Authored by: Hafiz Abu Yahya Noorpuri
Evidence No. 1:
Narrated by Jabir bin Abdullah: Sulaik Al-Ghatafani came on a Friday when the Prophet Muhammad (ﷺ) was delivering the sermon. He sat down, and the Prophet (ﷺ) said to him, "O Sulaik! Get up and pray two rakats, and make them brief." Then, addressing the people, he said, "If any one of you comes on a Friday and the Imam is delivering the sermon, he should pray two rakats and make them brief."
[Sahih Bukhari: 1166, Sahih Muslim: 875]
Evidence No. 2:
Narrated by Iyad: Abu Sa'id Al-Khudri entered the mosque on a Friday while Marwan was delivering the sermon. He started praying, and the guards came to sit him down, but he refused and completed his prayer. When he finished, we went to him and said, "May Allah have mercy on you! They were about to attack you." He replied, "I would not leave them (the two rakats) after seeing something from the Prophet Muhammad (ﷺ)." He then mentioned that a man came on a Friday in a disheveled state while the Prophet (ﷺ) was delivering the sermon, and he ordered him to pray two rakats.[Jami' Tirmidhi: 511, Musnad Al-Humaidi: 2/326-327, Sunan Al-Kubra Al-Bayhaqi: 3/194, Al-Awsat by Ibn Al-Munzir: 4/96, Hadith: 1843, Musnad Darimi: 1593, and its chain is authentic]
↰ This narration has been declared authentic by Imam Ibn Khuzaymah [1830] and Imam Ibn Hibban [2505], and "Hasan Sahih" by Imam Tirmidhi.
Following Scholars' Opinions:
◈ Imam Abdullah bin Awn says:
"Hassan used to come and pray two rakats while the Imam was delivering the sermon."
[Musanif Ibn Abi Shaybah: 2/111, Hadith 5165, and its chain is authentic]
◈ Imam Tirmidhi states: "Hassan did this following the Hadith, which he narrated from Jabir from the Prophet (ﷺ)."
[Jami' Tirmidhi under Hadith: 511]
◈ Imam Sufyan bin 'Uyaynah (d. 198 AH) used to pray two rakats and then sit down if he came while the Friday sermon was being delivered, and he would instruct others to do the same.
◈ Imam Tirmidhi notes: "Ibn Abi 'Umar said: Sufyan bin 'Uyaynah used to pray two rakats if he came while the Imam was delivering the sermon, and he would instruct others to do the same."
[Jami' Tirmidhi, Hadith 511]
◈ Imam Bukhari's teacher, Imam Abu 'Abdur-Rahman Abdullah bin Yazid Al-Muqri (d. 213 AH), held the same opinion.
[Jami' Tirmidhi under Hadith 511]
◈ Imam Tirmidhi concludes: "The first opinion (praying two rakats during the sermon) is more correct."
[Jami' Tirmidhi under Hadith 511]
◈ Imam Shafi'i also supported this view.
[Jami' Tirmidhi under Hadith 511, and its chain is authentic]
◈ Imam Ahmad bin Hanbal held the same stance.
[Jami' Tirmidhi under Hadith 511, Masa'il Ahmad by his son Abdullah: 122]
◈ Imam Ishaq bin Rahwayh also agreed.
[Jami' Tirmidhi under Hadith 511]
Narrated by Abu Majlez: "If you come while the Imam is delivering the sermon on Friday, you may pray two rakats or sit if you wish."
"This statement by Abu Majlez is not in accordance with the Prophet's command, hence it is not acceptable."
Benefit:
◈ Imam Tirmidhi, under a narration, states: "Ibn Umar narrated this from the Prophet (ﷺ), and he understands the meaning of what he narrated best."
[Jami' Tirmidhi under Hadith: 1245]
◈ Allama 'Aini Hanafi writes: "The companion who narrates the Hadith knows the intended meaning best."
