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Saturday, August 4, 2012

2] Fiqh of Ahlulhadeeth & Comparative Fiqh

2]
Our Stance Towards The Differences Amongest the Scholars -by Ibn Uthaimin
Assalamu alaykum
This is a translation of an excerpt from a book by shaikh Ibn Uthamin,
I believe it is called "ikhtilafalUlama" or something like that.
Our Stance Towards the Differences Amongst the Scholars
by Shaykh Muhammad Saalih Al-Uthaymeen
"Differences of Opinion Amongst the Scholars - Their Causes and Our
Position Towards Them" © Copyright 1997 by Al-Hidaayah Publishing and
Distribution From callerstoislam.org
As I mentioned in the beginning, due to the many forms of media:
audio, visual and written material and due to the differences amongst
the scholars or those who speak across this media, the general masses
have become dubious, and question: "Who do we follow?"
'The gazelles have gathered in great numbers around Khirash to the
extent that Khirash no longer knows which tohunt .' [1]
I say therefore, our stancetowards this differing, andI mean the
differing between the scholars whoare well trusted for their knowledge
and religion, not those who have been classified as being upon
knowledge but are not in fact from the people of knowledge. As we do
not regard the likes of such asscholars, nor do we hold that their
statements are to be known and recorded like the statements of the
people of knowledge.
But who we mean, are the scholars who are well known for their sincere
advise to the ummah, for their Islaam and knowledge; our stance
towards them is from twoangles.
The first: How did these scholars go against what the Book of Allaah
and the Sunnah of His Messenger instruct?
The answer to this question can be known in part by what has preceded
of the causes fordiffering and also by the other many causes not
mentioned, which the student of knowledge willcome across and come to
realize even if he is not very knowledgeable.[2]
The second: What is our stance towards following them? Whom do we
follow from amongst these scholars? Does one follows a particular
Imaam and never leave his saying? Even if the correct opinion is with
another scholar, as is the norm with the blind followers of the
madhhabs. Or does one follow the opinion which he believes is the most
accurate, even if it is against the opinions of the madhhab which he
attributes himself to?
The correct answer is the second, as it is compulsory upon the one who
is aware of the evidence to follow it, evenif it goes against
whomsoever of the scholars, so long as it doesnot go against a
consensus of the ummah.
Whoever believers that it is obligatory to follow thesayings of
someone other than the Messenger of Allaah, acting by what he orders
and refraining from what the prohibits, at all times and places, has
indeed affirmed for this person qualities unique and solely for the
bearer of the Message, because no one's statement can posses this
unequivocal right except that of the Messenger of Allaah's. Everyone's
opinions is either accepted or rejected, except that of the Messenger
of Allaah.
But the issue still remains unresolved, because we still question: "
Who has the capability to extract the rulings from the texts?" Here,
lies a problem, because everyone is now stating: "I am capable of
that!" This, inreality, is not correct norbefitting . Indeed, in terms
of the objective andbasis, it is a good thing forone's guiding
principle to be the Book of Allaah and the Sunnah of the Messenger;
but to open the door for anyone who can mention the evidence, even if
he does not understand its meaning or implication,and to say: "You are
a mujtahid, say what you desire"; this will cause the ruin of the
Sharee'ah, people and society.
In this respect, people are placed in one of three categories:
(i) The scholar whom Allaah has given the knowledge and understanding.
(ii) The student of knowledge who has some knowledge, but has not yet
reached the level of the scholar.
(iii) The layman who does not know anything.
As for the first, then he has the right to perform ijtihaad and to
give his opinion. In fact, it is compulsory for him to express that
which he believes the texts indicateregardless of whom he opposes,
because he has been ordered to do so. Allaah says,
"...those amongst them who have the ability to extract it's ruling who
have understood it directly from them..." [3]
The person in his categoryis from those who are able to extract
rulings, who know the intended meaning behind the Speech of Allaah and
His Messenger.
As for the second , who Allah has given knowledge but has not yet
reached the level of the first. Then there is no harm on him to act by
thegeneral evidences, their apparent meanings and by that which he
becomesaware of [4].

