Assalamu aleikum w.r.w.b.
Dear respected Mufti Sahib,
(1) When a Hanafi person, who is Musaafir, makes Imaamat and prays 4 Rak’ah istead of 2 Rak’ah on purpose, than his Namaaz will be fine and the extra 2 Rak’ah will be Naafilah. But the Hanafi Muqtadees will have to repeat their Namaaz, because for them all 4 Rak’ah are Fardh. And the Iqtidaa of someone who is praying Fardh is not correct of someone who is praying Naft. This is what our Hanafi Fiqh books say. My question is now:
If such an Masaafir Imaam is of Shafi’ee Madhab (and prays 4 Rak’ah), than what is the status of the Namaaz of the Hanafi Muqtadees. Not to forget is that for a Shaf’ee all 4 Rak’ah will be Fardh, because for them to do Itmaam is ok!. Will the Hanafi Muqtadis Namaaz be correct or will he have to repeat it ?
(2) If one acts upon a Dhaeef (weak) Hadeeth in Fadhaail. If the prophet Sallalalhu Aleihi Wa Sallam in reallity did not say this Hadeeth, but it got changed (mistakenly of some narrator) or was maybe fabricated. Then will the one who acted upon the Hadeeth get the promised reward mentioned in the Hadeeth, which he heard and than acted upon it, thinking it is the Prophets statement. What will such a person get? He did do maybe alot of effort in acting upon that Hadeeth!
Jazakumullahi Khairan
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
Brother in Islam
(1)- In principle, if a musafir purposely performs four rak’aats instead of two, he will be sinful and it will be waajib for him to repeat his salaah within that salaah time.[1]
You enquire whether it will be permissible for a Hanafi muqeem to follow a Shafi’ee musafir who performs four rak’aah instead of two. In principle, a muqtadee will apply the principles of his madhab regarding his Imaam. If a muqtadi knows that the Imaam acted contrary to his madhab, in such a way that will invalidate his salaah, then the salaah of the muqtadi will be invalid. For example, if a Shafi’ee Imaam bleeds before salaah, although according to the Shafi’ee madhab his wudhu is valid, a Hanafi muqtadi who knows that the Imaam has bled, will not be able to follow that Imaam.[2][3]
In the enquired scenario, if a Shafi’ee who is a musafir becomes an Imaam of a Hanafi who is a muqeem, and the Shafi’ee reads four rak’aats instead of two rak’aats, then the salaah of the Hanafi will not be valid. He will have to repeat his salaah.[4] According to the Hanafi muqtadi, the Imaam’s second set of two rak’aah will be nafl(optional). This will lead to the Hanafi performing a fardh salaah behind a person who is reading a nafl. This is not valid according to the Hanafi madhab[5] and the Hanafi will have to repeat his salaah.
(2)- The muhadithoon(scholars involved in grading ahadith) were very thorough and meticulous in grading ahadith. They followed strict principles on accepting ahadith or rejecting them. If a hadith is accepted to be weak and not fabricated according to the muhadithoon, then it will be permissible to act upon such hadeeth and hope for its reward.
In principle, one is rewarded for doing what is within one’s duty and capacity. We are not burdened for what is beyond our control.
Our duty is to check the suitability of the narration before practice. If the narration seems suitable -in accordance to the rules of the muhadithoon- one may practice on it and will be rewarded for it, even if in reality that narration was ultimately inaccurate.
However, it should be noted that none of the scholars justify practicing on fabrications.
It is not permissible to practice on a fabrication. In this case, it is our duty to abstain.[6][7]
And Allah Ta’āla Knows Best
Abu ‘Umar Muhammad bin Zayn Patel
Student Darul Iftaa
South Africa
Checked and Approved by,
Mufti Ebrahim Desai.
