The Book of Mosques and Places of Prayer-06a
Machine translationRead the Arabic original
The reciter: And Muhammad ibn Rafi' and 'Abd ibn Hamid narrated to me. 'Abd said: He informed us, and Ibn Rafi' said: He narrated to us. 'Abd al-Razzaq informed us from Ma'mar from 'Ubayd Allah ibn 'Umar.
The Shaykh : "Informed us" and "narrated to us" have no difference between them according to the early scholars. The later scholars hold that "narrated to us" (takhdir) is used for anything other than permission, and "informed us" (ikhabar) is used for permission. They refer to narration by permission by saying "he informed us." Permission (ijazah) among hadith scholars is when the shaykh grants his students permission to narrate from his book. For example, he might compile a book of hadith with chains of narration: "So-and-so narrated to us... up to the Prophet (peace and blessings be upon him)," and then he says: "I have granted you permission to narrate this book from me." The later scholars turned to this method because the students of hadith multiplied, and if he wanted to narrate to, say, five hundred or six hundred students, he could not do so. So he would compile the book, give it to the students, and say: "Narrate this book from me." This is called narration by permission. The later scholars, instead of saying "informed us by permission" or "narrated to us by permission," began to distinguish between "narrated to us" and "informed us." So "narrated to us" is for one who heard from the shaykh, or for one who read to the shaykh along with those present while the shaykh listened. And "informed us" means by permission. The scholars of hadith differed on which is stronger: permission or narration by direct hearing? They also differed on which is stronger: the shaykh narrating and the student listening, or the student reading and the shaykh listening. There are various opinions on this issue.
The correct view is that if the book is corrected by the author and given to the student, and he says: "Narrate it from me," it is one of the types of narration. As for narration by hearing, if the hadith scholar is the shaykh, the student might be inattentive during the hearing. And if the student reads and the shaykh listens, the shaykh might also be inattentive; perhaps the shaykh is drowsy or lazy or something similar, and he misses some of it.
Here it says: "Abd said: He informed us," and "Ibn Rafi' said: He narrated to us." Who is the doer of the two verbs? In the chain of narration in front of you? Who is the doer? 'Abd al-Razzaq.
The reciter: From 'Ubayd Allah ibn 'Umar from Nafi' from Ibn 'Umar:Sahih Muslim 580a.
The Shaykh : It is permissible in both ways: "spread out" (with a fathah on the ta) and "spread out" (with a dammah on the ta).
His statement: "So he raised his middle finger, the one next to the thumb, and supplicated with it": The apparent meaning is that he does not raise it except when supplicating, as a sign of the exaltation of Allah (Mighty and Majestic), whom he is supplicating to.
The Shaykh : "Informed us" and "narrated to us" have no difference between them according to the early scholars. The later scholars hold that "narrated to us" (takhdir) is used for anything other than permission, and "informed us" (ikhabar) is used for permission. They refer to narration by permission by saying "he informed us." Permission (ijazah) among hadith scholars is when the shaykh grants his students permission to narrate from his book. For example, he might compile a book of hadith with chains of narration: "So-and-so narrated to us... up to the Prophet (peace and blessings be upon him)," and then he says: "I have granted you permission to narrate this book from me." The later scholars turned to this method because the students of hadith multiplied, and if he wanted to narrate to, say, five hundred or six hundred students, he could not do so. So he would compile the book, give it to the students, and say: "Narrate this book from me." This is called narration by permission. The later scholars, instead of saying "informed us by permission" or "narrated to us by permission," began to distinguish between "narrated to us" and "informed us." So "narrated to us" is for one who heard from the shaykh, or for one who read to the shaykh along with those present while the shaykh listened. And "informed us" means by permission. The scholars of hadith differed on which is stronger: permission or narration by direct hearing? They also differed on which is stronger: the shaykh narrating and the student listening, or the student reading and the shaykh listening. There are various opinions on this issue.
The correct view is that if the book is corrected by the author and given to the student, and he says: "Narrate it from me," it is one of the types of narration. As for narration by hearing, if the hadith scholar is the shaykh, the student might be inattentive during the hearing. And if the student reads and the shaykh listens, the shaykh might also be inattentive; perhaps the shaykh is drowsy or lazy or something similar, and he misses some of it.
Here it says: "Abd said: He informed us," and "Ibn Rafi' said: He narrated to us." Who is the doer of the two verbs? In the chain of narration in front of you? Who is the doer? 'Abd al-Razzaq.
The reciter: From 'Ubayd Allah ibn 'Umar from Nafi' from Ibn 'Umar:
Ibn 'Umar reported that when the Messenger of Allah (ﷺ) sat for tashahhud he placed his left hand on his left knee. and his right hand on his right knee. and he raised his right finger, which is next to the thumb, making supplication in this way, and he stretched his left hand on his left knee.
أن النبي صلى الله عليه وسلم كان إذا جلس في الصلاة وضع يديه على ركبتيه ورفع إصبعه اليمنى التي تلي الإبهام فدعا بها ويده اليسرى على ركبته اليسرى باسطها عليهاThe Shaykh : It is permissible in both ways: "spread out" (with a fathah on the ta) and "spread out" (with a dammah on the ta).
His statement: "So he raised his middle finger, the one next to the thumb, and supplicated with it": The apparent meaning is that he does not raise it except when supplicating, as a sign of the exaltation of Allah (Mighty and Majestic), whom he is supplicating to.