QIYAAM : RECITING SALAWAT AND SALAAM WHILST RESPECTFULLY STANDING

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

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