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03-15-2011, 04:07 PM
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#21 |
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Assalamu alaykum  Yes u r right. It very strange that when i come to know that it's sunnah (Sunnah of our prophet), i always have seen this sunnah is narrated in a Hadith!!!  Understand brother ahamed_sharif? Right? So if one claim that this sunnah (Sunnah of our prophet) then there should be a reference of Hadith. 
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03-15-2011, 04:20 PM
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#22 |
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Can you provide reference where i said you are not a muslim. Its really very funny for a layman like me to see that these ghair muqallids shout from morning to evening that taqleed is shirk. 1. Can you provide reference where i said i dont agree (nauzoo billahi min zaalik)  with the sunnah and The holy quran. No u admitted with hadith. U r right. 2. Also you should also provide reference that i said your name in my original post ....that you are ghair muqallid. In ur reply u said these. Ami out of that?
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03-15-2011, 05:30 PM
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#23 |
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Assalamu alaykum warahmatullahi wabarakatuh
Tuesday 15 March 2011 | 10 Rabi'ul Akhir 1432 AH Depending on which of the 4 imams one follows there are certain things which are and which are not followed. sometimes a muhaddith might have wrote something and which may be written differently in another hadith. there are never hadiths which contradict each other. the hadith is given at a specific time. meaning that the hadiths were sayings which were given at different part of the Prophet SAW time. if i am correct the four imams have different ways wherein they dont all follow every single hadiths as in some hadiths maybe different to another book of hadith wherein the same matter or subject is spoken about and which were said at a later or earilier part of the Prophet SAW time. The following is a short talk given by Shaykh Muhammad Saleem Dhorat Hafizahullah http://idauk.org/dawah/mp3/adabulmufrad/am010.mp3 Solving Contradiction in Ahadeeth Allah Knows Best |
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03-15-2011, 06:34 PM
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#24 |
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I said Tuesday 15 March 2011 | 10 Rabi'ul Akhir 1432 AH Please i think we should stop pointing these little faults and accusations in one another. Jazakallah 'A Believer Is A Treasure Of Love' |
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03-15-2011, 11:42 PM
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#25 |
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I said 2.Ghair muqallid is not a religion.if you think ghair muqallid is a religion then please tell me how Brother i don't think ghair muqallid is a religion. Then we have to remember following verse O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong. (49:11)
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03-15-2011, 11:52 PM
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#26 |
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Maulana abuhajira, i don't understand ARABIC totally.Can you please post this with English translation? It is very important information, so i need this.
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03-16-2011, 12:05 AM
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#27 |
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I will urge all member of this forum, these could have brothers who opposing provided(by us) masala with their proof. We should not quarrel with them by off topic. We should provide our version of proof. I have seen few members are doing quarrel with irrelevant words. Please try to say in focus. Provide something that's helpful.
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03-16-2011, 04:15 PM
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#28 |
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Proof of who says it's permissible to performing Salat during Khutba Bukhari: Volume 2, Book 21, Number 267: Narrated Jabir bin 'Abdullah : While delivering a sermon, Allah's Apostle said, "If anyone of you comes while the Imam is delivering the sermon or has come out for it, he should offer a two Rakat prayer." Muslim: Book 4, Number 1901: Jabir b. 'Abdullah said that the Apostle of Allah (may peace be upon him) delivered the sermon and said: When any one of you comes for the Friday (prayer) and the Imam comes out (from his apartment), (even then) should observe two rak'ahs (of prayer). Proof of who says it's not permissible to performing Salat during Khutba Imam Tabarani relates in his Mu’jam: ‘Abdullah ibn Umar that he said ‘I heard the Prophet(saws) say “When one of you enters the mosque and the imam is on the pulpit then there is no speech or prayer until the imam finishes”’. The chain of transmission of this particular hadith is deemed week! Issue is clear now.
