Joining Feet in Salah is Sunnah – Deoband Objections

Narrated Anas bin Malik (RA) The Prophet (SAW), said, “Straighten your rows for I see you from behind my back.” Anas (RA) added, “Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.”

[Saheeh Al-Bukhari Book of Adhan, Chapter: To stand shoulder to shoulder and foot to foot in a row, باب إِلْزَاقِ الْمَنْكِبِ بِالْمَنْكِبِ وَالْقَدَمِ بِالْقَدَمِ فِي الصَّفِّ Hadeeth No.725]

Alhamdulillah we as Ahlul hadeeth act upon this Sunnah of the prophet sal Allahu aleyhi wasallam and this is again one of those Sunnah that is non existant in the deobandi taqleedi world. Now recently one of the famous deobandi sufi youtube channels from the UK uploaded a video of their muqallid “scholar” Mohammad Yasir and in that video they have shamelessly attacked this Sunnah of the prophet sal Allahu aleyhi wasallam and tried their very best to refute it with their nafs.

It was again necessary for us to respond to the taqleedi lies once again in order to please Allaah and defend the sunnah of the prophet sal Allahu aleyhi wasallam.

II) Analysis of the Claims Made Against Joining Feet in Salah

Now we will discuss the arguments made against joining feet in Salaah.

While the discussing the hadeeth of Al-Bukhaari, may Allaah have mercy on him, narrated (683) from Anas that the Prophet (peace and blessings of Allaah be upon him) said: “Make your rows straight, for I can see you from behind my back.” Anas said: “so each of us would stand with his shoulder against his neighbor’s shoulder and his foot against his foot”, and the narration of An-Nu’maan bin Basheer who said, “So I saw a man clinging his shoulder to his companion’s shoulder, and his foot to his foot, and his ankle to his ankle” (Al-Bukhari),

Mohammed Yasir (Deobandi Muqallid) says: “These two narrations are not Marfoo’. Marfoo’ means that the Prophet (sallallaahu alayhi wasallam) himself did not say that join your feet with the feet of the person next to you. Marfoo means where the sanad does not reach to the Prophet (sallallaahu alayhi wasallam), so in the first hadeeth, the hadeeth is only the saying of Nu’maan bin Basheer, and in the second narration of Anas (radiallah ta’ala anhu), and the final part of the hadeeth is also the saying and the qaul of Anas radiallah ta’ala anhu”

I say: To say that Mawqoof hadeeth – when it does not go against any of the Marfoo hadeeth or any other saying of the Sahaabi – is not Hujjah is foolishness and ignorance of the Hanafi Usool itself.

Now read what your akaabireen said:

Muhammad Sarfaraz Khan Safdar Deobandi (whom you remember as “Imaam Ahl-e-Sunnat”) writes: “The narrator of hadeeth, especially when it is a companion, knows the meaning of his narration better than others” [Ahsan ul-Kalaam by Safdar (1/268)]

Similarly, Ainee Hanafi has also said the same thing [Umdat ul-Qaari (4/16)]

So if the companions joined their feet then they knew and understood the meaning of the Prophet’s saying more than anyone else.

Therefore, even if it is accepted these are the words of Anas and Nu’maan (radiallah anhum) themselves and not of the Prophet, then so what? Based on this Usool, the opinion and understanding of a Prophet’s Companion takes preference over the baseless opinion of Ahnaaf, walhamdulillah!

Zafar Ahmed Thaanvi Deobandi writes: فالموقوف عندنا حجة 
“Thus a Mawqoof narration (i.e. saying of a Sahaabi) is Hujjah according to us” [I’laa us-Sunan (3/1101)]

When the saying of a Sahaabi is hujjah, then why don’t you accept it here; while it is not even against the narration of any other Sahaabi?
Confess that either you are lying or your Akaabireen are!!

Moreover, this is not merely the saying of two Sahaabah. Both the Sahaabah are actually narrating the practice of all the Sahaabah. And there is no difference known among them which means, there is IJMAA of Sahaabah on Joining the Feet!!

We are not yet FOOL enough to reject the Ijmaa of Sahaabah and follow the baseless and worthless Qiyaas of Hanafi Fiqh!

1) Is this narration really Mawqoof?

