THE DOCTOR AND THE SHEIKHS' DEBATE
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Sh Hamid: One cannot put any faults on all of these analyses especially the Quran. But we can still say that it is up to their own liberty whether to wash or anointing.
Dr: But that would be acting against what Quran says. Denying all of these Hadith's that I mentioned with proof is unacceptable. We did agree to accept the Quran above anything else.
Sh: You are right, we did agree to this.
Dr: Dear Sheikh Hamid, what is your opinion after all of this?
Sh: I agreed to not go by any Sunnat or Hadith when the Quran clearly says something.
Sh Hamid: Of course, these notes are correct and I accept that even if it was acting on liberty we have stronger proof of Hadith to anoint for Wudu rather than wash the feet. Especially because the proof we have to wash are all after the time of the Prophet.
Dr: Then let's allow us to move on to the next topic "call for prayer" (Azan).
Call for Prayer in Islam
Sh Hamid: That is correct, by the way why do you guys say:
" ﺍﷲ ﺣﺠﺖ ﻳﺎ ﺍﷲ ﻭﻟﻲ ﻋﻠﻴﺎً ﺍﻥ "ﺍﺷﻬﺪ
When do you read your Azan or Iqama?
Dr: We do not categorise this component of the Azan to be the main part of it. We consider it to be a part that is non compulsory (Mustahabat) and if a person classes that to be a compulsory part of the Azan we deem it invalid.
Sh Hamid: Then why do they read it?
Dr: All of the parts in Praying have sections where you can read things that are non compulsory.
It is very rare to see any kind of prayer to be done without any non compulsory sections. Azan has some recommened meritorious action and in our opinion one it is this one.
Sh Hamid: Why is this non compulsory saying is allowed to be said it is an innovation in Azan.
Dr: Mustahabat are no innovations because based on true Hadith's the Prophet would also read extra mustahabat whilst in Sajdah and Ruku for compulsury prayers. The Prophet's companions also would read extra prayers whilst reading Salat.
Sh Hamid: This non compulsory case was not allowed by the Prophet.
Dr: Just like the part when cursing Ali was allowed by Muawiyah and the Prophet had not allowed that but still people of Shaam would insist on it with intensity.
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Sh Hamid: But they do not do that now.
Dr: Actually we added this part to the Azan so no one would ever dare to do that again. Dare to curse or insult Ali again as they did before. Once you have a brief look at the books of Ibn Teymiyah it shows that Muawiyah's nature in cursing Ali is broad as sunlight. His hatred is shown even after roughly seven hundred years through Ibn Teymiyah's books.
Sh Hamid: Ibn Teymiyah is not the representative of all the Muslims. All of the Muslim's accept Ali to be the fourth Calipha and do not curse him.
Dr: You know very well that they didnt accept Ali as Calipha. It was only years after when they finally agreed that Ali was Calipha.
Sh Hamid: He is considered now so there is no debate.
Dr: By the way we class him as the first Calipha. But these Muslims that you named in Ibn Teymiyah's time did not speak of it. They were busy destroying Ali and his children's grave by Wahabis and said nothing. So now we use prevention.
Sh Hamid: Of course if once you say: "
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Sh Hamid: I have to explain in this case that when the Calipha saw that people were not going to Jihad but they were going to pray and claiming that praying was more important and were not considering Jihad as of any importance; he said that I am changing it and for them to say that praying is better than sleeping but is not better than Jihad.
Dr: Dear Sheikh this is not a correct justification. The Prophet was always saying that praying was the best action even in war and Jihad. People were still going to Jihad and had many wars that were uneven and they were still winning therefore, this innovation is a complete un acceptable one.
Sh Hamid: They must have considered sleeping to be better than praying and that's why the second Calipha did this.
Dr: The conditions of war in the second Caliphas time were not so bad you know. Iran and Rome was defeated then.
Sh Hamid: Yes, you are correct.
Dr: Then the problem is not very clear.
Sh Hamid: These reasons really do not seem to be very convincing.
Dr: Even if it was convincing and for instance they wanted to say that it was important and insisted on mentioning it in one of their speeches; they could have just said that call to Jihad was not that important. They shouldn't have changed the whole Azan just because the second Calipha said to change the Sunnat of the Prophet.
Sh Hamid: This is mentioned in most of the Hadith's and as I said it is only read for the Morning Prayer.
