THE SHARIAHS' PERMISSIBILITY OF SALAWAT AND SALAAM AND RELATED ISSUES
By Ismail Ebrahim

CONTENTS:

1) Introduction
2) The Permissibility of reciting Salawat and Salaam (From Qur'aan and Hadith)
3) Qiyaam (Reciting Salawat and Salaam whilst respectfully Standing)
4) Refutation against the groundless arguments raised against Qiyaam
5) Using the 'Harf-e-Nidaa' when reciting Salawat and Salaam (Permissibility of saying Ya Rasoolullah ! , Ya Nabi ! etc.)
6) An explanation of the characteristic of being Haazir and Naazir as attributed to the Holy Prophet (sallallahu 'alaihi wasallam)
6.1) A general explanation of Haazir and Naazir
6.2) The Holy Prophet (sallallahu 'alaihi wasallam) as being a Witness (Shaahid)
6.3) The Holy Prophet (sallallahu 'alaihi wasallam) Seeing and Hearing from afar
6.4) The Holy Prophet (sallallahu 'alaihi wasallam) traveling at high speeds and making himself (physically) present
6.5) The Seeing of the Holy Prophet (sallallahu 'alaihi wasallam) by the Awliya
6.6) The Holy Prophet (sallallahu 'alaihi wasallam) present in many places at the same time
7) Some objections raised by those against Salawat and Salaam
8) Conclusion

PREFACE

Nahmadahu wanu’salli a’la Rasoolihil Kareem

The noble action of the recitation of the Salawaat and Salaam, be it in whatever language, and in the manner of standing with utmost reverence, is not confined to the Ahle Sunnah from amongst the Indo-Pak region only, but can be traced to almost every country from Africa to the remote regions of the far North and spreading across from Asia to the heart of America.

None of the authentic Kitaab written by the righteous scholars of the Ahle Sunnah, who are in the majority, have ever condemned this practice of the recitation and the standing and indeed no objection can be found either in the Glorious Qur’aan or the Ahadith. However, there are still a minority group who severely condemn this practice and have labeled this very practice as Shirk, Bid’at and Haraam.
A book of this nature was very much needed and, Alhamdulillah, Brother Ismail Ebrahim, a university student, has researched this topic extensively using a number of authentic Kitaabs, and has answered every objection and misconception, thus proving the permissibility of standing and reciting the Salawaat and Salaam. I have also had the privilege of reading through the manuscript and have found all the sources to be exact.

May Almighty Allah, through the Wasila of the Holy Prophet (sallal laahu alaihi wasallam), grant Brother Ismail His special Favors and assist him in upholding the pristine teachings of the Ahle Sunnah Wa Jamaat at a time when false ideologies are misleading the Ummah from the Straight Path. Aameen.

It is also my fervent Du’a that the youth read this book with the light of Imaan and the objectivity that it deserves so that the practice of standing and reciting the Salawaat and Salaam continues to grow and the love of the Holy Prophet (sallal laahu alaihi wasallam) becomes a foundation of their beliefs. Aameen.
Maulana Abdun Nabi Hamidi
Chairman: Sunni Ulema Council (Tvl.)

1) INTRODUCTION

This publication is intended to settle any controversy surrounding the issue of reciting Salawat (Durood) and Salaam [Blessings and Salutations] upon the Holy Prophet (sallallahu 'alaihi wasallam) :
(A) In a standing position (Qiyaam),
(B) Using terms of addressing Rasoolullah (sallallahu 'alaihi wasallam) directly e.g.. Ya Nabi Salaam 'Alaika !, and
(c) With the thought in mind that Rasoolullah (sallallahu 'alaihi wasallam) is Haazir and Naazir.

Words such as Shirk and Bid'a have been attributed to this blessed practice by those who are ignorant of the blessings of reciting Salawat and Salaam and of the true meanings of the words Shirk and Bid'a, thereby leaving certain sectors in the community in a state of utter confusion. These students of the 14th Islamic Century, in their haste to pronounce this noble act as a bid'a, have even ignored the opinion of their own spiritual luminaries, who practiced and advocated this noble act.

The permissibility of reciting Salawat and Salaam is one of the many beliefs which distinguishes the Ahle-Sunnah Wal Jama'at from the other sects of Baatil (Deviation).

It is our intention to remove the stigma of Bid'a and Shirk attributed to this noble practice by presenting documented proof from the Qur'aan, Sunnah and the great Islamic scholars of the Hijaaz (Arabia), Misr (Egypt), Shaam (Syria) and Indo-Paksubcontinent.

We have systematically categorized the baseless arguments that have arisen over the years into separate chapters. We, thereafter, answered each argument thereby proving once and for all the permissibility of reciting Salawat and Salaam from Qur'aan, Hadith and by citing examples from books written by the scholars of Deoband.

You are therefore urged to read this book with an open mind and decide for yourself.

Compiler

2) THE PERMISSIBILITY OF RECITING SALAWAT AND SALAAM (FROM QUR'AN AND HADITH)

It is completely within the Shari'ah (Islamic Law) to recite Salutations and Blessings upon Allah's Messenger (sallallahu 'alaihi wasallam) as is evident in the following Qur'aanic ayat : "Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings and salute him fully well in abundance" (Surah al-Ahzab, Verse 56)

Almighty Allah in the Holy Qur'aan has enjoined the performance of many things by us such as Salaah, Fasting, Hajj etc. and has praised His Prophets and described their good qualities. He created Hadhrat Adam ('alaihis salaam) and directed the Angels to do Sajda (prostration) to him. However, he does not say in any of His directions, "I (Allah) am doing it, therefore you should do likewise". This honor was exclusively conferred upon our Beloved Nabi Hadhrat Muhammad (sallallahu 'alaihi wasallam). Here, in the above verse, Almighty Allah at the very outset attributed Salawat (recital of blessings) on our Beloved Nabi Hadhrat Muhammad (sallallahu 'alaihi wasallam), first to Himself (Sunnat-i-Ilaahi), then to His Angels (Sunnat-i-Malaa'ika), and after this enjoined on the Muslims (Sunnat-i-Mu'mineen) to do the same, by saying, "Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe ! Send upon him blessings and salute him fully well in abundance". There cannot be a greater honor for the Believers than this, who have been favored with a share in this Divine performance with Almighty Allah and His Angels.