['Umdat al-Qari: 4/16]
◈ Prominent non-Ahl-e-Hadith, Muhammad Sarfaraz Khan Safdar Deobandi Hayati, writes: "It will be mentioned in its place that the narrator of the Hadith, especially if he is a companion, knows the intended meaning of his narrated Hadith better than others."
[Ahsan al-Kalam: 1/268]
The act of praying two rakats during the sermon, as commanded by the Prophet Muhammad (ﷺ), is corroborated by the actions of the companion Abu Sa'id Al-Khudri during the rule of Marwan. This is accepted by scholars and, according to Deobandi principles, the actions of Abu Sa'id Al-Khudri and other scholars like Hassan Al-Basri and Sufyan bin 'Uyaynah indicate that this command applies to everyone who enters during the Friday sermon, not just to Sulaik.
Hadith according to the Scholars:
We now review the statements of the scholars regarding this Hadith, as they understand their narrations better than the followers.
◈ Imam Ibn Khuzaymah (223-311 AH) establishes a chapter: "The order to pray two voluntary rakats upon entering the mosque even if the Imam is delivering the Friday sermon, contrary to the one who claims it is not permissible."
[Sahih Ibn Khuzaymah, Chapter 91, Hadith: 1830]
◈ Imam Ibn Al-Munzir (d. 318 AH) says: "He should pray two brief rakats upon entering while the Imam is delivering the sermon, whether he has prayed at home or not, because the Prophet (ﷺ) commanded this to the one entering the mosque in general."
[Al-Awsat by Ibn Al-Munzir 4/94 under Hadith 535]
◈ Imam Abu Muhammad Abdullah bin Abdul-Rahman Al-Darimi (181-255 AH), after mentioning the Hadith of Jabir bin Abdullah and the practice of Abu Sa'id Al-Khudri and Hassan Al-Basri, says: "I also give this verdict."
[Sunan Darimi: 2/971, under Hadith: 1594]
◈ Hafiz Ibn Hazm (d. 456 AH) issues the same verdict: "Whoever comes on a Friday while the Imam is delivering the sermon should pray two rakats before sitting."
[Al-Muhalla by Ibn Hazm 5/68, Issue 531]
◈ Imam Shafi'i says: "We say and order that if someone enters the mosque while the Imam is delivering the sermon or the Adhan is being called, and he has not prayed two rakats, he should pray them and we order that he makes them brief, as it is narrated that the Prophet (ﷺ) ordered them to be brief."
[Al-Umm 1/227]
◈ Hafiz Nawawi writes: "All these Hadiths explicitly indicate the view of Shafi'i, Ahmad, Ishaq, and the jurists among the scholars of Hadith that if someone enters the mosque on Friday while the Imam is delivering the sermon, it is recommended to pray two brief rakats so that he can listen to the sermon afterward. This view is also narrated from Hassan Al-Basri and others among the early scholars."[Sharh Muslim by Nawawi 1/287]
Clarification:
Muhammad Sarfaraz Khan Safdar Deobandi Hayati says: "Imam Nawawi writes in Sharh Muslim 1/782: 'Malik, Laith, Abu Hanifa, Thawri, and the majority of the early scholars among the companions and the followers do not pray it. This is narrated from Umar, Uthman, and Ali (may Allah be pleased with them all). Their evidence is the command to be silent and listen to the Imam.'"
[Khazain Al-Sunan: 419-420]
↰ The academic integrity of Deobandi Sahab can be judged from this. Despite the lack of evidence, he has attributed this statement to Imam Nawawi, while we have already mentioned Nawawi's clear stance.
As for Qadi 'Iyad's statement, it is entirely baseless and rejected. Not a single companion has been proven to have refrained from praying two rakats upon entering during the sermon. Instead, the companion Abu Sa'id Al-Khudri was prepared to sacrifice his life but did not leave the two rakats during the sermon.
