Is it necessary for the components of the prayer and what is done in them to be famous with widespread fame, or is it sufficient for them to be transmitted by a single Companion?

The questioner: That we pause in what we are discussing, meaning, my intention is not that the Companions, or for example, the path of transmission must be mass-transmitted (mutawatir) or a report with a limited chain (ahad).

The Shaykh: But rather?

The questioner: My intention is fame. When I mentioned to one of the scholars this hadith that I cited in the *Sahih* Collection!

The Shaykh: Do you mean fame?

The questioner : Yes, exactly.

The Shaykh: Okay, what is fame?

The questioner: For example, they say this is a report of an action among the Companions, or for example, among the Salaf.

The Shaykh: What is the action?

The questioner: They say: We used to do it with the Prophet (peace and blessings be upon him). He used to order us to make supplication and so on.

The Shaykh: This is a hadith from the Messenger.

The questioner: (peace and blessings be upon him) Yes.

The Shaykh: and so on, , what do you mean? Now you sat down the second time to correct what we may have misunderstood from you. You are saying now "fame," what fame do you mean?

The questioner: By fame, I mean: I did not lean toward the issue of distinguishing between mass-transmitted (mutawatir) transmission and transmission by a limited chain (ahad) regarding this case.

The Shaykh: So what?

The questioner: I mean, my intention was that they say that all parts of the prayer were transmitted by clear reports and became famous, meaning, they say that the actions of the prayer were transmitted by clear reports, and the actions of the Salaf likewise.

The Shaykh: I am forced to cut you off, no offense: I gave you an example of placing the hands after bowing, so we asked: Which of the two is more deserving of transmission, this or that?!

The questioner: The hands, placing the hands may be hidden from those behind the Prophet (peace and blessings be upon him), whereas this is a matter, this is not an action.

The Shaykh: Is the action more apparent or the statement?

The questioner: The statement is more apparent.

The Shaykh: No, the statement is said by the Messenger once and it is done, whereas the action is done in every prayer.

The questioner: Meaning it is repeated.

The Shaykh: Okay, so which of the two guidances has been transmitted now, which should be transmitted?! Which of the two guidances, the apparent one?

The questioner: The action.

The Shaykh: Okay, was this transmitted in the way that scholar wishes the hadith of Ibn Mas'ud that I mentioned earlier to be transmitted, or was this transmitted like that?

The questioner: It was not transmitted.

The Shaykh: So then? , why is this narration rejected and this one accepted?! Even though this one is more deserving of being famous, as you wanted to justify your previous statement.

The questioner: Yes.

The Shaykh: And this is not famous.

The questioner: He, O Shaykh, I only want to clarify, meaning, the responsibility of transmission. I mentioned that I did not transmit from any of the early scholars, meaning.

The Shaykh: No, not early, contemporary, these ones, I understood from you. You said: I asked one of the scholars.

The questioner: Yes.

The Shaykh: I understood this statement, but this statement is not reasonable. I accuse you that you do not know how to transmit, and it is not reasonable for a noble scholar to come and impose a condition on a Prophetic Sunnah that he (peace and blessings be upon him) said, that this Sunnah must first be mass-transmitted or near mass-transmitted. Now you have corrected that statement, and I accept: that it be famous. What does famous mean? Does it mean it has one chain, if good, if authentic, or must it have two, three, or four chains?

The questioner: It is not by the way of the chain, but by the way of transmitting actions, the Salaf, meaning, they transmit.

The Shaykh: This is not an action, this is a statement, my brother.

The questioner: It is as if I understood, the brother wants to ask about it: Some of the Sunnahs now are done by some of the youth... by the common people with complete leniency, like praying in sandals, like shortening the garment to the middle of the shin.

The Shaykh: No, you do not widen the tear for the mender.

The questioner: You widened it, yes.

The Shaykh: He witnessed with me, hehehe.

The questioner: No, but I want to clarify an issue, which is also another preferred view they hold: They say that this contradicts the action in the final tashahhud, because supplication has not been known except in the final tashahhud. They argue with the weak hadith: "When he sits, it is as if he is on a rock," so they say this.

The Shaykh: They argue with what did you say? With the hadith?

The questioner: Yes, "That the Prophet (peace and blessings be upon him) when he sits, it is as if he is on a rock" in the tashahhud.

The Shaykh : ... Is this authentic?

The questioner: No, it is a weak hadith.

The Shaykh: Okay, is it valid to argue with a weak hadith?

The questioner: It is not valid to argue with it.

