography of Hadrat Imam Maalik رضی اللہ تعالٰی عنہ that he never rode a horse on the earth of Madina. Whenever he taught Hadith, he would firstly make Ghusal, wear clean clothes, apply itr (perfume) and sit with reverence and awe.­
Introduction of Ashiatul-Lam ‘aat and Mirqaat
Tell us, did any Sahabi respect the Hadith or Madina Sharif in this manner? No! This is the inclination and emotion of Imam Maalik’s رضی اللہ تعالٰی عنہ heart, so it is thawaab indeed. Under the ayat, “ما کان محمد ابا احمد من رجالکم” 9.30 Tafseer Roohul-Bayaan narrates the following incident. Ayaaz had a son named Muhammad who the Sultan used to call by name. One day, the Sultan went into the bathroom and said, “O Son of Ayaaz! Bring water.” Ayaaz asked the Sultan why he did not call his son by name as he usually did. He explained, “At that time, I was without Wudhu and didn’t want to take his blessed name without it.”
Where is this fonn of reverence proven? Did Sultan Mahmood and Imam Maalik have more love for the Holy Prophetصلی اللہ علیہ وسلم than the Sahaaba?
OBJECTION 2: If you are so keen to respect the remembrance or Rasoolullah then stand up for every remembrance. In fact, remain standing from the beginning of a Meelad Sharif. What is sitting at that beginning and then standing?
Answer – This is no objection at all. We shall not prohibit the person who bas the ability and strength to stand through the entire Meelad Sharif from beginning until end.
Whether you stand for the entire time or just part of it, any manner is permissible.
Alahazrat Imam Ahmad Raza رضی اللہ تعالٰی عنہ used to stand and teach books of Hadith. I have been informed by those who have witnessed this that even his students used to stand during these lessons! This action of his is blessed indeed. However, standing only occurs for us at the time of the remembrance of the Messenger’s صلی اللہ علیہ وسلم birth because standing from the beginning until the end of a Meelad Sharif is difficult for the public. Also, whilst sitting, some people begin to tire and yawn. SaIaat & Salaam is recited while standing so that sleep may be taken away. This is why rosewater, etc. is distributed at this time (people are refreshed with its scent).
In namaaz, you complete some Zikr standing, some in Ruku, some in Sajda and even while sitting. When reciting, “Ash-hadu al-Laa ilaaha iIIalaah” in At­Tahiyaat, we are ordered to gesture with our index (tashahhud) finger. This same Kalima is recited by you thousands of times out of namaaz, so why don’t you move your finger?
The Sufiya have stipulated certain gestures in some Wazaaif. For example, when you go before a judge in a case, “Kaaf, Haa, Ain, Saad,” should be read whilst closing a finger on each letter (one finger on Kaaf, one on Haa, etc} and when you are before him, ‘Haa, Yaa, Ain, Saad,” should be read whilst opening a finger on each Jetter. When reciting the Holy Quran, why aren’t these gestures made when coming across these verses? Where are these gestures proven from the Sahaaba? Those who recite Hizbul-Behr, etc. make certain gestures at particular instances. Why don’t they make these gestures when they come across these words at other times? Imam Bukhari رضی اللہ تعالٰی عنہ narrated some Ahadith with their Chains of Narration (Sanads) but narrated others as attachments (taaleeqs). Why didn’t he narrate all of them equally? Thousands of questions like these can be asked. Can prohibition be proven through such objections? Definitely not!
OBJECTION 3: People have deemed the standing of Meelad to be necessary and taunt those who don’t complete it. Believing something which is Dot necessary to be obligatory is impermissible. Therefore, standing is disallowed.
Answer – This is only an allegation against the Muslims (that we believe standing to be Waajib). Neither has any Aalim written this nor is this preached in lectures and discourses. Even the general Muslims do not accept standing to be Waajib. Rather, they say that it and the Meelad Sharif are deeds of reward. On what basis do you level this accusation against us? if a person does think of standing to be Waajib, his view is incorrect. The actual practice of standing will not become Haraarn because of this.
Reading Durood Sharif in namaaz is necessary according to Imam Shafee رضی اللہ تعالٰی عنہ but not obligatory according to the Hanafi muzhab. Based on this, according to us (Hanafis), their ruling is not correct. This doesn’t necessitate Durood and namaaz being prohibited (lmdaadullah Muhaajir Makki رضی اللہ تعالٰی عنہ has clearly illustrated this in his book, Faisla Haft-Mas’ala).


