I perform the takbir from the verse of al-Duha to the end of the Qur'an, acting on my shaykh's statement in the recitations that this takbir is mass-transmitted in the ten recitations via the routes of "
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The questioner: On this occasion, O honorable shaykh, I state that I perform the takbir from the verse of al-Duha to the end of the Qur'an, acting on my shaykh's statement in the recitations that this takbir is mass-transmitted in the ten recitations via the routes of "al-Shatibiyyah" and "Taybah al-Nashr," not acting on the weak hadith, but on oral transmission; so what is your opinion?
The Shaykh: My opinion is that they say it is mass-transmitted?
The questioner: They say this, but.
The Shaykh: I do not think they say it is mass-transmitted!
The questioner: This is the statement of the shaykh "Ibn al-Jazari."
The Shaykh: No, I mean the shaykh's statement is fine, but did you read it in the book "Matn al-Jazari" and others?
The questioner: It is a known and accepted practice among the reciters to perform the takbir.
The Shaykh: No, no, it is not accepted.
The questioner: It is mass-transmitted.
The Shaykh: Yes, the issue is not whether it is accepted or not; you are now citing the mass-transmission.
The questioner: Yes.
The Shaykh: Because what do we understand by mass-transmission? We understand that the reciters say: It was mass-transmitted from the Prophet (peace and blessings be upon him) that when he recited from: to its end, he would perform the takbir?
The questioner: Yes.
The Shaykh: I ... now I do not think they say that this is mass-transmitted; they say it is recommended or that it is prescribed.
The questioner: Here I quote my shaykh's words, meaning in the text, that he said: It is established by mass-transmission via the route of ... in the ten minor and major recitations.
The Shaykh: In any case, I am now giving a general answer: that every student of knowledge must act on the words of his shaykh until his error becomes clear to him; whether it is in Islamic jurisprudence or in hadith or so on, and the meaning of that is that this student should become more knowledgeable than his shaykh in this particular detail at least, otherwise, as we said, the matter becomes chaos without end.
The Shaykh: My opinion is that they say it is mass-transmitted?
The questioner: They say this, but.
The Shaykh: I do not think they say it is mass-transmitted!
The questioner: This is the statement of the shaykh "Ibn al-Jazari."
The Shaykh: No, I mean the shaykh's statement is fine, but did you read it in the book "Matn al-Jazari" and others?
The questioner: It is a known and accepted practice among the reciters to perform the takbir.
The Shaykh: No, no, it is not accepted.
The questioner: It is mass-transmitted.
The Shaykh: Yes, the issue is not whether it is accepted or not; you are now citing the mass-transmission.
The questioner: Yes.
The Shaykh: Because what do we understand by mass-transmission? We understand that the reciters say: It was mass-transmitted from the Prophet (peace and blessings be upon him) that when he recited from:
And the morning brightness
وَالضُّحَىThe questioner: Yes.
The Shaykh: I ... now I do not think they say that this is mass-transmitted; they say it is recommended or that it is prescribed.
The questioner: Here I quote my shaykh's words, meaning in the text, that he said: It is established by mass-transmission via the route of ... in the ten minor and major recitations.
The Shaykh: In any case, I am now giving a general answer: that every student of knowledge must act on the words of his shaykh until his error becomes clear to him; whether it is in Islamic jurisprudence or in hadith or so on, and the meaning of that is that this student should become more knowledgeable than his shaykh in this particular detail at least, otherwise, as we said, the matter becomes chaos without end.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.