It is stated in the commentary of the Qur'aan, Tafseer-i-Rooh al-Bayaan, "Some Ulema are of the opinion that the meaning of Allah's blessing is, to raise Hadhrat Muhammad Mustafa (sallallahu 'alaihi wasallam) to Maqaam-i-Mahmood (Glorious Station), the place from where he will intercede to Almighty Allah on behalf of his Ummat; the Angels' blessing means their prayer for enhancing the position of Hadhrat Muhammad Mustafa (sallallahu 'alaihi wasallam) and beseeching forgiveness for his followers. Blessings on the path of the believers means to obey, love and eulogize him." Tafseer-i-Rooh al-Bayaan further states that the honor and reverence shown to Hadhrat Muhammad (sallallahu 'alaihi wasallam) is of a much greater degree than shown to Hadhrat Adam ('alaihis salaam) to whom only Angels were made to bow down (in honor). For in honoring Hadhrat Muhammad Mustafa (sallallahu 'alaihi wasallam) Almighty Allah has also attributed it to Himself, whereas in the case of Hadhrat Adam ('alaihis salaam) Almighty Allah asked only the Angels to show honor.

Having established and expounded on the injunction of the Holy Qur'aan we quote a few Ahaadith of the Holy Prophet (sallallahu 'alaihi wasallam) pertaining to Salawat and Salaam.

Imam Tibraani (rahmat ullah alaih) has recorded this Hadith narrated by Hadhrat Abu Darda (radi allahu 'anhu) :

The Holy Prophet (sallallahu 'alaihi wasallam) said : "Increase your recitation of DUROOD on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites SALUTATIONS upon me, except that his voice reaches me from wherever he is". The Companions asked even after your departure ? "He replied, Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets". (Jila-ul Ifhaam, by Ibn Qayyim)

“On Fridays recite the Salawat for me repeatedly ! The Salawat will be conveyed to me." (Ibn Habbaan, Ibn Maaja, Abu Dawood)
When it was asked whether it would be conveyed to him after his Wisaal also, the Prophet (sallallahu 'alaihi wasallam) answered, "Soil does not rot Prophets' bodies. Whenever a Muslim says the Salawat for me, an Angel informs me of it and says, 'So-and-so's son, so-and-so of your Ummah sent his Salaam and prayed for you.'"

Sahl ibn Sa`d (radi allahu 'anhu) narrates: Allah's Messenger (sallallahu 'alaihi wasalam) came out and met Abu Talha. The latter rose and went to him saying: "My father and mother be sacrificed for you, O Messenger of Allah! I see joy and delight in your countenance?" The Prophet (sallallahu 'alaihi wasallam) said: "Yes, for Gabriel has just come to me saying: O Muhammad, whoever among your Community invokes blessings upon you once, Allah records for Him ten meritorious deeds, erases from his register ten evil deeds, and raises him ten degrees because of it." (al-Sakhawi, al-Qawl al-badi` p. 107., al-Sakhawi said: "Our shaykh (Ibn Hajar) graded it hasan without doubt.")

"Invoke blessings upon me abundantly on Friday because it is a day that is (particularly) witnessed and the Angels witness it (abundantly). As soon as a person invokes blessings on me his invocation is shown to me until he ends it." Abu al-Darda' (radi allahu 'anhu) said: "Even after (your) death?" The Prophet (sallallahu 'alaihi wasallam) replied: "Verily, Allah has forbidden the earth to consume the bodies of Prophets." (Related by Ibn Majah with a sound chain through Abu al-Darda'. Also related with a sound chain from Aws ibn Aws al-Thaqafi by Ahmad, Ibn Abi Shayba, Abu Dawud, al-Nasa`i, Ibn Majah, al-Darimi, Ibn Khuzayma, Ibn Hibban, al-Hakim (sahih, confirmed by Dhahabi), Tabarani in his Kabir, and Bayhaqi in many places, some with the initial addition of the following: "The best of your days is Friday, for in it Adam was created, and in it his soul was taken back, and in it is the blowing of the Horn, and in it is the universal Seizure, therefore invoke blessings upon me abundantly on Friday," etc. The first part (concerning the order to invoke more Salat on Friday and the disclosure of this invocation to the Prophet) is related by Bayhaqi in Shu`ab al-Iman through Abi Umama, Anas, and Abu Mas`ud al-Ansari, and by al-Hakim in his Mustadrak from the latter. Shafi`i in his Musnad relates the first part only ("Invoke blessings upon me abundantly on Friday") mursal from Safwan ibn Salim.)

The Holy Prophet (sallallahu 'alaihi wasallam) says in a Hadith, "Definitely there are many Angels of Allah that sojourn the earth and bring the Salaam of my Ummat to me". (Narrated by Nisai and Ibn Habban)

Hadhrat 'Abd ar-Rahman bin 'Auf (radi allahu 'anhu) says that one day the Holy Prophet (sallallahu 'alaihi wasallam) came and entered a date garden. There he performed a very long prostration. Hadhrat 'Abd ar-Rahman (radi allahu 'anhu) feared that Allah had sent death to him. He drew close to him and began to look at him. The Holy Prophet (sallallahu 'alaihi wasallam) raised his holy head from the prostration and asked what had happened to him, then he disclosed his fear to him. At this, the Holy Prophet (sallallahu 'alaihi wasallam) said Hadhrat Jibra'il ('alaihis salaam) asked whether he should not give him glad tidings that Allah said that He would send blessings to the person who recited the Holy Qur'an on him and peace and security to the person who bade Salutations to him. (Ahmad)

These are just a few Ahaadith. It is established beyond any doubt that the recitation of Salawat and Salaam has its origin in the Qur'aan and Hadith.

