بسم الله الرحمن الرحيم
الحمد لله رب العالمين
والصلاة والسلام على من بعث رحمة للعالمين
وعلى آله وصحبه أجمعين
Ok
Respected brothers and sisters
You are all welcome to this night’s session of the Halqah
Inshā Allāh we shall be answering some of the questions that lie in wait
Bārakallāhu fīkum
*Question 1*
_” Salamun alaykum. Admin, Is it obligatory that one praying behind an Imam in a prayer that has it Qur’an read allowed to also read along in silence?”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
The Ulamā have a consensus as the Ahādith have shown, that the recitation of Sūratu Al-Fātihah is a Pillar (Rukn) of the Salāt for which the Salāt becomes void in its absence.
This is established
In the Hadīth of Ubādah Ibn As-Sāmit – radiyallāhu ‘anhu – that was recorded by the Two Shaykhs, the Rasūl – salallāhu alayhi wasallam – said
“لا صلاة لمن لم يقرأ بفاتحة الكتاب
_”There is no Salāt for the one who does not recite Fātihatu Al-Kitāb”_
But, following the Imām is also a point of consensus for the Ulamā
This is because in he Hadīth, the Rasūl – salallāhu alayhi wasallam – said
“إنما جعل الإمام ليؤتم به فإذا كبر فكبروا وإذا قرأ فأنصتوا”
_”Indeed, the Imām has been put forth that he may be followed. Therefore, if he makes the Takbīr, make the Takbīr, and if he recites, be quiet”_
This is recorded in the Musnad from Abū Hurayrah – radiyallāhu anhu
On this basis, the Ulamā differed on their methodology of reconciling the two Hadīth.
The first position, which is that held by Imām Mālik, Imām Ahmad, one of the two narrations from Ash-Shāfi’ī, and that of some of the Muhaqqiqūn such as Ibn Taymiyyah – rahimahumullāh
That if the recitation is made audible by the Imām, then the followers must listen and not recite, even Sūratu Al-Fātihah
And if the Recitation is made inaudible, then the followers *must* recite Sūratu Al-Fātihah while recitation of other Surah in this situation remains a recommendation
Therefore, these Imāms, make the Hadīth of the obligation of reciting the Qur’ān restricted on the premise of the second Hadīth that obligated been silent and listening to the recitation of the Imām.
In Sūratu Al-A’arāf, Allāh ta’āla said
(وإذا قرئ القرآن فاستمعوا له وانصتوا لعلكم ترحمون )
_”And when the Qur’ān is recited, listen to it and be quiet that you may be shown mercy”_
About the verse, Imām Ahmad – rahimahullāh – said
_”The people have formed a consensus that this verse was revealed as regards Salāt”_
The second position, which is the position promoted by Imām Abū Hanīfah- rahimahullāh –
That the followers are neither obligated to recite Fātihah or other Sūrah as long as they are behind the Imām
This position is buttressed by the argument that following the Imām takes precedence over recitation, and maintains the premise that the obligation of reciting the Fātihah is restricted to the one who is observing the Salāt alone
The third verdict, which is that maintained by Imām Ash-Shāfi’ī, the Mutallabī, and the Stallions of his school that recitation of the Fātihah was obligatory upon the follower behind the Imām whether his Imām was reciting audibly or not
Ibn Hazm – rahimahullāh – also held this verdict
The fourth verdict, which is the position held by Al-Awzā’ī – rahimahullāh – and some of the Imāms is that the recitation of the followers behind the Imām is a recommendation whether his Imām recites audibly or not
This verdict is based on the fact that there is no particular Hadīth clearly ruling on this.