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03-16-2011, 04:48 PM
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#29 |
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Now.. Despite the above two hadiths, it is transmitted from the majority of the early Muslims from the Sahaba, including Umar, Uthman and Ali, and the Tabi’in that they did not deem it permissible to pray during the khutba. This was mentioned by Imam al-Nawawi in his commentary on Sahih Muslim quoting Qadi Iyad from his own commentary on Sahih Muslim, whilst Imam al-Nawawi only named ‘al-Hasan al-Basri and others’ from the early Muslims as following the Shafi’i opinion. [al-Minhaj Sharh Sahih Muslim ibn al-Hajjaj, 6: 400. Dar al-Ma’rifa] In addition, not praying during the khutba was the practice of the people of Madina [‘amal ahl al-Madina] which is a mutawatir practical transmission from the Sahaba to the Tabi’in of Madina to the Tabi’ al-Tabi’in upon which Imam Malik based his school. The fact that the majority of the early community where not applying what is indicated by these hadiths does not mean that they were somehow going against the prophetic guidance. Rather it indicates that they understood from the Prophet (Allah bless him and give him peace) that one was not to pray in that time, based on sayings of the Prophet and other considerations not all of which have necessarily been transmitted to us. This is why the practice of the early community is seen as a source of law in itself as their practice was a practical transmission of knowledge, just as their teaching hadiths was an oral transmission of knowledge. It is agreed upon that speaking is not allowed during the khutba. Among the evidences for this is Allah most high’s saying ‘When the Qur’an is recited to you then be silent and listen attentively that haply you may be shown mercy’ [7:205]. Imam al-Sawi mentions in his supercommentary on the tafsir al-Jalalayn that the Qur’anic exegetes mention four possible reasons for this verse being revealed [asbab nuzul]. Firstly that it was revealed concerning the khutba. This is the preferred opinion according to Jalaladdin al-Suyuti in the tafsir al-Jalalayn, explaining that the khutba was referred to as ‘Qur’an’ because that is what much of it comprises of. Secondly that it is a general command referring to whenever the Qur’an is recited. Thirdly, that it was revealed to stop people from speaking to each other when praying behind an imam as they used to do before speaking during the prayer was forbidden. Fourthly, that it was revealed concerning reciting the Qur’an aloud when one is praying behind the imam. [Hashiya al-Sawi ‘Ala al-Jalalayn, 2:311, Dar li Ihya al-Turath al-‘Arabi]. Imam al-Nasafi mentions in his tafsir that the most correct opinion is that it was revealed concerning both reciting behind the imam and speaking during the Friday khutba. [Madarik al-Tanzil wa Haqa’iq al-ta’wil, 1:628, Dar ibn Kathir] Among the hadiths that enjoin one to silence during the khutba is the rigorously authenticated hadith from the Prophet that he said ‘If you say to the person next to you ‘Be quiet’ on Friday during the sermon then you have committed a blameworthy and rejected act (laghw)’. [Muslim]. And he also said (Allah bless him and give him peace) ‘Whoever performs the ablution and perfects his ablution then comes to the Friday prayer and listens attentively and remains silent he will be forgiven for everything between it and the other Friday with an additional three days and whoever touches pebbles has committed something rejected and blameworthy (laghw)’. [Muslim] This hadith indicates that in addition to speaking, even unnecessarily fidgeting during the khutba is impermissible as in the prayer. The Maliki Qadi, Abu Bakr ibn al-Arabi, mentions in his commentary on the Jami’ of Tirmidhi that if even forbidding the evil, an otherwise obligatory act, is forbidden during the khutba, as indicated by the hadith forbidding one from saying ‘be quiet’ to another person as it prevents one from ‘listening attentively’ to the khutba, then it is a fortiori that praying the two rakats of greeting the mosque should be forbidden during the khutba as firstly it is not obligatory and secondly it takes longer and so interferes even more with the obligation of listening attentively. He also adds that it is established that if the imam has started in the obligatory prayer, a latecomer is not permitted to busy himself with praying any other sunna but must join the imam, then so too the khutba, which has the ruling of a prayer in that it takes the place of two rakats of Dhuhr and one cannot talk or fidget during it. [as quoted in Umdat al-Qari] There are hadiths and statements from the early Muslims that clearly indicate the contrary. These include the hadith in the Musnad of Imam Ahmad that, ‘The Muslim when he performs the purificatory bath for Friday then comes to the mosque without harming anyone, if he does not find that the imam has come out [for the khutba] he prays as much as he likes and if he finds that the imam has come out, he sits, listens attentively and remains silent until the imam completes his Friday [prayer].’ Al-Haythami mentions in Majma’ al-Zawa’id that this hadith has a reliable chain of narrators. Furthermore, Al-Tabarani relates in his Mu’jam from ‘Abdullah ibn Umar that he said ‘I heard the Prophet (Allah bless him and give him peace) say “When one of you enters the mosque and the imam is on the pulpit then there is no speech or prayer until the imam finishes”’. The chain of transmission of this particular hadith is deemed week but it has exterior considerations that strengthen it [qara’in]. Among them is that it corresponds to what ibn Abi Shayba transmits concerning ibn Umars opinion pertaining to praying during the khutba and also what was transmitted by Nawawi, as mentioned above, that it is the opinion of the majority of the Sahaba and the Tabi’in. It is a legal principle that a week hadith if it is supported by being practiced by the early community it is strengthened such that it is possible to use it to prove a case. The incident of the man that was told to get up and pray two rakats appears to apply specifically to that particular person. They deduced this for a number of reasons: 4.1 The other versions (riwayas) of the hadith give further information of the incident not provided in the version related by Bukhari. i. Other versions indicate that the Prophet (Allah bless him and give him peace) refrained from continuing with the khutba until he had finished praying. Daruqutni mentions this incident in his sunan from Anas ibn Malik that ‘a man entered the mosque and the Messenger of Allah was delivering the khutba, so the Prophet (Allah bless him and give him peace) said to him “Stand and pray two rakats” and withheld from continuing with the khutba until he had finished praying’, and so the man was not guilty of praying during the khutba. ii. Some versions seem to indicate that the khutba had not yet begun. Al-Nasa’i mentions this hadith under the heading ‘chapter concerning the prayer before the khutba’ from Jabir that ‘Sulaik al-Ghatafani (the man in question) came whilst the Messenger of Allah (Allah bless him and give him peace) was seated on the pulpit and Sulaik sat down before praying so the Prophet said to him “Did you pray two rakats?”, he said, “No.” The Prophet said “Stand and pray them”’. A version mentioned in Muslim’s Sahih indicates the same meaning. iii. Other versions mention that he was a very poor man and did not have decent clothes to wear to the Friday prayer, and in some versions he had hardly any clothing, so the Prophet (Allah bless him and give him peace) told him to stand and pray so that everybody could see his poverty and give him some charity. Versions to this effect are mentioned in the Musnad and by Ibn Hibban in his sahih, Imam al-Tahawi and Al-Nasa’i in his sunan who mentioned this version under the heading ‘urging to charity’ seeing as it was the key lesson to be gained from the incident. Of these hadiths is the one mentioned by Al-Nasa’i from Abu Sa’id al-Khudri that ‘a shabbily dressed man came on Friday and the Prophet (Allah bless him and give him peace) was giving the khutba so the Messenger of Allah (Allah bless him and give him peace) said to him ‘Have you prayed?’ He said ‘No.’ [The Prophet] said ‘Pray two rak’ats’. The Prophet (Allah bless him and give him peace) then urged people to give charity [during the khutba]. They gave the Prophet (Allah bless him and give him peace) a number of items of clothing of which two were given to the man...’[to the end of the hadith] The various versions might seem contradictory as some indicate that the khutba had started, was paused for the man to finish praying and then continued, whilst others indicate that it had not yet started. Badr al-‘Alam al-Mirtahi in al-Badr al-Sari a supercommentary on Faid al-Bari mentions that what must have happened, joining between the various versions, is that the Prophet (Allah bless him and give him peace) was seated on the pulpit about to deliver the khutba when the man walked in. Upon seeing his poverty stricken state he withheld from starting the khutba and told the man to pray so that everybody present would see him. He (Allah bless him and give him peace) waited for the man to finish and then started with the khutba in which he urged people to give in charity resulting in the man being given some items of clothing. As for the hadiths that mention that the Prophet (Allah bless him and give him peace) was delivering the khutba when the man came, the reporters of those hadiths must have meant that he was in the act of delivering the khutba in that he was on the pulpit and was just about to start, and this is a figurative usage of the verb ‘he is delivering the khutba’ [yakhtubu] that the Arabic verb can be used to indicate. [al-Badr al-Sari ila Faid al-Bari, 2:341, Maktaba Haqqania] |