An objection is often presented, “Muslims continuously hold these gatherings of Meelad and call those who do not have Meelad Wahabies “,” This is absolutely true. The Holy Prophetصلی اللہ علیہ وسلم at states in a Hadith, “According to Allahعزوجل the most beloved of all actions is the one which is performed persistently, even if it is little in amount.,,9.31 – Mishkaat, Baabul-Qasd fil-Amal
To complete every good deed continuously is Mustahab. Muslims wear good clothes every Eid, make Ghusal and apply it every Friday, close Madrassahs for the holidays during every Ramadaan and Friday, hold examinations every year, sleep every night, etc. – so do they believe doing so to be Waajib, or is continuance the sign of obligation (Wujoob)? With regards to calling those who do not stand “wahabies”, the reason for this is that in our times, this is the sign of Wahabies in India [and in South Africa as we/l- Translator]. The recognition of Believers has been different in every era and, according to the shifting times, it is necessary to adopt the recognitions of Imaan to save ourselves from the signs of the KufIaar. In the initial stages of Islam, it was said, “He who says “La ilaaha illallaah … “is a Jannati (one who will enter Jannat).” – Mishkaat, Kitaabul­ Imoon
This was because, at that time, reciting the Kalima was the recognition of people of lmaan. Then, when Hypocrites emerged amongst those who professed the Kalima, the Holy Quran proclaimed, “(O My Beloved صلی اللہ علیہ وسلم!) Hyproerites (Munaafiqs) approach you and say. “We testify that you are the Messenger of Allahعزوجل.
Allahعزوجل.a also knows that you are His Messenger. but He is a witness that these Hyprocrites are liars.” See, what they were saying was the truth. but they were still liars. A Hadith states. “There will emerge a nation who will perform ibaadat very intensely but will leave the deen just as how an arrow leaves the hunter’s bow.” And in another Hadith, ‘The recognition of Khaarijees is that they will have shaved heads.” – Both Ahadith from Misbkaat, Kitaabul-Qisaas, Baabu Qatli Ahlir-Rudaa
These three signs are in relation to three eras of time. Hadrat Mulla Ali Qaari رضی اللہ تعالٰی عنہ states that a person asked Imam Abu Hanifa رضی اللہ تعالٰی عنہ “What is the recognition of a Sunni?” He answered. “Having love for the two son- in-laws (Hadrat Uthman رضی اللہ تعالٰی عنہ, and Hadrat Ali رضی اللہ تعالٰی عنہ). expressing the excellence to Hadrat Abu Bakr رضی اللہ تعالٰی عنہ and Hadrat Umar رضی اللہ تعالٰی عنہ (the Shaikhain) over all and wiping (masah) the leather socks.” 932_ Sharah Fiqhe-Alcbar
Under the ayat, “و ان ھذا صراطی مستقیما “9.33 Tafseeraate-Ahmadiya states that Hadrat Abdullah ibn Abbas once said, “He who has the following characteristics and habits is a Sunnl, “تفضیل الشخین، توقیر الخنتین، تعظیم القبلتین، الصلوۃ، علی الجنازتین، الصلوۃ خلف الامامین، ترک الخروج علی الامامین، المسح علی الخفین، و القول “یالتقدیرین، و الامساک عن الشھادتین، و اداء الفریضتین”.
.Mirqaat states,) “سئل انس ابن مالک عن علامۃ اھل السنۃ و الجماعۃ فقال ان تحب الشخین ولا تطعن الخنتین تسمع علی الخفین” – Baabul-Masah alal-Khufain
Durre-Mukhtaar states, “Making Wudbu with water from a fountain is better.
This is to spite the Mu’tazilites (a deviant sect).” – Baabul-Miyaah
Allama Shaami writes under this, “Mu’tazilites say that making Wudhu with water from a fountain is impennissibJe, so we will make Wudhu with this type of water to anger them.” 9.3′ – Raddul-Muhtaar
Making Wudhu with water from fountains, wiping the leather socks, etc. are not from the compulsory acts (Waajibaats) but, due to refuters of these things emerging in those times, they were classified as a sign of Sunnis. Standing (Salaami), Meela, Fatiha, etc. are also not from the eompulsory acts but amongst the signs ofSunnis in our time due to their refuters emerging in this age.
