Imam Ibn Balban said in his work Mukhtasar al-Ifadat:
“Point of benefit: If a person walks with someone who is higher than them in terms of rank and virtue, then he should walk on the other person’s hand side, similar to how he would be to the Imam in the prayer. If however the other person (he is walking with) is lesser than him in rank then he should walk on the other person’s left hand side, meaning that this person is to his right.”
Please find below an extract from a work showing the difference in approach of the classical Hanbali scholars and modern day scholars of the Salafi Movement of Najd.
Imam Ibn Aqil al-Hanbali (d.513 hijri) said in his fiqh work al-Tadhkirah regarding what a person should say when visiting the Prophet (Allah bless him and give him peace) in Madina the Illuminated,
“O Allah, I turn to you by means of Your Prophet (Allah bless him and give him peace), the Prophet of Mercy. O Messenger of Allah! I turn by means of you to my Lord to forgive my sins. O Allah I ask You by his right that You forgive my sins.”
1. Shaykh Nasir Salamah, the editor of this text (and a Qadi at a Shariah court in Saudi Arabia at the time of publishing) footnotes this statement with the following,
“Seeking dua from the Prophets and other than them such as the Awliyah and seeking help from them after their passing away is Shirk al-Akbar…”
2. This extract clearly highlights the divergence in approach of the classical Hanbalis and the Salafi scholars of the Najd.
3. Does Shaykh Nasir Salamah and other Salafi scholars regard Imam Ibn Aqil al-Hanbali to have left the folds of Islam? According to their principles of takfir recorded in Durar al-Saniyyah and other works Imam Ibn Aqil al-Hanbali was not Muslim as he committed Shirk al-Akbar on a clear cut issue and had access to the Quran and Sunnah and thus has no excuse.
«Gathering at the Masjid on the Day of Arafah in the Hanbali School»
Al-Tarif is people in different places outside of Mecca gathering on the day of Arafah after Asr in a masjid, and busying themselves in dua, dhikr and supplicating to Allah Taala, just as the people in Arafah do. (Mughni al-Muhtaj)
«Ruling in the Hanbali School»
Imam Ibn Qudama al-Maqdisi reports in al-Mughni that Imam Ahmad stated that it was permitted to conduct such a gathering on the day of Arafah. This is the relied upon view of the madhab.
Imam al-Mardawi in his work al-Insaf that there was a view attributed to Imam Ahmad that such a gathering was Mustahab, however this is not regarded as the strongest position within the Madhab.
It is also reported from Imam Ahmad that he was asked whether he attended such a gathering, he replied that he did not.
Imam Ahmad stated (as recorded in al-Mughni) that conducting the Arafah gathering was the practice of a number of the salaf.
Shaykh Taqi al-Din Ibn Taymiyyah in his work Iqtida Sirat al-Mustaqim stated that conducting such gatherings was the practice of companions such as Ibn Abbas and Amr bin Hurayth (Allah be pleased with them) and a group of the people of the Basra and Medina.
Imam al-Nawawi mentions that in the Sunan al-Bayhaqi there is a narration that Hasan al-Basri would conduct such a gathering where he would make dua, make dhikr and people would gather.
Please find below some points related to the hanbali school’s view on supplicating with the hands raised and wiping the face after completing the obligatory prayer.
Shaykh Mansur al-Buhuti said in Kashaf al-Qina (1/367):
The Imam supplicates after the Fajr and Asr prayers due to the presence of angels, meaning the angels of the night and day at that time, and they say “amin” to the supplications and thus they are more likely to be answered. Likewise the Imam supplicates after the other prayers as after the concluding of the prayer is a time of answering.
Wiping the Face After Dua
Imam al-Mardawi in al-Insaf (2/173) said:
A person raises their hand in qunut to their chest and spreads them out, with the palms facing the sky, this was explictly mentioned. Should a person wipe their face with their hands? there are two views…one of them is that wiping the face is the madhab position and was the practice of Imam Ahmad. Al-Majd said in his commentary as did the author of Majma al-Bahrayn that this is the strongest of the two views, the author of al-Kafi said this (meaning the view that a person should wipe their face) is superior.