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03-16-2011, 05:09 PM
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#30 |
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Assalamu alaykum
Proof of who says it's not permissible to performing Salat during Khutba Imam Tabarani relates in his Mu’jam: ‘Abdullah ibn Umar that he said ‘I heard the Prophet(saws) say “When one of you enters the mosque and the imam is on the pulpit then there is no speech or prayer until the imam finishes”’. The chain of transmission of this particular hadith is deemed week! Issue is clear now. The is issue is not clear yet. Here is a cut and paste from muftisays.com Imam Tabarani relates in his Mu’jam: ‘Abdullah ibn Umar that he said ‘I heard the Prophet(saws) say “When one of you enters the mosque and the imam is on the pulpit then there is no speech or prayer until the imam finishes”’. The chain of transmission of this particular hadith is deemed week! This Hadith in itself may have been classified by some as being defective due to the narrator in its chain, Ayyub ibn al-Nahik. There is mixed criticism about him. Some scholars of Hadith have called him trustworthy, while others have called him weak. However, despite this, there are many other aspects which bolster its acceptability. Ibn Abi Shayba has related some other narrations of Ibn ‘Umar (radiallahu anhuma) (the narrator of this hadith) which would indicate that Ibn ‘Umar’s personal opinion and practice was in conformance with his narration. This adds strength to his narration. One of the principles of Hadith [usul al-hadith] is that any narration supported by the constant practice of the Companions (radiallahu anhum) and Followers (rahmatullahi alaihim) will acquire enough strength to be used as evidence. This means that the message of the above hadith, despite the criticism leveled at its chain, can be accepted. The fact that there are many other rigorously authenticated [sahih] hadiths that relay the same message as the above Hadith makes it even more legitimate to use as proof. We will see in the following paragraphs that this opinion was not an isolated one but was rather the opinion of numerous Companions and Followers. The Companions (Sahabah - Radiallahu anhum) And Followers (Tabi'een - rahmatullahi alaihim) On This Issue 1) It is related from ‘Abdullah ibn ‘Abbas and Ibn ‘Umar (radiallahu anhum) "that they disliked any prayer or conversation on Friday once the imam had appeared [to deliver the sermon]. (Musannaf lbn Abi Shayba 2:124) 2) It is narrated from Ibn ‘Umar (radiallahu anhuma) that he would remain in prayer on Friday, and when the imam would appear he would stop praying. (Musannaf Ibn Abi Shayba 2:124) 3) ‘Uqba ibn ‘Amir (rahmatullahi alaih) has been reported as saying that prayer while the imam is on the pulpit [minbar] is a disobedience [ma’siya] (Sharh Ma’ani ‘l-athar 1:370) 4) It is narrated from Ibn Shihab al-Zuhri (rahmatullahi alaih) that a person [who enters the Masjid on Friday while the imam is delivering the sermon] should sit down and not engage himself in any prayer. (Sharh Ma’ani ‘l-athar 1:369) 5) It is narrated from Khalid al-Hadhdha’ (rahmatullahi alaih) that Abu Qilaba (rahmatullahi alaih) arrived while the imam was delivering the sermon. He sat down and did not perform any prayer (Sharh Ma’ani ‘l-athar 1:369) 6) Abu Malik al-Qurazi (rahmatullahi alaih) narrates that the “sitting” of the imam on the pulpit [minbar] signals an end to all prayer, and his “sermon” [signals an end] to all talking. (Sharh Ma‘ani ‘l-athar 1:370) 7) Ibrahim al-Nakh’ay (rahmatullahi alaih) says, ‘Alqama (rahmatullahi alaih) was asked, “Do you speak while the imam is delivering the sermon or after he has arrived [to deliver it]?“ He said no (Sharh Ma‘ani ‘l-athar 1:370) 8) It is related from Mujahid (rahmatullahi alaih) that he disliked to pray while the imam was delivering the sermon (Sharh Ma’ani ‘l- athar 1:370) Another important point is that the angels have also been reported to wrap up their registers as soon as the sermon begins. The following hadiths reveal that as the imam begins his sermon, the angels put away their records in order to listen to the sermon. 