3) QIYAAM : RECITING SALAWAT AND SALAAM WHILST RESPECTFULLY STANDING

Standing up (Qiyaam) whilst offering Salawat (Blessings) and Salaam (Salutations) to Rasoolullah (sallallahu 'alaihi wasallam), in terms of religion is desirable and commendable (mustahab) according to the belief of the Ahl us-Sunnah. It is an act of happiness, respect and love, the origin of which is established from Shari’ah. This is the consensus of opinion of the entire Ulema of Ahl us-Sunnah. Furthermore, it is known that anyone who visits the Prophet (sallallallahu 'alaihi wasallam) in Madina is obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations. No scholar of Ahle Sunnah for over 1400 years has ever objected to it with a view to it being a bad Bid'a (innovation).
Qiyaam is of three kinds :

1 -Qiyaam-e-Musarrat, or standing up for a person as an expression of happiness,
2 -Qiyaam-e-Muhabbat, or standing up for a person as an expression of love, and
3 -Qiyaam-e-'Azmat or standing up in honor of a person.

The origin of Qiyaam-e-Musarrat is derived from the action of the companion of the Holy Prophet Hadhrat Muhammad (sallallahu 'alaihi wasallam), as proved from the following Hadith :

Hadhrat Uthman (radi allahu 'anhu) said, "The Holy Prophet (sallallahu 'alaihi wasallam) passed away before we could ask him the solution to this problem." Hadhrat Abu Bakr (radi allahu 'anhu) said, "I have already asked him concerning this affair ..." Then Hadhrat Uthman (radi allahu 'anhu) said (upon hearing this glad tidings from Hadhrat Abu Bakr (radi allahu 'anhu)), "I stood up for him." (Sahih Bukhari)

Similarly, the origin of Qiyaam-e-Muhabbat is from the following Hadith:

Hadhrat Aisha Siddiqa (radi allahu 'anha) has narrated :

“I have never encountered anyone that had emulated the Holy Prophet (sallallahu 'alaihi wasallam) in manner, likeness and speech [and with another chain of narrators : I have never seen anyone even come near her with the above qualities] more than Fatima (radi allahu 'anha), may Allah honor her face. When she came in to visit him (the Prophet) he got up to (welcome) her, took her by the hand, kissed her and made her sit where he was sitting; and when he went in to visit her, she got up to (welcome) him, took him by the hand, kissed him, and made him sit where she was sitting”. (Sunan Abu Dawood; Ash’atul Lama’aat)
Similarly the origin of Qiyaam-e-'Azmat is derived from the following narration :

Narrated Abu Sa 'id al-Khudri (radi allahu 'anhu) : The people of (Banu) Quraiza agreed to accept the verdict of Sa'd bin Mu'adh. So the Prophet (sallallahu 'alaihi wasallam) sent for Sa'ad, and the latter came (riding) a donkey and when he approached the Mosque, the Prophet(sallallahu 'alaihi wasallam) said to the Ansar, "Get up for your chief or for the best among you !" (Sahih Bukhaari, Vol. 5, Chapter 29, Hadith 447)

Indeed Hadhrat Sa'd (radi allahu 'anhu) is worthy of such honor. Narrated Jabir (radi allahu 'anhu) : I heard the Prophet (sallallahu 'alaihi wasallam) saying, "The Throne (of Allah) shook at the death of Sa'ad bin Mu'adh."

Allama Ibn Hajar Makki (rahmat allahi 'alaih) states in Moulidatil Kabeer, "It is proven from Sunnah to stand for others besides the Holy Prophet (sallallahu 'alaihi wasallam), thus in honor of the Holy Prophet (sallallahu 'alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu 'alaihi wasallam) gave in respect of Sa'ad ibn Muadh."

Imam Nawawi (rahmat allahi 'alaih) holds the same view (in his commentary of this Hadith) and he even quotes the opinion of Qadi 'Iyad (rahmat allahi 'alaih). (See Sharh Sahih Muslim and al-Tarkhis for Imam Nawawi's view on Qiyaam)

Also commenting on this Hadith Hadhrat Shaikh 'Abdul Haq Muhaddith Dehlawi (rahmat allahi 'alaih) writes, "A great number of eminent Ulema have taken this Hadith as proof in support of Qiyaam in Meelad." (Ash atul Lama'aat) [For an opinion on the authenticity of Hadhrat Shaikh 'Abd al-Haqq Muhaddith (rahmat allahi 'alaih) we refer to Moulvi Ashraf 'Ali Thanwi who says, "Shah 'Abd al-Haqq Sahib used to have the blessed vision of the Holy Prophet (sallallahu 'alaihi wasallam) daily" and " ... Shaikh ('Abd al-Haqq) has a vast knowledge of Hadith"]

The Qiyaam during Mawlid an-Nabi (sallallahu 'alaihi wasallam) may represent the three kinds of Qiyaam as discussed above, because it is a manifestation of happiness, love and honor towards the occasion which is celebrated to thank Allah for his arrival. However, the 'ulama have also collectively designated these Qiyaam as Qiyaam-e-Tazimi, i.e. standing up in honor, love and happiness of a person, and in this case, to the Holy Prophet (sallallahu 'alaihi wasallam).

In a Hadith reported by Hadhrath Abu Huraira (radi allahu 'anhu), he says, "The Holy Prophet (sallallahu 'alaihi wasallam) was seated with us in the mosque and speaking to us. When he rose to depart, we all rose with him and remained standing until he entered any of the houses of his Blessed Wives." (Mishkaat- Kitabul-Adaab, Babul Qiyaam, Page 403)

Usama ibn Sharik (radi allahu 'anhu) narrates : "I came to see the Prophet (sallallahu 'alaihi wasallam) while his Companions were with him, and they seemed as still as if birds had alighted on top of their heads. I gave him my Salaam and I sat down. [Then Bedouins came and asked questions which the Prophet answered.] ... The Prophet (sallallahu 'alaihi wasallam) then stood up and the PEOPLE STOOD UP. They began to kiss his hand, whereupon I took his hand and placed it on my face. I found it more fragrant than musk and cooler than sweet water."(Narrated by Abu Dawud [#3855], Ti[2038 - hasan sahih], Ibn Majah [3436], al-Hakim [4:399], and Ahmad [4:278]. Al- Hafiz Imam Bayhaqi cites it in Branch 15 of his Su'ab ul-iman entitled : The Fifteenth Branch of Faith, Namely A Chapter On Rendering honor To The Prophet, Declaring His High Rank, And Revering Him Vol. 2 p.200 [#1528])

