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'aaz رضی 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 عنہ states, "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