9) There is a narration of Abu Hurayra (radiallahu anh) in Sahih al-Bukhari, as well as in other collections, regarding the angels recording the names and times of the worshippers arriving for the sermon on Friday. Towards the end of this hadith, the Messenger of Allah (salallahu 'alayhi wa sallam) says, "Thereafter, when the imam appears, the angels wrap up their records and begin to listen to the admonition [dhikr]." (Sahih Muslim 1:283, Sahih al Bukhari 1:127, Sunan al-Nasa’i 205) 10) A narration from Abu Umama (radiallahu anh) states: "When the imam appears, the records [of the angels] are put away." (Majma’ al-zawa’id 2:177) 11) A narration from Abu Sa’id al-Khudri (radiallahu anh) states: "When the muezzin calls for prayer [adhan] and the imam sits on the pulpit, the records [of the angels] are wrapped up, and they enter the Masjid listening attentively to the admonition [dhikr]." (Majma’ al-zawa’id 2:177) 12) In his commentary on Sahih Muslim, Imam Nawawi (rahmatullahi alaih) has stated that the same (i.e. that no prayer during the sermon) was the practice of ‘Umar, ‘Uthman, and ‘Ali (radiallahu anhum). (Sharh Sahih Muslim 1:288) 13) Allama Shawkani (rahmatullahi alaih) states that the great Hadith master Zayn al-Din ‘Iraqi (rahmatullahi alaih) has related the same practice from Muhammad ibn Sirin, Qadi Shurayh, Ibrahim al- Nakh’ay, Qatada, and Zuhri (rahmatullahi alaihim). 14) Ibn Abi Shayba (rahmatullahi alaih) has also reported this opinion from Sa’id ibn al-Musayyib, Mujahid, ‘Ata’, and ‘Urwa ibn al-Zubayr (rahmatullahi alaihim). These narrations highlight and further establish the position of the Hanafis on the issue of prayer during the Friday sermon. Their opinion is that it is impermissible to perform Salat while the sermon is in progress. |
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03-16-2011, 05:28 PM
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#31 |
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If the imam makes a mistake in quoting an ayah is it permissible to correct him? |
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03-16-2011, 06:27 PM
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#32 |
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I..... Where is the Authentic reference that transmitted from the majority of the early Muslims? At the end of day Imam al-Nawawi is shafi, permissible to perform salat during khutba. It is agreed upon that speaking is not allowed during the khutba. Among the evidences for this is Allah most high’s saying ‘When the Qur’an is recited to you then be silent and listen attentively that haply you may be shown mercy’ [7:205]. Imam al-Sawi mentions in his supercommentary on the tafsir al-Jalalayn that the Qur’anic exegetes mention four possible reasons for this verse being revealed [asbab nuzul]. Firstly that it was revealed concerning the khutba. This is the preferred opinion according to Jalaladdin al-Suyuti in the tafsir al-Jalalayn, explaining that the khutba was referred to as ‘Qur’an’ because that is what much of it comprises of. Secondly that it is a general command referring to whenever the Qur’an is recited. Thirdly, that it was revealed to stop people from speaking to each other when praying behind an imam as they used to do before speaking during the prayer was forbidden. Fourthly, that it was revealed concerning reciting the Qur’an aloud when one is praying behind the imam. [Hashiya al-Sawi ‘Ala al-Jalalayn, 2:311, Dar li Ihya al-Turath al-‘Arabi]. Imam al-Nasafi mentions in his tafsir that the most correct opinion is that it was revealed concerning both reciting behind the imam and speaking during the Friday khutba. [Madarik al-Tanzil wa Haqa’iq al-ta’wil, 1:628, Dar ibn Kathir] Do u think he forgot this verse while ordering this command? Among the hadiths that enjoin one to silence during the khutba is the rigorously authenticated hadith from the Prophet that he said ‘If you say to the person next to you ‘Be quiet’ on Friday during the sermon then you have committed a blameworthy and rejected act (laghw)’. [Muslim]. And he also said (Allah bless him and give him peace) ‘Whoever performs the ablution and perfects his ablution then comes to the Friday prayer and listens attentively and remains silent he will be forgiven for everything between it and the other Friday with an additional three days and whoever touches pebbles has committed something rejected and blameworthy (laghw)’. [Muslim] This hadith indicates that in addition to speaking, even unnecessarily fidgeting during the khutba is impermissible as in the prayer. The Maliki Qadi, Abu Bakr ibn al-Arabi, mentions in his commentary on the Jami’ of Tirmidhi that if even forbidding the evil, an otherwise obligatory act, is forbidden during the khutba, as indicated by the hadith forbidding one from saying ‘be quiet’ to another person as it prevents one from ‘listening attentively’ to the khutba, then it is a fortiori that praying the two rakats of greeting the mosque should be forbidden during the khutba as firstly it is not