REFUTE TO THE NARRATIONS OBSERVING SUNNAH PRAYER BEFORE JUMAH (FRIDAY)

REFUTE TO THE NARRATIONS OBSERVING SUNNAH PRAYER BEFORE JUMU'AH

This document is only for those who understand Mustalah al Hadeeth. Those who merely (only) want to know the number of rak'ahs in the prayers (both fardh and sunnah) then click on the below link : 

http://the-finalrevelation.blogspot.com/2012/07/the-number-of-rakahs-for-prayers_248.html

NARRATION # 1 :

عَنِ الثَّوْرِيِّ، عَنْ عَطَاءِ بْنِ السَّائِبِ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ قَالَ: كَانَ عَبْدُ اللَّهِ يَأْمُرُنَا أَنْ نُصَلِّيَ قَبْلَ الْجُمُعَةِ أَرْبَعًا، وَبَعْدَهَا أَرْبَعًا، حَتَّى جَاءَنَا عَلِيٌّ فَأَمَرَنَا أَنْ نُصَلِّيَ بَعْدَهَا رَكْعَتَيْنِ ثُمَّ أَرْبَعًا

{{Abu Abdir Rahman Al-Sulami reports: “Abdullah (bin Mas’ood) used to command us to perform four rakaats salaah before jummah and after the jummah salaah” (Musannaf Abdir Al-Razaaq, vol 3, pg 247, Idaratul Quran)}}

REFUTE :

This narration is weak because Sufyaan ath-Thawree is narrating it with an AN  thus making tadleess. 

It is KNOWN that Imaam, Ameer al-Mu’mineen Fil-Haadeth al-Hujjah al-Aabid, Sufyaan ath-Thawree was an Imaam of Ahlus-Sunnah and a preserver of hadeeth of the highest level yet still he was a mudallis

Imaam Dhahabee said, “Sufyaan would to tadlees from weak narrators.” (Meezaan ul-Ei’tidaal  (2/169), Siyaar A’laam an-Nabulaa (7/242, 7/274).

Haafidh Ibn Hajr also said he was a mudallis. (Tabaqaat al-Mudalliseen (p.32 no.51) and Taqreeb ut-Tahdheeb (no.2458 pg.394) in another ed. (p.197), an-Nukt (2/621).

Imaam Abdullaah ibn al-Mubaarak also said Sufyaan ath-Thawree would do tadlees. (Tahdheeb ut-Tahdheeb (4/102)


As well as the following Imaams. 

1. Imaam Bukhaari (al-Ellal al-Kabeer (2/966) of Tirmidhee and at-Tamheed (1/34).

2. Imaam Nasaa’ee. (Tabaqaat al-Mudalliseen (p.32 no.51))

3. Yahyaa ibn Ma’een. (Sharh Ellal at-Tirmidhee (1/357-358) and al-Kifaayah Fee Ilm ar-Riwaayah (p.361) of Khateeb al-Baghdaadee.

4. Yahyaa ibn Sa’eed al-Qattaan. (Tahdheeb ut-Tahdheeb (11/192)

5. Khateeb al-Baghdaadee (al-Kifaayah p.361)

6. Haafidh Ibn as-Saalah (Muqaddimah pg.60)

7. Abu Mahmood al-Maqdisee. (Qaseedah) 

8. Badr ud-Deen Aynee (al-Hanafi) said: “And Sufyaan (ath-thawree) was among the Mudalliseen and the narration of a Mudallis narrated with An is not hujjah until its confirmation of hearing is proven from another chain” [Umdat ul-Qaari: 3/112]

9. Master Ameen Okaarvi Deobandi criticized one narration due to the tadlees of Sufyaan ath-Thawree. [See: Majmoo’ah Rasaail, old publication (3/331), and Tajalliyaat Safdar (5/470)]

10.Naymwi Taqleedi criticized the narration of Sufyaan ath-Thawree regarding saying Ameen loudly by saying that Sufyaan sometimes used to commit tadlees, and he has related it with An. [See: Athaar us-Sunan: Pg 194 Under H. 384]

11. Muhammad Taqi Uthmaani Deobandi, while giving preference to the hadeeth of Shu’bah over the hadeeth of Sufyaan ath-Thawree, said: “Despite his highest rank, Sufyaan ath-Thawree sometimes used to commit tadlees…” [Dars Tirmidhi: 1/521]

12. Ahmed Raza Khaan Braylwi wrote regarding Shurayk bin Abdullah al-Qaadhi (Tabaqah two) that: “It is said in Tahdheeb al-Tahdheeb that Abdul Haqq Ashbayli said: ‘He used to commit tadlees’, and ibn al-Qattaan said: ‘he is famous with tadlees’” [Fataawa Ridhwiyah: 24/239]

The Ruling Concerning a Mudallis Narrator.