The author of Matalib Uli al-Nuha (1/559) said:
Then a person wipes their face with their hands at this point (after qunut) and also outside of the prayer if they supplicate. This is due to the generality of the hadith of Umar that, “The Messenger of Allah (Allah bless him and give him peace) when he would raise his hands in supplication would not lower them until he wiped his face.” this is reported by al-Tirmidhi. Also due to his (Allah bless him and give him peace) statement in the hadith of Ibn Abbas, “When you conclude (your supplication) then wipe your face with your hands.” This was reported by Abu Dawud and Ibn Majah.
The position of the Hanbali School Regarding the Turban and it’s Description
The ruling for the turban in the Hanbali School is that it is sunnah. Allamah al-Saffarini said in his commentary on the poem regarding Adab:
The description of the turban in accordance with the sunnah:
The sunnah of the turban after donning it is to hang (it’s tail) and to wrap the tail around the neck. If the turban is without a tail then this is disliked by the scholars. I (Saffarini) say this was the position of our scholars.
Imam al-Saffarini also said:
It is sunnah to hang the tail of the turban, this is why the author of the poem (Allah have mercy on him) said: It is good to hang the tail behind, even it is a hands length or less as transmitted from Ahmad. “It is good” means it is a sunnah and desirable for men…Shaykh Taqi al-Din (Allah be pleased with him) said: hanging the tail between the shoulders is well known in the sunnah…and transmitted from Imam Ahmad (Allah be pleased with him) in hanging the tail behind, but not regarding it’s length as stated in Adab al-Kubra.
You have learned that tahnik is sunnah, and it is to wrap the turban tail under the chin. Shams al-Shami said: wrapping the turban tail under the chin is a sunnah of the Prophet (Allah bless him and give him peace) and righteous predecessors.
Imam Ibn Muflih states in his Adab al-Kubra that the upshot of his statement in al-Riayah is that it is recommended to have a turban tail for everyone as well as tahnik.
Al-Hijjawi said: meaning combine between wrapping under the chin and a tail.
Imam Ahmad’s Turban
Abd al-Malik al-Maymuni said: I always saw the turban (tail) of Abu Abdullah under his chin, and he held the view that other than this was disliked. Siyar Alam al-Nubala.
Shaykh Taqi al-Din Ibn Taymiyyah would wear a Turban
Ibn Abd al-Hadi said about him:
He walked a little further and came across another poor person. He took his turban and split it in to two parts, he gave half of the turban to the poor person and wore the other half.
Source: taken from a post by Shaykh Faris Falih al-Hanbali
Telegram channel: t.me/daralhadith
Raising the hands after getting up from Tashahhud
Some people mistakenly think that raising the hands up to the shoulders at the time of standing up straight from the first tashahhud is the relied upon (Mutamad) position of the Hanbali School. This is not correct, though it was chosen by some of the Hanbalis such as Al-Majd Ibn Taymiyyah and others.
According to the relied upon position (Mutamad) of the school it is not a sunnah to raise the hands after standing up straight after sitting for the first tashahhud.
Shaykh Mansur al-Buhuti (Allah have mercy on him) said in Sharh al-Muntaha (1/407),
“A person does not raise their hands – because this is not transmitted in many of the narrations, it was authentically reported in some versions, this is why it was chosen by Al-Majd and others.”
Hafiz Ibn Rajab said in his commentary of Bukhari, (4/36),
“Scholars have differed over the raising of hands after standing up from the first tashahhud, the majority of hold that it is not recommended (Mustahab), to the point that Abu Hamid al-Isfaraini, one of the notable Shafi scholars claimed consensus on this point and regarded it as a proof for the abrogation of the hadith in which it is mentioned. The matter (of consensus) however is not as he claimed!.”
Source: Fawaid Fiqhiyyah from Shaykh Salih al-Asmari.