Dr: It doesn't make a difference for which prayer it is for. If they had added for the other Azans that praying was better than dinner or praying was better than the morning breakfast, people would have just done it.
Sh Hamid: If we want to be realistic we have to accept that this case was not at the time of the Prophet and therefore is not part of the Azan. Hence, saying what the Prophet used to say in his time meaning: " ﺧﻴﺮﺍﻟﻌﻤﻞ ﻋﻠﻲ ﺣﻲ "is even correct to be read for the morning Azan.
Dr: Sheikh Ibrahim, what is your opinion?
Sh: I accepted this at the beginning of your debate. This is because what the Prophet said and did is absolute and the actions and sayings of the Caliphas are only absolute when they are not against what the Prophet's actions and sayings were.
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Dr: Well, thank the Lord we managed to clarify that " ﺧﻴﺮﺍﻟﻌﻤﻞ ﻋﻠﻲ "is correct. Now I have another question.
Sh Hamid: Please ask away.
Amen and Taktuf (placing hand on hand)
Dr: If we go back and have a look at the books of Hadith of Sahih al Sittah and Bukhari we can only find one Hadith from Abu Huraira mentioning the word Amen after Al Zaallin.
Bukhari Hadith number 40, volume 2, page 248 and Hadith 41/5, volume 13, page 318 and there is nothing else mentioned about this. This is when in other places we have cases where it says that the Surat Al Fatihah is not a supplication for us to say Amen after it. What is your opinion on this matter? Of course, Sheikh Ibrahim already knows what we think of the Hadith's that Abu Huraira has cited.
Sh Hamid: Whatever it is, it is Sunnat.
Dr: But apparently it is not Sunnat. The teachings of Gabriel to the Prophet concerning praying has no Amen being said, which also has been mentioned in Bukhari's books. In the same teaching, Taktuf was not taught as well.
Sh Hamid: We do not have strong proof over the Taktuf and there are many debates over it.
Many people do not obey on that. But regarding Amen all of the Sunni schools agree on it.
Dr: If this is something that needs to be said whilst praying then how come has it not been said In Zuhr and Asir prayer?
Sh Hamid: The congregational Imam whom conducts the prayer says it and that is sufficient.
Dr: Would you know of any cases similar to this situation where there is a prayer done based on Sunnat and another prayer done based on something else.
Sh Hamid: If it is okay with you let's move on from here because Amen and Taktuf are not that important.
Dr: So you accept that it is not part of the prayer.
Sh Hamid: I said it is not important. Let us pass it.
Dr: So Taktuf and Amen are not part of the prayer.
Sh Hamid: What is the next topic.
Dr: In my opinion, if you believe in innovation this action that you do in prayer completely voids it. Amen is not even an Arabic word it is a Hebrew word and the Arabic language does not have such a word.
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Sh Hamid: Before you completely void the way we prayer let's move on to the next topic.
Loudly Reading "In the name of God the Beneficent, the ﺍﻟﺮﺣﻤﻦ ﺍﷲMerciful ( ﺍﻟﺮﺣﻴﻢWhilst ")ﺑﺴﻢ Praying
Dr: Why does the congregational Imam whispers "In the name of God the Beneficent the Merciful" or he does not even say that.
Sh Hamid: We have many Hadith's stating that the Prophet would say it with a low tone.
Dr: We do not have a correct Hadith saying that. What kind of a Hadith is this that states we read some part of it low pitched and some high?
Sh Hamid: In some of the Sunni schools reading "In the name of God the Beneficent the Merciful" loudly is normal.
Dr: We have a case where Muawiyah came to Medina and assembled a congregational prayer and read "In the name of God the Beneficent the Merciful" with a low pitch. He then was confronted by many and so for the next prayer he read "In the name of God the Beneficent the Merciful", loudly.
Sh: That is interesting.
Dr: Therefore, if some people read out loudly and some not then it proves that there is no correct Hadith regarding "In the name of God the Beneficent the Merciful". Now if Sunnat was the base of proof then some believe that it should be read loudly and some believe that it should be read with a lower tone. In such a debate if we look at reason then calling out the God's name loudly whilst praying, which in fact is the way to connect to God makes more sense.