--
- - - - - - -

Q: The inquirer asks: Is it permissible to supplicate in a loud voice after praying? That is, the Imam (the one who leads congregational Prayer) says the Du`a' (supplication) and the worshippers say: Amen?

Q: The inquirer asks: Is it permissible to supplicate in a loud voice
after praying? That is, the Imam (the one who leads congregational
Prayer) says the Du`a' (supplication) and the worshippers say: Ameen?
~
A: Saying Du`a' by the Imam in a loud voice and then the Ma'mums
(people being led by an Imam in Prayer) saying:"Amen" is considered a
Bid`ah (innovation in religion). Each worshippermust supplicate to
Allah individually after the invocations, or, even better, before
Taslim (salutation of peace ending the Prayer), after seeking refuge
with Allah from the punishment of Hellfire and of the grave, and from
the Fitnah (temptation) of life and death, and the Fitnah of
Al-Masih-ul-Dajjal (the Antichrist); the worshipper can say any
supplications that are reported in Shari`ah (Islamic law), such as: O
Allah, I seek refuge with You from miserliness, and I seek refuge with
You from cowardice, and I seek refuge with You from reaching old age,
(Part No. 9; Page No. 187)
and I seek refuge with You from the Fitnah of lifeand the punishment
of the grave; O Allah, help me to remember You and thank You and
enable me to worship You properly; O Allah, I have done injustice to
myself greatly and there is no one who forgives sins but You, so grant
me forgiveness from You and have mercy upon me, O You are the
Most-Forgiving, the Most-Merciful. O Allah forgive the sins that I
have committed in the past and those I will commit in the future,
those I committed in secret and those I committed in public, and all I
have exceeded in, andwhat You know about memore than I do, You are the
Advancer and the Deferrer, there is no God who deserves worship but
You; O Allah, You are the Pardoner, You love pardoning, so pardon me;
O Allah, make my heart and my actions righteous;O Allah, forgive me
and my parents (if they are Muslims), etc.
__________________
‏"‏إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس ولكنيقبض العلم بقبض
العلماء حتى إذا لم يبقِ عالمًا، اتخذ الناسرءوسًا جهالا، فسئلوا فأفتوا
بغير علم، فضلوا وأضلوا‏:‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏
--
- - - - - - -

1a] Ruling on saying Du`a' after Salah with the Imam(Fatwas of Nur `Ala Al-Darb )

1a]
because the Prophet never raised his hands while supplicating after the obligatory Prayer. However, there is no problem with raising your hands while supplicating after supererogatory Prayers athome, or
(Part No. 9; Page No. 186)
any other time, because supplicating and raising the hands are reasons of fulfillment of Du`a'. But you should not raise your hands when the Prophet (peace be upon him) did not. The Prophet never raised his hands after the obligatory Prayers; he used to supplicate but without raising his hands. You can also supplicate between the two prostrations, but without raising the hands; and during the Friday Khutbah(sermon) too. If the Imam supplicates during the Friday Khutbah or the `EidKhutbah, he should not raise his hands, unless he is performing Salat-ul-Istisqa' (Prayer for rain).
__________________
‏"‏إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس ولكنيقبض العلم بقبض العلماء حتى إذا لم يبقِ عالمًا، اتخذ الناسرءوسًا جهالا، فسئلوا فأفتوا بغير علم، فضلوا وأضلوا‏:‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏
‎/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1] Ruling on saying Du`a' after Salah with the Imam(Fatwas of Nur `Ala Al-Darb )