[1] Fatawa mahmudiyyah 509/7
[2] Fatawa Darulum Zakariyya 526/2
[3]
الدر المختار وحاشية ابن عابدين (رد المحتار) – دار الفكر-بيروت (1/ 563)
مَطْلَبٌ فِي الِاقْتِدَاءِ بِشَافِعِيٍّ وَنَحْوِهِ هَلْ يُكْرَهُ أَمْ لَا؟
وَظَاهِرُ كَلَامِ شَرْحِ الْمُنْيَةِ أَيْضًا حَيْثُ قَالَ: وَأَمَّا الِاقْتِدَاءُ بِالْمُخَالِفِ فِي الْفُرُوعِ كَالشَّافِعِيِّ فَيَجُوزُ مَا لَمْ يُعْلَمْ مِنْهُ مَا يُفْسِدُ الصَّلَاةَ عَلَى اعْتِقَادِ الْمُقْتَدِي عَلَيْهِ الْإِجْمَاعُ، إنَّمَا اُخْتُلِفَ فِي الْكَرَاهَةِ. اهـ فَقَيَّدَ بِالْمُفْسِدِ دُونَ غَيْرِهِ كَمَا تَرَى. وَفِي رِسَالَةِ [الِاهْتِدَاءِ فِي الِاقْتِدَاءِ] لِمُنْلَا عَلِيٍّ الْقَارِئُ: ذَهَبَ عَامَّةُ مَشَايِخِنَا إلَى الْجَوَازِ إذَا كَانَ يُحْتَاطُ فِي مَوْضِعِ الْخِلَافِ وَإِلَّا فَلَا.
[5]
– دار الفكر-بيروت الدر المختار وحاشية ابن عابدين (رد المحتار)
(1/ 579)
(وَ) لَا (مُفْتَرِضٍ بِمُتَنَفِّلٍ وَبِمُفْتَرِضٍ فَرْضًا آخَرَ) لِأَنَّ اتِّحَادَ الصَّلَاتَيْنِ شَرْطٌ عِنْدَنَا
[6]
فتح المغيث بشرح ألفية الحديث (3/ 283)
قُلْتُ: وَيُرْوَى فِي التَّرْغِيبِ فِي ذَلِكَ عَنْ جَابِرٍ حَدِيثٌ مَرْفُوعٌ، لَفْظُهُ: ( «مَنْ بَلَغَهُ عَنِ اللَّهِ عَزَّ وَجَلَّ شَيْءٌ فِيهِ فَضِيلَةٌ فَأَخَذَ بِهِ إِيمَانًا بِهِ، وَرَجَاءَ ثَوَابِهِ، أَعْطَاهُ اللَّهُ ذَلِكَ وَإِنْ لَمْ يَكُنْ كَذَلِكَ» ) . وَلَهُ شَوَاهِدُ
.
[7]
تنزيه الشريعة (1/ 265)
42[ حديث ] . ‘ من بلغه عن الله شئ فيه فضيلة ، فأخذ به إيمانا به ورجاء ثوابه أعطاه الله ذلك وإن لم يكن كذلك ‘ . ( الحسن بن عرفة ) فى جزئه من حديث جابر ابن عبد الله ( قط ) من حديث ابن عمر بلفظ : ‘ من بلغه عن الله فضل شئ من الأعمال يعطيه عليها ثوابا فعمل ذلك العمل رجاء ذلك الثواب أعطاه الله ذلك الثواب وإن لم يكن ما بلغه حقا ‘ . ( حب ) من حديث أنس بلفظ : ‘ من بلغه عن الله أو عن النبى فضيلة كان منى أو لم يكن فعمل بها رجاء ثوابها أعطاه الله ثوابها ‘ . (1) ، فى الأول أبو جابر البياضى ، وفى الثانى إسماعيل بن يحيى وفى الثالث بزيع أبو الخليل . ( تعقب ) بأن حديث ( 2 ) أنس طريقا آخر أخرجه البغوى وابن عبد البر فى كتاب العلم ، من طريق عباد بن عبد الصمد عن أنس ، وقال ابن عبد البر عقبه : + إسناد هذا الحديث ضعيف + ، لأن أبا معمر عباد ابن عبد الصمد انفرد به وهو متروك . وأهل العلم بجماعتهم يتساهلون فى الفضائل فيروونها عن كل ، وإنما يتشددون فى أحاديث الأحكام . ولحديث ابن عمر طريق آخر أخرجه المرهبى فى فضل العلم . ( قلت ) فيه الوليد بن مروان ، وهو مجهول ، وقال شيخ شيوخنا الشمس السخاوى : أخرج أبو يعلى + بسند ضعيف + من حديث أنس : ‘ من بلغه عن الله فضيلة فلم يصدق بها لم ينلها ، ‘ قال : وللحديث شواهد من حديث ابن عباس وابن عمر وأبى هريرة رضى الله عنهم والله تعالى أعل