Does reciting the third testimony, or anything other dhikr after the shahadatain (the two testimonies), make the prayer invalid?
وفي رواية اخرى عن صفوان، عن منصور، عن بكربن حبيب قال: قلت لابي جعفر (عليه السلام): أي شئ أقول في التشهد والقنوت؟ قال: قل بأحسن ما علمت فإنه لو كان موقتا لهلك الناس
And in another narration from Safwan, from Mansoor, from Bakr b. Habib who said: I said to Abi Ja'far(as): "What should I say in the tashahhud and the qunoot?" [Imam(as)] said: "Say best of what you know for indeed if it was fixed (the wordings) the people would have perished."
Grading
Bahboodi: صحيح Sahih (authentic)
salam brother
ReplyDeleteyour are correct that aimmah asws ordered to recite what is the best, rather in another narration, imam asws said
5111 - 3 - محمد بن يحيى، عن أحمد بن محمد، عن الحجال، عن ثعلبة بن ميمون، عن يحيى بن طلحة، عن سورة بن كليب قال: سألت أبا جعفر (عليه السلام) عن أدنى مايجزئ من التشهد، فقال: الشهادتان.
http://www.al-shia.org/html/ara/books/?mod=hadith&start=160&end=170
surat bin kalib asked imam asws about minimum to be recited in tashad; and he replied TWO TESTIMONIES
so this is the minimum needed
plus, you gave a narration which has majhool narrators;
i mean, behboodi's work is not that good in terms of rijal; however, if you are interested in sahih sanad narration; here it is
http://ahlubait.wordpress.com/2010/06/10/tafsir-17110-a-sahih-hadeeth-about-shahadat-e-wilayat-e-ali/
@Slave of ahlulbait: Salam,
ReplyDeleteThanks for the links.
As salaamu `alaykum,
ReplyDeleteThe ahaadeeth which, from my understanding, restrict us from naming the Aa'imma (as) specifically by name and order us to name them collectively; are these ahaadeeth specific to the qunoot or the entire salaat?
http://www.tashayyu.org/hadiths/salat/qunut/chapter-14
Wa'laikummus salam,
ReplyDeleteThe ahadith you linked to seem to be for the entire salah, as can be seen from the first hadith, where the Imam is asked unconditionally "Should I name the Imams in salah?" and that is what Shaikh Hurr al Amili has named the chapter as well (Istihbab of naming the aimma collectively in qunoot and other than it).
I would disagree with your understanding of these ahadith restricting one from naming the Imams specifically by name and only allowing their mention collectively. Yes, in ordained worship we're only allowed to do what we are specifically allowed, in other words it is a case of "everything is haram until proven halal" (instead of the "everything is halal until proven haram" rule applicable in all other aspects of life in general), but I'd made a previous post where I'd shown that like tashahhud, the wordings of qunoot are also not fixed (and there is ijma of all scholars on this, and the ahadith on this are sahih), to the extent that Shaikh Sadooq even allowed it to be recited in Farsi. Here's that post: http://realtashayyu.blogspot.co.uk/2011/02/qunoot-recitation-in-non-arabic.html
As for Imams saying "mention them collectively", from the ahadith it very much seems to be a rukhsah (concession) for our benefit (to save us the time of having to name each one by name) rather than a restrictive order. I am not going to do qiyas, but it is worth mentioning that the Prophet and the Imams are reported in ahadith to supplicate in qunoot against their enemies by name. So overall, there doesn't seem to be a problem in naming people in qunoot, so the tone of the ahadith very much suggests that the recommendation to name the Imams in qunoot only collectively is a rukhsah only (just like when sending la'nah on their enemies, in duas it is often done collectively rather than naming each of them by name individually)