Sh Hamid: Reading "In the name of God the Beneficent the Merciful" loudly whilst praying is not a crucial thing amongst us only the extremists believe and insist on reading it out with a low tone. Let's not continue this and move on to the next one.
Dr: We have proof that in Mukhtasar Tarikh Dameshgh Volume 7, page 33,
"
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page 48 and in Fath Al Bari, volume 3 page 361 and in Alkashf va Albayan, volume 1, page 105 from Abubakr Ibn Hafz Ibn Asem says that Muawiyah was in the Medina Mosque and was praying. He read the "In the name of God the Merciful" part of the Surat Al Fatihah loudly and then did not do the same for the next Surat. Anas Ibn Malik complained to him after wards and said:
ﻧﺴﻴﺖ ﺍﻡ ﺍﻟﺼﻼﻩ ﺍﺳﺮﻗﺖ
"Did you steal from the pray or you forgot?"
This proves that not only do they read "In the name of God the Beneficent the Merciful" loudly but they also read the full Surat as well.
Sh Hamid: These are significant cases. I will read "In the name of God the Beneficent the Merciful" loudly from now on.
Reading a Full Surat in Salat
Dr: My next question is about reading a full Surat whilst praying instead of reading some verses of the Quran after the Surat Al Fatihah. In my opinion this action is wrong.
Sh Hamid: But no one has questioned this action and everyone has been okay with the situation.
Dr: That is right but if we look at it rationally a complete message is derived from a complete verse of a Surat. One verse on its own cannot bring a complete message therefore reading a complete Surat is better as it brings about a message properly.
Sh Hamid: One or several verses of the Quran can deliver a message.
Dr: Then how come they read two full Surats for the Friday prayer? This proves that reading a full Surat is more accurate than a couple of verses. Another example is when they read two full Surats for the Morning Prayer on Fridays.
Sh Hamid: Yes, I also agree with you that a complete Surat is better.
Dr: It is not better, it is necessary to read a full Surat because the message that each Sermon brings should be complete.
Sh Hamid: We do have proof for reading just several verses whilst praying.
Dr: Yes, for instance in Tafsir Ibn Kasir, volume 1, page 118 it says:
"
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In the book of Fatway Alazhar, volume 1, page 82 it has been quoted that Ibn Majah said:
" ﻫﺎ ﻏﻴﺮ ﺍﻭ ﻓﺮﻳﻀﻪًْ ﻓﻲ ﺳﻮﺭﻩًْ ﻭ ﺑﺎﻟﺤﻤﺪ ﺭﻛﻌﻪ ﻛﻞ ﻓﻲ ﻳﻘﺮﺍء ﻟﻢ ﻟﻤﻦ "ﻻﺻﻠﻮﻩًْ
It is not accepted a prayer if anyone does not read Surat Al Fatihah and Al Tawhid in any compulsory or non compulsory prayer.
Sh Hamid: The truth is that it is not possible to determine exactly which action is correctly.
Dr: The problem is that unfortunately between the Sunni brothers they equalise the word of the Prophet's companion with the Prophet himself. When for a Muslim the main things should be the Prophet's action and words.
Sh Hamid: We say that the words and actions of the companions are equal as they act just like the Prophet.