1. Imaam Ibn as-Salaah (d.643H) said, “The ruling is that the only narration of a Mudallis that will be accepted is the one in which he clarifies who he heard it from, and this is upon every that individual who commits Tadlees once.” (Muqaddimah Ibn as-Salaah (p.60) another ed. (pg.99).

2. Imaam Ibn as-Salaah said this was the position of Imaam Shaafi’ee. (see ar-Risaalah (pg.379-380), Sharh Ellal at-Tirmidhee (1/353) and Muqaddimah Ibn as-Salaah (p.60)

3. Imaam Yahyaa ibn Ma’een (d.233H) said, “The Mudallis is not a proof in is Tadlees.” (al-Kifaayah (p.362) and Sharh Ellal at-Tirmidhee (1/353) and (1/357-358)

4. Imaam Nawawee said, “If a Mudallis narrates with Ann then that narration with agreement will not be proof.” (al-Majmoo Sharh al-Muhazzab (6/212), Nasb ur-Raayah (2/34).

Also,

Imaam Nawawi said regarding Sufyaan ath-Thawree that: “And one of the benefits is also that Sufyaan (ath-Thawree) rahimahullah is among the Mudalliseen and in the first narration he said ‘An Alqamah’ and the narration of a Mudallis narrated with An is not hujjah with the agreement of Scholars, until the confirmation of his hearing is found in another narration” [Sharh Saheeh Muslim, Darsi Nuskha: 1/136, under H. 277]

5. Imaam Ibn Katheer has mentioned the same that a narration in which a mudallis clarifies he heard the narration, will be accepted, and thereafter brings the statement of

6. Imaam Ibn as-Salaah. (See Ikhtisaar Uloom al-Hadeeth (pg.46-48), al-Baa’ith al-Hatheeth (pg.62-63). 

7. Similar has been mentioned by Imaams Nawawee and Suyootee. (Tadreeb ar-Raawee (1/24).

8. See also Daleel al-Falaah Lee Tahqeeq Fan al-Istilah (pg.109-111).

9. Taqayyid Wal-Aydah (pg.78).

10. Fath al-Mugeeth (1/179) of Sakhawee.

11. Tawdheeh al-Afkaar (1/343).

12. al-Waseet (pg.295).

13. Asbaab Ikhtilaaf al-Muhaditheen (1/271).

14. Min Ateeb al-Minh Fee Ilm al-Mastalah (pg.29)

15. Tayseer Mastalah al-Hadeeth (pg.83).

16. Haafidh Ibn Hajr said, “If tadlees is established or proven from a trustworthy narrator then still his hadeeth will not be accepted, except the hadeeth in which he clarifies who he heard the hadeeth from.” (Nazhatun-Nazhar (pg.62) in another ed. (pg.66).


NARRATION # 2 :

.عن عبد الله قال كان يصلي قبل الجمعة أربعا 

{{“Abdullah (bin Mas’ood) reports that Rasulullah (sallallaahu alayhi wa sallam) used to perform four rakaats before the jummah salaah” (Musannaf Ibn Abi Shayba, vol 4, pg 114, Al-Majlis al-Ilmi)}}

REFUTE :

1. This is weak because the narration is munqati (broken). because Abu Ubaydah bin Abdullah did not hear from his father Ibn masood

Imaam Shu'bah narrated from Amr bin Murrah who said: "I asked Abu Ubaydah bin Abdullah whether you heard anything from Abdullah?" He replied: "No" [Tabaqaat Ibn Sa'd: 6/210 etc]

Imaam Tirmidhi said: "His (real) name is not known, and neither did he hear anything from his Father (Abdullah bin Mas'ood)" [al-Jaami: 1/28]

Someone asked Imaam Yahya ibn Ma'een: Did Abu Ubaydah hear anything from his Father?, he said: They (Salaf) said: No... [Sawala Ibn al-Junayd: 53]


2. This is also weak because Khusayf is Sa'ee ul-Hifdh (weak memory) and Mukhtalat ( one whose memory deteiorated at the later part of his age)
Imaam Nasaa'ee said: "He (Khusayf) is not Strong" [Kitaab ad-Du'afa: 177]

Imaam Abu Haatim said: "He is criticized for his weak memory" [Al-Jarh: 1848]

NARRATION # 3 :

عن إبراهيم قال كانوا يصلون قبلها أربعا.

