The Legal Ruling on Mutawatir
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The questioner : May Allah bless you, ... the text of the hadith ... some scholars say: ...?
The Shaykh : What does he say?
The questioner : ... regarding these rulings, especially in prayer ... .
The Shaykh : If he says "how," I say "how"? An example of this statement must be nearly mutawatir.
The questioner : He does not say it is obligatory; he says whoever said it ... .
The Shaykh : No, no, I did not say it is obligatory.
The questioner : ... .
The Shaykh : How is this statement made? Which scholar said that any legal ruling must be transmitted through the path of mutawatir or near-mutawatir? Who said that?
The questioner : ... one of them is from the innovators ... .
The Shaykh : Okay; also, why is this statement mixed into legal rulings? Why, if a hadith came in "Sahih," is that not sufficient?
The questioner : ... .
The Shaykh : ... we depart from the Sunnah in the name of the Sunnah. Do you think every Sunnah we bring in prayer comes through mutawatir?
The questioner : ... .
The Shaykh : So who distinguished between this and that? First, is there not a difference between what was hidden and secret and what was apparent?
The questioner : ... .
The Shaykh : Okay; now your question is of the type that is hidden and not apparent. Okay; and what is your opinion on placing the hands after bowing? Is it apparent or hidden?
The questioner : The hidden one may be closer.
The Shaykh : Leave me alone with this nitpicking.
The questioner : Apparent, apparent.
The Shaykh : Apparent, what is in this?
The questioner : After rising.
The Shaykh : Yes?
The questioner : After rising.
The Shaykh : After rising.
Another questioner : Apparent from the generality of the hadiths ... .
The Shaykh : No, that is not it. Apparent means seen with the eye, right?
The questioner : No, seen with the eye.
The Shaykh : Okay; whereas one reading after the tashahhud, or the Messenger (peace and blessings be upon him) reciting, or supplicating, that is something hidden.
The questioner: Yes.
The Shaykh : Okay; so which of the two examples now should be mutawatir if mutawatir is a condition for establishing a legal ruling ... .
The questioner : Now the hidden one ... may not be known by anyone ... .
The Shaykh : No, I mean the jurists say regarding many matters that are claimed to be Sunnah: "If the Messenger (peace and blessings be upon him) had done that, the motivations for transmitting it would have been present." Why? Because it is not at all hidden. They asked him, "O Messenger of Allah, what do you say in your silence between the takbir and the recitation?" Why did they ask him? Because it was hidden. But they did not ask him when they heard the recitation of al-Fatihah. Did they recite al-Fatihah or not?
So I say: The principle that you transmitted, and you bear the responsibility of transmitting it.
The questioner : I do not bear ... .
The Shaykh : The responsibility of transmitting it. I am not saying you established it or adopted it; you bear the responsibility of transmitting it. It does not enter my mind that a learned jurist would say this statement, otherwise he would demolish a large portion of what people worship Allah with. So it is sufficient that the hadith is established from the Messenger (peace and blessings be upon him), even through the path of the grade of Hasan, which is below Sahih; that you draw near to Allah (Mighty and Majestic) by it. Yes?
The questioner : And I believe in the detail you mentioned, namely that it is ... .
The Shaykh : That is it.
The questioner : ... .
The Shaykh : ... and therefore it is never adopted in this statement.
The questioner : Even, O Shaykh, those who reject this hadith ... the ahad, where do we go, I mean? Whose statement do they want us to go to?
The Shaykh : May Allah guide them.
The questioner : Going to which group, for example? ... .
The Shaykh : I say that an ahad hadith, a mutawatir hadith for those who condition this requirement, they cannot imagine the existence of a mutawatir hadith with them; it does not exist with them; so it means they denied everything.
The Shaykh : What does he say?
The questioner : ... regarding these rulings, especially in prayer ... .
The Shaykh : If he says "how," I say "how"? An example of this statement must be nearly mutawatir.
The questioner : He does not say it is obligatory; he says whoever said it ... .
The Shaykh : No, no, I did not say it is obligatory.
The questioner : ... .
The Shaykh : How is this statement made? Which scholar said that any legal ruling must be transmitted through the path of mutawatir or near-mutawatir? Who said that?
The questioner : ... one of them is from the innovators ... .
The Shaykh : Okay; also, why is this statement mixed into legal rulings? Why, if a hadith came in "Sahih," is that not sufficient?
The questioner : ... .
The Shaykh : ... we depart from the Sunnah in the name of the Sunnah. Do you think every Sunnah we bring in prayer comes through mutawatir?
The questioner : ... .
The Shaykh : So who distinguished between this and that? First, is there not a difference between what was hidden and secret and what was apparent?
The questioner : ... .
The Shaykh : Okay; now your question is of the type that is hidden and not apparent. Okay; and what is your opinion on placing the hands after bowing? Is it apparent or hidden?
The questioner : The hidden one may be closer.
The Shaykh : Leave me alone with this nitpicking.
The questioner : Apparent, apparent.
The Shaykh : Apparent, what is in this?
The questioner : After rising.
The Shaykh : Yes?
The questioner : After rising.
The Shaykh : After rising.
Another questioner : Apparent from the generality of the hadiths ... .
The Shaykh : No, that is not it. Apparent means seen with the eye, right?
The questioner : No, seen with the eye.
The Shaykh : Okay; whereas one reading after the tashahhud, or the Messenger (peace and blessings be upon him) reciting, or supplicating, that is something hidden.
The questioner: Yes.
The Shaykh : Okay; so which of the two examples now should be mutawatir if mutawatir is a condition for establishing a legal ruling ... .
The questioner : Now the hidden one ... may not be known by anyone ... .
The Shaykh : No, I mean the jurists say regarding many matters that are claimed to be Sunnah: "If the Messenger (peace and blessings be upon him) had done that, the motivations for transmitting it would have been present." Why? Because it is not at all hidden. They asked him, "O Messenger of Allah, what do you say in your silence between the takbir and the recitation?" Why did they ask him? Because it was hidden. But they did not ask him when they heard the recitation of al-Fatihah. Did they recite al-Fatihah or not?
So I say: The principle that you transmitted, and you bear the responsibility of transmitting it.
The questioner : I do not bear ... .
The Shaykh : The responsibility of transmitting it. I am not saying you established it or adopted it; you bear the responsibility of transmitting it. It does not enter my mind that a learned jurist would say this statement, otherwise he would demolish a large portion of what people worship Allah with. So it is sufficient that the hadith is established from the Messenger (peace and blessings be upon him), even through the path of the grade of Hasan, which is below Sahih; that you draw near to Allah (Mighty and Majestic) by it. Yes?
The questioner : And I believe in the detail you mentioned, namely that it is ... .
The Shaykh : That is it.
The questioner : ... .
The Shaykh : ... and therefore it is never adopted in this statement.
The questioner : Even, O Shaykh, those who reject this hadith ... the ahad, where do we go, I mean? Whose statement do they want us to go to?
The Shaykh : May Allah guide them.
The questioner : Going to which group, for example? ... .
The Shaykh : I say that an ahad hadith, a mutawatir hadith for those who condition this requirement, they cannot imagine the existence of a mutawatir hadith with them; it does not exist with them; so it means they denied everything.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.