Fatwa ID: 09148
Answered by Muftiyah Maryam Badshah
Question:
As Salam Alaikum!
- Why can an ordinary Muslim perform taqlid of later scholars on issues that were not raised by Abu Hanifah, Abu Yusuf, and Muhammad, even if those later scholars were less authoritative and knowledgeable than Imam Ahmad, Al-Shafi’i, and Malik? For example, regarding the four rak’ats before Asr — reciting Salawat in the second rak’at and Du’a Subhanaka in the third rak’at. This is only mentioned by later scholars, with no information from the early scholars of the madhhab.
- Why do some scholars say that when performing four rak’ats of supererogatory prayer with one Salam, there are three methods: two by two; four rak’ats with two tashahhuds and one Salam; and four rak’ats without the first tashahhud and with one Salam?
If the first tashahhud is wajib according to scholars of other schools as well, why do contemporary Hanbali scholars claim there are athars from the Companions regarding to the third method as well ? Is this true, and how is it explained?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
It seems you have a misunderstanding regarding the definition of a madhab. A madhab is a methodology and reasoning used to derive Islamic rulings in order to ensure logical consistency in the practice of Islam for an individual. The Hanafi madhab is one of these methodologies. A madhab is not restricted to the rulings made by its founder, as can be seen by the many rulings made by later scholars on issues that were not discussed during the time of Imam Abu Hanifah and his students ﵏. Also, a ruling derived from a later scholar of the Hanafi madhab would not be cancelled by the ruling from a different madhab, as their methodology and logic on the issue may differ from that used by the Hanafi madhab.[1]
For more information on taqleed, see the following fatwa:
https://daruliftabirmingham.co.uk/home/taqleed/
https://daruliftabirmingham.co.uk/home/taqleed-and-being-aware-of-the-different-opinions-of-the-scholars/
According to the Hanafi madhab, the sunnah before the day prayers (Zuhr and ‘Asr) should be read in units of four rakahs. Ibn Abideen ﵀ explicitly states in Radd al-Muhtar that it is more preferable to recite the optional prayers of the day in units of four and the night prayers in units of two. This is the majority opinion of the Hanafi scholars and the hadeeth regarding the four sunnah of Zuhr being read as a unit of four is considered more abundant and definitive than those for units of two. In ‘Umdah al-Qāri, Al-Ayni ﵀ states that the two rakahs being read before Zuhr is due to circumstantial reasons, namely that ‘Aisha ﵂ was narrating what was performed in their house (the four rakah sunnah), and ‘Umar ﵁ narrated what he saw occurred in the masjid (2 rakah tahiyyatul masjid).[2]
‘A’isha ﵂ reported: “The Messenger of Allah ﷺ used to… At the end of every two rak’ahs he ﷺ recited at-tahiyyat (tashahhud)…” (Sahih Muslim) [3]
In regards to your questions on four rakah optional (sunnah/nafl) prayers, there is no method in the Hanafi madhab where you read ‘two by two’ (i.e. two sets of two rakahs) with only one salam, nor four rakahs without the tashahud in the second rakah. In the Hanafi Madhab it is wajib to end the second rakah of every salah with sitting and reciting tashahhud, and this is often referred to as ‘the first sitting’. An individual who is reading any four rakah with one salam must recite the tashahhud in both the second and last rakah before reciting the final salam. However, the durood (salawaat) is only recited during the final sitting, and not in the first sitting. Ibn ‘Abideen ﵀ also mentions an interpretation for “two by two” found in the hadeeth can refer to the fact that the optional prayers of night should be read with an even number of rakahs, rather than odd number.[4]
Lastly, what you refer to in your last question is unclear. I advise you to speak with a Hanbali scholar in regards to their methods of salah. In addition, as mentioned to you before, it seems you have a great number of concerns regarding the optional areas of salah. I again advise you to either take a course on salah and the principles of Hanafi Fiqh (usool al-fiqh), or seek out a senior scholar to discuss the topic of salah in full.
