I recite with takbir from Surat al-Duha to the end of the Qur'an, acting on the statement of my shaykh in the recitations that this takbir is mutawatir in the ten recitations via the routes of
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The questioner : On this occasion, may the Shaykh be respected, I say that I recite with takbir from Surat al-Duha to the end of the Qur'an, acting on the statement of my shaykh in the recitations that this takbir is mutawatir in the ten recitations via the routes of al-Shatibiyyah and Tibtah al-Nashr, not acting on the weak hadith, but on oral transmission. What is your opinion?
The Shaykh : My opinion is that they say it is mutawatir?
The questioner : They say this, but ...
The Shaykh : I do not think they say it is mutawatir ... !
The questioner : This is the statement of the Shaykh ... .
The Shaykh : It does not mean that the Shaykh's statement is fine, but did you read it in a book like al-Jazari or others?
The questioner : Is it that it is transmitted and known among the reciters, and they accept the takbir?
The Shaykh : No, no, it is not.
The questioner : Mutawatir.
The Shaykh : Yes, the issue is not whether it is accepted or not accepted; you are reporting it as mutawatir.
The questioner : Yes.
The Shaykh : Because what do we understand by mutawatir? We understand that the reciters say it is mutawatir from the Prophet (peace and blessings be upon him) that he used to say takbir when he recited from to its end?
The questioner : Yes.
The Shaykh : I ... now I do not think they say that this is mutawatir; they say it is recommended or that it is prescribed.
The questioner : Here I mention the words of my shaykh ... verbatim, that he said it is established by mutawatir transmission via the minor and major routes ... .
The Shaykh : In any case, I say now as 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 fiqh 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 mutawatir?
The questioner : They say this, but ...
The Shaykh : I do not think they say it is mutawatir ... !
The questioner : This is the statement of the Shaykh ... .
The Shaykh : It does not mean that the Shaykh's statement is fine, but did you read it in a book like al-Jazari or others?
The questioner : Is it that it is transmitted and known among the reciters, and they accept the takbir?
The Shaykh : No, no, it is not.
The questioner : Mutawatir.
The Shaykh : Yes, the issue is not whether it is accepted or not accepted; you are reporting it as mutawatir.
The questioner : Yes.
The Shaykh : Because what do we understand by mutawatir? We understand that the reciters say it is mutawatir from the Prophet (peace and blessings be upon him) that he used to say takbir when he recited from
And the morning
والضحىThe questioner : Yes.
The Shaykh : I ... now I do not think they say that this is mutawatir; they say it is recommended or that it is prescribed.
The questioner : Here I mention the words of my shaykh ... verbatim, that he said it is established by mutawatir transmission via the minor and major routes ... .
The Shaykh : In any case, I say now as 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 fiqh 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.