◈ Anwar Shah Kashmiri Deobandi writes: "It is highly astonishing that Imam Nawawi narrated from Qadi 'Iyad that it was the view of the majority of the companions and the rightly-guided caliphs."[Faidh al-Bari by Anwar Shah Kashmiri: 2/338]
↰ Followers of the Hanafi school should prove with a sound chain that Imam Abu Hanifa prohibited these two rakats during the sermon. Otherwise, it must be acknowledged that they are not following Imam Abu Hanifa in this matter.
We claim that the followers of taqlid (blind following) do not even possess a weak narration supporting their stance in this matter.
Evidence of the Opponents:
Evidence No. 1:
Muhammad Sarfaraz Khan Safdar Deobandi Hayati says: "It is mentioned in Bukhari 1/121, Muslim 1/283, and Mawarid Al-Zamaan 1/148: 'He prays as much as is written for him, then remains silent when the Imam speaks.' The words in Mawarid Al-Zamaan are: 'Then he prays whatever Allah wills, then remains silent when the Imam comes out.' This authentic narration indicates that one can pray before the Imam's sermon, but not after he starts speaking."[Khazain Al-Sunan: 2/170]
Firstly: Let us look at the complete words of the narration referred to by Sarfaraz Sahab:Narrated by Abu Huraira: The Prophet (ﷺ) said: "Whoever performs ghusl, then comes for Jumu'ah prayer, prays as much as he can, then remains silent until the Imam finishes his sermon, then prays with him, will have his sins forgiven between that Jumu'ah and the next, plus three more days."Consider that Sarfaraz Safdar Sahab used this narration to support his argument due to a misunderstanding or mere prejudice. Our dispute is about a person who comes during the sermon, not someone who arrives before the Imam.
Even for the person who arrives before the Imam, we agree that he should stop praying and listen to the sermon. Presenting this narration only reveals Safdar Sahab's desperation in this matter.
Secondly: After the explicit command of the Prophet (ﷺ) "If any one of you comes on a Friday while the Imam is delivering the sermon, he should pray two rakats," those who prohibit it must present a clear proof specifically prohibiting these two rakats during the sermon.
Thirdly: "Then remains silent when the Imam speaks" does not prohibit the two rakats during the sermon because these two rakats do not contradict silence. The Prophet's words are not contradictory.
The Hanafis themselves do not consider it against silence when someone prays two rakats of nafl quickly if he comes while the recitation of the Qur'an is being performed during the Fajr prayer. Why don't they consider silence in this case?
Evidence No. 2:
Muhammad Sarfaraz Khan Safdar Deobandi Hayati writes: "In Majma' Al-Zawaid 2/171: 'Narrated by Nayshah Al-Hudhali that the Prophet (ﷺ) said: If the Imam is not present, he prays as much as he wants, but if he finds the Imam has come out, he sits and listens silently.' Allama Haithami said: 'Narrated by Ahmad, and its narrators are the narrators of the authentic collection, except for the Sheikh of Ahmad, who is trustworthy.'"
[Khazain Al-Sunan: 2/170]
Reply:Firstly: It should be noted that simply quoting Allama Haithami's statement that "its narrators are the narrators of the authentic collection" does not make the narration authentic because, in the principles of Hadith, the authenticity of narrations requires not only trustworthy narrators but also an unbroken chain of transmission, which is often ignored.
Secondly: Muhammad Sarfaraz Khan Safdar Deobandi Hayati says: "The majority answer that the person who came was Sulaik Al-Ghatafani, a very poor and destitute man. The Prophet wanted to collect charity for him, so he instructed him to pray two rakats so that people would see his destitution and give charity to him."[Khazain Al-Sunan: 2/170-171]
Reply:Firstly: We ask Safdar Sahab, who are the "majority"? Can they be compared to Imam Abu Sa'id Al-Khudri, Sufyan bin 'Uyaynah, Hassan Al-Basri, Imam Shafi'i, Imam Ahmad bin Hanbal, Imam Ishaq Rahwayh, Imam Tirmidhi, Imam Bukhari, Imam Muslim, Sheikh Bukhari Abdullah bin Yazid Al-Muqri, Imam Ibn Khuzaymah, Imam Ibn Al-Munzir, Imam Darimi, Allama Ibn Hazm, and Imam Ibn Hibban?