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
… فَإِن أصُول الْفِقْه أَرْبَعَة كتاب الله تَعَالَى وَسنة رَسُوله وَإِجْمَاع الْأمة وَالْقِيَاس فَلَا بُد من الْبَحْث فِي كل وَاحِد من هَذِه الأ قسام ليعلم بذلك طَرِيق تخرج الأ حكام
Usool ash-Shahi (pg.13, Dar al-Kitab al-’Arabi)
أَخْبَرَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ حَدَّثَنَا أَبُو عَامِرٍ، قَالَ حَدَّثَنَا سُفْيَانُ، عَنِ الشَّيْبَانِيِّ، عَنِ الشَّعْبِيِّ، عَنْ شُرَيْحٍ، أَنَّهُ كَتَبَ إِلَى عُمَرَ يَسْأَلُهُ فَكَتَبَ إِلَيْهِ أَنِ اقْضِ بِمَا فِي كِتَابِ اللَّهِ فَإِنْ لَمْ يَكُنْ فِي كِتَابِ اللَّهِ فَبِسُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَإِنْ لَمْ يَكُنْ فِي كِتَابِ اللَّهِ وَلاَ فِي سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَاقْضِ بِمَا قَضَى بِهِ الصَّالِحُونَ فَإِنْ لَمْ يَكُنْ فِي كِتَابِ اللَّهِ وَلاَ فِي سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَلَمْ يَقْضِ بِهِ الصَّالِحُونَ فَإِنْ شِئْتَ فَتَقَدَّمْ وَإِنْ شِئْتَ فَتَأَخَّرْ وَلاَ أَرَى التَّأَخُّرَ إِلاَّ خَيْرًا لَكَ وَالسَّلاَمُ عَلَيْكُمْ.
Sunan an-Nasa’i 5399 (Bk.49, ch.11, sunnah.com)
[2]
(بَابُ النَّوَافِلِ)…
وَفِي الْمَبْسُوطِ ابْتَدَأَ بِسُنَّةِ الظُّهْرِ لِأَنَّهَا أَوَّلُ فِي الْوُجُودِ لِأَنَّ السُّنَّةَ تَبَعٌ لِلْفَرْضِ… قَالَ الْحَلْوَانِيُّ: رَكْعَتَا الْمَغْرِبِ فَإِنَّهُ ﷺ لَمْ يَدْعُهُمَا سَفَرًا وَلَا حَضَرًا، ثُمَّ الَّتِي بَعْدَ الظُّهْرِ لِأَنَّهَا سُنَّةٌ مُتَّفَقٌ عَلَيْهَا بِخِلَافِ الَّتِي قَبْلَهَا لِأَنَّهُ قِيلَ هِيَ لِلْفَصْلِ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ، ثُمَّ الَّتِي بَعْدَ الْعِشَاءِ، ثُمَّ الَّتِي قَبْلَ الظُّهْرِ، ثُمَّ الَّتِي قَبْلَ الْعَصْرِ، ثُمَّ الَّتِي قَبْلَ الْعِشَاءِ، وَقِيلَ الَّتِي قَبْلَ الْعِشَاءِ، وَاَلَّتِي قَبْلَ الظُّهْرِ وَبَعْدَهُ، وَبَعْدَ الْمَغْرِبِ كُلُّهَا سَوَاءٌ
وَقِيلَ الَّتِي قَبْلَ الظُّهْرِ آكَدُ، وَصَحَّحَهُ الْمُحْسِنُ وَقَدْ أَحْسَنَ لِأَنَّ نَقْلَ الْمُوَاظَبَةِ الصَّرِيحَةِ عَلَيْهَا أَقْوَى مِنْ نَقْلِ مُوَاظَبَتِهِ عَلَى غَيْرِهَا مِنْ غَيْرِ رَكْعَتَيْ الْفَجْرِ وَسَنُنَبِّهُ عَلَيْهِ، وَلَوْ تَرَكَ الْأَرْبَعَ قَبْلَ الظُّهْرِ وَاَلَّتِي بَعْدَهَا أَوْ رَكْعَتَيْ الْفَجْرِ قِيلَ لَا تَلْحَقُهُ الْإِسَاءَةُ لِأَنَّ مُحَمَّدًا سَمَّاهُ تَطَوُّعًا، إلَّا أَنْ يَسْتَخِفَّ فَيَقُولَ هَذَا فِعْلُ النَّبِيِّ ﷺ وَأَنَا لَا أَفْعَلُهُ فَحِينَئِذٍ يَكْفُرُ
Fathul Qadeer (Vol.1, pg.438-9, Dār Al-Fiqr)
وَتُكْرَهُ الزِّيَادَةُ عَلَى أَرْبَعٍ فِي نَفْلِ النَّهَارِ، وَعَلَى ثَمَانٍ لَيْلًا بِتَسْلِيمَةٍ) لِأَنَّهُ لَمْ يَرِدْ (وَالْأَفْضَلُ فِيهِمَا الرُّبَاعُ بِتَسْلِيمَةٍ) وَقَالَا: فِي اللَّيْلِ الْمَثْنَى أَفْضَلُ، قِيلَ وَبِهِ يُفْتَى
Raddul Muhtār (Vol.2, pg.15-6, Dār Al-Fiqr)
