What is your opinion regarding the distinction made by Shaykh al-Islam Ibn Taymiyyah regarding the post-Friday sunnah, between praying four rak'ahs at home and two in the mosque, and is this
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Mashhur: My Shaykh, regarding your critique of Shaykh al-Islam Ibn Taymiyyah concerning the post-Friday sunnah prayer.
The Shaykh: Which prayer?
Mashhur: The post-Friday one.
The Shaykh: The post-Friday sunnah.
Mashhur: The post-Friday one, your critique of Shaykh al-Islam Ibn Taymiyyah - may Allah have mercy on him - regarding the distinction between two rak'ahs and four rak'ahs in the mosque; he said to pray two rak'ahs, this is the statement of Shaykh al-Islam, and your critique based on the generality of the hadiths has raised a question in my mind, so I said I would askThe Shaykh : (may Allah preserve him) that what led Shaykh al-Islam to make this distinction was a valid legal objective. This objective arose when the innovation of making the Dhuhr prayer obligatory after the Friday prayer began. So Shaykh al-Islam - may Allah have mercy on him - the Exalted - issued this fatwa with the consideration that the people of virtue or the common people, if they follow the people of virtue and pray four rak'ahs in the mosque, would reinforce that act, which is the Dhuhr prayer. So the distinction came about solely from the perspective that both actions are permissible, but one of them would establish something incorrect in the minds of the people, so he deviated from it in one of its forms and issued the fatwa he did. Does this mean there is a justification for this distinction with Shaykh al-Islam? Is this what arises in the mind ... ?
The Shaykh: I do not believe so, for two reasons. The first is: do you know that this distinction was preceded by him? Is that so?
Mashhur: I do not know that anyone said ... other than Shaykh al-Islam ... .
The Shaykh: Let me verify my understanding or the accuracy of my hearing from you now. Are you not talking about the post-Friday sunnah after Friday?
Mashhur: Yes, about the distinction.
The Shaykh: And that two rak'ahs are prayed as the post-Friday sunnah in the mosque and two at home.
Mashhur: Or four at home, that is the statement of Shaykh al-Islam.
The Shaykh: Or four at home.
The questioner: Shaykh al-Islam says two in the mosque or four at home.
The Shaykh: Well, this is said by one of the narrators in "Sahih Muslim," the narrator of the hadith of Sahl, Suhayl ibn Abi Salih from his father Abi Salih from Abu Hurayrah, who said: The Messenger of Allah - peace and blessings be upon him - said:Jami` at-Tirmidhi 523Sahih (Darussalam) . Allahu Akbar, Allahu Akbar, and Suhayl said: This is the detail, then he incorporated this detail into the text of the hadith and it became part of the hadith. Perhaps you have come across it in "Mawarid al-Zum'an" ...
Mashhur: Yes, now, meaning I generalize the correction. I say that the first narrator was the first to distinguish; did he attend to this objective?
The student: It did not exist.
The Shaykh: It was not there, my professor. This innovation did not exist.
Mashhur: Meaning, as a precaution against cutting it off or against that suspicion which might occur ... .
The student: It differed.
The Shaykh: But now you have strayed far from the mark. Now you have strayed far from the mark, because it would not have occurred to the righteous Salaf.
Al-Halabi: Allahu Akbar.
Mashhur: That people would innovate this innovation while they are reciting the saying of Allah the Exalted:[Al-Jumu'ah 62:10] . This is what I wanted to say. First, secondly: why do we not say to uproot the root of this innovation, even according to that very, very distant approach? Why do we say he prays at home, which is better in any case, as you know Bulugh al-Maram 2:313 ? This is more decisive in cutting off the innovation; because if a man is seen praying after the obligatory prayer, how do we know whether he is praying the sunnah or the obligatory Dhuhr prayer, as they claimed? And therefore I consider such a reasoning unlikely. But Ibn Taymiyyah was taken as others were, including "Al-Sayyid Sabiq," who mentioned this detail in his book: "Fiqh al-Sunnah."
The Shaykh: Which prayer?
Mashhur: The post-Friday one.
The Shaykh: The post-Friday sunnah.
Mashhur: The post-Friday one, your critique of Shaykh al-Islam Ibn Taymiyyah - may Allah have mercy on him - regarding the distinction between two rak'ahs and four rak'ahs in the mosque; he said to pray two rak'ahs, this is the statement of Shaykh al-Islam, and your critique based on the generality of the hadiths has raised a question in my mind, so I said I would askThe Shaykh : (may Allah preserve him) that what led Shaykh al-Islam to make this distinction was a valid legal objective. This objective arose when the innovation of making the Dhuhr prayer obligatory after the Friday prayer began. So Shaykh al-Islam - may Allah have mercy on him - the Exalted - issued this fatwa with the consideration that the people of virtue or the common people, if they follow the people of virtue and pray four rak'ahs in the mosque, would reinforce that act, which is the Dhuhr prayer. So the distinction came about solely from the perspective that both actions are permissible, but one of them would establish something incorrect in the minds of the people, so he deviated from it in one of its forms and issued the fatwa he did. Does this mean there is a justification for this distinction with Shaykh al-Islam? Is this what arises in the mind ... ?
The Shaykh: I do not believe so, for two reasons. The first is: do you know that this distinction was preceded by him? Is that so?
Mashhur: I do not know that anyone said ... other than Shaykh al-Islam ... .
The Shaykh: Let me verify my understanding or the accuracy of my hearing from you now. Are you not talking about the post-Friday sunnah after Friday?
Mashhur: Yes, about the distinction.
The Shaykh: And that two rak'ahs are prayed as the post-Friday sunnah in the mosque and two at home.
Mashhur: Or four at home, that is the statement of Shaykh al-Islam.
The Shaykh: Or four at home.
The questioner: Shaykh al-Islam says two in the mosque or four at home.
The Shaykh: Well, this is said by one of the narrators in "Sahih Muslim," the narrator of the hadith of Sahl, Suhayl ibn Abi Salih from his father Abi Salih from Abu Hurayrah, who said: The Messenger of Allah - peace and blessings be upon him - said:
Whoever among you is to pray after the Friday prayer, then let him pray four.
مَن كان منكم مصلِّيًا بعد الجمعة فليصلِّ أربعًاMashhur: Yes, now, meaning I generalize the correction. I say that the first narrator was the first to distinguish; did he attend to this objective?
The student: It did not exist.
The Shaykh: It was not there, my professor. This innovation did not exist.
Mashhur: Meaning, as a precaution against cutting it off or against that suspicion which might occur ... .
The student: It differed.
The Shaykh: But now you have strayed far from the mark. Now you have strayed far from the mark, because it would not have occurred to the righteous Salaf.
Al-Halabi: Allahu Akbar.
Mashhur: That people would innovate this innovation while they are reciting the saying of Allah the Exalted:
And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah
فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِThe most excellent prayer of a person is (that which he prays) in his house except that which is prescribed (the five congregational prayers).
أفضل صلاة المرء في بيته إلا المكتوبة
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.