How to reconcile the hadith of al-Fadl ibn 'Abbas regarding praying without a sutrah with other hadiths that command doing so?
Machine translationRead the Arabic original
The questioner : The hadith of al-Fadl ibn 'Abbas: Muwatta Malik 9:95, is this authentic?
The Shaykh: Correct.
The questioner : How do we reconcile it with the hadiths commanding the use of a sutrah?
The Shaykh : Reconciliation is achieved through several methods from the principles of jurisprudence. Therefore, in reality, it is not sufficient for a student of knowledge to study the terminology of hadith and the principles of hadith science; he must also study the principles of jurisprudence. By doing so, he becomes a jurist in spirit. First among these rules is that the additional element is adopted. If two texts come, one of which contains a ruling that is an addition to the other text, this addition is adopted over the text to which it was added. Similarly, among the rules is that one who knows is an argument over one who does not know. From this, the saying of the Prophet (peace and blessings be upon him) takes precedence over his action. Here you will find that the sayings of the Prophet (peace and blessings be upon him) are numerous in commanding the use of a sutrah, and he provides a legal reason for this, saying that Satan will not cut off his prayer. He even establishes the invalidity of the prayer in some circumstances, such as the passing of a donkey, a woman, or a black dog. These texts are not left aside because of his action, for when his action (peace and blessings be upon him) conflicts with his saying, his saying takes precedence over his action. This is because the saying is legislation for the Ummah, and his action is also legislation, but not as a general rule. In many cases, his action is specific to him, either due to an excuse or a particularity. Here we can say briefly that this was an action, and the saying contradicted it. So we rely on the saying and leave the action to him (peace and blessings be upon him). Although some scholars say regarding this hadith that the Prophet (peace and blessings be upon him) did not use a sutrah from the usual coverings, it is possible that there was a raised stone, a stone rising from the sand, toward which the Messenger (peace and blessings be upon him) turned, and al-Fadl or the narrator of the hadith did not notice that this was a sutrah, so he said that he prayed without a sutrah. In another narration, it says "without a wall," which is clearer, meaning that it does not refer to these things rising from the ground, but rather a wall. Also, among the scientific rules that benefit us in this regard is that if a proof is subject to probability, it falls as an argument. As you see, this practical hadith is subject to many probabilities. This is if it were not contradicted by his saying (peace and blessings be upon him) directed to the Ummah. That hadith is not to be acted upon; rather, the action is based on the numerous hadiths of his saying (peace and blessings be upon him) and his action as well. Please proceed.
The questioner : The hadith of al-Fadl...
The Shaykh : The hadith of al-Fadl is marked with a red line.
The questioner : ... Weak, meaning?
The Shaykh : I do not burden myself except with my own opinion. I give you what I have. This is in Sunan Abu Dawud, and in my book it is weak in Sunan Abu Dawud. It is a hadith with a disturbed chain of narration and there is obscurity in some of its narrators. It cannot be improved unless, may Allah will it, a path comes that is suitable to be a corroborating narration for it. This is something we have not found. Please proceed.
Yahya related to me from Malik from Ibn Shihab from Abbad ibn Tamim from his paternal uncle that he saw the Messenger of Allah, may Allah bless him and grant him peace, lying down in the mosque with one foot on top of the other.
أنه رأى رسول الله صلى الله عليه وسلم بدون سترة في منىThe Shaykh: Correct.
The questioner : How do we reconcile it with the hadiths commanding the use of a sutrah?
The Shaykh : Reconciliation is achieved through several methods from the principles of jurisprudence. Therefore, in reality, it is not sufficient for a student of knowledge to study the terminology of hadith and the principles of hadith science; he must also study the principles of jurisprudence. By doing so, he becomes a jurist in spirit. First among these rules is that the additional element is adopted. If two texts come, one of which contains a ruling that is an addition to the other text, this addition is adopted over the text to which it was added. Similarly, among the rules is that one who knows is an argument over one who does not know. From this, the saying of the Prophet (peace and blessings be upon him) takes precedence over his action. Here you will find that the sayings of the Prophet (peace and blessings be upon him) are numerous in commanding the use of a sutrah, and he provides a legal reason for this, saying that Satan will not cut off his prayer. He even establishes the invalidity of the prayer in some circumstances, such as the passing of a donkey, a woman, or a black dog. These texts are not left aside because of his action, for when his action (peace and blessings be upon him) conflicts with his saying, his saying takes precedence over his action. This is because the saying is legislation for the Ummah, and his action is also legislation, but not as a general rule. In many cases, his action is specific to him, either due to an excuse or a particularity. Here we can say briefly that this was an action, and the saying contradicted it. So we rely on the saying and leave the action to him (peace and blessings be upon him). Although some scholars say regarding this hadith that the Prophet (peace and blessings be upon him) did not use a sutrah from the usual coverings, it is possible that there was a raised stone, a stone rising from the sand, toward which the Messenger (peace and blessings be upon him) turned, and al-Fadl or the narrator of the hadith did not notice that this was a sutrah, so he said that he prayed without a sutrah. In another narration, it says "without a wall," which is clearer, meaning that it does not refer to these things rising from the ground, but rather a wall. Also, among the scientific rules that benefit us in this regard is that if a proof is subject to probability, it falls as an argument. As you see, this practical hadith is subject to many probabilities. This is if it were not contradicted by his saying (peace and blessings be upon him) directed to the Ummah. That hadith is not to be acted upon; rather, the action is based on the numerous hadiths of his saying (peace and blessings be upon him) and his action as well. Please proceed.
The questioner : The hadith of al-Fadl...
The Shaykh : The hadith of al-Fadl is marked with a red line.
The questioner : ... Weak, meaning?
The Shaykh : I do not burden myself except with my own opinion. I give you what I have. This is in Sunan Abu Dawud, and in my book it is weak in Sunan Abu Dawud. It is a hadith with a disturbed chain of narration and there is obscurity in some of its narrators. It cannot be improved unless, may Allah will it, a path comes that is suitable to be a corroborating narration for it. This is something we have not found. Please proceed.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.