obligatory and secondly it takes longer and so interferes even more with the obligation of listening attentively. He also adds that it is established that if the imam has started in the obligatory prayer, a latecomer is not permitted to busy himself with praying any other sunna but must join the imam, then so too the khutba, which has the ruling of a prayer in that it takes the place of two rakats of Dhuhr and one cannot talk or fidget during it. [as quoted in Umdat al-Qari] There are hadiths and statements from the early Muslims that clearly indicate the contrary. These include the hadith in the Musnad of Imam Ahmad that, ‘The Muslim when he performs the purificatory bath for Friday then comes to the mosque without harming anyone, if he does not find that the imam has come out [for the khutba] he prays as much as he likes and if he finds that the imam has come out, he sits, listens attentively and remains silent until the imam completes his Friday [prayer].’ Al-Haythami mentions in Majma’ al-Zawa’id that this hadith has a reliable chain of narrators. Furthermore, Al-Tabarani relates in his Mu’jam from ‘Abdullah ibn Umar that he said ‘I heard the Prophet (Allah bless him and give him peace) say “When one of you enters the mosque and the imam is on the pulpit then there is no speech or prayer until the imam finishes”’. The chain of transmission of this particular hadith is deemed week but it has exterior considerations that strengthen it [qara’in]. Among them is that it corresponds to what ibn Abi Shayba transmits concerning ibn Umars opinion pertaining to praying during the khutba and also what was transmitted by Nawawi, as mentioned above, that it is the opinion of the majority of the Sahaba and the Tabi’in. It is a legal principle that a week hadith if it is supported by being practiced by the early community it is strengthened such that it is possible to use it to prove a case. The incident of the man that was told to get up and pray two rakats appears to apply specifically to that particular person. They deduced this for a number of reasons: Does it mean these r not complete hadith? i. Other versions indicate that the Prophet (Allah bless him and give him peace) refrained from continuing with the khutba until he had finished praying. Daruqutni mentions this incident in his sunan from Anas ibn Malik that ‘a man entered the mosque and the Messenger of Allah was delivering the khutba, so the Prophet (Allah bless him and give him peace) said to him “Stand and pray two rakats” and withheld from continuing with the khutba until he had finished praying’, and so the man was not guilty of praying during the khutba. ii. Some versions seem to indicate that the khutba had not yet begun. Al-Nasa’i mentions this hadith under the heading ‘chapter concerning the prayer before the khutba’ from Jabir that ‘Sulaik al-Ghatafani (the man in question) came whilst the Messenger of Allah (Allah bless him and give him peace) was seated on the pulpit and Sulaik sat down before praying so the Prophet said to him “Did you pray two rakats?”, he said, “No.” The Prophet said “Stand and pray them”’. A version mentioned in Muslim’s Sahih indicates the same meaning. iii. Other versions mention that he was a very poor man and did not have decent clothes to wear to the Friday prayer, and in some versions he had hardly any clothing, so the Prophet (Allah bless him and give him peace) told him to stand and pray so that everybody could see his poverty and give him some charity. Versions to this effect are mentioned in the Musnad and by Ibn Hibban in his sahih, Imam al-Tahawi and Al-Nasa’i in his sunan who mentioned this version under the heading ‘urging to charity’ seeing as it was the key lesson to be gained from the incident. Of these hadiths is the one mentioned by Al-Nasa’i from Abu Sa’id al-Khudri that ‘a shabbily dressed man came on Friday and the Prophet (Allah bless him and give him peace) was giving the khutba so the Messenger of Allah (Allah bless him and give him peace) said to him ‘Have you prayed?’ He said ‘No.’ [The Prophet] said ‘Pray two rak’ats’. The Prophet (Allah bless him and give him peace) then urged people to give charity [during the khutba]. They gave the Prophet (Allah bless him and give him peace) a number of items of clothing of which two were given to the man...’[to the end of the hadith] Muslim: Book 4, Number 1903: Jabir b. 