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In the Name of God بسم الله

Marja Vs Sunni Schools Of Though

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A son of fornication would hate Imam Ali (a.s) but not who hates Imam Ali (a.s) is a son of fornication . these two look the same but when it comes to real life stories it gets clear. I didn't get the video since I am only Ar/En ... Sadly.

Sunni refers to there Ulama even the dead ones and the issue in that is the dead Ulama can not negotiate and discuss whatever comes to his clarification of Ahkam which creates very different Ahkam among the time , leaving people to follow whoever they like for whatever their purpose is for a term until a correction occur.

See here , this is one different that they have to wait a clarification of correction before quiting of the Last Ahkam. About Shia , after a marja passes away , they , instantly refers to the chosen marja.

I ment that to be brief. Is it brief?

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This is ignorance of your own madhhabs, but that’s not anything new coming from an `aami :-)

Nowhere did I claim to be a scholar but this "`aami" will expose your ignorance (or your another lie). By the way, I hope you're aware the 'Hidayah' was the only Hanafi book that you quoted while the other was a book about the differences between madhâhib and with this you don't judge the madhâb in it's whole.

فإن افتتح الصلاة بالفارسة أو قرأ فيها بالفارسية أو ذبح وسمى بالفارسية وهو يحسن العربية أجزأه عند أبي حنيفة رحمه الله تعالى

So if one opens the salat in Farsi or does qira’at in it in Farsi or slaughters (an animal) and does the naming in Farsi and he (is able to) do well in Arabic, that suffices him according to Abu Hanifa may Allah ta`ala have mercy on him.

- al-hidaya fii sharh al-bidayat al-mubadi

You've accused "Hanafi's" but now you quote a statement which is attributed to Imâm Abu Hanifa (رحمه الله) which you think it's binding on the Hanafi's? The majority of the Ahnâf disagreed with this and said that it can be read only in 'Arabic. Besides this, the 'Ulemâ of Ahnâf reported that Imâm Abu Hanifa (رحمه الله) took back his statement and went with the majority on not being it permissible.

قال صاحب الهداية الحنفي بعد ذكر المسألة:[ ويروى رجوعه في أصل المسألة وعليه الاعتماد ] الهداية مع شرح فتح القدير 1/249. وقال الشيخ علاء الدين الحصكفي من الحنفية بعد ذكر المسألة:[ لأن الأصح رجوعه -أبو حنيفة- إلى قولهما - أبو يوسف ومحمد- وعليه الفتوى ] الدر المختار شرح تنوير الأبصار 1/484. وأكد العلامة ابن عابدين الحنفي صحة رجوع أبي حنفية عن قوله في هذه المسألة. حاشية ابن عابدين 1/484.

فتوى مفصلة أخرى للشيخ الدكتور مصطفى الزرقا رحمه الله

وختامًا نشير إلى أنه يوجِد فريق من الكُتّاب يحتجُّون بأن بعض المُجتهدين الكِبار، كالإمام أبي حنيفة، كان يرى جواز تلاوة تَرجمة القُرآن في أداء الصّلاة، ولكن هؤلاء الكُتّاب ذكروا جانِبًا وأغفلوا جانِبًا آخَر، فإن الإمام أبا حنيفة، وإن كان قد رأى هذا الرأي في بداية أمره، قد رجع عنه بعد ذلك، ووافَق الأئمة الآخرين (وهذا هو المذكور في كتب المذهب الحنفي، ككتاب الهداية للمرغيناني، وكتاب الدر المختار للحصكفي، وحاشية رد المحتار وغيرها..) والإمام أبو حنيفة أيضًا يقول بأنّه في الحالات العادية الطّبيعيّة لا يجوز في الصّلاة تلاوة القرآن بغير العربيّة.

قال صاحب الهداية الحنفي بعد ذكر المسألة:[ ويروى رجوعه في أصل المسألة وعليه الاعتماد ] الهداية مع شرح فتح القدير 1/249. وقال الشيخ علاء الدين الحصكفي من الحنفية بعد ذكر المسألة:[ لأن الأصح رجوعه -أبو حنيفة- إلى قولهما - أبو يوسف ومحمد- وعليه الفتوى ] الدر المختار شرح تنوير الأبصار 1/484. وأكد العلامة ابن عابدين الحنفي صحة رجوع أبي حنفية عن قوله في هذه المسألة. حاشية ابن عابدين 1/484.

Actually, he also says tashahhud isn’t wajib either:

اختلفوا في وجوب التشهد، وفي المختار منه، فذهب مالك، وأبو حنيفة وجماعة إلى أن التشهد ليس بواجب وذهبت طائفة إلى وجوبه، وبه قال الشافعي، وأحمد، وداود.

They have differed in the wujub of tashahhud and in the selected (?) from it. So Malik, Abu Hanifa, and a group have believed it to not be wajib and a group have believed in its wujub, by that have said as-Shafi`i, Ahmad and Dawud.

-bidaya al-mujtahid

باب صفة الصلاة .

فرائض الصلاة ستة : التحريمة لقوله تعالى : { وربك فكبر } [ المدثر : 3 ] والمارد تكبيرة الافتتاح والقيام لقوله تعالى : { وقوموا لله قانتين } [ البقرة : 238 ] ( والقراءة ) لقوله تعالى { فاقرؤوا ما تيسر من القرآن } [ المزمل : 20 ] والركوع والسجود لقوله تعالى : { اركعوا واسجدوا } [ الحج : 77 ] والقعدة في آخر الصلاة مقدار التشهد [ لقوله عليه السلام لابن مسعود رضي الله عنه حين علمه التشهد إذا قلت هذا أو فعلت هذا فقد تمت صلاتك ] علق التمام بالفعل قرأ أو لم يقرأ .

