The ruling on the one who says: (May Allah establish it and make it lasting) when the iqamah is called
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The ruling on the one who says: (May Allah establish it and make it lasting) upon the iqamah of the prayer]
A young man who is diligent in one of the mosques spoke about some religious innovations in the prayer,And he said: among the innovations is the person saying: (May Allah establish it and make it lasting) when the mu'adhdhin calls the iqamah, so when he finished, another person stood up and refuted him in the same mosque,And he said: saying this is not an innovation; because it was reported in a weak hadith, and weak hadiths are acted upon in the chapter of virtues -according to what this man said- and he relies on the fatwa and words of one of the shaykhs?
The saying of the one when the mu'adhdhin says: "The prayer has begun": (May Allah establish it and make it lasting) is based on a weak hadith as the last brother said, so the hadith in this matter is weak; but some jurists acted upon it,And he said: that he says as the mu'adhdhin says,Except when "The prayer has begun" is said, he says: "May Allah establish it and make it lasting," and as long as the matter is disputed among the scholars of the Sunnah,So it is not befitting for us to say to the one who said it: that he is an innovator.
And as for the saying of the last one: that it is from the virtues of deeds, so weak hadiths do not establish rulings,And whoever said: that weak hadiths are used as evidence in virtues, so his meaning is that if a weak hadith is reported regarding the virtue of a deed, it is established by the Sunnah; but there is a virtue in it, and this virtue came in another weak hadith,So he says: that we act upon this weak hadith; because if the established matter is commanded, then this weak hadith containing the virtue is a support for this command, so it increases the person's enthusiasm.
Then if the hadith is authentic, that is what the person wants, and if it is not authentic, it only increases him in strength in obedience.
And if the hadith is a prohibition, and a warning about this action is reported in a weak hadith, then this warning, if it is authentic, the person is safe from this punishment, and if it is not authentic, it only increases him in distance from sin, which is a desirable matter.
So the result is that a weak hadith cannot be used to establish any of the rulings, even the phrase "The prayer has begun" we do not establish it with a weak hadith.
So whoever does not find the hadith authentic, he does not say it, and whoever sees that the hadith is good and that it is evidence, he says it.
And therefore the scholars say: It is not permissible to use a weak hadith as evidence except with three conditions: the first: that the weakness is not severe.
The second: That there is an established basis for this deed which has the virtue, or the warning.
The third: That one does not believe that the Messenger of Allah (peace and blessings be upon him) said it.
And using the weak hadith as evidence is not absolute, rather the weak hadith is used as evidence in the chapter of encouragement and in the chapter of warning with the condition: that there is an established basis for the encouraged matter or the warned-against matter.
And I think you have heard the adhan now, which is the dividing line for this session.
And until another session if Allah wills, and the speech in it will be, if Allah wills, about Hajj, and what is related to it; due to the nearness of the Hajj season.
We ask Allah the Exalted to keep us and you firm with the firm word in this worldly life and in the Hereafter.
A young man who is diligent in one of the mosques spoke about some religious innovations in the prayer,And he said: among the innovations is the person saying: (May Allah establish it and make it lasting) when the mu'adhdhin calls the iqamah, so when he finished, another person stood up and refuted him in the same mosque,And he said: saying this is not an innovation; because it was reported in a weak hadith, and weak hadiths are acted upon in the chapter of virtues -according to what this man said- and he relies on the fatwa and words of one of the shaykhs?
The saying of the one when the mu'adhdhin says: "The prayer has begun": (May Allah establish it and make it lasting) is based on a weak hadith as the last brother said, so the hadith in this matter is weak; but some jurists acted upon it,And he said: that he says as the mu'adhdhin says,Except when "The prayer has begun" is said, he says: "May Allah establish it and make it lasting," and as long as the matter is disputed among the scholars of the Sunnah,So it is not befitting for us to say to the one who said it: that he is an innovator.
And as for the saying of the last one: that it is from the virtues of deeds, so weak hadiths do not establish rulings,And whoever said: that weak hadiths are used as evidence in virtues, so his meaning is that if a weak hadith is reported regarding the virtue of a deed, it is established by the Sunnah; but there is a virtue in it, and this virtue came in another weak hadith,So he says: that we act upon this weak hadith; because if the established matter is commanded, then this weak hadith containing the virtue is a support for this command, so it increases the person's enthusiasm.
Then if the hadith is authentic, that is what the person wants, and if it is not authentic, it only increases him in strength in obedience.
And if the hadith is a prohibition, and a warning about this action is reported in a weak hadith, then this warning, if it is authentic, the person is safe from this punishment, and if it is not authentic, it only increases him in distance from sin, which is a desirable matter.
So the result is that a weak hadith cannot be used to establish any of the rulings, even the phrase "The prayer has begun" we do not establish it with a weak hadith.
So whoever does not find the hadith authentic, he does not say it, and whoever sees that the hadith is good and that it is evidence, he says it.
And therefore the scholars say: It is not permissible to use a weak hadith as evidence except with three conditions: the first: that the weakness is not severe.
The second: That there is an established basis for this deed which has the virtue, or the warning.
The third: That one does not believe that the Messenger of Allah (peace and blessings be upon him) said it.
And using the weak hadith as evidence is not absolute, rather the weak hadith is used as evidence in the chapter of encouragement and in the chapter of warning with the condition: that there is an established basis for the encouraged matter or the warned-against matter.
And I think you have heard the adhan now, which is the dividing line for this session.
And until another session if Allah wills, and the speech in it will be, if Allah wills, about Hajj, and what is related to it; due to the nearness of the Hajj season.
We ask Allah the Exalted to keep us and you firm with the firm word in this worldly life and in the Hereafter.