Methodology of Learning the Islamic Prayer (As Salat)

Typically Muslims born into the faith, learn the Islamic prayer (salat) based on one of the four schools of Islamic jurisprudence (Hanafi, Shafii, Hanbali, Maliki). The four schools of Islamic law teach the Islamic prayer a little differently based on their differing methodologies. When the founders of these schools of jursiprudence started teaching the Islamic prayer, not all prophetic sayings/practices (ahadith/sunnah) were known, collected, and analyzed as it is today. Moreover, the founders of these schools explicitly instructed that their opinions should be discarded in the face of authentic Prophetic evidence they were not aware of concerning anything they teach contradictory to it. 

Although all four schools of Islamic law are based on the Quran and the Sunnah (Prophetic pratice), their methodology is slightly different. If we consider it simply, Hanafi jurisprudence leans more on following analogical reasoning (qiyas) in issues where the Quran and the Prophetic traditions are lacking. Imam Abu Hanifa Nu;man Ibn Thabit is reported to have been said, "when a hadith (prophetic saying) is found to be sahih (authentic), then that is my madhab (school of law)". He also said, "it is not permitted" for anyone to accept our views if they do not know where we got them and "it is not permitted" for someone who does not know my evidence to give verdicts on the basis of my words. He reprimanded his famous student, Abu Yusuf, "woe to you, O Yaqub! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinon tomorrow and rejet it the day after tomorrow". To blind followers of his school (muqallid), he instructed, "when I say something contradicting the Book of Allah the Exalted or what is narrated from the Messeneger (SWAS), then ignore my saying".

Maliki fiqh (understanding) lays empahis on the customs of the people of Madinah whose anscestors witnessed the Prophetic practice first hand. Imam Malik Ibn Anas said "truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore look into my opinions: all that agrees with the Quran and the Sunnah (prophetic practice), accept it; and all that does not agree with the Book and the Sunnah, ignore it". He elaborated, "everyone after the Prophet (SWAS) will have his sayings accepted or rejected -- not so that of the Prophet (SWAS)".

Shafii jurisprudence is a balance between reason and revelation (Quranic/Prophetic injunctions). Imam As-Shafii said "the Sunnah (prophetic practice) reach, as well as escape from, every one fo us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allah (SWAS), then the correct view is what the Messenger of Allah (SWAS) said and that is my view". Moreover he stated, "The Muslims are unanimously agreed that if a Sunnah of the Messenger of Allah (SWAS) is made clear to someone, it is not permitted for him to leave it for the saying of anyone else". He categorically instructed, "in every issue where the people of narration find a report from the Messenger of Allah (SWAS) to be sahih, which is contrary to what I have said, then I take my saying back, whether during my life or after my death". 

Finally, Hanbali law gives more weight to the views of the Companions (RA) of the Prophet (SWAS). Imam Ahmad Ibn Hanbal instructed, "do not follow my opinion; neither follow the opion of Malik, nor Al Shafii, nor Al Azawi, nor Al Thawri, but take from where they took". Thus he advised, "do not fo just follow in your din (religious practice) from anyone of these, but whatever comes from the Prophet (SWAS) and his Companions (RA) take it; next are their Sucessors, where a man has a choice". In terms of "following" he said, "following means that a man follows what comes from the Prophet (SWAS)  and his Companions (RA); after the Sucessors, he has a choice". 

Disciples of the four Imams actively evolved the practices of their schools based on new evidence that was not available to the Imams, based on their own instruction, but over time, the schools of law fossilized and introduced taqlid (blind following) among their members. Differnce among them became so pronouced that even in the holy mosque of the Kabba in Makkah, the difffernt schools used to pray behind their respective prayers leaders in four different congregations until the 20th century. There were even some injuctions that prohibited marriage among members of the different schools of Islamic law. The four schools of Islamic law, almost became four different religions.

Blind followers (muqallids) are strictly against reinterpreting the ways of their school of law including that of the Islamic prayer, even in the presence of contradictory authentic Prophetic practice. Their behaviour is based on some key misconceptions. Their opinion is based on a Prophetic sayings (ahadith), viz., "the difference of opinion of among my Ummah is a mercy", which has no chain of narration and "my companions are like the stars, so whichever of them you follow, you will be guided", which is fabricated. Furthermore, this perspective contradicts that of the Quran. The difference in perspectives among the Companions (RA) of the Prophet (SWAS), and the Imams of the different schools of jurisprudence was genuine and praiseworthy as their intention was to mutually come to the truth and not to defend the opinion of a particular school vis-a-vis another as the muqallids do. Following the Prophetic practice in contrast to the different schools of Islamic law does not mean that we do not benefit from the work of the the different schools, their opinions, and interpretations, nor does it mean being disresptful or discount the Imams who founded those schools.

Thus, learning the Islamic prayer (as salat) based on the authentic Prophetic practice is incumbent upon us.