1]
Q: Tell us about the supplication after performing Salah (Prayer) with the Imam (the one who leads congregationalPrayer), may Allah rewardyou with the best!
A: Each person must supplicate individually during or after Salah, during Sujud (Prostration)and after reciting Tashahhud (testification recited in the sitting position in the last unit of Prayer), for himself and for other Muslims, and for his Muslim parents, etc. Allthese are states in which Du`a' (supplication) is permissible: during Sujud, before Taslim (salutation of peace ending the Prayer), after invoking Allah's Blessings and Peace upon the Prophet, and between the two prostrations. The worshipper can ask Allah in these states to forgive him and his parents, or say any possible good supplications, especially those that have been authentically reported. Hecan invoke Allah's Forgiveness between the two prostrations, saying: O Allah forgive me, have mercy upon me, guide me, assist me and provideme with sustenance; during Sujud, he can say any supplication that he wishes, because the Prophet (peace be upon him) said in the authentic Hadith: The nearest a servant comes to his Lord is when he is prostrating himself, so say as many supplications as possible (in this state).
He also said
(Part No. 9; Page No. 184)
(peace be upon him): As far as Ruku` (bowing) is concerned, glorify in it theLord, and while prostrating yourselves sayas many supplications as possible, for it is likely that your supplications will be answered. The Prophet (peace be upon him) also used to say during Sujud: O Allah, forgive all my sins; the small sins and the big ones, those I committed in the past and those I will commit in the future, and those I commit in public and those I commitin secret. This is one of thebest supplications. When the Prophet (peace be upon him) taught his Companions the Tashahhud, he said: “Thenlet him choose from the supplications what he loves best and let him supplicate (with it),” that is, at the end of Salah, before Taslim, after reciting the Tashahhud. Then the worshipper should invoke Allah's Blessings and peace upon the Prophet (peace be upon him) and seeks refuge with Allah, as the Prophet (peace be upon him) used to do, from fourthings, saying: O Allah, I seek refuge with You from torment in Hellfire, from punishment in the grave, from the Fitnah (temptation) of life and death, and from the evil of the Fitnah of Al-Masih-ul-Dajjal (the Antichrist). The Prophet (peace be upon him) used to seek refuge with Allah from these four things and to order people to seek refuge with Allah from them. It is, therefore, Sunnah (supererogatory act of worship following the example of the Prophet) for the worshipper, whether in the obligatory or the supererogatory Salah, to say: I seek refuge with Allah from the torment of Hellfire, from the punishment of the grave, from the Fitnah (trial) of life and death, and from the evil of the Fitnah of Al-Masih-ul-Dajjal (the Antichrist); or:
(Part No. 9; Page No. 185)
"O Allah, I seek refuge with you", both ways are narrated in the Hadith; then to ask Allah for Jannah (Paradise) and to seek refuge with Him from Hellfire, saying: O Allah, grant us what is good during our life and in the Hereafter, and protect us from torture in Hellfire, O Allah forgive me and my parents - if they are Muslims - O Allah I have been greatly unjustto myself, and there is no one who forgives sins but You, so grant me forgiveness from You and have mercy upon me, O You the Most Forgiving, the Most Merciful; O Allah, help me to remember Youand thank You, and enable me to worship Youproperly. These are all good supplications. Also from Jawami` Al-Kalim (concise yet most comprehensive expressions) that the Prophet (peace be upon him) told Mu`adh (may Allah be pleased with him): Do not miss supplicating after every Salah saying: (Allahumma a‘inni ‘ala dhikrika wa-shukrika wa-husna ‘ibadatika (O Allah, help me to remember You and thank You and enable me to worship You properly) When the Prophet (peace be upon him) finished reciting the Tashahhud, he used to seek refuge with Allah from the torture of Hellfire, punishment in the grave, the Fitnah of life and death, and the Fitnah of Al-Masih-ul-Dajjal. Then, Oyou servant of Allah, whether man or woman, you can say any Du`a' thatyou wish, during Sujud, atthe end of Salah before Taslim; and if you recite the invocations that are to be said after Salah, you can also supplicate after Taslim in secret, between you and your Lord, without raising your hands after the obligatoryPrayer, because .../ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en