[NC1]

Yes the Shafai's did their own Jamat for Fajr....   and the Hanafi Shaykh was Happy for them to do so 

And Yes the Ashaabey Rasool All prayed behind each other ... However they did not have differences of opinion...

They each performed a SUNNAH of AQA which they saw at a certain time when they were with Aqa ...   And thats what our Fiqh is ...It is what Sayyidina Mukhtarun did at a certain time of there worldly life ...
 
And it says in the Quraan " Wama yan tiqu Anil Hawaa"  (laymans interpretation) That Sayyidina Qaasimun does not talk except that which is inspired to Him by Allah therefore no action of Aqa is inferior they are all superior because they are divinely inspired actions from Allah...   And that is what the Ashaabay Sayyidina Karimun saw and knew THATS why they prayed behind each other without question. The Sahaba did not (for example) ask how Sayyidina Ali Maula-e-Qainaat  did the Masah before He  led a Jamat.

The mind boggles at how complicated we have made our so simple din...  I find it disgraceful to read in books from India/Pakistan where they openly criticise the Fiqh of non Hanafi Imaams...  Its ridiculous... 

[NC1]

Originally posted by: Mansur Alam


Brother Sher that was a specific context which doesn't have anything to do with the two different times for reading 'Asr between the Madhaahib. The Hadith had to do with a specific location not time. Is there any evidence for two Jama'ahs being held after Rasulullah s.a.w. by the Sahaabah r.a.?


Yup totally agree it was location dependent not time....

I've never come across a quotation that the Ashaabey Rasool  ever did two different Jamaat's at one time  ...even thinking about it makes me frustrated....Ever thought through about the implications of that ???  
 

[Madad-Ya-Rasulullah-saw]

As salaamu 'alaikum wa rahmatullahi wa barakaatuh,

Ma'adhAllah! I have never come across Shaafi'is ever doing that before and i'm really ashamed to hear that Shaafi'is are doing that. The Qunoot is a Stressed Sunnah and you can do it yourself in a few seconds behing a Hanafi Imaam which is what I and other Shaafi'is i know do. InshaaAllah I would never ask a Hanafi Imaam if i could pray in a seperate Jama'ah, and even if all the Shaafi'is were making their own Jama'ah i would still Pray behind the Hanafi Imaam with my Hanafi Brothers.

Alhamdulillah Brother Khaaqi you're understanding what i'm saying without accusations of 'talking like someone from ahle Hadith' being thrown at me.

[fayaz-halai]

Originally posted by: Mansur Alam

As salaamu 'alaikum wa rahmatullahi wa barakaatuh,


Brother, the Sahaabah r.a. had different opinions on what is Fardh, Waajib and Sunnah, but They r.a. all Prayed behind each other. I don't see why we can't when we're all supposed to be following Their example.

If that is the case brother then the first question should be why DO we follow a particular Madhab?Its better to be a gair Muqallid.

We all follow Sahabas brother and hence we are Sunnis.No one is stopping to pray behind eachother.There are some conditions that are to be fullfilled.

[Madad-Ya-Rasulullah-saw]

As salaamu 'alaikum wa rahmatullahi wa barakaatuh,

We follow a particular Madhab because we are not capable of making ijtihad like that. It's not setting conditions that's going on here, it's a case of forcing others to follow your opinion so that a Muslim can pray behing another Muslim.

[fayaz-halai]

Brother Mansur Alam can u please provide any authentic books written by Hanafis or Shafis where any scholar says what your are saying.Please if you can so that i can forward to Hanafi Alims.

[Madad-Ya-Rasulullah-saw]

As salaamu 'alaikum wa rahmatullahi wa barakaatuh,

Yes, Reliance of the Traveller ('Umdat as Saalik) written by Sheikh ibn Niqab al Misri r.a. and translated by Sheikh Nuh Ha Mim Keller. I pasted the relevant parts before.

Walhamdulillahi Rabbil 'alameen.

[m_i200]

[quote]mubzy101 (27.10.2007)

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a hanafi should not pray behind a shafi'i unless he is absolute certain that  time has started for the namaz being prayed ...and secondly he should be certain that the imam has done wuzu according to the sunnat tareeqa eg,, doing full masa of the head...etc...! #


Assalamu alaikum

What if you go into a mosque and you dont know what madhab the imam is? How are you supposed to know if the imam has done wudhu according to hanafi or shafi'i method?

[Iron-Mike]

IS MASTURBATING HALAL?

[arabspyder]

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waqy (16.02.2010)

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IS MASTURBATING HALAL?

no and are you ok in the head. Post this in a private corner and questions about this topic have already been answered

[m_i200]

[quote]_Mubeen_ (14.01.2009)

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[quote]mubzy101 (27.10.2007)

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a hanafi should not pray behind a shafi'i unless he is absolute certain that  time has started for the namaz being prayed ...and secondly he should be certain that the imam has done wuzu according to the sunnat tareeqa eg,, doing full masa of the head...etc...! #


Assalamu alaikum

What if you go into a mosque and you dont know what madhab the imam is? How are you supposed to know if the imam has done wudhu according to hanafi or shafi'i method?[/quote]

Wow, over a year and still no answer lol! Anyone?