The Shaykh: So then, what is the value of this argument?

The questioner: I mean, I am not affirming, I agree with your statement.

The Shaykh : Very good.

The questioner: According to the statement of the Prophet (peace and blessings be upon him), yes.

The Shaykh: All right.

The questioner: But this scholar confronted me with these matters, may Allah reward him with good.

The Shaykh: Look at your companion.

The questioner: He confronted me with these matters. It may be that the expression, meaning, betrayed me in the issue of his statement. If this matter had been famous from the Prophet (peace and blessings be upon him), many of the Companions, then the Tabi'un, and so on would have done it, just as the actions of the prayer became famous. It does not mean fame that it is a mass-transmitted chain or so.

The Shaykh: Okay, did every Sunnah become famous among the Companions, then among those who came after them?!

The questioner: Some of them may not know it and others know it.

The Shaykh: And here we say this, what is the difference? Do you not know that when Imam Malik enters the prayer, or let us remove Imam Malik from the topic, the Malikis today when they enter the prayer: Allahu Akbar, Alhamdulillah Rabb al-Alamin, they lost the supplications of opening, which are twelve types as I mentioned in "The Description of Prayer," they lost the seeking of refuge, they lost the Basmalah, and what else? And joining the hands, even though these are the most famous things possible in terms of other hadiths. A Sunnah may be hidden. We said earlier, on the occasion of the professor here who was discussing with us, that Imam al-Shafi'i says: "None of us is there but that a Sunnah of the Sunnahs of the Prophet (peace and blessings be upon him) is hidden from him." So this statement is still, my brother, rejected, and no one from the people of knowledge can adopt it and pursue it, otherwise many matters in which there is only one hadith will be denied to him. And is this statement in the science of principles?

The questioner: It is not from the science of principles.

The Shaykh: So why do we tire ourselves with personal opinions.

The questioner: Like the prayer of tasbih, they also say this statement about it, they say it is a prayer that contradicts the form of the prayer and so on. What is the satisfying answer for such matters, for the denial of people of such Sunnahs, and like it, the adhan saying: "Prayer is better than sleep," is it in the first adhan or the last adhan? For such things, many people argue with the issue of lack of fame or the issue that it contradicts the form of the prayer, like the prayer of tasbih?

The Shaykh: There is no god but Allah, okay, what is your opinion about the hadiths that are famous on the tongues?!

The questioner: Some of them are authentic and some are weak.

The Shaykh: This is the statement.

The questioner: I am convinced by this, but I cannot convince, meaning, I am convinced by you of this statement.

The Shaykh: I desire now what is not desired, I desire to see this scholar that you refer to who says this statement.

The questioner: This is an example, and there are many others.

The Shaykh : I don't want to see a person who speaks this way, while most of his worship is the opposite of what he sits down to establish. It is enough that this rule is personal; no scholar of usul al-fiqh (the principles of jurisprudence) has mentioned it. And you know that this was said at the beginning when you sat down to speak, for example, regarding 'aqidah (creed), that it is necessary for the hadith to be mutawatir (mass-transmitted). Fine, but those who formulated this rule, which is invalid regarding ahad (single-chain) hadiths in that they are not accepted in 'aqidah, they accepted ahad hadiths in rulings. How can we say: we accept an ahad hadith in 'aqidah, and then in some of the rulings of the Shari'ah (Islamic sacred law), the report must be famous?! My brother, is this fame the fame of the common people or the fame of the specialists? Undoubtedly, it is not the fame of the common people, but the fame of the specialists. Then, is the fame of the specialists for scholars who specialize in knowledge or in something other than knowledge? They must be specialists in knowledge. So, who among the scholars of hadith or scholars of usul al-fiqh has made it a condition for establishing a ruling of the Shari'ah that it be famous? And what is famous among the scholars of hadith is what comes through two chains or more, and they distinguish between the famous (mashhur) and the widespread (mustafid) with a detail I do not recall at the moment. Who said this condition? No one among the people of knowledge says this condition. Therefore, I ask you to put your mind at ease. This person is telling you this speech, align withThe Shaykh : the worthy one and tell him, "I hope to be reassured about this rule: who among the people of knowledge said it?" And if you have, of course, the literary courage, tell him, "And are you committed to it in all the rulings of prayer, wudu' (the ablution for prayer), and taharah (ritual purity), and the like?"

The questioner : No, he might answer no.

The Shaykh : Fine, then why is it no there and yes here?

The questioner : May Allah honor you.