The position that is strongest, and Allāh knows best, is the position of Mālik – the first
Shaykhu Al-Islam Ibn Taymiyyah – rahimahullāh – said
_”Had recitation behind the Imām that is reciting audibly been obligatory upon the follower, then one if two things would have been a must either he recites alongside the Imām, or the Imām gives an opportunity of keeping silent for him to recite. We do not known of any dispute with the Ulamā that he must keep silent to allow for the follower’s recitation. It is known also that his recitation alongside him is prohibited by the Qur’ān and the Sunnah. It therefore becomes apparent that recitation alongside the Imām is not recommended whenever he recites audibly.”_
He said
_”Had the recitation of the follower behind the Imām been recommended at instances where recitation is made audible and listening was recommended, it would have been recommended for the Imām to be silent to allow for the follower to recite. This recommendation is not legislated to the Imām to allow for the follower to recite, in the verdict of the generality of the Ulamā. This is the Madh’hab it Abū Hanīfah, Mālik, Ahmad Ibn Hanbal, and other than them. Their evidence in this regard is that the Prophet – salallāhu alayhi wasallam – did not used to keep silent to allow for the followers to recite, and this was not recorded by anybody from him.”_
*Madh’hab of
Reference
Imām Ash-Shāfi’ī’s position was echoed by Ibn Uthaymīn and Ibn Bāz rahimahumallah, recommending that the follower makes his recitation of the Fātihah at the silent times of the Imām.
This position, though safe, is weak based on the strong positioning of Shaykhu Al-Islam Ibn Taymiyyah – rahimahullāh – quoted above
Allāhu A’alam
Bārakallāhu fīkum
*Question 2*
_” Aswww, pls I won’t to have deep knowledge about sunday program like asalatu introduced by nasfat and co or what are ur opinions. Sunnah,farida or bidiah.I need the answer quick, may Almighty Allah guide us.”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
Such gatherings, if they are used to render certain Ibādah to Allāh that are not rendered on other days, then they become Bid’ah in themselves
That is because its originators innovated for themselves an ‘Ibādah that was not legislated for them by Allāh
If however they do not single out the said day for an ‘Ibādah but involve in the gathering things that are Bid’ah in the Dīn such as _As-Salātu Al-Fātih_, then such gatherings become equally prohibited not by virtue of the gathering in itself but for the innovations that take place in it.
Allāhu A’alam
Bārakallāhu fīkum
*Question 3*
_” Salaam Alaikum. Good morning. May Allah reward for all the good work you are doing. Please, I have a question regarding ablution. When talked washing parts three times, does that include the head and ears too?”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Āmīn, may Allāh reward you too, āmīn
Alhamdulillāh
There are Ahādith that point to the fact that the hair is to be wiped three times, and so the ears
Of them is that recorded by Abū Dāwud – rahimahullāh – from ‘Uthmān Ibn ‘Affān – where he taught how the Wudhū is to be observed. In it is the wiping of the hairs three times
For this reason, the verdict of Imām Ash-Shāfi’ī – rahimahullāh – and some of the Imams of his school is that the wiping of the hair is to be done three times.
The majority of the Ulamā disagree with this position citing the weakness of the Hadīth referred to
It is the position of the Malikis, the Hanafīs, and the more dominant of the Hanbalī schools
It is also the position narrated from Ibn ‘Umar, Sālim, An-Nakha’ī, and others among the Tābi’īn
Imām At-Tirmidhī – rahimahullāh – said
_”And this is what is acted upon by many of the People of Ilm among the Companions of the Rasūl – salallāhu alayhi wasallam”_
Al-Hāfidh Ibn Hajar – rahimahullāh – said
_”And the narrations that reffered to wiping the head three times – if they are authetic – are taken as a necessity to ensure that the entire head is wiped and not as independent wipings. This is the way to reconcile the evidences.”_
In Al-Mughnī, Ibn Qudāmah – rahimahullāh – maintained that the Ahādith showing the wiping to be three times are weak. He was followed in this regard by Ibn Qayyim al-Jawziyyah, Ibn ‘AbdilBarr and Ash-Shawkānī
Rahimahumullāh
However, the position of Imām Ash-Shāfi’ī was shared by the Dhāhirī school and some of the Muhaqqiqūn
That which is right, and Allāh knows best, is that there is nothing wrong in adding the second and the third wiping
This is because the Ahādith that have come with three wipings, though weak in themselves, strengthen one another in accordance with the Precepts of Reconciliation of Ahādith among the ‘Ulamā.
