184. Muḥammad said, “Shuʿbah ibn al-Ḥajjāj informed us that Abū’n-Naḍr said, ‘I heard Ḥamalah ibn ʿAbd ar-Raḥmān saying, “I heard ʿUmar ibn al-Khaṭṭāb saying, ‘There is no prayer without a tashahhud.’”’”
Muḥammad said, “We adhere to this. Then when someone says the tashahhud they have done the prayer, and if they finish before saying the salām that is valid for them, but they ought not to do that deliberately.”
185. Muḥammad said, “Abū Ḥanīfah informed us from Ḥammād that Ibrāhīm said, ‘A man from among the Companions of the Prophet led some people in prayer and he lengthened the prayer with them. That reached the Prophet and he said, “What is wrong with people who scare people away from this dīn? Whoever leads a people in prayer should lighten it, because among them are the sick, the elderly and those with pressing needs.”’”
Muḥammad said, “We adhere to this, but he must complete the bowing and prostration fully, and that is the verdict of Abū
Ḥanīfah.”
186. Muḥammad said, “Abū Ḥanīfah informed us saying, ‘Maymūn ibn Siyāh narrated to me from al-Ḥasan al-Baṣrī that someone asked him, “Should I recite five hundred āyāt in a rakʿah?” and he was astonished and said, “Glorious is Allah! Who is able to do this?”
The man said, “I am able to do this.” He said, “The most beloved prayer to Allah is [that in which there is] long continuance of
standing in obedience and humble stillness (qunūt).”’”
Muḥammad said, “Long continuance of standing in supererogatory prayers is preferable to us to much bowing and prostrating, but all of that is good, and that is the verdict of Abū Ḥanīfah.”
187. Muḥammad said, “Abū Ḥanīfah informed us from Ḥammād from Ibrāhīm that ʿUmar ibn al-Khaṭṭāb led his companions in the dawn prayer and recited for them in the first rakʿah, ‘Say: “Kāfirūn!...”’ (Sūrat al-Kāfirūn) and in the second, ‘In acknowledgment of the established tradition of Quraysh...’ (Sūrah Quraysh).”
Muḥammad said, “We adhere to this and we regard it as valid, but we prefer that when the imam prays the dawn prayer while being resident he should lengthen the recitation in it and he should recite in each rakʿah a sūrah of twenty or more āyāt apart from the Fātiḥah of the Book, and that he should make the first [rakʿah] longer than the second. That is the verdict of Abū Ḥanīfah.”
188. Muḥammad said, “Abū Ḥanīfah informed us that Ḥammād said, ‘Mūsā ibn Muslim narrated to us from Mujāhid that ʿAbdullāh ibn ʿUmar said, “When you are travelling and you make up your mind to reside for fifteen days, do the full prayer, but if you do not know [whether or not you will reside for fifteen days], shorten it.”’”
Muḥammad said, “We adhere to this and it is the verdict of Abū Ḥanīfah.”
189. Muḥammad said, “Abū Ḥanīfah informed us from Ḥammād from Ibrāhīm that ʿUmar ibn al-Khaṭṭāb led people in prayer in Makkah with two rakʿahs and then finished the prayer. He said, ‘People of Makkah, we are travellers, so those who are from the people of the city should complete the prayer.’ So the people of the city completed it.’”
Muḥammad said, “We adhere to this. When someone who is resident joins the prayer of a traveller and the traveller finishes the prayer, the person who is resident must stand up and complete the prayer, and that is the verdict of Abū Ḥanīfah.”
190. Muḥammad said, “Abū Ḥanīfah informed us from Ḥammād that Ibrāhīm said, ‘When the traveller joins the prayer of the resident person, he completes the prayer.’”
Muḥammad said, “We adhere to this. When the traveller joins with the resident person he must do the prayer of the resident person, i.e., four rakʿahs, and that is the verdict of Abū Ḥanīfah.”
191. Muḥammad said, “Abū Ḥanīfah informed us from Ḥammād from Ibrāhīm that ʿAbdullāh ibn Masʿūd said, ‘Let this absence from your ordinary abode not deceive you about your prayer; i.e., when a man is absent on his estates and thus shortens the prayer saying, “I am a traveller.”’”
Muḥammad said, “We adhere to this. If one is at a distance less than the travel of three days and nights one completes the prayer, but if one is at a distance of the travel of three days and nights or more, having no wife and family (ahl) there and not having decided on staying for fifteen days, then one shortens the prayer. If one decides on staying for fifteen days then one prays the full prayer as long as one is on one’s estate, but then when one sets out again to return to one’s family one shortens the prayer. The distance of three days and nights travel is with the meaning of camels’ travelling or walking on foot, and that is the verdict of Abū Ḥanīfah.”
192. Muḥammad said, “Saʿīd ibn ʿUbayd aṭ-Ṭā’ī informed us thatʿAlī ibn Rabīʿah al-Wālibī said, ‘I asked ʿAbdullāh ibn ʿUmar , “At what point do you shorten the prayer?” He said, “Do you know as-Suwaydā’?” I said, “No, but I have heard of it.” He said, “It is three easy nights’ journey. When we go out to it, we shorten the prayer.”’”
Muḥammad said, “We adhere to this and it is the verdict of Abū Ḥanīfah.”
193. Muḥammad said, “Abū Ḥanīfah informed us saying, ‘Ḥammād narrated to us that Ibrāhīm said, “When a person who is resident joins someone who is travelling in prayer let him pray two rakʿahs with him and then let him stand up and complete his prayer.”’”
Muḥammad said, “We adhere to this and it is the verdict of Abū Ḥanīfah.”
194. Muḥammad said, “Abū Ḥanīfah informed us from Ḥammād that Ibrāhīm said concerning the prayer of fear, ‘When the imam prays with his companions let a party of them stand with the imam and a party stand facing the enemy. The imam should pray a single rakʿah with the party with him and then the party who have prayed with the imam should go without speaking and take the place of their companions, and the other party should come and pray the other rakʿah with the imam, and then leave without talking and take the place of their companions who should come and individually pray a rakʿah and then go and take their companions’ places who should come and individually complete the rakʿah that remains.’”
195. Muḥammad said, “Abū Ḥanīfah informed us saying, ‘Al-Ḥārith ibn ʿAbd ar-Raḥmān narrated the like of that to us from Abdullāh ibn ʿAbbās .’”
Muḥammad said, “We adhere to all of this. As for the first party they complete their rakʿah without recitation of the Qur’ān because they caught the beginning of the prayer614 with the imam and the imam’s recitation of the Qur’ān is their own. As for the other party, they complete their rakʿah with recitation of the Qur’ān because they missed it with the imam. This is all the verdict of Abū Ḥanīfah.”
196. Muḥammad said, “Abū Ḥanīfah informed us saying, ‘Ḥammād narrated to us that Ibrāhīm said concerning the man who prays the prayer of fear by himself, “He prays standing facing the qiblah, then if he is not able then mounted facing the qiblah, then if he is not able he should make the motions in whatever direction he is facing, while not prostrating on anything. He indicates the prayer by motions, making the [motion indicating] his prostration lower than [that indicating] his bowing, but he must not give up wuḍū’ or recitation of the Qur’ān in the two rakʿahs.”’”
Muḥammad said, “We adhere to all of this and it is the verdict of Abū Ḥanīfah.”
This cannot be undone and I am sure it will be greatly appreciated.
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