Narrated 'Abd Allah ibn 'Umar (radi allahu 'anhu): Ibn 'Umar (radi allahu 'anhu) was sent with a detachment by the Apostle of Allah (sallallahu 'alaihi wasallam). The people wheeled round in flight. He said : I was one of those who wheeled round in flight. When we stopped we said : What should we do? We have run away from the battlefield and deserve Allah's wrath. Then we said: Let us enter Madinah, stay there, and go there while no one sees us. So we entered the city and thought : If we present ourselves before Allah's Apostle, and if there is a change of repentance for us, we shall stay; if there is something else, we shall go away. So we sat down (waiting)for the Apostle of Allah before the dawn prayer. When he came out, WE STOOD UP TO HIM and said : We are the ones who have fled. He turned to us and said : No, you are the ones who return to fight after wheeling away. We then approached and kissed his hand, and he said : I am the main body of the Muslims. (Abu Dawud, Book 14 [Jihad], Number 2641) This Hadith is also found in al-Abhari; in the book of al-hafiz Ibn Muqri on standing up and kissing the hand out of respect; in the Adab al- Mufrad of Imam Bukhaari (Chapter on kissing the Hand and Chapter on Kissing the Foot), in Ibn Maja (Adab), in Bayhaqi's Dala'il an-Nubuwwa, and in the Musnad of Ahmad ibn Hanbal)

Jabir (radi allahu 'anhu) said: "`Umar ibn al-Khattab GOT UP and kissed the hand of Allah's Messenger." Ibn al-Muqri' narrates it in al-Rukhsa (p. 71 11) and although its chain contains `Ubayd Allah ibn Sa`id who is weak, Ibn Hajar included it among Ibn al-Muqri's good narrations (min jayyidiha) on the subject (Fath al-Bari 11:66). Tabari narrates it mursal [missing the Companion-link] through al-Suddi in his Tafsir in commenting on verse 5:101: "Do not ask of things which once shown to you would hurt you" with the wording: "`Umar ibn al-Khattab GOT UP and kissed the foot of Allah's Messenger and said: O Messenger of Allah, we are pleased with Allah as our Lord, with Islam as our religion, and with Muhammad as our Prophet, and with the Qur'an as our Book. Forgive, and Allah will forgive you (fa`fu `afallahu `anka). And he did not cease until the Prophet softened."

It is mentioned in Hisn-al-Haseen, on the basis of several Ahaadith, "When any man enters a masjid he should say, 'With Allah's name. And Salutations be on His Rasool (sallallahu 'alaihi wasallam)'"

Allama Sakhawi (rahmat allahi 'alaih) has narrated from the Hadith of Hadhrat Ali (radi allahu 'anhu), "Whenever you enter the masjid, recite Durood for Rasoolullah (sallallahu 'alaihi wasallam)" - and has also quoted a Hadith narrated by Hadhrat Fathima (radi allahu 'anha), the daughter of Rasoolullah (sallallahu 'alaihi wasallam) who said, "Whenever Rasoolullah (sallallahu 'alaihi wasallam) entered the masjid he recited first Durood and Salaam for Hadhrat Muhammad (sallallahu 'alaihi wasallam) (i.e. upon Himself) … "
Those that are antagonistic to Qiyaam and also claim to follow the Sunnah are therefore according to this Hadith advised to recite Durood and Salaam when entering the Masjid. Adherence to this Sunnah would mean that the antagonists would be hypocritically sending Salawat and Salaam to the Holy Prophet (sallallahu 'alaihi wasallam) whilst standing. Non-adherence of this Sunnah makes their claim of being the ardent followers of Rasoolullah (sallallahu 'alaihi wasallam) without substance !

Those that masquerade as the "true upholders" of the Sunnah, by claiming to follow the footsteps of the Sahaaba-e-Kiraam and continuously misquoting the Ahaadith of the Blessed Companions of Rasoolullah (sallalahu 'alaihi wasallam) should take cognizance of the following Hadith:

Once Hadhrath Ka'ab (radi allahu 'anhu) said to Hadhrath Abu Huraira (radi allahu 'anhu), "I am telling you two things which you should not forget. One, whenever you enter a musjid recite Salawat for the Holy Prophet (sallalahu 'alaihi wasallam), and then this Du'aa, 'O Allah forgive me my sins and open for me the doors of Thy Mercy !'"

If the antagonist is adamant in his objection to the performance of Qiyaam (while reciting Salawat) and maintains that the only posture permitted to recite Salawat is the posture of Jalsa (in Salaah when reciting "Attahiyyaat") then the only option open to him is to sit at the entrance of the masjid recite the Salawat, and thereafter enter ! Seeing that we have not observed anyone entering the masjid in such a manner, it is therefore deduced that persons entering the masjid are either reciting the Salawat whilst in Qiyaam, or omitting this directive of Rasoolullah (sallallahu 'alaihi wasallam). If this great practice is intentionally omitted, then they are guilty of not adhering to the advice of the Sahaaba-e-Kiraam.

Evidence from the Ulema of the Ahl as-Sunnah

Imam Nawawi (rahmat allahi 'alaih) says :

al-Shaykh Abu Muhammad told us - Abu Taher al-Khashaw'i told us - Abu Muhammad al-Akfani told us - Al-hafiz Abu Bakr al-Khatib al-Baghdadi told us by permission not hearing : - Al-Husayn ibn 'Ali al-Jawhari told us - 'Amr ibn al-'Abbas al-Khazzaz related to us - Abu Bakr al-Sawli told us - Ishaq ibn Ibrahim al-Qazzaz told us - Ishaq al-Shahidi related to us:

I would see Yahya al-Qattan - may Allah the Exalted have mercy on him - pray the mid-afternoon prayer, then sit with his back against the base of the minaret of his mosque. Then Ali ibn al-Madini, al-Shadhakuni, 'Amr ibn 'Ali, Ahmad ibn Hanbal, Yahya ibn Ma'in, and others would stand before him and ask him questions about Hadith standing on their feet until it was time for the sunset prayer. He would not say to a single one of them. "Sit" nor would they sit, out of awe and reverence.