'Abdullah reported: Sulaik Ghatafani came on Friday when the Messenger of Allah (may peace be upon him) was delivering the sermon. He (Sulaik) sat down. He (the Holy Prophet) said to him: 0 Sulaik I stand and observe two rak'ahs and make them short, and then said: When any one of you comes on Friday, while the Imam delivers the sermon, he should observe two rak'ahs and should make them short. The various versions might seem contradictory as some indicate that the khutba had started, was paused for the man to finish praying and then continued, whilst others indicate that it had not yet started. Badr al-‘Alam al-Mirtahi in al-Badr al-Sari a supercommentary on Faid al-Bari mentions that what must have happened, joining between the various versions, is that the Prophet (Allah bless him and give him peace) was seated on the pulpit about to deliver the khutba when the man walked in. Upon seeing his poverty stricken state he withheld from starting the khutba and told the man to pray so that everybody present would see him. He (Allah bless him and give him peace) waited for the man to finish and then started with the khutba in which he urged people to give in charity resulting in the man being given some items of clothing. As for the hadiths that mention that the Prophet (Allah bless him and give him peace) was delivering the khutba when the man came, the reporters of those hadiths must have meant that he was in the act of delivering the khutba in that he was on the pulpit and was just about to start, and this is a figurative usage of the verb ‘he is delivering the khutba’ [yakhtubu] that the Arabic verb can be used to indicate. [al-Badr al-Sari ila Faid al-Bari, 2:341, Maktaba Haqqania]
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03-18-2011, 02:14 AM
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#33 |
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I think the Original poster should mention that the guideline is in accordance to the Hanafi school. This would deter any unnecessary discussion about the topic.
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03-18-2011, 09:24 AM
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#34 |
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Actually u don't need to provide us any proof that taqlid is wajib. caz then we will ask taqlid is wajib accroding to whom? If u say taqlid is wajib, then we will say it's the only wajib, no one will be punished for not to follow it.
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03-18-2011, 09:35 AM
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#35 |
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I agree with u brother. But most amazing thing was one brother posted his reply(proof) by Arabic. Both OP & i asked for translation. I thought translation would help us more.
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03-18-2011, 11:11 PM
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#36 |
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To be fair, if one does not know the fusha Arabic, shouldn't be discussing these things.
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03-19-2011, 01:24 AM
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#37 |
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wa rahmatullah,You should not say such things to mujtahids of our time brother...........its not wajib. you know. .. IS THERE ANY PROOF FROM HADITH OR QUR'AN?
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03-21-2011, 08:45 AM
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#38 |
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Sorry for late response. Your are correct, why only fusha Arabic? if one does not know the Arabic, shouldn't be discussing these things. But i wanted translation of Arabic reply. By the way, i have seen one brother showed reference from Bukhari & Muslim which totally goes against our view, i mean our reference. That's why now translations is very important.
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03-21-2011, 09:17 AM
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#39 |
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1. Can Imam/Khatib drink during khutbah? 2. What if the Khatib recited Sajdah verses, should he and the rest of the listeners do sujud?
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03-21-2011, 09:54 PM
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#40 |
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Without meaning to turn this topic into another madhhab topic, I would like to sincerely give you a few pointers: 1) Learn about why there exists differences in rulings in different madhhab. 2) Learn about the difference between Ahadeeth and Sunnah. 3) Learn about the different categories of ahadeeth within the category of "Saheeh", as not all saheeh ahadeeth are of the same category. Our present mind set is to compare everything with Bukhari and Muslim, and go on from there to decide who is correct, without realizing that such a mind set is not correct to begin with. The study of the above should help open our minds more inshaAllaah, and clarify a few things.
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