◈ Hafiz Iraqi states:
"Those companions who prohibited praying while the Imam is delivering the sermon were referring to those already present in the mosque because no companion has explicitly prohibited these two rakats as Tahiyyat al-Masjid."[Fath al-Bari: 2/114, Tuhfat al-Ahwazi: 1/364]
Thus, Safdar Sahab's attempt cannot be considered a result of research but rather an outcome of blind adherence to taqlid.
Secondly: The narration cited by Safdar Sahab from Sunan Al-Nasa'i, whose narrator is Abu Sa'id Al-Khudri, who, according to him, knows the meaning of his narration best, understands this command to be general for everyone. What right does a follower have to oppose and specify it?
The narration in Sunan Al-Nasa'i indicates that praying two rakats during the sermon is not prohibited, but encourages charity during the Friday sermon. The opinion of the scholars of Hadith is more reliable than the opinions of followers.
Safdar Sahab's Misconception:
Muhammad Sarfaraz Khan Safdar Deobandi Hayati says: "These narrations indicate that it was a specific incident, not a general rule. Some narrators presented it as a general rule."
[Khazain Al-Sunan: 2/171]
We have already explained "these narrations" and they do not prove Safdar Sahab's claim. Blind adherence to taqlid can lead to such a denial of Hadith that the companions narrated.
Imam Abu Hanifa's narrations are accepted blindly, but authentic narrations from trustworthy narrators of the Prophet are questioned. This shows the inconsistency in their approach to Hadith. Safdar Sahab should openly reject the Hadith if he cannot follow it, rather than twisting it to suit his views.
Finally, we challenge the followers of taqlid to prove with a sound chain that Imam Abu Hanifa prohibited these two rakats during the sermon. Otherwise, they must acknowledge that they are not following Imam Abu Hanifa in this matter.
Evidence No. 1:
Narrated by Jabir bin Abdullah: Sulaik Al-Ghatafani came on a Friday when the Prophet Muhammad (ﷺ) was delivering the sermon. He sat down, and the Prophet (ﷺ) said to him, "O Sulaik! Get up and pray two rakats, and make them brief." Then, addressing the people, he said, "If any one of you comes on a Friday and the Imam is delivering the sermon, he should pray two rakats and make them brief."
[Sahih Bukhari: 1166, Sahih Muslim: 875]
Evidence No. 2:
Narrated by Iyad: Abu Sa'id Al-Khudri entered the mosque on a Friday while Marwan was delivering the sermon. He started praying, and the guards came to sit him down, but he refused and completed his prayer. When he finished, we went to him and said, "May Allah have mercy on you! They were about to attack you." He replied, "I would not leave them (the two rakats) after seeing something from the Prophet Muhammad (ﷺ)." He then mentioned that a man came on a Friday in a disheveled state while the Prophet (ﷺ) was delivering the sermon, and he ordered him to pray two rakats.[Jami' Tirmidhi: 511, Musnad Al-Humaidi: 2/326-327, Sunan Al-Kubra Al-Bayhaqi: 3/194, Al-Awsat by Ibn Al-Munzir: 4/96, Hadith: 1843, Musnad Darimi: 1593, and its chain is authentic]
↰ This narration has been declared authentic by Imam Ibn Khuzaymah [1830] and Imam Ibn Hibban [2505], and "Hasan Sahih" by Imam Tirmidhi.
Following Scholars' Opinions:
◈ Imam Abdullah bin Awn says:
"Hassan used to come and pray two rakats while the Imam was delivering the sermon."
[Musanif Ibn Abi Shaybah: 2/111, Hadith 5165, and its chain is authentic]
◈ Imam Tirmidhi states: "Hassan did this following the Hadith, which he narrated from Jabir from the Prophet (ﷺ)."