The narration clearly says that the Sahaabah would join their shoulders and feet with the shoulders and feet of the other person, WHILE praying behind the Prophet. And the hadeeth itself says that the Prophet said: “I see you from behind my back” and there is also the wording that Prophet himself would straighten their rows and pay attention towards them. It is obvious that if the Sahaabah joined their feet, the Prophet was very well aware of them as to what they are doing behind his back. The Marfoo hadeeth is not just related to what the Prophet himself said. Marfoo hadeeth is also what the Prophet acted upon and what he remained silent upon!!

If the Prophet approves a certain action of a Sahaabi and does not say anything against it then it makes it Marfoo and Sunnat Taqreeri!! Therefore, to say this hadeeth is not Marfoo’ is sheer ignorance and foolishness.

2) Other Marfoo narrations

To say these are the only narrations on the issue is also a huge foolishness.

Did not the Prophet (peace be upon him) said: وَلَا تَذَرُوا فُرُجَاتٍ لِلشَّيْطَانِ

“Do not leave gaps (furujaat) for the Shaytaan” Abu Dawood, an-Nasaa’ee and others, Saheeh ul-Jami no. 1189.

Allaamah Zamakhshari said: “The gap between any two things is called Farj” [Asaas al-Balaaghah (P. 337)]

Meaning, space is called Furjah and this is what the Prophet has commanded us to eliminate.

Allaamah Taahir Patni said: “And do not leave gaps for the Shaytaan – furujaat is the plural of furjah and it refers to the space between the two praying people in the saff” [Majma Bahaar al-Anwaar (4/116)]

Did not the Prophet (peace be upon him) said: “Straighten your lines, and align your shoulders, and yield your hands to your brothers, and close the gaps, for indeed the Shaytaan comes between you through them, just as the small lamb does. [Ahmed, at-Tabaraani and others, Saheeh; Saheeh at-Targheeb wat-Tarheeb no. 491]

Did not the Prophet (peace be upon him) said: “Make good your standing in the rows during prayer.” (Ahmed and Ibn Hibbaan, Authenticated by al-Albaanee in Saheeh ul-Jaami no.195). And, “establish your lines (straight), and consolidate.” (al-Bukaharee 719, Muslim and others) ?

3) Meaning of Rassu

Imam Baghawi comments on the word “taraassoow” (translated here as consolidate) saying, “His (peace be upon him) saying taraassoow means to cling together until there are no gaps between you” [Sharh us-sunnah Vol. 3 page 365]
Allaamah Raaghib said: “taraassoow fis-Salaah means to cling together” [Al-Mufradaat (P. 196)]

Allaamah Fitani said: “taraassoow fis-Sufoof means to stand in the row joined together until there is no space between you”  [Majma Bahaar al-Anwaar (2/334)]

Fayrozaabaadee said: “to stand compact together and combined with one another” [Al-Qaamoos (P. 557)]

Allaamah Ibn Manzoor al-Afreeqi said: “it means to stand joined together. Al-Kasaa’ee said: combining with each other such that there remains no space or gap in between” [Lisaan al-Arab (7/40)]

Allaamah Zubaidee also narrated the same from al-Kasaa’ee in Taaj al-Uroos (4/398)

Taking this meaning under consideration, it becomes clear that the people praying should stand compacted with each other such that they are combined/joined with each other. And this is only possible when shoulders are joined with shoulders and feet with the feet, because Rassu does not mean to join the upper part of something and not the lower part. Therefore, these and many other Marfoo narrations prove that one should stand shoulder to shoulder and feet to feet in salaah in congregation. What’s more is that the Sahaabah are the best people who knew the meaning of the Prophet’s hadeeth, so if they joined their feet then this is what the Prophet meant, no other person has the right to differ with the Sahaabah and claim himself to be a bigger Aalim than the Sahaabah.

4) The meaning of joining the feet

Next, Mohammed Yasir (Deobandi Muqallid) says: “(From these two ahaadeeth) It seems like that we should join our feet – and the hadeeth is of Bukhaari and they are two narrations – now let’s see what the Muhaddithoon and the experts of hadeeth have to say about this. This, I have in front of me, is Fath ul-Baari, written by Haafidh ul-Hadeeth Al-Imaam Ibn Hajar al-Asqalaani ASH-SHAAFI’EE rahimahullah…. What does this hadeeth mean? Imaam Ibn Hajar mentions that this hadeeth…. That this hadeeth and this chapter which Imaam Bukhaari rahimahullah has written in his Bukhaari is referring to Mubaalaghah i.e. exaggeration in straightening the saffs and filling the gaps… so the meaning of this hadeeth is Mubaalaghah i.e. exaggeration, is a Metaphor, is a Majaazi meaning, it doesn’t literally mean that Sahaabah would join their feet. It’s a way of saying something, a way of emphasizing on something, a way of exaggerating (sticks out his tongue)… 😛 –