.. قيل حَدِيث عَائِشَة هَذَا لَا يُطَابق التَّرْجَمَة وَأجِيب بِأَنَّهُ يحْتَمل أَن ابْن عمر قد نسي رَكْعَتَيْنِ من الْأَرْبَع ورد بِأَن هَذَا الِاحْتِمَال بعيد وَالْأولَى أَن يحمل على حَالين فَكَانَ يُصَلِّي تَارَة ثِنْتَيْنِ وَتارَة يُصَلِّي أَرْبعا… وَقيل كَانَ ابْن عمر رأى مَا فِي الْمَسْجِد وَعَائِشَة اطَّلَعت على الْأَمريْنِ جَمِيعًا…
‘Umdah al-Qāri (Vol.7, pg.244, Dār Al-Fiqr)
[3]
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبُو خَالِدٍ، – يَعْنِي الأَحْمَرَ – عَنْ حُسَيْنٍ الْمُعَلِّمِ، ح قَالَ وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، – وَاللَّفْظُ لَهُ – قَالَ أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا حُسَيْنٌ الْمُعَلِّمُ، عَنْ بُدَيْلِ بْنِ مَيْسَرَةَ، عَنْ أَبِي الْجَوْزَاءِ، عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَسْتَفْتِحُ الصَّلاَةَ بِالتَّكْبِيرِ وَالْقِرَاءَةَ بِـ { الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ} وَكَانَ إِذَا رَكَعَ لَمْ يُشْخِصْ رَأْسَهُ وَلَمْ يُصَوِّبْهُ وَلِكَنْ بَيْنَ ذَلِكَ وَكَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ لَمْ يَسْجُدْ حَتَّى يَسْتَوِيَ قَائِمًا وَكَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ لَمْ يَسْجُدْ حَتَّى يَسْتَوِيَ جَالِسًا وَكَانَ يَقُولُ فِي كُلِّ رَكْعَتَيْنِ التَّحِيَّةَ وَكَانَ يَفْرِشُ رِجْلَهُ الْيُسْرَى وَيَنْصِبُ رِجْلَهُ الْيُمْنَى وَكَانَ يَنْهَى عَنْ عُقْبَةِ الشَّيْطَانِ وَيَنْهَى أَنْ يَفْتَرِشَ الرَّجُلُ ذِرَاعَيْهِ افْتِرَاشَ السَّبُعِ وَكَانَ يَخْتِمُ الصَّلاَةَ بِالتَّسْلِيمِ . وَفِي رِوَايَةِ ابْنِ نُمَيْرٍ عَنْ أَبِي خَالِدٍ وَكَانَ يَنْهَى عَنْ عَقِبِ الشَّيْطَانِ .
Sahih Muslim 498 (Bk.4, ch.46, sunnah.com)
[4]
وَتَجِبُ الْقَعْدَةُ الْأُولَى قَدْرَ التَّشَهُّدِ إذَا رَفَعَ رَأْسَهُ مِنْ السَّجْدَةِ الثَّانِيَةِ فِي الرَّكْعَةِ الثَّانِيَةِ فِي ذَوَاتِ الْأَرْبَعِ وَالثَّلَاثِ هُوَ الْأَصَحُّ. هَكَذَا فِي الظَّهِيرِيَّةِ وَيَجِبُ التَّشَهُّدُ فِي الْقَعْدَةِ الْأَخِيرَةِ وَكَذَا فِي الْقَعْدَةِ الْأُولَى وَهُوَ الصَّحِيحُ
Al-Fatāwa al-Hindiyyah (Vol.1, pg.71, Dār Al-Fiqr)
قَوْلُهُ وَالْأَفْضَلُ فِيهِمَا) أَيْ فِي صَلَاتَيْ اللَّيْلِ وَالنَّهَارِ الرُّبَاعُ. وَعِبَارَةُ الْكَنْزِ: رُبَاعُ بِدُونِ أَلْ، وَهُوَ الْأَظْهَرُ لِأَنَّهُ غَيْرُ مُنْصَرِفٍ لِلْوَصْفِيَّةِ وَالْعَدْلِ عَنْ أَرْبَعٍ أَرْبَعٍ أَيْ رَكَعَاتٌ رُبَاعُ: أَيْ كُلُّ أَرْبَعٍ بِتَسْلِيمَةٍ.
… وَحَدِيثُ «صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى» يَحْتَمِلُ أَنْ يُرَادَ بِهِ شَفْعٌ لَا وِتْرٌ، وَتَرَجَّحَتْ الْأَرْبَعُ بِزِيَادَةٍ مُنْفَصِلَةٍ لِمَا أَنَّهَا أَكْثَرُ مَشَقَّةً عَلَى النَّفْسِ، وَقَدْ قَالَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «إنَّمَا أَجْرُك عَلَى قَدْرِ نَصَبِك» اهـ بِزِيَادَةٍ، وَتَمَامُ الْكَلَامِ عَلَى ذَلِكَ فِي شَرْحِ الْمُنْيَةِ وَغَيْرِهِ
Raddul Muhtār (Vol.2, pg.15-6, Dār Al-Fiqr)