1. I have heard from a lot of people that month of safar is unlucky, and insecure month. Is it true or false ?
2. If sperm is passed away with urine, is it obligatory to perform ghusl??
3. Can a person from hanafi maslak pray salatul witr behind a imam who is from shafi maslak and also can we make dua in fajr fard prayer behind them.
If no than why all of us are doing that in makkah and madinah.?
In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatuh
1) It is prohibited to have the belief that the month of Safar is “unlucky”. Before Islam in the days of jahiliyyah (ignorance), the pagans held the superstitious belief that the month of Safar is unlucky. After the advent of Islam, Rasulullah (Sallallahu Alayhi Wasallam) eradicated this belief and said:
« لا صفر »
“(To hold) the month of Safar (as unlucky) is nothing” (Sunan Abi Dawud)
حدثنا محمد بن المصفى حدثنا بقية قال قلت لمحمد – يعنى ابن راشد – قوله « هام ». قال كانت الجاهلية تقول ليس أحد يموت فيدفن إلا خرج من قبره هامة. قلت فقوله صفر. قال سمعت أن أهل الجاهلية يستشئمون بصفر فقال النبى -صلى الله عليه وسلم- « لا صفر ». قال محمد وقد سمعنا من يقول هو وجع يأخذ فى البطن فكانوا يقولون هو يعدى فقال « لا صفر ».
(Sunan Abi Dawud, 2/190, HM Saeed)
2) It is likely that the liquid which emits with the urine is wadi (liquid that precedes urine). If this is the case, ghusl will not be necessary. If one is sure that the liquid is mani (sperm) and it emitted without shahwah (sexual arousal), then too ghusl will not be necessary. Ghusl will only be necessary if sperm is emitted with shahwah.
رجل بال فخرج من ذكره مني إن كان منتشرا عليه الغسل وإن كان منكسرا عليه الوضوء .
كذا في الخلاصة .
(Fatawa al-Hindiyya, 1/14, Rashidiyya)
(Tahtawi, P. 96, Ilmiyya)
(Fatawa Mahmudiyya, 5/97-99, Faruqiyya)
3) With regards to the third part of your query, please refer to the following excerpt from Fatwa #17447 (researched by Ml. Talha Desai Sallamahu):
According to the Hanafi Mazhhab, Witr salaat is waajib and performed with one salaam at the end of the third rakaat. According to the Shafi’ee Mazhhab, Witr salaat is Sunna and not wajib, performed with two salaams. There are other views as well within the Shafi’ee Mazhahib.
However, there are two fundamental difficulties encountered in a Hanafi following a Shafi’ee Imam in Witr salaat. Firstly, witr salaat is waajib for Hanafi’s and sunna for Shafi’ees. Following a Shafi’ee Imam will necessitate Iqtida’ul muftarid khalfal mutanaffil (praying an obligatory salaat behind an Imam praying a salaat which is not obligatory), which is not recognised in the Hanafi Mazhhab. Secondly, Shafi’ee Imams generally make salaam after the second rakaat of witr salaat. According to Hanafi’s, salaam is regarded to be Qati’us salaat (breaker of prayer). Following an Imam that makes salaam after the second rakaat of witr salaat is impermissible, as this salaam terminates the witr salaat.
Furthermore, the validity of a Shafi’ee Imam’s salaat does not necessitate the validity of a Hanafi Muqtadi’s salaat. In principle, the view of the Muqtadi is considered in determining the validity of his salaat behind an Imam. If the Hanafi Muqtadi is aware of the Imam carrying out actions that invalidate salaat or wudhu, he cannot perform salaat behind such an Imam. Hence, it will not be permissible to follow a Shafi’ee Imam in salaat, whose intention is of performing sunna witr salaat and makes salaam after two rakaats, as these invalidate the salaat in the Hanafi Mazhhab.
باب صلاة النفل قسمان: قسم لا يسن جماعة، فمنه الرواتب مع الفرائض وهي: ركعتان قبل الصبح، وركعتان قبل الظهر، وكذا بعدها وبعد المغرب والعشاء. وقيل لا راتب للعشاء. وقيل أربع قبل الظهر، وقيل وأربع بعدها. وقيل وأربع قبل العصر، والجميع سنة، وإنما الخلاف في الراتب المؤكد. وركعتان خفيفتان قبل المغرب. قلت: هما سنة على الصحيح، ففي صحيح البخاري الأمر بهما وبعد الجمعة أربع. وقبلها ما قبل الظهر. والله أعلم.