[Imran.]

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_Mubeen_ (01.03.2010)

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Quote

_Mubeen_ (14.01.2009)

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 mosque and you dont know what madhab the imam is? How are you supposed to know if the imam has done wudhu according to hanafi or shafi'i method?

Wow, over a year and still no answer lol! Anyone?

Nobody noticed it, i suppose.

You are not supposed to try to find out if he has done  wudhu properly or not(this would be a blameworthy act in itself),the default position is that he has done it right,unless you have clear proof that he hasn't.

Your prayer behind a shafi imam would be perfectly valid(unless your certain otherwise).

[m_i200]

Jazakallah khair brother Imran

[anyseo]

ok thx really thx .i am col acting information .

[anyseo]

tell me how to read she mail namaz jnaza ?
how to read man .or women

[ira00]

As-salamu 'alaykum,

I hate to bring this up, but most brothers misunderstand the position of the madhahib. In fact, in the Hanafi school the time between one-shadow length and two-shadow length is the time in which either Zuhr can be prayed or 'Asr, but not both prayers. Hence, if you pray Zuhr this late, you must delay 'Asr till two-shadow lengths, and if you have prayed Zuhr before one-shadow length, you can, without inhibition, pray 'Asr. Hence there is no inhibition against praying at what you mistakenly call the Shafi'i time. This is the mu'tamad position of the Hanafi school, as carried by Imam Ibn Hassan Al-Shaybani and Qadi Abu Yusuf, and the later opinion of Imam Abu Hanifa himself as recorded in Ibn Rushd's Bidayat al-Mujtahid. Shah Waliullah also has described this in detail, and concluded that this is from the mercy and flexibility of the Hanafi school in that it has this period where either, but not both, can be prayed (incidentally, this is where the Hanafis do apparent Jam'a whilst travelling). Imagine our advantage in the winter months! Alhamdullillah. One should acknowledge that the Malikis have the same period between Zuhr and Asr where either can be prayed, but their period is much shorter (not the development of a full shadow-length from one to two, but simply the performance of four cycles of prayer, so a few minutes). Again Ibn Rushd discusses this in Bidayat. The preferred time for Jama'ah amongst the Ahnaf is post-two shadow length, but this is a preference for delaying Jama'a, as in the case of fajr as well, not a matter of when the time has begun. Wallahu 'alam.

[arabspyder]

ya shaikh apni apni dekh

[Bravo1]

AA,

With all due respect, can all of us please quote the references along with verdicts that we pass on to others. Our opinions should be kept clearly segregated from the opinions of the scholars. For all of us knowledge seeking muslims, communicating wrong information can be disastrous for our good deds in the hereafter.

JazakAllah Khair.

[shez1983]

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Saleh ibn Muhammad al-Mufarridi (24.03.2010)

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As-salamu 'alaykum,

I hate to bring this up, but most brothers misunderstand the position of the madhahib. In fact, in the Hanafi school the time between one-shadow length and two-shadow length is the time in which either Zuhr can be prayed or 'Asr, but not both prayers. Hence, if you pray Zuhr this late, you must delay 'Asr till two-shadow lengths, and if you have prayed Zuhr before one-shadow length, you can, without inhibition, pray 'Asr. Hence there is no inhibition against praying at what you mistakenly call the Shafi'i time. This is the mu'tamad position of the Hanafi school, as carried by Imam Ibn Hassan Al-Shaybani and Qadi Abu Yusuf, and the later opinion of Imam Abu Hanifa himself as recorded in Ibn Rushd's Bidayat al-Mujtahid. Shah Waliullah also has described this in detail, and concluded that this is from the mercy and flexibility of the Hanafi school in that it has this period where either, but not both, can be prayed (incidentally, this is where the Hanafis do apparent Jam'a whilst travelling). Imagine our advantage in the winter months! Alhamdullillah. One should acknowledge that the Malikis have the same period between Zuhr and Asr where either can be prayed, but their period is much shorter (not the development of a full shadow-length from one to two, but simply the performance of four cycles of prayer, so a few minutes). Again Ibn Rushd discusses this in Bidayat. The preferred time for Jama'ah amongst the Ahnaf is post-two shadow length, but this is a preference for delaying Jama'a, as in the case of fajr as well, not a matter of when the time has begun. Wallahu 'alam.

No offence but I am 99% sure that you are wrong.. we are supposed to do taqleed of one IMAM.. and stay behind him.. hence if we choose Hanafi madhab then we absolutely cannot pray in the "shafi time" as you called it..  i.e. if we view the zuhr time as being of 2-shadow length then zuhr time is from start to until 2-shadow length... therefore what you are suggesting is that we pray asr in ZUHR time.. which is unacceptable..  

Having said that you have said some stuff but I need the references so maybe I can correct myself and tell my teacher this too..

[nik61]

What have been said about the time for 'Asr prayer according to my madhhab here is true. This have been stated in Al Siraj Al Wahhaj, page 34.