{{“Ibrahim (Al-Nakh’ee) reports that the Sahaba used to perform four rakaats of salaah before the jummah salaah” (Musannaf Ibn Abi Shaybah, vol 4, pg 114, Al-Majlis al-Ilmi)}}

This is weak because Sulemaan al-A'mash is narrating it with AN (tadlees) and Ibraaheem an-Nakh'ee only saw a few Sahaabah but he did not narrate from any of them (See Tabaqaat al-Mudalliseen - of Ibn Hajar 2/55 )

NARRATION # 4 :

كان يصلي قبل الجمعة أربعا وبعدها أربعا

{{Ali (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) used to perform four rakaats salaah before the jummah salaah and after the jummah salaah” (I’laaus Al-Sunan, vol 7, pg 13, Idaratul Al-Quran) - The chain of narrators in the above narration is good. (Tarhut Al-Tathreeb, vol 3, pg 36, Ilmiyya)}}

First of All, I'laaus Sunnah is not a book of Hadeeth. It is written by  Muta'asub Muqallid. If someone intends to give a narration as a proof in matters of Islam, then he should be responsible enough to quote from the original source or in other words, quote from the hadeeth book and not some random book published 100 years or so ago. I can refute the above statement by quoting its weakness from say "ABCD Book" published a few years ago, but would it be of any hujjah? Ofcourse not, because why would anyone rely on a quote from a book which is not even a proper Jarh' or hadeeth book? 

The chain of narration is weak because it contains Muhammad bin Abdur Rahmaan as-Suhmi concerning whom, Imaam Ibn Ma'een said: "Da'eef". And it is also weakened by Hafidh Ibn Hajar in Lisaan al-Meezaan (7/278). Also Abu Ishaaq is a mudallis and he is narrating from 'an'. 

NARRATION # 5:

{{“Ibn Abbas (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) used to perform four rakaats of salaah before and after the jummah salaah” (I’laaus Al-Sunan, vol 7, pg 13, Idaratul Al-Quran)

The above hadith with the chain of narrators that appear in Tabrani is good. (I’laaus Al-Sunan, vol 7, pg 13, Idaratul Al-Quran) }}

Haafidh Ibn Hajar said: "Its chain is Waah (synonymous to what we say in Urdu "Waahiyyaat")" [Fath ul-Baari: 2/494]

NARRATION # 6:

{{Saafiyah (radiyallaahu anha) reports: “I saw Safiyyah Binti Huyay (radiyallaahu anha) performing four rakaats of salaah before the Imaam came out for jummah, then she performed two rakaats of jummah salaat with the Imaam” (Nasbur Al-Raayah, vol 2, pg 207, Makkiyya)

Shaikh Albaani said: "Its Isnaad is Saheeh on the conditions of Saheeh Muslim" [Ajwibat un-Naafi'ah: 35]}}

The above narration is saheeh. However, it is mawqoof and not marfoo. secondly, since it is not marfoo you cannot attribute the praying of 4 rak'ah before Jumu'ah to the prophet (s.a.w). Thirdly, it may be that Safiyah (r.a) was praying the permissible nawafil or sunnah prayer before jumu'ah which has not number or limit because of the hadeeth: 

“Whoever bathes and then comes to Jumu’ah then let him pray as much as he is able to do so.” (Saheeh Muslim no.857)

Scenario 1: 

It may be that safiyah (r.a) intended to pray either more or less than 4 rak'ah but by the time the Imam came she had only completed 4 rak'ah. 

Scenario 2: 

Out of the 4 rak'ah , 2 rak'ah could have been tahiyatul masjid

Scenario 3:

The prophet (s.a.w) permitted to pray as many nafils we want before the Imam came, so safiyah (r.a) was praying 4 rak'ah. However, this 4 rak'ah cannot be taken to be said or implied that "rasool (s.a.w) prayed 4 rak'ah EVERYTIME before the Jumu'ah and hence this is a sunnah" 


Conclusion: There isn't any saheeh hadeeth from the prophet (s.a.w) which shows that he (s.a.w) prayed 4 rak'ah always before Jumu'ah or indicated that 4 rak'ah before jumah is the only set of rak'ahs allowed or that he taught that it is his sunnah to pray or prefer praying 4 rak'ah only and not six or 2 before Jumu'ah 


Questioner: As regards the Jumu’ah prayer, the mu’addhin gives the adhaan, then one prays the two rak’ah Sunnahs of Jumu’ah, is that allowed or not?

Al-Albaani: [You said], ‘Is it allowed?’ what are you referring to?