Dr: Please have a look at this chain of transmission from Sunan Ibn Majah, volume 9, page 200, Hadith number 3065 we have:
ﻋَﺒْﺪِ ﺑْﻦِ ﺟَﺎﺑِﺮِ ﻋَﻠَﻰ ﺩَﺧَﻠْﻨَﺎ ﻗَﺎﻝَ ﺃَﺑِﻴﻪِ ﻋَﻦْ ﺤَﻤﱠﺪٍ ُﺣَﺪﱠﺛَﻨَﺎ ﻣ ﺑْﻦُ ﺟَﻌْﻔَﺮُ ﺣَﺪﱠﺛَﻨَﺎ ﺇِﺳْﻤَﻌِﻴﻞَ ﺑْﻦُ ﺣَﺎﺗِﻢُ ﺣَﺪﱠﺛَﻨَﺎ ﻋَﻤﱠﺎﺭٍ ﺑْﻦُ ﻫِﺸَﺎﻡُ ﺍﻟﻠﱠﻪِ ﺭَﺳُﻮﻝَ ﺃَﻥﱠ ﺍﻟْﺤُﺴَﻴْﻦِ... ﻦِ ﺑْ ﻋَﻠِﻲﱢ ﺑْﻦُ ﻣُﺤَﻤﱠﺪُ ﺃَﻧَﺎ ﻓَﻘُﻠْﺖُ ﺇِﻟَﻲﱠ ﺍﻧْﺘَﻬَﻰ ﺣَﺘﱠﻰ ﺍﻟْﻘَﻮْﻡِ ﻋَﻦْ ﺳَﺄَﻝَ ﺇِﻟَﻴْﻪِ ﺍﻧْﺘَﻬَﻴْﻨَﺎ ﻓَﻠَﻤﱠﺎ ﺍﻟﻠﱠﻪِ {ﻠﱠﻢَ ﻰ ﻣُﺼَﻠ ﺇِﺑْﺮَﺍﻫِﻴﻢَ ﻣَﻘَﺎﻡِ ﻣِﻦْ ﻭَﺍﺗﱠﺨِﺬُﻭﺍ } ﻓَﻘَﺎﻝَ ﺇِﺑْﺮَﺍﻫِﻴﻢَ ﻣَﻘَﺎﻡِ ﺇِﻟَﻰ ﻗَﺎﻡَ ﺛُﻢﱠ ﻭَﺳَ ﻋَﻠَﻴْﻪِ ﺍﻟﻠﱠﻪُ ﺻَﻠﱠﻲ
ﻗُﻞْ ﺍﻟﺮﱠﻛْﻌَﺘَﻴْﻦِ ﻓِﻲ ﻳَﻘْﺮَﺃُ ﻛَﺎﻥَ ﺇِﻧﱠﻪُ ﻭَﺳَﻠﱠﻢَ ﻋَﻠَﻴْﻪِ ﺍﻟﻠﱠﻪُ ﺻَﻠﱠﻲ ﺍﻟﻨﱠﺒِﻲﱢ ﻋَﻦْ ﺫَﻛَﺮَﻩُ ﺇِﻟﱠﺎ ﺃَﻋْﻠَﻤُﻪُ ﻭَﻟَﺎ ﻳَﻘُﻮﻝُ ﺃَﺑِﻲ ﻓَﻜَﺎﻥَ ﺍﻟْﺒَﻴْﺖِ ﻭَﺑَﻴْﻦَ ﺑَﻴْﻨَﻪُ ﺍﻟْﻤَﻘَﺎﻡَ ﻓَﺠَﻌَﻞَ ﺃَﺣَﺪ ﺍﻟﻠﱠﻪُ ﻫُﻮَ ﻗُﻞْ ﻭَ ﺍﻟْﻜَﺎﻓِﺮُﻭﻥَ ﺃَﻳﱡﻬَﺎ ﻳَﺎ
"It quotes from Jaber that we were with the Prophet for Hajj. As soon as we got to pray in Masjid Al Haram the Prophet said that we should pray for the honor of Ibrahim. He then placed the status of Ibrahim between himself and the Kabaa. My Father said that we didn't know anything unless the Prophet taught us. Therefore the Prophet read the Surat Al Kafirun and Surat Al Tawhid for the two Sermon prayers."
So you can see here that the Prophet read a full Surat for each Sermon. We have Hadith for the Friday prayer as well saying that the Prophet would read the complete Surat for the Two Sermon prayers.
Sh Hamid: Is there a Hadith from our books that says the Prophet would read one Surat for each Sermon besides the ones you mentoined?