قال : وما سوى ذلك فهو سنة أطلف اسم السنة وفيها واجبات كقراءة الفاتحة وضم السورة إليها ومراعات الترتيب فيما شرع مكررا من الأفعال والقعدة الأولى وقراءة التشهد في القعدة الأخيرة

Al-Hidaya

Also the book you quote from is not of an Hanafi author hence the use of 'wâjib' is not the same as in Hanafi usûl. In the Hanafi fiqh 'wâjib' is that which is established through "Definite in it's transmission and ambiguous in it's meaning" and "Probabilistic in it's transmission and definite in it's meaning" while "fard" is "Definite in it's transmission and meaning". Hence, leaving wajib actions in Hanafi fiqh is punishable and must be repeated.

You are correct in that he also stated taslim not to be wajib. As to the passing gas, or more accurately having a hadath:

وأما أبو حنيفة فذهب إلى ما رواه عبد الرحمن بن زياد الافريقي أن عبد الرحمن بن رافع، وبكر بن سوادة حدثاه عن عبد الله بن عمروا بن العاص قال: قال رسول الله (ص): إذا جلس الرجل في آخر صلاته فأحدث قبل أن يسلم، فقد تمت صلاته

However Abu Hanifa went by what `Abd ar-Rahman b. Ziyad al-Ifriqi narrated that `Abd ar-Rahman b. Rafi` and Bakr b. Sawada (?) narrated from `Abdullah b. `Amr b. al-`As (that) he said: The Messenger of Allah (pbuh) said: When the man sits in the end of his salat and has a hadath prior to doing taslim, then his salat is complete.

- same source as above

Taslîm is wâjib in the meaning which is used by the Hanafi's in fiqh.

I wasn’t talking about the sura, but sura al-Fatiha. According to Shafi`i, the basmala is wajib to recite as it is part of al-Fatiha itself, and according to them must be done out loud in jahri salat, quietly in the sirri salat. The Hanafis however do it silently.

In both cases basmalah is recited whether silently or loudly.

So how could the two be reconciled during maghrib, `isha and fajr?

If Shafi'i prays behind an Hanafi who recites basmalah silently there is no problem in it.

Even worse is when you add in Malik’s opinion not to recite it at all in the maktuba salat.

I myself pray sometimes after Maliki's and they recite basmalah.

Can you pray behind someone who is intentionally praying in a manner you consider invalid?

No, unless there is no option and you may emulate the Imâm in it's madhhab.

واختلفوا في القراءة الواجبة في الصلاة، فرأى بعضهم أن الواجب من ذلك أم القرآن لمن حفظها، وأن ما عداها ليس فيه توقيت، ومن هؤلاء من أوجبها في كل ركعة، ومنهم من أوجبها في أكثر الصلاة، ومنهم من أوجبها في نصف الصلاة، ومنهم من أوجبها في ركعة من الصلاة، وبالاول قال الشافعي وهي أشهر الروايات عن مالك وقد روي عنه أنه إن قرأها في ركعتين من الرباعية، أجزأته. وأما من رأى أنها تجزئ في ركعة، فمنهم الحسن البصري، وكثير من فقهاء البصرة وأما أبو حنيفة فالواجب عنده إنما هو قراءة القرآن، أي آية اتفقت أن تقرأ، وحد أصحابه في ذلك ثلاث آيات قصار، أو آية طويلة مثل آية الدين، وهذا في الركعتين الاوليين. وأما في الاخيرتين، فيستحب عنده التسبيح فيهما دون القراءة وبه قال الكوفيون.ا.

And they differed in regards to the wajib qira’at in salat, so some of them said that the wajib of that is the mother of the Book (i.e. al-Fatiha) for the one who has memorized it, and that what is apart from it does not have a timing (?). And from them are those who consider it wajib in every rak`at. And from them are those who consider it wajib in most of the salat. And from them are those who consider it wajib in half of the salat. And from them are those who consider it wajib in (one) rak`at from the salat. And by the first believed ash-Shafi`I and it is the most famous narration from Malik, and it has been narrated from him that if it is recited in the two rak`at from the four (rak`at salat), that suffices him. As those who regarded that it suffice in a (single) rak`at, from them is al-Hasan al-Basri and many of the fuqaha of Basra.

As to Abu Hanifa, the wajib with him is only qira’a of the Quran, whichever ayat one happens to recite. And his companions defined that as three short ayat, or (one) long ayat like the ayat ad-dayn. And this is in the first two rak`at. As to the last two, then it is recommended according to him to do tasbih in them without qira’at, and by that the Kufans believed.

In Hanafi fiqh it is fard to recite few ayât in Salah and wâjib to recite Surah al-Fâtiha etc.

Say he didn’t though but instead stuck with what his madhhab requires. Could others legitimately pray behind him when according to them, he doesn’t have a wudu?

Like I said if there is no option they can emulate the Imâm and repeat it later and this is, if the one who prays behind the Imâm is aware that the Imâm sticks to his own madhhab.

Edited by Abu'l Fadl
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