Imam Nawawi (rahmat allahi 'alaih) said, the Hafiz Abu Musa al-Ashbahani (rahmat allahi 'alaih) recited :

Qiyami wa al-'aziz ilyaka haqqun
I swear by the All-Powerful that my standing for you (O Prophet) is right and true
Wa tarku al-haqqi ma la yastaqimu
And to leave truth and right is to embrace error
Fa hal ahadun lahu 'aqlun wa lubbun wa ma'rifa yaraka fa la yaqumu ?
I ask: can anyone possessed of a mind and a heart and knowledge, upon seeing you, not stand up?
(see Sharh Sahih Muslim and al-Tarkhis by Imam Nawawi)

It must be noted that Hafiz Abu Musa (rahmat allahi 'alaih) made Wisaal in 581, more than five centuries after the time of the Prophet (sallallahu 'alaihi wasallam), and yet stands for him in the present tense and mentions "seeing him": this seeing of the Prophet (sallallahu 'alaihi wasallam) by the pious Believers both in a sleeping and a wakeful state is an attested fact in the Shari’a which has been mentioned by the scholars, among them al-Haytami (rahmat allahi 'alaih) in his Fatawa Hadithiyya (see Chapter 6.5 for the fatwa)
Musa ibn Dawud al-Dubbi (d. 217) (radi allahu 'anhu) said: "I was with Sufyan ibn `Uyayna (d. 198) when Husayn ibn `Ali al-Ju`fi (d. 203) came, whereupon Sufyan STOOD UP and kissed his hand." Narrated with sound chains by Ibn Sa`d in his Tabaqat (6:397 "Husayn al-Ju`fi") and Ibn al-I`rabi in al-Qubal. Also al-Mizzi in al-Tahdhib (6:452) and al-Dhahabi in the Syar (9:398).

Allama Ibn Hajar Makki (rahmat allahi 'alaih) says, "To stand at the mention of the Prophet's (sallallahu 'alaihi wasallam) Birth (Mawlid) is something the Ahlas-Sunnah Wa 'l Jamaa'a have all agreed upon, as being a commendable action. And the Holy Prophet (sallallahu 'alaihi wasallam) says, 'My followers do not agree upon misguidance and the Hand of Allah is upon the (majority) group; and he who deviates, deviates towards the Fire (of Hell). (Tirmidhi)'" (Mawlidatil Kabeer, Page 85)

Allama Ibn Hajar (rahmat allahi 'alaih) states at another place, "It is proven from the Sunnah to stand for others besides the Holy Prophet (sallallahu 'alaihi wasallam), thus in honor of the Holy Prophet (sallallahu 'alaihi wasallam) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (sallallahu 'alaihi wasallam) gave in respect of Sa'd ibn Mu'adh."

With this Hadith with referance of Imam Nawawi, Imam Baghwi and Allama Khattabi (may Allah be pleased with all of them) state, "To stand for one's leader, or just ruler, or teacher, is a beloved action." The acceptance of the repentance of Ka'ab ibn Maalik (radi allahu 'anhu) is related by himself, "I departed to present myself at the Holy Prophet (sallallahu 'alaihi wasallam), and when I entered the Prophet's Mosque I saw him sitting with the Companions around him, whereupon Talha ibn 'Ubaidullah, on seeing me, STOOD UP, and shook hands with me and congratulated me upon my repentance!" (Mawlidatil-Kabeer, Page 93)

Sheikh-ud-Dalaa'il Mawlana Sheikh Abd al-Haqq Muhaddith Allahabaadi (rahmat allahi 'alaih) has written a researched book called, Ad Durrul Munazzam Fi Bayaanil Hukmil Mawlidin Nabi-yil-A'zam (sallallahu 'alaihi wasallam). This book has been authenticated by Hajee Imdadullah Muhaajir Makki (rahmat allahi 'alaih) the mentor of many of the Deobandis. The Scholars of Deoband like Muhammad Rahmatullah Muhaajir Makki, Sayyid Hamzah, Abdullah Ansari (son in law of Qasim Nanotwi) and Muhammad Jameel-ur-Rahmaan Khan have also authenticated this book as is evident from the laudatory notes included in the book.

In the fourth chapter of this book the author has recorded in detail incidents which manifested themselves at the time when theHoly Prophet (sallallahu 'alaihi wasallam) was born. These include, "a cluster of stars concentrated over the roof of his house at the time of the birth of the Holy Prophet (sallallahu 'alaihi wasallam); Angels hoisted flags on holy Baitul Laah and in the east and in the west; the whole atmosphere was filled with the voices of Angels and houries reciting Salutations to him in the STANDING POSITION and congratulating each other and rejoicing with abandon; animals also congratulated each other at the birth of the holy Prophet (sallallahu 'alaihi wasallam), the Ka'batul Laah bowed in a manner of saluting, and the falsehood vanished and the light of truth spread light in all directions."(Pages 54, 72, 91; Mawaahib-e-Ladunniyah by Imam Qasatalani Page 57; Mauladul Uroos by Imam Ibn Jawzi Pages 3, 7, 26; Shawaahidun NubuwwahPage 55; As-Seeratul Halbiyah by Allamah Ali Bin Burhaan Page 94; Khasaa'is-e-Kubra by Imam Suyuti Volume 1, Page 45; Zurqaani Volume1 , Page 112,116)

Angels do exactly as they are commanded. This is testified to by the Holy Qur'aan: "Wa Yaf'aloona Ma Yu'maroon". Whatever the Angels did then was at Allah's command.

Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih), a great scholar and spiritual guide of the scholars of Deoband, (namely, Moulvi Ashraf 'Ali Thanwi, Moulvi Rasheed Ahmad Gangohi and Moulvi Qaasim Nanotwi) stated the following as recorded by Moulvi Ashraf 'Ali Thanwi himself, "To reject such a practice is to be denied a great deal of good. If one stands for respect when the sacred name of the Holy Prophet (sallallahu 'alaihi wasallam) is mentioned in a Mawlid Shareef, what harm is there ? When someone (an ordinary person) appears we stand up for him, so if we stand up for our Master to show respect, what wrong is there ?" (Imdaadul Mushtaaq, Page 88 [Imdaadul Mushtaaq was authored by Ashraf 'Ali Thanwi, the ideologue of the scholars of Deoband. It is a biography of his spiritual guide, Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih)])

Haji Imdaadullah (rahmat allahi 'alaih) further states,"The way of this servant (himself) is this: I present myself in the gathering of Meelad regarding it as a means of blessing I even commemorate it and I gain great pleasure and peace by STANDING."(Faisla Haft Mas'ala, Page 5)

What the scholars of Deoband have to say

Moulvi Ashraf Ali Thanwi, the leader of the Deobandi group,says that the 'Ulama have unanimously agreed that the practise of standing out of respect is allowed and substantiates by saying that whenever the Prophet (sallallahu 'alaihi wasallam) visited Fatima (radi allahu 'anha) she stood respectfully and whenever Fatima (radi allahu 'anha) visited the Prophet (sallallahu 'alaihi wasallam) he stood up respectfully for her. (Al-Ifaadatul Yaumiya)

Moulvi Asfraf 'Ali Thanwi has written a long story about Moulvi Qaasim Nanotwi and Hakim Abdus Salaam: "Hakim Abdus Salaam had a desire to meet Mawlana Nanotwi who was at the time sitting with many people. When Hakim Abdus Salaam arrived, everybody STOOD UP to pay respect to him". (Arwahe Salaasa, Story Number 215, Islami Academy, Lahore)

4) REFUTATION AGAINST THE GROUNDLESS ARGUMENTS RAISED AGAINST QIYAAM [RESPECTFULLY STANDING WHILST SENDING SALAWAT AND SALAAM]

The purpose of this chapter is to answer the baseless arguments that are raised with regard to the practice of respectfully standing whilst reciting Salawat and Salaam.

Had the objectioners been Nasara, Yahood or Mushrikeen it would have been understandable that their objections of the veneration of Huzoor-i-Aqdas (sallallahu 'alaihi wasallam) is due to ignorance and a lack of Imaan. Alas, we have a situation of pseudo-scholars who are so spineless as to misinterpret the Hadith of the Prophet (sallallahu 'alaihi wasallam) in order to try to snatch away the honor and esteem which Allah has bestowed upon him.

The following discussion on the subject of standing out of respect is taken from Imam Nawawi's (rahmat allahi 'alaih) al-Tarkhis, as well as his Sharh Sahih Muslim (Commentary of Sahih Muslim), and Sharh Shamaa'il Tirmidhi (Commentary of Tirmidhi Shareef) by Moulvi Zakariyya Khandhalawi.

1. Anas (radi allahu 'anhu) said that none was dearer to them than Allah's Messenger (sallallahu 'alaihi wasallam), and they would not stand up when they saw him due to their knowledge that he disliked it. Tirmidhi said it is hasan sahih (fair and sound).

MOULVI ZAKARIYYA'S COMMENTARY :

This Hadith is indicative of the high degree of humbleness of Rasoolullah (sallallahu 'alaihi wasallam). Rasoolullah (sallallahu 'alaihi wasallam) did not like (the people to stand for him), although he is the possessor of high glory and is the master of both the worlds. Therefore, the Sahaba sometimes did not stand due to love, because Rasoolullah (sallallahu 'alaihi wasallam) disliked it, as is required in this narration (of Hadhrat Anas) and sometimes they would stand due to the demand of love.
It is stated in "Abu Dawood" that, "Rasoolullah (sallallahu 'alaihi wasallam) used to talk to us in the masjid. When Rasoolullah (sallallahu 'alaihi wasallam) stood, we would stand up and we would remain standing till Rasoolullah (sallallahu 'alaihi wasallam entered the home". (Sharh Shamaa'il-i-Tirmidhi, page 342, Maktaba Rahmania, Lahore)

[Moulvi Zakariyya explains the reason for not standing],

"Qadi 'Iyad (rahmatullahi 'alaih) says that, 'Qiyaam is prohibited whereby somebody well known is sitting and the rest of the people are standing. Therefore, in the Hadith of prohibition (of Qiyaam), it is also said, 'Do not stand as the Ajamees (non-arabs/foreigners) stand for their chiefs'".

[Moulvi Zakariyya writes further] : "Imam Nawawi says that it is Mustahab to stand for 'Ulama, respectful and noble people". (Sharh Shamaa'il-i-Tirmidhi, Page 342)

2. Abu Mijlaz (radi allahu 'anhu) said: Mu’awiya went out to meet Ibn al-Zubayr and Ibn `Amir. The latter stood up while the former remained seated. Mu’awiya said to Ibn `Amir: "Sit, for I heard the Prophet say: "Whoever likes for men to stand up for him let him take his place in the fire." Tirmidhi's version mentions Ibn al-Zubayr and Safwan, and both get up. Abu Dawud narrated it (Adab 4:385), also Tirmidhi (Adab 5:90 44) who said: hasan (fair) and Ahmad (4:94, 100).
IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:

Most people in disfavour of standing are fond of quoting this Hadith. It is answered in many ways,

1. The soundest and best -- nay, the one answer which makes all others superfluous is that there is no proof against standing up in this Hadith. Its plain, outward meaning is the explicit condemnation and HARSH THREAT AGAINST ANY MAN WHO LIKES PEOPLE TO GET UP FOR HIM. There is neither prohibition nor other than prohibition concerning standing itself, and there is agreement about this... The gravity of the condemnation is in what takes place inside the mind of the person who likes people to stand for him. If there is no such thing in his mind there is no blame on him -- all this whether they get up or not... The prohibition revolves around the love of adulation not the act of standing. Therefore there is no proof in this Hadith against the permissibility of standing.

2. Another answer is that the Hadith is mudtarib (disordered -- many incompatible narrations) according to the two Imams of Hadith, Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani (may Allah be pleased with them), and this is a necessary cause for the weakness of the Hadith. However, this answer is open to question since both Tirmidhi and Abu Dawud have graded the Hadith fair (hasan) and have spoken concerning it. Moreover, the disparity does not result in a disorder of the kind that makes it necessarily weak, and Allah knows best. [NB: Observe the honesty of Imam Nawawi (rahmat allahi 'alaih) in defending what weakens his position.]

