Monthly Archives: October 2012

Meaning of Pecking Like A Rooster, Looking Around Like A Fox, Squatting Like A Monkey in Salah.

As for the Hadeeth of Aboo Hurayrah, may Allaah be pleased with him:

“My friend (sallallahu alayhi wa sallam) forbade me that I should peck in my prayer like the pecking of a rooster, that I should look about like the looking about of a fox and that I should squat like the squatting of the monkey.”

(I say): Have you seen the pecking of the rooster? How he searches for the grain on the ground then he pecks in order to get the grain; the Messenger (sallallahu alayhi wa sallam) coined a similitude for the worshipper who prays and does not settle himself in his Rukoo’ nor his Sujood, that he pecks like the pecking of the rooster. So the Messenger (sallallahu alayhi wa sallam) forbade the Muslim from pecking in his prayer like the pecking of the rooster.

What is intended is that he does not have tranquility therein nor is he calm or at ease therein. He has only performed it with speed to the point that he has not achieved even the minimum of that which would make the pillars of the prayer correct.

He said: “…that I should look about like the looking about of a fox…”

Have you seen the fox, how he looks about with speed to the right and to the left and moves his eyes? The Messenger (sallallahu alayhi wa sallam) has forbidden the Muslim, when he is in prayer, to look about like the looking about of the fox. Because that which has been made obligatory in that he be in a state of humility and that he should not move his eyes from the place of prostration. And if there does occur from him some looking about, then it should only be occasional and few (occurrences); and that would not invalidate the prayer. It would only invalidate the prayer if there is an abundance of looking about, like the looking about of the fox.

He said: “…and that I should squat like the squatting of the monkey.”

The squatting of the monkey is that one attaches his buttocks to the ground and erects his shins, attaching them to his thighs while having his feet on the ground. Similar to the description of the dog when he sits when he sits and raises his front paws. Due to this, there has come in some Ahadeeth, the prohibition of squatting like the squatting of a dog. It has a second description; that he places his shins and knees on the ground and brings his buttocks between them to the ground. There is a third description; that he places his shins upon the ground, erects his feet and sits upon his heels.

So from this, the squatting of the monkey has (three) descriptions:

The first description: A squatting which is like that of the dog and the monkey; that the person erects his shins and attaches his buttocks to the ground. This description is done when rising from the Sujood to the Qiyaam; you sit upon this (your buttocks) then you stand upon that (your feet), squatting like the squatting of the dog which has been prohibited.

The second description: The squatting of the dog; that his knees are on the ground and his feet are on the ground while he attaches his buttocks to the ground between the shins while sitting between the twp prostrations or in sitting for the Tashahhud. This squatting is like the squatting of the dog.

The third description: That his knees are upon the ground and his shins are spread. His feet are erected and he places his buttocks upon his heels. This type is permissible in the sitting between the two prostrations and it is not permissible in any other sitting in the prayer.

The proof for the permissibility of sitting on the feet is that which has come on the authority of Taawus saying: “We spoke to Ibn Abbaas concerning sitting on the feet (in the prayer), and he said: ‘It is the Sunnah!’ So we said to him: ‘Verily we see it as being reprehensible for the man.’ He said: ‘Rather, it is the Sunnah of your Prophet (sallallahu alayhi wa sallam)’” [Muslim recorded it in the Book of Mosques and Places of Prayer, Chapter: The Permissibility of Sitting Upon the Feet; Hadeeth number 536.]

On the authority of Muhammad ibn ‘Ajlaan, that Aboo Az-Zubayr informed him that he saw Abdullah ibn Umar, when he would prostrate, that whenever he would raise his head from the first prostration, he would squat upon the tips of his toes. He said that it is from the Sunnah. Al-Bayhaqee recorded it in As-Sunan Al-Kubraa 2/119 and Al-Albaanee, may Allaah have mercy upon him, authenticated it (in Silsilah Al-Ahadeeth As-Saheehah 1/120) saying: “So in this Hadeeth and in these narrations is evidence for the legislation of the aforementioned squatting, that it is a Sunnah to be followed and it is not (simply) due to an excuse as some of the rigid ones assume.