ومنه الوتر، وأقله ركعة، وأكثره إحدى عشرة (المنهاج 1/44)
وذهب جمهور الفقهاء إلي أن الوتر سنة مؤكدة وليس واجبا ……..وذهب أبو حنيفة خلافا لصاحبيه – وأبو بكر من الحنابلة إلي أن الوتر واجب وليس بفرض (الموسوعة الفقهية الكويتية 27/289)
Our respected Ustadh, Mufti Ebrahim Desai Sahab conducted a research when there was a difference of opinion on this issue amongst certain Ulama approximately 15 years ago. His view was that witr is not permissible behind the Imams of Haramain. The different views were presented to Darul Uloom Karachi, which supported the view of non permissibility. Unfortunately we do not have record of those researches and the Fatwa from Darul Uloom Karachi. It is possible that Madrassa Ta’leemudeen has a copy of those researches and the Fatwa.
Many of our Akabireen have clearly stated in their Fatawa Books that it is not permissible to follow an Imam that makes salaam after two rakaats in witr salaat.
Hereunder, we present the conditions mentioned by our Fuqahaa for the validity of a Hanafi following a Shafi’ee Imam:
– The Shafi’ee Imam should not do actions that will invalidate his wudhu or salaat according to the Hanafi Mazhhab. For example, he makes masah of less than quarter head. Though his wudhu is acceptable in the Shafi’ee Mazhhab, it is not acceptable in the Hanafi Mazhhab. Hence, in such instance, it will not be permissible to follow him in salaat.
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 الْإِجْمَاع ( رد المحتار 1/563، سعيد)
لَكِنْ ذَكَرَ الْعَلَّامَةُ نُوحٌ أَفَنْدِي أَنَّ اعْتِبَارَ رَأْيِ الْمُقْتَدِي فِي الْجَوَازِ وَعَدَمِهِ مُتَّفَقٌ عَلَيْهِ وَإِنَّمَا الْخِلَافُ الْمَارُّ فِي اعْتِبَارِ رَأْيِ الْإِمَامِ أَيْضًا ؛ فَالْحَنَفِيُّ إذَا رَأَى فِي ثَوْبِ إمَامٍ شَافِعِيٍّ مَنِيًّا لَا يَجُوزُ اقْتِدَاؤُهُ بِهِ اتِّفَاقًا ، وَإِنْ رَأَى نَجَاسَةً قَلِيلَةً جَازَ عِنْدَ الْجُمْهُورِ (رد المحتار 2/8، سعيد)
– The Hanafi Muqtadi should have certainty that the Shafi’ee Imam is cautious in those rulings wherein there exists difference of opinion between the two Mazhhabs. For example, if any limb of the Shafi’ee Imam bleeds, he makes wudhu, accommodating the Hanafi Mazhhab. In this instance, it will be permissible to follow him in salaat.
If the Hanafi Muqtadi is certain that the Shafi’ee Imam is not cautious in this regard; he cannot perform salaat behind him. And if he is doubtful as to whether the Shafi’ee Imam is cautious or not, it will be Makruh Al-Tahrimi to perform salaat behind him.
لكن في وتر البحر إن تيقن المراعاة لم يكره أو عدمها لم يصح إن شك كره ( و ) يكره تحريما (الدر المختار 1/563)
( قَوْلُهُ لَكِنْ فِي وِتْرِ الْبَحْرِ إلَخْ ) هَذَا هُوَ الْمُعْتَمَدُ ، لِأَنَّ الْمُحَقِّقِينَ جَنَحُوا إلَيْهِ ، وَقَوَاعِدُ الْمَذْهَبِ شَاهِدَةٌ عَلَيْهِ .
وَقَالَ كَثِيرٌ مِنْ الْمَشَايِخِ : إنْ كَانَ عَادَتُهُ مُرَاعَاةَ مَوَاضِعِ الْخِلَافِ جَازَ وَإِلَّا فَلَا ، ذَكَرَهُ السِّنْدِيُّ الْمُتَقَدِّمُ ذِكْرُهُ ح .
قُلْت : وَهَذَا بِنَاءً عَلَى أَنَّ الْعِبْرَةَ لِرَأْيِ الْمُقْتَدِي وَهُوَ الْأَصَحُّ……. ( قَوْلُهُ إنْ تَيَقَّنَ الْمُرَاعَاةَ لَمْ يُكْرَهْ إلَخْ ) أَيْ الْمُرَاعَاةُ فِي الْفَرَائِضِ مِنْ شُرُوطٍ وَأَرْكَانٍ فِي تِلْكَ الصَّلَاةِ وَإِنْ لَمْ يُرَاعِ الْوَاجِبَاتِ وَالسُّنَنَ كَمَا هُوَ ظَاهِرُ سِيَاقِ كَلَامِ الْبَحْرِ . ( رد المحتار 1/563، سعيد)
( قَوْلُهُ كَمَا بَسَطَهُ فِي الْبَحْرِ ) حَيْثُ ذَكَرَ أَنَّ الْحَاصِلَ أَنَّهُ إنْ عَلِمَ الِاحْتِيَاطَ مِنْهُ فِي مَذْهَبِنَا فَلَا كَرَاهَةَ فِي الِاقْتِدَاءِ بِهِ وَإِنْ عَلِمَ عَدَمَهُ فَلَا صِحَّةَ ، وَإِنْ لَمْ يَعْلَمْ شَيْئًا كُرِهَ ( رد المحتار 2/7، سعيد)
– The Shafi’ee Imaam should not make two salaams in Witr Salaat (salaam after the second rakaat and after the third rakaat). If he makes two salaams, it will not be permissible to follow him.