Dr: Yes, here you go. Hadith number 9654 from Musnad Ahmad, volume 20, page 29:
ﺭَﺟُﻠًﺎ ﺃَﻥﱠ ﻋَﻠِﻲﱟ ﺑْﻦِ ﻣُﺤَﻤﱠﺪِ ﻋَﻦْ ﺍﻟْﺤَﻜَﻢُ ﺃَﺧْﺒَﺮَﻧِﻲ ﺣَﺪِﻳﺜِﻪِ ﻓِﻲ ﺑَﻬْﺰٌ ﻗَﺎﻝَ ﺍﻟْﺤَﻜَﻢِ ﻋَﻦِ ًُْﺣَﺪﱠﺛَﻨَﺎ ﺷُﻌْﺒَﻪ ﺣَﺪﱠﺛَﻨَﺎ ﻗَﺎﻟَﺎ ﺍﻟْﻤَﻌْﻨَﻰ ﻭَﺑَﻬْﺰٌ ﺟَﻌْﻔَﺮٍ ﺑْﻦُ ﻣُﺤَﻤﱠﺪُ ﺎﺇِﻥﱠ ﻋَﻠِﻴ ﻫُﺮَﻳْﺮَﻩًَْ ﻟِﺄَﺑِﻲ ﻗَﺎﻝَ ﺍﻟﻠﱠﻪُ ﺻَﻠﱠﻲ ﺍﻟﻠﱠﻪِ ﺭَﺳُﻮﻝُ ﻛَﺎﻥَ ﻫُﺮَﻳْﺮَﻩًَْ ﺑُﻮ ﺃَ ﻓَﻘَﺎﻝَ ﺍﻟْﻤُﻨَﺎﻓِﻘُﻮﻥَ ﺟَﺎءَﻙَ ﺇِﺫَﺍ ﻭَ ﺍﻟْﺠُﻤُﻌَﻪًِْ ﺑِﺴُﻮﺭَﻩًِْ ﺍﻟْﺠُﻤُﻌَﻪًِْ ﻳَﻮْﻡِ ﻓِﻲ ﻳَﻘْﺮَﺃُ ﺑِﻬِﻤَﺎ ﻳَﻘْﺮَﺃُ ﻭَﺳَﻠﱠﻢَ ﻋَﻠَﻴْﻪِ
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Someone asked Abu Huraira that Ali read the Surat Al Jumuah and Munafiqun for the Friday prayer. Abu Huraira said that the Prophet would the same Surat's.
Sh: Doctor you agree on a Hadith from Abu Huraira?
Dr: First of all I brought up a Hadith for Sheikh Hamid whom believes in Abu Huraira's Hadith's.
Secondly, if the Hadith from Abu Huraira are as much as the thirty that we agreed to be the truth then this one is one of them. We do have a similar Hadith to this one but not quoted from Abu Huraira.
Sh: But Sheikh Hamid this is the act and words of the Prophet himself.
Sh Hamid: The unity of procedures between the Muslims is from the words and the actions of the Prophet.
Dr: If that is the case then how come regarding Wudu or reading "In the name of God the Merciful" out loud whilst praying there are debates. Or for instance Usman explains how everyone should Wudu. Had the companions around Usman not seen the way the Prophet would Wudu and pray?
Sh Hamid: Well some where young and were born after the Prophet had passed away.
Dr: In that case this young person could have asked their father or other companions how to Wudu or whether to read the "In the name of God the Merciful" loudly or not.
Sh Hamid: Well Usman is like a father or a companion.
Dr: But I believe that the route of this Hadith is not correct. I mean to say that Usman has not said this thing. This is because there is another place where they say that Ali said the same thing and that is wrong too. Considering the disagreemenets between the companions and Usman, he has wanted to solidify his position as Calipha and that's why he has said such a thing. Just like Umar whom said that he brought two good innovations to Din.
Sh Hamid: Well people did not complain.
Dr: How do you know that? Maybe the complaints were not recorded. I mean in the Muawiyah case when he read the "In the name of God the Merciful" in Medina with a low tone people did complain and he did read it loudly for the next prayer. This fact was recorded because Muawiyah did not have as much power as Usman did in Medina.
Sh Hamid: Well praise the Lord, the basis of the prayer is accepted between us and yours.
Dr: We have to pray the way the Prophet did. I believe that we do pray the way the Prophet did.
For instance we do have "Qunoot" in prayer where as you dont. You close your arms when you prayer but the Prophet would keep his arms open.
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Sh Hamid: There is no clear indication between the debates which one was closer to the Sunnat of the Prophet.
Dr: Yes, there is.
Sh Hamid: How?
Dr: For instance is it possible to class anything that the Caliphas have classed as non-existing in the time of the Prophet, not as part of Sunant?
Sh Hamid: The Prophet has said that if you follow whichever of my companions they will guide you. They are just like the stars in the sky.
Dr: Please allow me not to debate over this matter again as we have already covered this with Sheikh Ibrahim and we received to an agreement. Therefore the actions and sayings of the companions cannot be the basis and if we put them aside then the real Sunant of the Prophet will show itself.
Sh Hamid: Sheikh Ibrahim is this true that you have agreed that this Hadith is false?
