Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates this statement of the Prophet Muhammad, peace and blessings be upon him: "In matters where I leave you alone, you too leave me alone. The people before you were destroyed because of their unnecessary questions to their prophets and their disagreements. Whatever I command you, act upon it according to your ability. Whatever I forbid you from, abstain from it." The narrator named Ibn ‘Ajlan has stated this. This narration is also transmitted from Sayyiduna Abu Hurairah, may Allah be pleased with him, through another chain, in which these additional words are present: "Whatever I inform you is from Allah Almighty, then there will be no doubt about it."

Imam Ibn Hibban, may Allah have mercy on him, says: This narration contains a clear statement that all prohibitions transmitted from the Prophet Muhammad, peace and blessings be upon him, are to be considered definitive and obligatory unless there is evidence proving them to be recommended, and acting upon all commands of the Prophet Muhammad, peace and blessings be upon him, is obligatory according to one's ability and capacity, unless there is evidence proving them to be recommended. Allah Almighty has said: "Whatever the Messenger gives you, take it, and whatever he forbids you from, abstain from it." Then Allah Almighty has negated the faith of the person who does not accept His Messenger as a judge in their mutual disputes, and who feels any hesitation in his heart regarding the decision given by the Messenger, and who does not completely submit his affairs to Allah and His Messenger, and does not abandon contrary opinions and evil analogies. The statement of Allah Almighty is: "By your Lord, they will not believe until they make you a judge in all disputes between them, and then find in themselves no discomfort concerning what you have judged, and submit in full submission."

Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates this statement of the Prophet Muhammad, peace and blessings be upon him: "The Imam has been appointed so that he may be followed, so do not differ from him. When he says the takbir, you also say the takbir. When he goes into ruku, you also go into ruku. And when he recites «سَمِعَ اللهُ لِمَنْ حَمِدَهُ» , you all should recite «رَبَّنَا لَكَ الْحَمْدُ» . When he performs the prayer sitting, then all of you should also perform the prayer sitting." (Imam Ibn Hibban, may Allah have mercy on him, says:) In this narration, the Prophet Muhammad, peace and blessings be upon him, has prohibited those people who perform the prayer differently from their Imam at the time when the Imam is performing the prayer sitting. This is the type which I have mentioned in other places in my book, that the Prophet Muhammad, peace and blessings be upon him, sometimes prohibits something through the generality of a word, and then he makes an exception for some part of what was prohibited, and due to a specific reason, he declares that part permissible. Just as the Prophet Muhammad, peace and blessings be upon him, prohibited the sale of muzabanah through an absolute word, but then he made an exception for some part of it, and that part is 'ariyyah. The Prophet Muhammad, peace and blessings be upon him, due to a specific reason and with a specific condition, declared it permissible. In this way, the Prophet Muhammad, peace and blessings be upon him, gives a ruling through the generality of a word, then makes an exception for some part of that generality, and due to a specific reason, declares it prohibited. In this way, the Prophet Muhammad, peace and blessings be upon him, commanded both the followers and the Imams to perform the prayer standing. However, if a person is unable to stand, his ruling is different. The Prophet Muhammad, peace and blessings be upon him, made an exception for some part of this generality, and that situation is that if the Imam is performing the prayer sitting, then he prohibited the people from performing the prayer standing (in that case), so this ruling became an exception to that general absolute ruling. There are many such examples in the hadith, which we will mention in their specific places in this book, if Allah Almighty wills.

Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates: The Prophet (peace and blessings be upon him) mounted a horse and fell from it. His right side was injured. Sayyiduna Anas (may Allah be pleased with him) narrates: That day, the Prophet (peace and blessings be upon him) led us in prayer while sitting. We also performed the prayer sitting behind him. When he finished the prayer with salam, he said: "The Imam is appointed so that he may be followed. When the Imam stands to pray, you should also stand and pray. When he goes into ruku, you should also go into ruku. When he raises his head from ruku, you should also raise your heads. When he goes into sajdah, you should also go into sajdah. When he «سَمِعَ اللهُ لِمَنْ حَمِدَہ» , you «رَبَّنَا وَلَكَ الْحَمْدُ» . When he prays sitting, then all of you should also pray sitting."

Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) narrates: The Prophet Muhammad (peace and blessings be upon him) was present among some of his noble companions (may Allah be pleased with them). He said: "Do you not know that I am Allah’s Messenger to you?" They replied: "Yes, we bear witness to this, you are Allah’s Messenger." The Prophet (peace and blessings be upon him) asked: "Do you not know that whoever obeys me, obeys Allah, and my obedience is part of obedience to Allah?" They replied: "Yes, we bear witness to this, whoever obeys you, obeys Allah, and obeying you is part of obedience to Allah." Then the Prophet (peace and blessings be upon him) said: "Included in obedience to Allah is that you obey me, and included in obedience to me is that you obey your leaders. If they perform prayer sitting, then you also perform prayer sitting."