[Jami' Tirmidhi under Hadith: 511]
◈ Imam Sufyan bin 'Uyaynah (d. 198 AH) used to pray two rakats and then sit down if he came while the Friday sermon was being delivered, and he would instruct others to do the same.
◈ Imam Tirmidhi notes: "Ibn Abi 'Umar said: Sufyan bin 'Uyaynah used to pray two rakats if he came while the Imam was delivering the sermon, and he would instruct others to do the same."
[Jami' Tirmidhi, Hadith 511]
◈ Imam Bukhari's teacher, Imam Abu 'Abdur-Rahman Abdullah bin Yazid Al-Muqri (d. 213 AH), held the same opinion.
[Jami' Tirmidhi under Hadith 511]
◈ Imam Tirmidhi concludes: "The first opinion (praying two rakats during the sermon) is more correct."
[Jami' Tirmidhi under Hadith 511]
◈ Imam Shafi'i also supported this view.
[Jami' Tirmidhi under Hadith 511, and its chain is authentic]
◈ Imam Ahmad bin Hanbal held the same stance.
[Jami' Tirmidhi under Hadith 511, Masa'il Ahmad by his son Abdullah: 122]
◈ Imam Ishaq bin Rahwayh also agreed.
[Jami' Tirmidhi under Hadith 511]
Narrated by Abu Majlez: "If you come while the Imam is delivering the sermon on Friday, you may pray two rakats or sit if you wish."
"This statement by Abu Majlez is not in accordance with the Prophet's command, hence it is not acceptable."
Benefit:
◈ Imam Tirmidhi, under a narration, states: "Ibn Umar narrated this from the Prophet (ﷺ), and he understands the meaning of what he narrated best."
[Jami' Tirmidhi under Hadith: 1245]
◈ Allama 'Aini Hanafi writes: "The companion who narrates the Hadith knows the intended meaning best."
['Umdat al-Qari: 4/16]
◈ Prominent non-Ahl-e-Hadith, Muhammad Sarfaraz Khan Safdar Deobandi Hayati, writes: "It will be mentioned in its place that the narrator of the Hadith, especially if he is a companion, knows the intended meaning of his narrated Hadith better than others."
[Ahsan al-Kalam: 1/268]
The act of praying two rakats during the sermon, as commanded by the Prophet Muhammad (ﷺ), is corroborated by the actions of the companion Abu Sa'id Al-Khudri during the rule of Marwan. This is accepted by scholars and, according to Deobandi principles, the actions of Abu Sa'id Al-Khudri and other scholars like Hassan Al-Basri and Sufyan bin 'Uyaynah indicate that this command applies to everyone who enters during the Friday sermon, not just to Sulaik.
Hadith according to the Scholars:
We now review the statements of the scholars regarding this Hadith, as they understand their narrations better than the followers.
◈ Imam Ibn Khuzaymah (223-311 AH) establishes a chapter: "The order to pray two voluntary rakats upon entering the mosque even if the Imam is delivering the Friday sermon, contrary to the one who claims it is not permissible."
[Sahih Ibn Khuzaymah, Chapter 91, Hadith: 1830]
◈ Imam Ibn Al-Munzir (d. 318 AH) says: "He should pray two brief rakats upon entering while the Imam is delivering the sermon, whether he has prayed at home or not, because the Prophet (ﷺ) commanded this to the one entering the mosque in general."
[Al-Awsat by Ibn Al-Munzir 4/94 under Hadith 535]
◈ Imam Abu Muhammad Abdullah bin Abdul-Rahman Al-Darimi (181-255 AH), after mentioning the Hadith of Jabir bin Abdullah and the practice of Abu Sa'id Al-Khudri and Hassan Al-Basri, says: "I also give this verdict."
[Sunan Darimi: 2/971, under Hadith: 1594]
◈ Hafiz Ibn Hazm (d. 456 AH) issues the same verdict: "Whoever comes on a Friday while the Imam is delivering the sermon should pray two rakats before sitting."