(I say) ya ya we get the point you don’t have to repeat it like hundred times lol

The following points can be taken out form this saying:

1-    Imaam Ibn Hajar was a Shaafi’ee.
2-    The command of joining the feet was metaphorical.
3-    It was based on Mubaalaghah (exaggeration).
4-    Sahaabah did not actually join their feet.
5-    Ibn Hajar declared Imaam Bukhaari’s chapter as well as this hadeeth to be referring to “Mubaalaghah”

As for the first point: Usually when Muqallideen use the word Shaafi’ee etc for someone they mean that he is a Muqallid of Imaam Shaafi’ee, whereas your own “Wakeel-e-Ahnaaf, Munaazir-e-Islaam, and Tarjumaan-e-Ahle Sunnat” Master Ameen Okaarvi has opposed you, as he said Ibn Hajar was a “Ghayr Muqallid” [See, Monthly al-Khayr (V. 14 Shumarah 9, Ramadan 1417 H, February 1997 CE, P. 48)]

So decide for yourself who should we consider truthful and who should we consider a Liar!?

As for the second point: his saying that the command of joining the feet was in the metaphorical or majaazi meaning, is again nothing but foolishness. Dear Muqallid! To take the Majaazi or metaphorical meaning, one needs a Qareenah (supporting evidence). Now you tell us, based on what evidence should we take it in the metaphorical meaning?? Where is that Qareenah here that pushed you to take it in the metaphorical meaning instead of the apparent meaning?? No one would let you take it in a metaphorical meaning without any evidence.

On the contrary, the words of the hadeeth are clearly evident on its NOT being in the metaphorical meaning, otherwise the words of the hadeeth would have been something like “Ka’annaha Ahaduna (As if one of us…)” but this is not the case at all, rather the hadeeth clearly says “Kaana Ahaduna (One of us would… )”. Moreover, the words like “taraassoow fis-Sufoof” “rassoo safoofakum” “suddoo al-khilal” “suddoo al-furj” etc clearly refute the metaphorical meaning. In fact, even this poor guy in the video was not satisfied and pleased on declaring it to be metaphorical, which is why he gave the reference of Haafidh Ibn Hajar who said that this is a Mubaalaghah.

Now the question arises, what was declared “Mubaalaghah” by Haafidh Ibn Hajar? Was it the acts of the Sahaabah Or the Saying of Anas (radiallah anhu)? Dear Muqallid, Haafidh Ibn Hajar did not declare any of these to be a Mubaalaghah. Please read Fath ul-Baari with eyes wide open, Ibn Hajar has only declared the chapter of Imaam Bukhaari to be a Mubaalaghah.

5) What is the meaning of “Mubaalaghah”?

Now let’s see what is the meaning and purpose of Mubaalaghah. The purpose of saying “Mubaalaghah” here is not to exaggerate or to explain something as going over limits, rather it is said to explain the end-line of limits, because the word Mubaalaghah comes from the root “Balagh”:
بالغ يبالغ مبالغة وبلاغا، إذا اجتهد في الأمر
i.e. when someone puts an effort to do something, it is called Mubaalaghah.
[See, Majma Bahaar al-Anwaar (1/219), Lisaan al-Arab (8/420), Taaj al-Uroos (6/5)]

In short, Haafidh Ibn Hajar is trying to say that the shoulders and the ankles must be joined well and fit. Unfortunately, our full-baked Muqallid and half-baked Maulana confused the word Mubaalaghah used in Urdu with the Mubaalaghah used in Arabic. Dear Muqallid, if it were the word that you are trying to prove that Haafidh Ibn Hajar would have used the word “Ghuloo (exaggeration)” instead.

6) Is it impossible to join shoulder, feet, and knees with another person in the Saff?

Next Mohammed Yasir (Deobandi Muqallid) says: “Imagine a person standing in the saff. He is got a person in the right hand side and a person on the left hand side. Now practically its very difficult balkey (in fact) its close to impossible that the whole suff – every single individual, his shoulder, his knees, his ankle is meeting with the person on the right and the left. We have tried this many a times and its very difficult, that a person standing in the saff keeping all his body parts from the right side and the left side joined to his neighbors. That is why this hadeeth doesn’t literally mean to join the feet. That is why Imaam Ibn Hajar has mentions it means Mubaalaghah i.e. exaggeration.”