Questioner: The two rak’ahs …

Al-Albaani: There are no Sunnah [rak’ahs] for Jumu’ah [prayer], Yaa akhi. The Jumu’ah Sunnah prayers which are well-known today amongst many people have no basis in the Sunnah, why?

I will relate a hadith from Sahih Bukhaari to you, the most authentic book after the Book of Allaah, with an authentic chain of narration from as-Saa’ib ibn Yazeed who said the adhaan in the time of the Prophet ﷺ was the first adhaan only, when the Prophet ﷺ would ascend the minbar the mu’addhin would give the adhaan, when he finished the Prophet ﷺ would stand up and deliver the sermon. There was no room for Sunnah prayers before Jumu’ah …

... the Sunnah on Jumu’ah that a Muslim must stick to is to go to the mosque early, the earlier the better, due to his saying ﷺ, “Whoever goes during the first hour, then it is as though he has offered a camel as a sacrifice to seek the Pleasure of Allah, and he who goes at the second hour is like one who offers a cow to win the Pleasure of Allah, and he who comes at the third hour is like one who offers a ram with horns (in sacrifice) and he who comes at the fourth hour is like one who offers a hen, and he who comes at the fifth hour is like one who offers an egg,” so the earlier he is the better.

[So when he does finally] enter the mosque, whether it is early or later, he prays two 
rak’ahs, four, six, eight, without a limit, because these are called optional prayers [naafilah], these are not Sunnah prayers which the Prophet ﷺ specified, no, and that’s why he ﷺ said in an authentic hadith, “Whoever takes a bath on Friday, and bathes completely, and goes early, arriving early, and then prays as much as he wants, then sits close to the Imaam, and listens to him … except that he is forgiven whatever was between that Jumu’ah and the one after it.”

So this person who enters the mosque on Friday can pray as much as he is able to and according to how much energy he has, and how much time.

But as for what happens nowadays then that has no basis in the Sunnah at all. And that which happens nowadays … how did two adhaans come about?

In the time of ’Uthmaan ibn ’Affaan, Medinah expanded as its residents increased. When the Prophet ﷺ first migrated to Medinah it was like a village/small town naturally, Islaam spread and the Companions started to come and take up residence there bit by bit. In the time of ’Uthmaan, may Allaah be pleased with him, ya’ni, during his khilaafah, Medinah, maa shaa Allaah, became a city, the capital of the Islamic state, and an idea came to him, and how good an idea it was, considering that even until today, as you know, Jumu’ah is only prayed in the Prophet’s Mosque, [this has changed now], they were like that in the time of the Prophet ﷺ, and Abu Bakr and ’Umar and ’Uthmaan ... but due to the the expansion of the buildings in Medinah the people who were outside Medinah and in the market called Az-Zawraa couldn’t hear the adhaan in the Prophet’s Mosque, so he made an adhaan there, so let us now [for argument’s sake] call this, ‘The second adhaan.’

… the first adhaan is the one which the Prophet ﷺ established, and this [other] one is called the second adhaan because ’Uthmaan brought it after the first but he didn’t do so except for the people in the market to be able to hear that Jumu’ah prayer’s time has arrived, and that yallah, ‘Come to prayer,’—[so to reiterate] where did ’Uthmaan place this second adhaan? In the market, a well-known place in the books of hadith called, ‘Az-Zawraa.’

It carried on like this up until the time of Hishaam ibn ’Abdul-Malik al-Amawi, it seemed an idea to him to move the adhaan from Az-Zawraa to the mosque, and from that day the situation changed.

And as time passed, a gap appeared between the two adhaans and the people filled it with what they call, ‘The Sunnah prayers anterior to Jumu’ah,’ and these Sunnah prayers done before Jumu’ah have no validity, because in his time, the Prophet, as I told you occurs in Saheeh al-Bukhaari, used to leave his home and ascend the minbar and Bilaal would give the adhaan and when he would finish the adhaan the Prophet ﷺ would start the khutbah, there was no place for two Sunnah rak’ahs let alone four …

Al-Hudaa wan-Noor, 3.

Questioner: … but today I prayed in a mosque in Al-Ashrafiyyah by my father’s house, everyone got up to pray except me, I stayed sitting, I stayed sitting and everyone else got up to pray, I had [already] prayed six rak’ahs … ya’ni before Jumu’ah and then sat down, [but] when they gave the adhaan all of them stood up and prayed [what they incorrectly think are the two Sunnah rak’ahs that one does after the adhaan] except me, they found what I did strange …

Al-Albaani: Inshaa Allaah, you’ll have been added to the strangers [al-ghurabaa] …


Al-Hudaa wan-Noor, 253.