3. The sayings of the Imams and Luminaries concerning whose eminence there is unanimity among the people of intellect and discernment: Abu Nasr Bishr ibn al-Harith al-Hafi al-Zahid, Abu Sulayman Hamd ibn Muhammad ibn Sulayman al-Khattabi, Abu Muhammad al-Husayn ibn Mas`ud al-Baghawi, and Abu Musa Muhammad ibn `Umar al-Asbahani the Hafiz, may Allah be well pleased with all of them: [after quoting the isnad] Ahmad ibn al-Mughlis said: Abu Nasr ibn al-Harith said, after I mentioned this Hadith in front of him: "He only disliked the standing from the perspective of arrogance, but from the perspective of sincere love, he did not, since he himself stood up for `Ikrima ibn Abu Jahl... and he said: "Stand for your chief," and he said: "He who likes people to stand for him..." indicating that whoever likes people to stand for him, you must not stand for him." As for Baghawi and Khattabi (may Allah be pleased with them) as we mentioned with our isnad they spoke to the effect that the Hadith concerns only those who order others from the perspective of pride and arrogance. Abu Musa (rahmat allahi 'alaih) said: "The meaning of the Hadith is those who make men stand around them like courtiers stand around kings."

3. From Abu Amama (radi allahu 'anhu): The Prophet (sallallahu 'alaihi wasallam) came out leaning on a stick and we rose up for him. He said: "Do not get up in the manner of the foreigners who aggrandize (flatter) each other." Abu Dawud narrated it (Adab - 4:358). Ibn Majah's version (Du`a 34, 2:1261): "Do not do as the Persians do with their great ones."

IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:

The answer is in two beautiful ways:

1. The two Imams, Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani (may Allah be pleased with them),said that this is a weak Hadith which cannot be used as a proof. Abu Bakr (rahmat allahi 'alaih) said: "This Hadith cannot be established and its sub-narrators are unknown." I say: to this is added the fact that it is "mudtarib" (disordered -- see above), and it would suffice that only one of these two factors were present to grade it as weak, let alone two.

2. The Hadith in itself is crystal-clear as to its intent as opposed to that of the rest: namely, it PURPORTS TO CONDEMN THOSE WHO STAND FOR THE PURPOSE OF AGGRANDIZEMENT. That is why he said: "Do not get up in the manner of the foreigners who aggrandize each others." There is no doubt as to what is being condemned. And Allah knows best.

Our comments: The emphasis of this Hadith is in the words, "in the manner of the foreigners who aggrandize (flatter) each other". If the directive of the Prophet (sallallahu 'alaihi wasallam) was to forbid standing (Qiyaam), the words "Do not get up !" would have sufficed. There would have been no reason to qualify the statement with the words, "... in the manner of the foreigners who aggrandize (flatter) each other". The disbelieving foreigners (especially the Persians) would stand up for their undeserving kings and leaders in order to flatter their ego. It is this that the above Hadith condemns.

4. From (Nafi`) Abu Bakra (radi allahu 'anhu): The Prophet (sallallahu 'alaihi wasallam) said: "Let no man stand from his seat for another." Abu Musa al-Isbahani narrated it with his chain. Al-Hafiz Abu al-Qasim Ibn `Asakir said in his book al-Atraf that Abu Dawud narrated in the book of Adab (4:258). The chain has Abu `Abd Allah Mawla Al Abi Burda, who is unknown. See al-Taqrib 8215.

IMAM NAWAWI'S (RAHMAT ALLAHI 'ALAIH) COMMENTARY:

The answer to this is the same two answers as the preceding section... There is possibly a third way to answer it reasonably. The meaning would be: "Do not get up from the place of prayer, of listening to a sermon and to remembrance and knowledge etc., for it is disliked that one should give up one's seat in such cases, or leave it and take another farther away from the Imam.


The same is true of all gestures that are similar to these, and we consider this to muster the general agreement of scholars, as opposed to giving up one's food and drink other things related to one's personal lot: to give those up is a most desirable thing, one of the marks of the righteous and among the manners of saints and gnostics, concerning which this verse was revealed: "They prefer others above themselves though poverty become their lot" (59:9).

The difference between the two types of sacrifice is that the right, in the person's nearness, belongs to Allah the Exalted, and to transfer it is not permissible, as opposed to food and the like where the right belongs to the person, although in some cases it belongs to Allah even then...

Our Comments : This Hadith has nothing to do with standing out of respect (Qiyaam). Below is the Hadith in question that is often quoted : Sa'id bin Abi al-Hasan said : When Abu Bakrah came to us to give some evidence, a man got up from his place, but he refused to sit in it saying: The Prophet (sallallahu 'alaihi wasallam) forbade this, ... (Sunan Abu Dawood, Pg 1349, Volume 3, # 4809). As it is seen this Hadith has nothing to do with the subject matter. It is concerned with giving your seat to another person.

5) USING THE 'HARF-E-NIDAA' WHEN RECITING SALAWAT AND SALAAM


The 'Harf-e-Nidaa' means - to use the pronoun for addressing the second person - who is present (ie. using the word 'YA' which means 'OH !', when addressing the Prophet (sallallahu 'alaihi wasallam) eg. 'Ya Nabi !, Ya Rasool !')


The words 'Ya' and 'Ayyu' are for addressing. The one who is addressing is called Munadee and the addressee is called Munadaa. If the Munadaa has the quality of hearing then the addressing would be 'Real', like calling a person who is present: Ya Zaid !, and if the Munadaa cannot hear then the addressing will be metaphorical, like : Oh sky! Oh earth! Oh mountain!

In the book Sharh Jami, which is a set book for the Maulvi Degree, it is written : Munadaa means to address or call the attention for real, like: Oh Zaid! or metaphorically, like Oh Sky! Oh Earth! Because the person or the thing is established which can be addressed then the word of address is affixed to it. By this general law of Arabic grammar is known that it is not necessary for the addressed to hear, to permit the addresser to use the word 'Ya'.

