Sajda sahav jo imam abu hanifa k muqallid krtay hin woh kisi hadeeth ki kitaab main nahi aya laikin matwaatar ki surat main hm tak pohncha ha to kia yeh tawatur theek ha? Tawatur ko counter varify kaisay kiya jata ha. Jaisay oraton ka sajda krnay ka tareeqa b to tawatur bn chuka ha to is ka pta kaisay chlay ga k yeh sahi tawatur ha ya nahi?
This is not the kind of Ijma and Tawatur that has been discussed in the context of Sunnah. In order to meet the condition of tawatur it must be perpetually transmitted through generations from the very first day by such a large body of people that their conspiring or colluding on a lie becomes near to impossible. Ijma refers to consensus of the Muslims’ Knowledge (‘Musalmanon kai ilm ka ijma‘) which has been incorporated in ‘Fiqh Books‘ throughout the generations.
Ijma/Tawatur developed on Ahad (individual reports) later at some time is not the ijma we use for religion. There should be no Ahad in that chain of transmission to be classified as Ijma/Tawatur.
As far as Sajda-e-Sehav in Hanafi Fiqh is concerned, there is no such tawatur as mentioned in the question above, early Hanafis such as Abu Haneefah and Abu Yoosuf differed with the later ones on that issue. Abu Haneefah and Abu Yoosuf maintained that the praying person should invoke blessings and peace upon the Prophet sallallaahu alayhi wa sallam in the first sitting for tashahhud (before Tasleem), whereas Muhammad (ibn Al-Hasan) held that the praying person should invoke blessings and peace upon the Prophet sallallaahu alayhi wa sallam in the second sitting after performing the two sujood as-sahw; that is because Abu Haneefah and Abu Yoosuf maintained that the tasleem marks the end of the prayer according to their scholarly view; therefore, they considered the first sitting before sujood as-sahw as the one concluding the prayer, in which the praying person should invoke the blessings and peace upon the Prophet sallallaahu alayhi wa sallam and recite the reported supplication so that he would conclude his prayer after completing the due pillars, acts of Sunnah, and recommended acts in the reported manner. It says in Al-Mufeed that this is the most correct view in this regard. Muhammad (ibn Al-Hasan), on the other hand, held another opinion that this sitting is not the one concluding and ending the prayer and that the praying person should invoke the blessings and peace upon the Prophet sallallaahu alayhi wa sallam and recite the reported supplication in the second sitting after sujood as-sahw, for such a sitting is the one that concludes the prayer in this case.
As far as Ahadith are concerned, we do find a few narrations supporting current Ahnaf viewpoint to some extent, for instance, see the following narration:
Thanks. This topic is very much irritating me from day first how we can counter verify whether something is tawatur or not? As far as fiqah books are concerned, how imam abu hanifa can change the way of praying accordingly. Does this topoc included in 23 Responses?
No one has changed the way of Prayer because no one has the power or capacity to change something already in tawatur starting from the Prophet (sws) himself. All the four Madhab actually differentiate in prayer of men and women to some extent, but all with the intent of women being more careful so that their body remain covered properly all the time. This doesn’t result in changing of the prayer, this is just an additional element of caution. And we all know that Prophet (sws) didn’t command this explicitly (some narrations that are being used to support this viewpoint are weak and are only found in second-grade books of Ahadith), so this doesn’t damage tawatur in any way, since this change can be traced back to individual imam in the history.
The topic of Sunnah will be discussed in Response to 23 Questions as per my knowledge, and ijma and tawatur will be discussed under Sunnah as an integral mode of its transmission too.
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