What is your answer to those who say that the Friday bath is recommended because there is an indication that shifts the command to recommendation in the saying of the Prophet (peace and blessings be upon him)
Machine translationRead the Arabic original
The Shaykh : Repeat the question.
The questioner : The question, O our Shaykh, regarding the principle “The command is for obligation until an indication comes that shifts it to recommendation”, regarding the Friday bath, the hadithRiyad as-Salihin 1152 and the other hadith which is: Sunan al-Bayhaqi 1:1289, the second group says: Why did you not make this an indication that shifted this obligation to recommendation?
The Shaykh : Do you mean by the second group the one who says
The questioner : about recommendation
The Shaykh : about the non-obligation of the Friday bath
The questioner : Yes, indeed
The Shaykh : and rather says about its recommendation
The questioner : Yes, indeed
The Shaykh : Well, we believe that the second hadith, although it is not authentic in itself, but is authentic through the totality of its chains, does not contradict the first hadith which is authentic in itself, and the matter is very clear if only people would not stop at some words without delving into their implications
I am now posing a question to every questioner who has even a little understanding of language and jurisprudence, I say: And perhaps due to the clarity of the issue, the first example I give may suffice me from the last example I will give, so I say: The ranks of prescribed matters and those commanded with an absolute command, all prescribed matters revolve between recommended and obligatory, and between them are ranks
Now I say: The recommended in the terminology of jurists, above it is the mustahabb, above the mustahabb is the sunnah, let me stop here now, are they equal in preference, the mandub and the mustahabb, or is it correct to say the mustahabb is better than the mandub? It is correct, is that so? Well, is it correct to say that or that the mustahabb is like the sunnah in virtue, or is the sunnah better than the mustahabb?
The student: ...
The Shaykh : So we have reached the goal, the obligatory is better than the sunnah, and it is even more so that it is better than the mustahabb, so when he said in the hadith “it is better and better and better,” then the name of preference applies to the obligatory ruling more than it applies to the sunnah ruling, let alone the mustahabb ruling, so the hadith does not mean choice between ablution and bathing, but rather it clarifies that this is better than that only, so it does not give the rank of the bath, we take the rank from the first hadith, this is answer number one, and in my belief it is a strong answer if we note this meaning
The student: ...
The Shaykh : Yes, ah
The questioner : The question, O our Shaykh, regarding the principle “The command is for obligation until an indication comes that shifts it to recommendation”, regarding the Friday bath, the hadith
Taking a bath (before coming to Friday prayers) is obligatory on every adult.
إن غسل الجمعة واجب على كل محتلمSo whoever performs ablution, that is sufficient and excellent, and whoever bathes, then the bath is better
فمن توضأ فبها ونعمت ومن اغتسل فالغسل أفضلThe Shaykh : Do you mean by the second group the one who says
The questioner : about recommendation
The Shaykh : about the non-obligation of the Friday bath
The questioner : Yes, indeed
The Shaykh : and rather says about its recommendation
The questioner : Yes, indeed
The Shaykh : Well, we believe that the second hadith, although it is not authentic in itself, but is authentic through the totality of its chains, does not contradict the first hadith which is authentic in itself, and the matter is very clear if only people would not stop at some words without delving into their implications
I am now posing a question to every questioner who has even a little understanding of language and jurisprudence, I say: And perhaps due to the clarity of the issue, the first example I give may suffice me from the last example I will give, so I say: The ranks of prescribed matters and those commanded with an absolute command, all prescribed matters revolve between recommended and obligatory, and between them are ranks
Now I say: The recommended in the terminology of jurists, above it is the mustahabb, above the mustahabb is the sunnah, let me stop here now, are they equal in preference, the mandub and the mustahabb, or is it correct to say the mustahabb is better than the mandub? It is correct, is that so? Well, is it correct to say that or that the mustahabb is like the sunnah in virtue, or is the sunnah better than the mustahabb?
The student: ...
The Shaykh : So we have reached the goal, the obligatory is better than the sunnah, and it is even more so that it is better than the mustahabb, so when he said in the hadith “it is better and better and better,” then the name of preference applies to the obligatory ruling more than it applies to the sunnah ruling, let alone the mustahabb ruling, so the hadith does not mean choice between ablution and bathing, but rather it clarifies that this is better than that only, so it does not give the rank of the bath, we take the rank from the first hadith, this is answer number one, and in my belief it is a strong answer if we note this meaning
The student: ...
The Shaykh : Yes, ah