Our attitude towards Yazeed ibn Mu’aawiyah

Praise be to Allaah.

His name was Yazeed ibn Mu’aawiyah ibn Abi Sufyaan ibn Harb ibn Umayaah al-Umawi al-Dimashqi.

Al-Dhahabi said: he was the commander of that army during the campaign against Constantinople, among which were people such as Abu Ayyoob al-Ansaari. Yazeed was appointed by his father as his heir, so he took power after his father died in Rajab 60 AH at the age of thirty-three, but his reign lasted for less than four years.

Yazeed is one of those whom we neither curse nor love. There are others like him among the khaleefahs of the two states (Umawi/Umayyad and ‘Abbaasi/Abbasid) and the governors of various regions, indeed there were some among them who were worse than him. But the issue in the case of Yazeed is that he was came to power forty-nine years after the death of the Prophet SAWS (peace and blessings of Allaah be upon him); it was still close to the time of the Prophet and some of the Sahaabah were still alive such as Ibn ‘Umar who was more entitled to the position than him or his father or his grandfather.

His reign began with the killing of the martyr al-Husayn and it ended with the battle of al-Harrah, so the people hated him and he was not blessed with a long life. There were many revolts against him after al-Husayn, such as the people of Madeenah who revolted for the sake of Allaah, and Ibn al-Zubayr.

(Siyar A’laam al-Nubalaa’, part 4, p. 38)

Shaykh al-Islam described people’s attitudes towards Yazeed ibn Mu’aawiyah, and said:

The people differed concerning Yazeed ibn Mu’aawiyah ibn Abi Sufyaan, splitting into three groups, two extreme and one moderate.

One of the two extremes said that he was a kaafir and a munaafiq, that he strove to kill the grandson of the Prophet SAWS (peace and blessings of Allaah be upon him) to spite the Messenger of Allaah and to take revenge on him, and to avenge his grandfather ‘Utbah, his grandfather’s brother Shaybah and his maternal uncle al-Waleed ibn ‘Utbah and others who were killed by the companions of the Prophet SAWS (peace and blessings of Allaah be upon him), by ‘Ali ibn Abi Taalib and others on the day of Badr and in other battles – and things of that nature. To have such a view is easy for the Raafidis who regard Abu Bakr, ‘Umar and ‘Uthmaan as kaafirs, so it is much easier for them to regard Yazeed as a kaafir.

The second extreme group think that he was a righteous man and a just leader, that he was one of the Sahaabah who were born during the time of the Prophet and were carried and blessed by him. Some of them give him a higher status than Abu Bakr and ‘Umar, and some of them regard him as a prophet. Both views are obviously false to one who has the least common sense and who has any knowledge of the lives and times of the earliest Muslims. This view is not attributable to any of the scholars who are known for following the Sunnah or to any intelligent person who has reason and experience.

The third view is that he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of ‘Uthmaan. He was not a kaafir but it was because of him that the killing of al-Husayn happened, and he did what he did to the people of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah.

Then they divided into three groups, one which cursed him, one which loved him and one which neither cursed him nor loved him. This is what was reported from Imaam Ahmad, and this is the view of the fair-minded among his companions and others among the Muslims. Saalih ibn Ahmad said: I said to my father, some people say that they love Yazeed. He said, O my son, does anyone love Yazeed who believes in Allaah and the Last Day? I said, O my father, why do you not curse him? He said, O my son, when did you ever see your father curse anybody?

Abu Muhammad al-Maqdisi said, when he was asked about Yazeed: according to what I have heard he is neither to be cursed nor to be loved. He said, I also heard that our grandfather Abu ‘Abd-Allaah ibn Taymiyah was asked about Yazeed and he said: we do not deny his good qualities or exaggerate about them. This is the fairest opinion. 

Majmoo’ Fataawa Shaykh al-Islam, part 4, p. 481-484