The points that we can extract from this passage are the following:

1-    It is almost impossible to act upon this hadeeth.
2-    He himself tried it many times but could not do it.
3-    And because acting upon this hadeeth is extremely difficult, that is why they say that, it’s not literal but an exaggeration.

He said: ALMOST impossible which means even according to him, it is possible but very difficult. If you say that it is completely impossible then dear Muqallid, this is your worthless excuse. After all why did you even create this video and bother showing your face to us when you knew acting upon it is impossible and no one can do it??? What is the use of even refuting??

In reality, acting upon it is not impossible at all, rather – by the grace of Allaah – the people of Hadeeth i.e. Ahl al-Hadeeth have been acting upon this Sunnah since centuries. If you do not know how to do it then come to us and we will, in-shaa-Allaah, teach you how to stand in Saff.

7) Just because Qur’aan has used some metaphorical meanings, does that mean this particular hadeeth is also in metaphorical meaning?

Later on, this Muqallid guy gives a few examples from some verses of the Qur’aan and the hadeeth where the metaphorical meaning is taken instead of the literal meaning. Well, this is worthless, the Ayaat and the Ahaadeeth have qaraain to take them in metaphorical meaning, but this hadeeth has no such qaraain that we should take it in metaphorical meaning; on the contrary, its wording is clearly evident on its being in the literal sense.

Moreover, Dear Muqallid would you take evidence from these Ayaat to take everything in Metaphorical meaning? Just because something is spoken in metaphorical meaning, does not automatically mean that whatever you wish will also be taken in metaphorical meaning based on those few usages.

Just because metaphorical meaning of words is taken sometimes in the language, does not give you the license to take it as a Hujjah and declare everything you don’t like to be metaphorical just based on the mere existence of metaphorical examples in the language!!

This is like asking a fool, “What’s the day today?” and he replies “Sky is blue”!  lol – No relevance at all!!

8) If I were to do it today, they would run like a rebellious mule…

Then Mohammed Yasir (Deobandi Muqallid) says: “In another narration, Imaam Ma’mar mentions: If I practiced this today – it was, ghaliban (probably) if I am not wrong, a Taabi’ee – If any of us practiced this today with anyone i.e. if we joined our feet with anyone’s feet then that person would run like a rebellious mule. So from this we can also understand that the narration of Bukhaari Shareef, the two narrations – they are not based on the literal meaning/ Haqeeqi meaning but the majaazi and the metaphorical meaning”
First of all, the narration that you mentioned does not mean what you are extracting from it. What its really trying to prove is that is only that If I were to do this today then the people would run like wild mules. This narration is referring to the common people.

Secondly, this is not the saying of Anas bin Maalik (radiallah anhu), rather the addition of Imaam Ma’mar. Therefore the one saying “If I were to…” is not Anas at all, and Imaam Ma’mar is from the major Taba Taabi’een. And his death occurred at the age of 58 in the year 152 H. Although it was the period of Khayr ul-Quroon, but this era did not also lack the number of innovators.

It should be cleared that Imaam Ma’mar held exactly the view of Ahl al-Hadeeth, which is why he declared those who run away from this Sunnah to be “Wild Mules”. In short, this Nakeer of Imaam Ma’mar explains his view – that he used to act according to the narration of Anas (radiallah anhu). But look at the Faqaahat of this Maulwi Sahab; he is extracting the meaning of Majaaz from it? Subhaanallah!

9) Joining the Feet is Naqlan and Aqlan Baatil – The Audacity of this Muqallid deobandi

Now look at the conclusion of Mohammed Yasir (Deobandi Muqallid) says:, he says in his conclusion:

“Joining the Feet inside Salaah in congregation with the person next to you – this is Aqlan Naqlan BAATIL, it is void, it is not acceptable, through intellect and through narrations”

Allaahu Akbar!! Look at his audacity to declare the SUNNAH of the Prophet and his Companions to be BAATIL!!! Na’oozubillah

Is he really a Muqallid or a Mujtahid???

It is, in reality, his face and his madhab that’s Baatil, not the Sunnah of the Prophet, his Companions, and the Taabi’een. Go and drown yourself in Shame!!

