Nasai

1136. Commentary: In this estimation, small tasbihat, i.e., «سبحانَ ربِّيَ الأعلى», are meant. Tasbihat between three and ten constitute a moderate level of bowing (ruku) and prostration (sujud). By adhering to this, a person can remain safe from excess and deficiency. In some narrations, the practice of the Prophet (sallallahu alayhi wa sallam) is of three tasbihat, from which the scholars deduce that this is the minimum number. There is no limit for the maximum. And Allah knows best.

The Chapters of the Hadith Scholars: "First and After?!"

Question:

Ilyas Ghuman Sahib has said in one of his speeches that the Ahl-e-Hadith act upon abrogated (mansukh) narrations, while we Deobandis act upon abrogating (nasikh) narrations.

And he presents a rule and principle, claiming that the noble hadith scholars (muhaddithin), rahimahumullah ajma'in, in their books of hadith, first brought the abrogated narrations or actions, and then they collected the abrogating narrations.

Is this really correct?

And while giving an example, he states that the hadith scholars, in their books, first mentioned the narrations about raising the hands (raf' al-yadayn), then mentioned the narrations about not raising the hands, i.e., raf' al-yadayn is abrogated and not raising the hands is abrogating. Similarly, the hadith scholars first mentioned the narrations about reciting al-Fatiha behind the imam, then the narrations about not reciting al-Fatiha behind the imam. The Ahl-e-Hadith act upon abrogated narrations and we act upon the abrogating ones.

Is the rule and principle stated by Ilyas Ghuman Sahib really the rule of the majority of hadith scholars, and do the Deobandis act upon this rule, while the Ahl-e-Hadith oppose it? Please clarify this.

Answer:

The aforementioned statement of Ghuman Sahib is incorrect for several reasons; however, first, ten (10) references regarding the chaptering (tabwib) of the hadith scholars are presented for your consideration:

8) Imam al-Nasa'i established several chapters regarding the supplications (tasbihat) in prostration (sujud). For example:

«عَدَدُ التَّسْبِيحِ فِي السُّجُودِ»

[سنن النسائي ص 157، قبل ح 1136]

And afterwards, he established the chapter:

«بَابُ الرُّخْصَةِ فِي تَرْكِ الذِّكْرِ فِي السُّجُودِ»

That is, the chapter regarding the concession (permission) of omitting remembrance (tasbihat) in prostration.

[سنن النسائي ص 157، قبل ح 137]

According to Ghuman Sahib's rule and principle, are the tasbihat in prostration also abrogated?!

Nimawi Hanafi Sahib established a chapter on the reprehensibility (karahah) of a second congregational prayer (jama'ah) in the mosque:

«بَابُ مَا اسْتُدِلَّ بِهِ عَلَي كَرَاهَةِ تَكْرَارِ الْجَمَاعَةِ فِيْ مَسْجِدٍ»

[آثار السنن قبل ح 526]

And immediately after that, he established a chapter on the permissibility (jawaz) of conducting a second congregation:

«بَابُ مَاجَاءَ فِيْ جَوَازِ تَكْرَارِ الْجَمَاعَةِ فِيْ مَسْجِدٍ»

[آثار السنن قبل ح 527]

Will Ghuman Sahib and the followers of Ghuman, regarding the repetition of the second congregation (jama'at thaniyah), also consider the claim of reprehensibility abrogated and permissibility as abrogating, and thus issue a fatwa of permissibility?!

For the original article, see Fatawa Ilmiyyah, known as Tawdhih al-Ahkam (Volume 3, pages 250 to 259), and Tahqiqi wa Ilmi Maqalat (Volume 4, pages 482 to 488) by Shaykh Hafiz Zubair Ali Zai rahimahullah.