The same narration is transmitted with another chain. However, in it are these words: "Included in obedience to me is that you obey your leaders." This narration has been transmitted by Imam Abu Ya’la. He says: I asked Yahya bin Ma’een about the narrator named Uqbah, and he replied: He is trustworthy. (Imam Ibn Hibban, may Allah have mercy on him, says:) In this narration, there is a clear statement that when the imam performs the prayer sitting, then the followers performing the prayer sitting is part of obedience to Allah Almighty, which He has commanded His servants, and in my view, this is a type of consensus upon which all agree regarding its permissibility. Because four of the companions of the Prophet (peace be upon him) gave fatwa according to this: Sayyiduna Jabir bin Abdullah (may Allah be pleased with him), Sayyiduna Abu Hurairah (may Allah be pleased with him), Sayyiduna Usayd bin Hudayr (may Allah be pleased with him), and Sayyiduna Qays bin Qahd (may Allah be pleased with him). In our view, the real consensus is the consensus of the noble companions (may Allah be pleased with them) who witnessed the descent of revelation and were protected from distortion and alteration, until Allah Almighty, through them, preserved the religion for the Muslims and protected them from the mischief of critics. No contrary opinion has been transmitted from any of the companions (may Allah be pleased with them) regarding this matter, neither through a connected chain nor through a disconnected chain. Thus, it is as if the companions (may Allah be pleased with them) agreed that when the imam performs the prayer sitting, it is obligatory for the followers to perform the prayer sitting as well. The Tabi’een also gave fatwa according to this, among whom are Jabir bin Zayd and Abu Sha’tha. And from among the Tabi’een, not a single contrary opinion has been transmitted regarding this, neither with a sound chain nor with a weak chain. Thus, it is as if the Tabi’een also agreed upon its permissibility. The first person in this ummah to declare it incorrect for the follower to perform the prayer sitting while the imam is sitting was Mughira bin Muqsim. He was a student of Ibrahim Nakha’i. This ruling was taken from him by Hammad bin Abu Sulayman (who was the teacher of Imam Abu Hanifa), then from Hammad by Imam Abu Hanifa, and after him, his followers adopted it. Among the evidences they present, the strongest is the narration transmitted by Jabir Ju’fi from Imam Sha’bi, who states: The Prophet (peace be upon him) said: "After me, no one should lead the prayer sitting." Even if the chain of this narration is accepted as authentic, it is mursal (disconnected). And a narration that is mursal, and a narration that is not transmitted, are equal in our view in terms of ruling. The reason is that if we accept the mursal narration of a Tabi’i, even if that Tabi’i is trustworthy and virtuous, and we do so out of good opinion, then it would be necessary for us to accept a similar mursal narration from a Tabi’ Tabi’i as well. And when we accept that, it would be necessary for us to accept such a narration from the students of the Tabi’ Tabi’in as well. And when we accept that, it would be necessary for us to accept it from every person, whenever he claims that the Prophet (peace be upon him) said such and such. In that case, the Shari’ah would become null and void. And it is astonishing regarding the person who presents such a mursal narration as evidence, even though their elders have raised objections about this narration. Husayn bin Abdullah has stated with his chain: Abu Yahya Hammani says: I heard Imam Abu Hanifa saying: Of all the people I have met, I have not seen anyone more virtuous than Ata bin Abi Rabah, and of all the people I have met, I have not seen anyone greater a liar than Jabir Ju’fi. Whenever I brought an issue to him based on my own opinion, he would narrate a hadith about it. And he also claimed that he had so many thousands of hadiths transmitted from the Prophet (peace be upon him) which he had not yet narrated. Imam Ibn Hibban, may Allah have mercy on him, says: So this is Imam Abu Hanifa, who is criticizing Jabir Ju’fi and declaring him a liar. So this is contrary to the stance of the person who claims to be a follower of Imam Abu Hanifa’s school and holds the view that when our imams say in their books that such and such a narrator is weak, this is backbiting. But when he himself needed it, he began to use as evidence the very person whom his own sheikh had declared a liar. And he used him as evidence regarding a matter by which the Sunnah of the Prophet (peace be upon him) is being abandoned. As for Jabir Ju’fi, we have mentioned his case in the book al-Majruhin with clear proofs, the authenticity of which will not be hidden from any intelligent person. So there is no need to mention it again here.

Sayyiduna Anas (may Allah be pleased with him) narrates: Some people came to the service of the Noble Prophet (peace and blessings of Allah be upon him). The time for prayer had arrived. The Noble Prophet (peace and blessings of Allah be upon him) began to lead them in prayer while sitting. Those people remained standing. When the time for the next prayer came, those people began to stand, so the Noble Prophet (peace and blessings of Allah be upon him) said: "You should follow your Imam. If he performs the prayer sitting, then you should also perform the prayer sitting. If he performs the prayer standing, then you should also perform the prayer standing."