(Khairul Fatawa, vol 2, pg 517, Maktaba Imdadiyya / Risalah – Iqtida Bi Al-Shafi’iyya by Shaykh Ali Sindhi, Makhtuut / Fatawa Uthmani, vol 1, pg 517, Maktaba Ma’arif Al-Quran)
( وَصَحَّ الِاقْتِدَاءُ فِيهِ ) فَفِي غَيْرِهِ أَوْلَى إنْ لَمْ يَتَحَقَّقْ مِنْهُ مَا يُفْسِدُهَا فِي الْأَصَحِّ كَمَا بَسَطَهُ فِي الْبَحْرِ ( بِشَافِعِيٍّ ) مَثَلًا ( لَمْ يَفْصِلْهُ بِسَلَامٍ ) لَا إنْ فَصَلَهُ ( عَلَى الْأَصَحِّ ) فِيهِمَا لِلِاتِّحَادِ وَإِنْ اخْتَلَفَ الِاعْتِقَادُ(الدر المختار 2/7،سعيد)
If the above conditions are fulfilled, it will be permissible to follow a Shafi’ee Imam in Witr salaat. The Hanafi Muqtadi will recite the Qunoot after the ruku’ of the third rakat.
وَلَوْ بِشَافِعِيٍّ يَقْنُتُ بَعْدَ الرُّكُوعِ لِأَنَّهُ مُجْتَهِدٌ فِيهِ ( لَا الْفَجْرِ ) لِأَنَّهُ مَنْسُوخٌ ( بَلْ يَقِفُ سَاكِتًا عَلَى الْأَظْهَرِ ) مُرْسِلًا يَدَيْهِ . (الدر المختار 2/7،سعيد)
We are not in a position to issue a ruling regarding a Shafi’ee following a Hanafi Imam. Shafi’ee Ulama should be consulted for a ruling. However, Allamah Aini (Rahimahullah) has stated that the conditions applicable to a Hanafi following a Shafi’ee will also be applicable in the case of a Shafi’ee following a Hanafi.
الشافعي أيضا يقول بمثله في حق الحنفي فيقول : لا يجوز إقتداء الشافعي الحنفي إلا إذا كان يحتاط في موضع الخلاف…….. يجوز إقتداء الحنفي بالشافعي و الشافعي بالحنفي وكذا بالمالكي والحنبلي ما لم يتحقق من إمامه ما يفسد صلاته في إعتقاده (رمز الحقائق 1/46، إدارة القرآن كما في فتاوي عثماني)
If the Imams of the Haramain abide by the conditions mentioned by our Fuqahaa, it will be permissible to perform salaat behind them. In the case of Witr salaat, if they make two salaams, it will not be permissible to perform salaat behind them. The Witr salaat should be performed separately. It will be incorrect to perform the Witr salaat behind the Imam and thereafter repeat it.
Note:
Ihtiyaat and precaution is to perform witr salaat individually even if the Imams of Haramain makes one salaam, as they consider witr salaat as sunna whilst Hanafi’s consider it wajib.
The Fuqahaa have stated:
If the Shafi’ee Imam makes a general intention of witr salaat, it will be permissible to follow him. However, if he makes an intention of performing sunna or nafl witr, he cannot be followed. Generally, muqtadi’s are unaware of the intention of the Imam. Hence, Ihtiyaat will be to perform salaat individually.
(Risalah – Iqtida Bi Al-Shafi’iyya by Shaykh Ali Sindhi, Makhtuut / Imdad Al-Ahkam, vol 1, pg 591, Maktaba Darul Uloom Karachi)
وبالثاني كذالك .فهذا غير مشروع قصدا لأنه تكرار الفرض وهو منهي عنه ومكروه بلا عذر…………..إن الشروع في الصلاة مع الإحتمال للفساد أو الكراهة قبيح و مكروه لما فيه من تعرض العمل علي البطلان أو النقصان فتعين الإحتراز عنه (رسالة في بيان الإقتداء بالشافعية والخلاف في ذالك ، شيخ علي السندي ، مخطوط)
The following books could be consulted for further reference:
(Tabyeen Al- Haqaaiq with Hashiyya of Shalabi / Al- Hidaya / Risalah – Iqtida Bi Al-Shafi’iyya by Shaykh Ali Sindhi, Makhtuut / Fath Al-Qadeer / Al-Bahr al-Raiq with Minha Al-Khaliq / Al-Fatawa al-Hindiyya / Fatawaa Uthmani / Imdaad Al-Ahkam)
And Allah knows best
Wassalam u Alaikum
Ml. Asif Umar,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In’aamiyyah