He hardly can speak properly and yet has the audacity and the guts to issue a Fatwa against the method of the Prophet, and his Noble Companions! You, oh Muqallid, do not even have the right to demand a Daleel let alone issue such stupid and childish Fatwas. As I quoted in the beginning, you must study for 17+ years just to demand a Daleel, so go back to your School as you have a lot to learn, until then you have no right even to sit next to a Ghayr Muqallid let alone address to them.

10) Difficulty becomes an excuse for leaving the Sunnah

Then this filthy and Liar Muqallid takes the excuse of “difficulty” on his poor, weak and girlish soul to abandon the Sunnah of the Prophet. He says:

“To join your knees your ankles and you shoulders is practically very difficult and close to impossible, and Allaah (swt) wouldn’t order a person/ a yuman (i.e. Human) to do something which is so difficult and literally impossible”

Some people say: “It is also against the Khushoo of Salaah”

First of all, notice he is declaring the teaching of the Prophet (peace be upon him) to be difficult. Now, if you even go ahead and declare Wudoo, Qiyaam, and Sujood to be difficult as well, what can we do to you? We prove it from a Shara’ee Daleel, while you reject it declaring it to be difficult.

Secondly, it is as if everything that involves putting an effort is against Khushoo for you; then as if long Qiyaam and transferring from one pillar to another in Salaah would also be against Khushoo for you?? What Khushoo is this, which is against the teachings of the Prophet?

Thirdly, We – by the grace of Allaah – act upon this Sunnah; ask us, and we will tell you that there is no difficulty in Salaah with this! Moreover, having difficulty does not and cannot negate a Shara’ee Command!! Aren’t fasting in June or July, striving in the way of Allaah, migrating, doing Hajj, and giving Zakaah all the acts of difficulty?? So will this become a reason for the negation of Shara’ee Ahkaam? In fact, Salaah in itself is an act of difficulty, which is why it has been stressed upon several times, so will this negate the obligation of the Prayer??

11) Joining the Necks in Salaah

Mohammed Yasir (Deobandi Muqallid) says:“There are narrations also where the Prophet (sallallaahu alayhi wasallam) said that join your necks in Salaah, and neck is even more absurd and preposterous compared to the other narration”

Look at his Jahaalat and blatant lie!!

He translated the words: ((حاذوا بالأعناق)) with Joining the Neck!! And not only did he mistranslate but also went ahead and decided for himself that it is “Absurd” and “preposterous”!! Astaghfirullah!! That is why I told you to go back to your School!! Don’t know anything but has the audacity to declare something Baatil and give Fatwas!!

The word “Haazoo” comes in the meaning of being “equal”. The translation of hadeeth, thus means: “Keep your necks in Line”!!

III) Conclusion

Readers, everything is now in front of you. This ignorant Muqallid could not even give a single verse from the Qur’aan, or a single Hadeeth from the Prophet, or a single Athar from the Sahaabah as a proof NOT to join the feet in Salaah. Nor was he able to give any proof of keeping the feet at the distance of four fingers in Salaah (as the Hanafi Prayer advices us to). Nor could he give any proof at all of how the Hanafis make their rows in Salaah with a distance from another person!! But all he did in this video was, make an unsuccessful attempt to reject these two MARFOO narrations, while he ignored all the other Marfoo narrations on this issue!!

And above all, he claims himself to be a Muqallid but in this video, he made an extremely unsuccessful and foolish attempt to not only become a Ghair Muqallid but even further: a MUJTAHID!!

May Allaah guide us all to the path of Qur’aan and Sunnah, and may He destroy those who reject the Sunnah following their Nafs!! Joining the Feet in Salaah is the Sunnah of the prophet sal Allahu alyhi wasallam, Allah knows best.


Via : Writen By Brother Abdul Baseer   – May Allah Reward His Effort. . Ameen……….!!

1 thought on “Joining Feet in Salah is Sunnah – Deoband Objections

  1. Salam Alykum,
    Despite agreeing with your stance in regards to this issue, I must say at times the article seems to be targeting and be little the hanafi madhab as whole. The followers of the Hanafi madhab have tendencies to misinterpret text and blind follow in certain issues where clear evidence can be provided against it. Acts such as these are virtuous we must strive to gather as much good deeds as possible. But the brother shouldn’t generalise the whole of the hanafi madhab, Imam Abu Hanifa (ra) the lead figure in the hanafi madhab himself said to leave his opinion if it opposes the Quran or saheeh hadith. Most of the Uleema of the Madhab upheld this opinion and this is why those Ulema are respected by ahle hadeeth. Do not generalise deoband as all hanafis.


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