Sayyiduna Jabir (may Allah be pleased with him) narrates: The Prophet (peace and blessings be upon him) rode a horse in Madinah Munawwarah and fell from it onto the trunk of a date-palm tree, due to which he sprained his foot. We came to visit him to inquire about his health and found him in the upper room of Sayyidah Aisha (may Allah be pleased with her). He was performing voluntary prayers while sitting. We stood behind him, so he moved away from us. Then, when we visited him a second time, we found him performing an obligatory prayer. We stood behind him, so he gestured to us, and we sat down. When he completed the prayer, he said: "When the Imam performs the prayer sitting, you should also perform the prayer sitting. When he performs the prayer standing, you should also perform the prayer standing. Do not do as the people of Persia do for their kings." (Imam Ibn Hibban, may Allah have mercy on him, says:) In this narration, there is a clear statement regarding the words transmitted from Humaid, in which it is mentioned that the Prophet (peace and blessings be upon him) led them in prayer while sitting, and they were standing. This was a voluntary prayer. When the time for the obligatory prayer came, the Prophet (peace and blessings be upon him) instructed them to perform the prayer sitting, just as the Prophet (peace and blessings be upon him) performed the prayer. So this matter becomes the most emphasized. (And it proves) that the command of the Prophet (peace and blessings be upon him) which we have mentioned is a command of obligation, not a command for expressing virtue.

Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates: The Prophet Muhammad (peace and blessings be upon him) fell from a horse and was injured. He led us in prayer while sitting. We also performed the prayer sitting, following him. When he completed the prayer, he said: The Imam is appointed so that he may be followed. When he says the takbir, you also say the takbir. When he goes into ruku, you also go into ruku. When he raises (his head from ruku), you also raise (your heads). When he recites «سمع اللہ لمن حمدہ» , you all recite «ربنا ولك الحمد» . When he goes into prostration, you also go into prostration. When he performs the prayer sitting, then all of you should also perform the prayer sitting. (Imam Ibn Hibban, may Allah have mercy on him, says:) Some people of Iraq, who follow the school of Kufa, say that the statement of the Prophet (peace and blessings be upon him), "When he performs the prayer sitting, then you all should also perform the prayer sitting," means that when he recites the tashahhud sitting, you all should also recite the tashahhud sitting. So this person has diverted this narration from its general meaning for which the narration was reported. And he has done so without any evidence by which his stated interpretation could be proven.

Sayyiduna Jabir (may Allah be pleased with him) narrates: The Prophet (peace and blessings of Allah be upon him) fell from a horse. He fell onto the trunk of a date-palm, due to which his foot was injured. We came to visit him to inquire about his health. At that time, he was performing prayer while sitting in the upper room of Sayyidah Aisha (may Allah be pleased with her). We began to follow his prayer; we were standing. Then, when we came to him again, he was performing prayer while sitting. We followed his prayer and we were standing at that time as well, so he gestured to us that you all should sit down. When he completed the prayer, he said: The Imam is appointed so that he may be followed. When he performs prayer standing, you should also perform prayer standing, and if he performs prayer sitting, you should also perform prayer sitting. If he is sitting, then you should not stand, as the people of Persia do for their kings. (Imam Ibn Hibban, may Allah have mercy on him, says:) The statement of Sayyiduna Jabir (may Allah be pleased with him) that we followed his prayer and we were standing at that time is a clear statement. It refutes the stance of the person who interprets otherwise, because those people did not recite Tashahhud while standing behind the Prophet (peace and blessings of Allah be upon him). Similarly, regarding the second prayer, the narrator's statement that we performed prayer following the Prophet (peace and blessings of Allah be upon him) and we were standing, so he gestured to us that you all should sit down, by this he means the standing which is obligatory in prayer; it does not refer to Tashahhud.

Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates this statement of the Prophet Muhammad, peace and blessings be upon him: "The Imam has been appointed so that he may be followed. When he says the takbeer, you should also say the takbeer. When he goes into ruku', you should also go into ruku'. When he raises (his head from ruku'), you should also raise (your heads). When he recites «سَمِعَ اللهُ لِمَنْ حَمِدَهُ» , you should recite «اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ» . When he performs the prayer standing, you should also perform the prayer standing. When he performs the prayer sitting, then all of you should also perform the prayer sitting." (Imam Ibn Hibban, may Allah have mercy on him, says:) The Prophet Muhammad, peace and blessings be upon him, making the command for the followers firm, that when their Imam is performing the prayer standing, they should perform the prayer standing, and when their Imam is performing the prayer sitting, they should perform the prayer sitting, is the greatest clarification that the Prophet, peace and blessings be upon him, did not mean tashahhud in both commands, rather he meant that standing (qiyam) which is obligatory in the prayer, that a person should perform it in the same manner as the Imam performs it.