So it is seen that we are allowed to address even inanimate things. Rasoolullah (sallallahu 'alaihi wasallam) on the other hand, is alive, and hears the Salaam and so it is obvious that he can be addressed using the Nida'.

Some individuals say that it is Shirk (attributing partners to Allahu Ta'aala) to use words like Ya Nabi ! and Ya Rasool! They say this because they believe that the Prophet (sallallu 'alaihi wasallam) cannot hear and is not presentso one should not call to him as if he can hear and is present. (This is answered in this chapter and next)

Others, say that it is permissible to say so only out of love for the Prophet (sallallahu 'alaihi wasallam) but not with the belief in mind that he can hear you.

If the 'Harf-e-Nidaa' was not permissible then why is it present in the Salaah that we read five times a day, when every worshipper salutes the Holy Prophet (sallallahu 'alaihi wasallam), "Ayyuhannabiyyu" (Oh Prophet !) ?

Some individuals state that, one does not have the intention of calling to the Prophet (sallallaahu 'alaihi wasallam) in the "Attahiyaat", rather one is merely repeating the story of M'iraj. This opinion is without basis. The religion of Islam has never commanded us to recite any Dhikr, without pondering on its meaning. Therefore, when we are reciting the "Attahiyaat", we should not possess this belief, rather we should believe that we are directly addressing the Holy Prophet (sallallaahu 'alaihi wasallam) and sending Salaams to him, upon oneself and upon all the pious of the Ummat.

Moreover, in the famous book of Jurisprudence, Durr ul-Mukhtar, Volume 1, Page 228, is explained:

"The 'Tashahud' (Du’a read in the sitting position of Namaaz) must be read in the present and not as the repetition of an event such as took place during the Mi'raj when the 'Tashahud' was revealed. In fact, one must know and read 'Tashahud' and recite Allah's Praises then make present (haazir) the Prophet (peace be upon him) and say 'Assalamu alaika ayyahannabiyu ...', then the Salaam upon the present congregation and the pious peoples, and then the testament of the Oneness of Allah and the Messengership of the Prophet (sallallahu 'alaihi wasallam). This then constitutes the 'Tashahud'."
Words of similar effect are also found in the books of Jurisprudence, Fatawa Alamgeeri (also see Chapter on Haazir and Naazir for testimonies of the 'Ulama regarding the Attahiyyaat).

Allah Ta'aala orders us not to call upon the Prophet (sallallahu 'alaihi wasallam) in the same way as we call upon each other : “Make not the summoning of the Messenger among yourselves, like one calls the other among you.” (Surah al-Furqan, Verse 63)
i.e. When we call upon the Prophet (sallallahu 'alaihi wasallam) it must be with utmost respect and not like how we call each other. This Ayat is sufficient evidence, because besides making it permissible, Allah Ta'aala also shows us the etiquette when calling Rasoolullah (sallallahu 'alaihi wasallam).

Imam Bukhari (radi allahu 'anhu) in his Kitaabul Adaabul Mufrad, Imam Ibnus Sinni and Imam ibn Bashkool (radi allahu 'anhuma) have recorded that, Hadhrat Abdullah Ibn 'Umar (radi allahu 'anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, "YA MUHAMMADAH". It is recorded that he was immediately relieved.

Imaam Nawawi (rahmat allahi 'alaih) in his commentary of the Sahih Muslim, including in his book, Kitaabul Azkaar, records that some individuals were sitting in the company of Hadhrat Abdullah ibn Abbas (radi allahu 'anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, "YA MUHAMMADAH". He was immediately cured. There are in fact many Ashaab who narrate incidents of similar import.

Substantiating this, Allama Shahaab Khafaaji Misri (radi allahu 'anhu) states in his Naseem-ur Riyaaz, a commentary of the Shifa by Imaam Qadhi 'Iyad (radi allahu 'anhu), that it is indeed an established practice of the people of Madina Shareef to proclaim, "YA MUHAMMADAH"in times of difficulty and anxiety.

A blind man came to the Prophet (sallallahu 'alaihi wasallam) and said: "Invoke Allah for me that he help me." He replied: "If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)." He said: "Then invoke Him." The Prophet said to him: idhhab fa tawadda', wa salli rak`atayn thumma qul -- "Go and make an ablution, pray two rak`at, then say: "O Allah, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O MUHAMMAD (YA MUHAMMAD), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih -- another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with You) for me (allahumma shaffi`hu fiyya)."

It is related by Ahmad (4:138 17246-17247), Tirmidhi (hasan sahih gharib -- Da`awat Ch. 119), Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat 1385), Nasa'i (`Amal al-yawm wa al-laylat p. 417-418 658-660), al-Hakim (1:313, 1:526), Tabarani in al-Kabir, and rigorously authenticated as sound (sahih) by nearly fifteen Hadith masters including Ibn Hajar, Dhahabi and Shawkani. Even the non-conformist, Ibn Taymiyya relates it.

1. The Prophet's (sallallahu 'alaihi wasallam) order, here as elsewhere, carries legislative force for all Muslims and is not limited to a particular person, place or time; it is valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself, peace be upon him.

2. The Prophet (sallallahu 'alaihi wasallam) was not physically present at the assigned time of the invocation, since he said to the blind man: "Go and make ablution," without adding: "and then come back in front of me."With regard to physical absence, the living and the dead are exactly alike, namely: absent.

3. Despite the Prophet's (sallallahu 'alaihi wasallam) physical absence, the wording (sigha) for calling upon his intercession is direct address: "O MUHAMMAD." Such a wording -- "O So-and-So" -- is only used with someone present and able to hear. It should also be noted that Allah forbade the Companions from being forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only way, therefore, that the Prophet, blessings and peace be upon him, could both be absent and at the same time be addressed as if he is present is that it should be understood that he is absent in the physical sense but present in thespiritual sense.

The above invocation was also used after the Prophet's (sallallahu 'alaihi wasallam) lifetime, as is proven by the sound (sahih) Hadith authenticated by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri (Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf's nephew Abu Imama ibn Sahl ibn Hunayf: A man would come to `Uthman ibn `Affan for a certain need, but the latter