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."
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