For this reason, Al-Adhīm Abādī – rahimahullāh – said
_”There is nothing wrong with making it three times”_
Some of the Ulamā that declare the Ahādith Sahih by virtue of its various narrations is Imām Ahmad Shākir and Shaykh Muhammad Nāsiruddīn Al-Albānī – rahimahumullāh
That said, wiping the hair, and by extension the ears three times is
…established by the evidences of the Hadīth
And one may observe that or observe that which was held as opinion by the Majority of the Fuqahā
And Allāh knows best
Bārakallāhu fīkum
*Question 4*
_Congratulations to those who have children_
_May Allah bless you with the children that has bestowed upon you. You are also thanful towards the One The Most Giver, until he has reached a matured age, and you will be blessed with his submission_
_The reply is:_
_May Allah also bless you in the ease and the difficult. May Allah reply you with the best reply, bless you as you have given me the blessing and multiply your rewards_
_I learnt that this Dua and the reply is not authentically reported from the prophet but from Hassan al basri.. How true is this pls..Jazakallahu khayran_
*Answer*
Alhamdulillāh
It is very true that this is not authentically recorded from the Rasūl – salallāhu alayhi wasallam.
And there is nothing wrong in doing or saying it though
It is also true that it is an athar from Hasan Al-Basrī – rahimahullāh – as was recorded by Ibn ‘Adiyy in Al-Kāmil and Ibn Abī Ad-Dunya in Al-‘Iyāl
The Ulamā mentioned there was nothing wrong with saying it to greet the one blessed with a child if one was doing that as a way of making Du’ā but not as a Hadīth or a Sunnah
Some of the Ulamā would also pray saying
(أسأل الله أن يتقبلها بقبول حسن وأن ينبتها نباتاً حسنا)
Citing the story of the Birth of Maryam – Alayhassalām
Therefore, there is no hard and fast rule on this. What is most important is to make du’ā for the birth and for the parents of the birth
Just as there are many Ahādith highlighting various wordings of Du’ā, most of which are weak
And Allāh knows best
Bārakallāhu fīkum
*Question 5*
_” I saw an hadith that the prophet said the prayer of a musbil(the person that drags his trousers 👖) will not be accepted by Allah.since we knew it will not be accepted can we still pray 🙏 behind him…………..please i need answers. it urgent”_
*Answer*
Alhamdulillāh
The Hadīth to which you refer is recorded by Abū Dāwud – rahimahullāh – from Abū Hurayrah – radiyallāhu ‘anhu
As follows
بينما رجل يصلي مسبلا إزاره إذ قال له رسول الله صلى الله عليه وسلم اذهب فتوضأ فذهب فتوضأ ثم جاء ثم قال اذهب فتوضأ فذهب فتوضأ ثم جاء فقال له رجل يا رسول الله ما لك أمرته أن يتوضأ ثم سكت عنه فقال إنه كان يصلي وهو مسبل إزاره وإن الله تعالى لا يقبل صلاة رجل مسبل إزاره
_”Once a man was observing Salāt while his Izār was overflowing. The Messenger of Allāh – salallāhu alayhi wasallam – said to him go and repeat your Wudhū. He went and made his Wudhū. Then another man came forward and said
The Ulamā of Hadīth have explained that the Hadīth is weak
Shaykh Muhammad Nāsiruddīn Al-Albānī – rahimahullāh – said that in _Ad-Da’īfu Al-Jāmi’i_
Despite that, the majority of the Ulamā hold that observing the Salāt in Isbāl is Harām
But that the Salāt is not rejected
This is because the Hadīth is weak
Whereas Ibn Hazm – rahimahullāh – said that the Salāt is not acceptable basing his verdict on other Athār from the Salaf and not on this Hadīth
As for praying behind the one who does the Isbāl, what is obligatory is to choose as an Imām, the one who is pious and most observing of the Sunnah and upright. Not the one who engages in things that are Harām
However, there is an agreed upon Precept (Qā’ida) among the Fuqahā that
من صحت صلاته لنفسه، صحت لغيره
_Whosoever his Salāt is Valid for himself is Valid for others too_
Therefore, your Salāt behind him is valid though your duty in that situation is to draw his attention to the wrongness of his deeds
Allāhu A’alam
Bārakallāhu fīkum
We shall stop here inshā Allāh
سبحانك اللهم وبحمد اشهد ان لا اله الا
الله استغفرك واتوب اليك
Assalāmu Alaykum Warahmatullāh Wabarakātuh
Jazākumullāhu Khayran