[Al-Muhalla by Ibn Hazm 5/68, Issue 531]
◈ Imam Shafi'i says: "We say and order that if someone enters the mosque while the Imam is delivering the sermon or the Adhan is being called, and he has not prayed two rakats, he should pray them and we order that he makes them brief, as it is narrated that the Prophet (ﷺ) ordered them to be brief."
[Al-Umm 1/227]
◈ Hafiz Nawawi writes: "All these Hadiths explicitly indicate the view of Shafi'i, Ahmad, Ishaq, and the jurists among the scholars of Hadith that if someone enters the mosque on Friday while the Imam is delivering the sermon, it is recommended to pray two brief rakats so that he can listen to the sermon afterward. This view is also narrated from Hassan Al-Basri and others among the early scholars."[Sharh Muslim by Nawawi 1/287]
Clarification:
Muhammad Sarfaraz Khan Safdar Deobandi Hayati says: "Imam Nawawi writes in Sharh Muslim 1/782: 'Malik, Laith, Abu Hanifa, Thawri, and the majority of the early scholars among the companions and the followers do not pray it. This is narrated from Umar, Uthman, and Ali (may Allah be pleased with them all). Their evidence is the command to be silent and listen to the Imam.'"
[Khazain Al-Sunan: 419-420]
↰ The academic integrity of Deobandi Sahab can be judged from this. Despite the lack of evidence, he has attributed this statement to Imam Nawawi, while we have already mentioned Nawawi's clear stance.
As for Qadi 'Iyad's statement, it is entirely baseless and rejected. Not a single companion has been proven to have refrained from praying two rakats upon entering during the sermon. Instead, the companion Abu Sa'id Al-Khudri was prepared to sacrifice his life but did not leave the two rakats during the sermon.
◈ Anwar Shah Kashmiri Deobandi writes: "It is highly astonishing that Imam Nawawi narrated from Qadi 'Iyad that it was the view of the majority of the companions and the rightly-guided caliphs."[Faidh al-Bari by Anwar Shah Kashmiri: 2/338]
↰ Followers of the Hanafi school should prove with a sound chain that Imam Abu Hanifa prohibited these two rakats during the sermon. Otherwise, it must be acknowledged that they are not following Imam Abu Hanifa in this matter.
We claim that the followers of taqlid (blind following) do not even possess a weak narration supporting their stance in this matter.
Evidence of the Opponents:
Evidence No. 1:
Muhammad Sarfaraz Khan Safdar Deobandi Hayati says: "It is mentioned in Bukhari 1/121, Muslim 1/283, and Mawarid Al-Zamaan 1/148: 'He prays as much as is written for him, then remains silent when the Imam speaks.' The words in Mawarid Al-Zamaan are: 'Then he prays whatever Allah wills, then remains silent when the Imam comes out.' This authentic narration indicates that one can pray before the Imam's sermon, but not after he starts speaking."[Khazain Al-Sunan: 2/170]
Firstly: Let us look at the complete words of the narration referred to by Sarfaraz Sahab:Narrated by Abu Huraira: The Prophet (ﷺ) said: "Whoever performs ghusl, then comes for Jumu'ah prayer, prays as much as he can, then remains silent until the Imam finishes his sermon, then prays with him, will have his sins forgiven between that Jumu'ah and the next, plus three more days."Consider that Sarfaraz Safdar Sahab used this narration to support his argument due to a misunderstanding or mere prejudice. Our dispute is about a person who comes during the sermon, not someone who arrives before the Imam.
Even for the person who arrives before the Imam, we agree that he should stop praying and listen to the sermon. Presenting this narration only reveals Safdar Sahab's desperation in this matter.
Secondly: After the explicit command of the Prophet (ﷺ) "If any one of you comes on a Friday while the Imam is delivering the sermon, he should pray two rakats," those who prohibit it must present a clear proof specifically prohibiting these two rakats during the sermon.
Thirdly: "Then remains silent when the Imam speaks" does not prohibit the two rakats during the sermon because these two rakats do not contradict silence. The Prophet's words are not contradictory.