To sit alone in a gathering of Meelad is the sign of a Deobandi, The Hadith states, “He who imitates or resembles a nation is from amongst them.” Thus, we should abstain from resembling them. The extract from Shaami also proves that if people stop any permissible or preferable action unnecessarily, it should definitely be completed. Today in India. the Hindus stop the slaughtering of cows. This is not Waajib for Muslims but we still do it in opposition to the Hindus. The same applies to gatherings of Meelad, Fatiha, Standing, etc. Conversely, according to the Islamic Jurists, it must be remembered that keeping theclloti (a long lock of barr) of the Hindus, placing the Quran in impurity, etc. is infidelity (kufr) because these are the traits of the Kuffaar and their religious recognition.
Important note – This objection is raised by the majority of Deobandis. They rule Fatiha, Urs, Meelad, etc. to be Haraam because of this and say, “You (the Ahlc-Sunnah) have invented the recognitions and signs of being a Swmi by yourselves. The Quran and Hadith do not speak of these things.” The answer to this will be given and, Insha-Allah, silence lhem.
OBJECTION 3: To stand up in the respect of someone is prohibited. A Hadith states, “When the Sahaaba used to see the Holy Prophetصلی اللہ علیہ وسلم, they would never stand because they knew that this was disliked by bim.”936 ­MishkQQI, Baabul-Qiyaam
Rasoolullah صلی اللہ علیہ وسلم has said, “He who likes people to stand before bim should fmd bis place in Jabannam.”- Ibid
“Do Dot stand like bow the non-Arabs (Ajamis) stand.”9.8 – Ibid
These Ahadith confirm that if a celebrated person approaches, we should stand up in his respect. Rasoolullah صلی اللہ علیہ وسلم doesn’t even come to a Meelad Shrif, so bow can Standing in Respect (Qiyaame- Tazimi) be permissible?
Answer – These Ahadith do not prohibit standing unconditionally. Otherwise, Ibcy will be contrary to those Ahadith and rulings of the Jurists (Fuqahaa) which we have presented in Chapter One. So, we have to conclude that prohibition is towards certain conditions and situations {i.e. wanting people to stand for you, or baving people standing around you with folded hands while you, as a leader, sit in front of them). We have already written that of both these types of standing are impermissible. Annotating on the first Hadith, Ashiatul-Lam’aat states, ‘The summary of this is that the practice of performing or not performing the Standing of Respect (Qiyaame-Tazimi) changes in relation to time, condition and personalities. Accordingly, the Sahaaba sometimes stood for the Holy Prophetصلی اللہ علیہ وسلم! Sometimes didn’t.”
This proves that the Sahaaba used to sometimes stand when Rasoolullah صلی اللہ علیہ وسلم approached them and sometimes did not. Not standing has been mentioned here and proof of standing has already been given. The dislike of the Holy Prophetصلی اللہ علیہ وسلم. towards standing for him was based on humility and humbleness. Here, to remain standing is what is being negated, not standing unconditionally. Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the commentary of the second and third Hadith, “Standing itself is not disliked (Makrooh). Rather, wanting people to stand is. If the person does not wish standing for himself, it is not Makrooh to stand up for him. Imam Qaadhi Ayaadh رضی اللہ تعالٰی عنہ has said, “Standing in the manner that the perscs sits while those around him stand is prohibited. Standing in Respect (Qtyaame­ Tazimi) for worldly people is Makrooh and many warnings have been given about doing so.” – Ashiatut-Lam ‘aat
Similarly, the marginal notes of Mishkaat state under the Hadith ‘Qoomu ila ­Sayyidikurn’ (Stand for your leader), “Imam Nawawi رضی اللہ تعالٰی عنہ writes, “This proves the practice of showing respect to pious elders; meeting and standing for them. The majority of Ulama have used this to substantiate that this standing is not from amongst the prohibited types. It is only prohibited when people stand around a person who is sitting and remain standing while he sits.” 9.41 – Kitaabul-JiJuul, Baobu Hukmil-Usraa
These extracts prove that these two Ahadith prohibit specific situations of standing, and the standing performed during the Meelad is not from amongst them. Also, if the Standing of Respect was prohibited, why do people immediately stand-up when Deobandi Ulama approach them, with the latter Dot stopping them? How is this allowed?




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