Sh: Yes, the explanations that the Doctor brought were sufficient.
Sh Hamid: What should we put aside so we could see the real Sunnat of the Prophet.
Dr: The things that we just mentioned.
Sh Hamid: Which ones?
Dr: The actions and saying of the companions in anointing the feet in Wudu or reading the "In the name of God the Merciful" in a low tone whilst praying or not reading a complete Surat, not conducting Qunoot and reading Tashahod.
Sh Hamid: Doctor, what is the problem with Tashahod!?
Dr: If you accept that the Surat needs to be read in complete whilst praying then we can go forward and talk about Tashahod.
Sh Hamid: I do not have any discussion over this as it was not that important to me in the first place
Dr: Important or not important, do you accept it or not?
Sh Hamid: Yes, I accept.
Tashahod (Confession of Faith) in Praying
Dr: Let's discuss Tashahod now.
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Sh Hamid: What is the discussion?
Dr: You have in your writings that the prayer should start with "Takbir" and finish with "Salam", is that correct?
Sh Hamid: Yes, that is correct.
Dr: We have proof of this.
Sh Hamid: Yes, we do.
Dr: Now let's look at the writings of your Tashahod.
ﻋﻠﻲ ﻭ ﻋﻠﻴﻨﺎ ﺍﻟﺴﻼﻡ ﺑﺮﻛﺎﺗﻪ ﻭ ﺍﷲ ًْﺍﻟﺘﺤﻴﺎﺕ ﺭﺣﻤﻪ ﻭ ﺍﻟﻨﺒﻲ ﺍﻳﻬﺎ ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ ﺍﻟﻄﻴﺒﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﻭ ﷲ « ﺭﺳﻮﻟﻪ ﻭ ﻋﺒﺪﻩ ﻣﺤﻤﺪﺍً ﺍﻥ ﻭﺍﺷﻬﺪ ﻟﻪ ﺷﺮﻳﻚ ﻻ ﻭﺣﺪﻩ ﺍﻻﺍﷲ ﺍﻟﻪ ﻻ ﺍﺷﻬﺪﺍﻥ ﺍﻟﺼﺎﻟﺤﻴﻦ، ﻋﺒﺎﺩﷲ ﺍﺑﺮﺍﻫﻴﻢ ﺁﻝ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻲ ﺻﻠﻴﺖ ﻛﻤﺎ ﻣﺤﻤﺪ ﺁﻝ ﻭ ﻣﺤﻤﺪ ﻋﻠﻲ ﺻﻞ ﻢ »ﺍﻟﻠﻬ
Sh Hamid: Yes, that is correct.
Dr: So here you finish the prayer with "Salam" (blessing) before Tashahod that is part of the prayer.
Sh Hamid: Which "Salam"?
Dr: Here before Tashahod to the Prophet, you say "Salam" and this "Salam" finishes the prayer.
ﺍﻟﻄﻴﺒﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﻭ ﷲ ﺍﻟﺘﺤﻴﺎﺕ
ﺑﺮﻛﺎﺗﻪ ﻭ ﺍﷲ ﺭﺣﻤﻪًْ ﻭ ﺍﻟﻨﺒﻲ ﺍﻳﻬﺎ ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ
ﺍﻟﺼﺎﻟﺤﻴﻦ ﻋﺒﺎﺩﷲ ﻋﻠﻲ ﻭ ﻋﻠﻴﻨﺎ ﺍﻟﺴﻼﻡ
And then after these "Salams" you say:
ﺭﺳﻮﻟﻪ ﻭ ﻋﺒﺪﻩ ﻤﺪ ﻣﺤ ﺍﻥ ﺍﺷﻬﺪ ﻭ
Sh Hamid: The prayer finishes with "ﺍﻟﺴﻼﻡ ﺍﷲ ﺭﺣﻤﻪًْ ﻭ ﻋﻠﻴﻜﻢ ."
Dr: "Salam", is "Salam". It makes no difference if it's meant for the Prophet or the people.
Sh Hamid: Are you saying this as your own opinion or do you have a Hadith for it?
Dr: I have Hadith from the Prophet.
Sh Hamid: Where does this Hadith come from?
Dr: In Sunan Beyhaghi, volume 2, page 140 we have a chapter entitled: "Priority of saying Tashahod to Salam". In there, we have many quotes from the companions such as Aisha, that the