The Hanafis themselves do not consider it against silence when someone prays two rakats of nafl quickly if he comes while the recitation of the Qur'an is being performed during the Fajr prayer. Why don't they consider silence in this case?
Evidence No. 2:
Muhammad Sarfaraz Khan Safdar Deobandi Hayati writes: "In Majma' Al-Zawaid 2/171: 'Narrated by Nayshah Al-Hudhali that the Prophet (ﷺ) said: If the Imam is not present, he prays as much as he wants, but if he finds the Imam has come out, he sits and listens silently.' Allama Haithami said: 'Narrated by Ahmad, and its narrators are the narrators of the authentic collection, except for the Sheikh of Ahmad, who is trustworthy.'"
[Khazain Al-Sunan: 2/170]
Reply:Firstly: It should be noted that simply quoting Allama Haithami's statement that "its narrators are the narrators of the authentic collection" does not make the narration authentic because, in the principles of Hadith, the authenticity of narrations requires not only trustworthy narrators but also an unbroken chain of transmission, which is often ignored.
Secondly: Muhammad Sarfaraz Khan Safdar Deobandi Hayati says: "The majority answer that the person who came was Sulaik Al-Ghatafani, a very poor and destitute man. The Prophet wanted to collect charity for him, so he instructed him to pray two rakats so that people would see his destitution and give charity to him."[Khazain Al-Sunan: 2/170-171]
Reply:Firstly: We ask Safdar Sahab, who are the "majority"? Can they be compared to Imam Abu Sa'id Al-Khudri, Sufyan bin 'Uyaynah, Hassan Al-Basri, Imam Shafi'i, Imam Ahmad bin Hanbal, Imam Ishaq Rahwayh, Imam Tirmidhi, Imam Bukhari, Imam Muslim, Sheikh Bukhari Abdullah bin Yazid Al-Muqri, Imam Ibn Khuzaymah, Imam Ibn Al-Munzir, Imam Darimi, Allama Ibn Hazm, and Imam Ibn Hibban?
◈ Hafiz Iraqi states:
"Those companions who prohibited praying while the Imam is delivering the sermon were referring to those already present in the mosque because no companion has explicitly prohibited these two rakats as Tahiyyat al-Masjid."[Fath al-Bari: 2/114, Tuhfat al-Ahwazi: 1/364]
Thus, Safdar Sahab's attempt cannot be considered a result of research but rather an outcome of blind adherence to taqlid.
Secondly: The narration cited by Safdar Sahab from Sunan Al-Nasa'i, whose narrator is Abu Sa'id Al-Khudri, who, according to him, knows the meaning of his narration best, understands this command to be general for everyone. What right does a follower have to oppose and specify it?
The narration in Sunan Al-Nasa'i indicates that praying two rakats during the sermon is not prohibited, but encourages charity during the Friday sermon. The opinion of the scholars of Hadith is more reliable than the opinions of followers.
Safdar Sahab's Misconception:
Muhammad Sarfaraz Khan Safdar Deobandi Hayati says: "These narrations indicate that it was a specific incident, not a general rule. Some narrators presented it as a general rule."
[Khazain Al-Sunan: 2/171]
كبرت كلمة تخرج من أفواههم ان يقولون الا كذبا
We have already explained "these narrations" and they do not prove Safdar Sahab's claim. Blind adherence to taqlid can lead to such a denial of Hadith that the companions narrated.
Imam Abu Hanifa's narrations are accepted blindly, but authentic narrations from trustworthy narrators of the Prophet are questioned. This shows the inconsistency in their approach to Hadith. Safdar Sahab should openly reject the Hadith if he cannot follow it, rather than twisting it to suit his views.
Finally, we challenge the followers of taqlid to prove with a sound chain that Imam Abu Hanifa prohibited these two rakats during the sermon. Otherwise, they must acknowledge that they are not following Imam Abu Hanifa in this matter.