As-Sunnah Vol. 2 Issue No. 5

 

Between Claustrophobic Attitude of the Blind-Followers and the Vastness of the way of the Salaf

Between Claustrophobic Attitude of the Blind-Followers and the Vastness of the way of the Salaf
The prejudicial attitude of the Deobandis extends to all issues of Ijtihad and to every aspect where the madhaahib (plural of madhhab) differ amongst themselves. The bigotry and intolerance of the Deobandis can be seen in the following fatawa by Mufti Lajpuri, which shows that if a Hanafi follows even a minor action of the Shafa’ees in his prayer, his prayer would be invalidated…

Question: I belong to the Hanafi Madhhab and teach in a school belonging to the Shafa’ee Madhhab. Sometimes, I lead the loud-toned prayer; so will there be any fault if after Soorah al-Fatiha in deference to my Shafa’ee followers in prayer, I pause so much that in that time they may quickly recite Soorah al-Fatiha and then begin the other Soorah?

Answer: Such delay (in joining the Soorah to the Soorah al-Fatiha) for a Hanafi Imam is not proper; it is forbidden. Such prayer will be defective and will have to be said afresh; prostration for lapse will also not be sufficient, for in the case in question, delay has been caused deliberately. [Fatawa Rahimiyah, (Eng. Trans.) vol.1, p.125. (Kitabus-Salaat)]

In contrast, one would find the teachings of those on the way of the Salaf to be forbearing and embracing when it comes to these matters. Shaikhul-Islam Ibn Taymiyyah (rahimahullah) mentioned the scholarly dispute and favored the view that one should follow the imam (who leads the prayer) so long as the matter is something that is subject to Ijtihad. He said in al-Fatawa al-Kubra (2/117),

‘They disputed regarding a case where the imam omits something that the person praying behind him thinks is obligatory, such as if he omits to recite the Basmalah, and the person praying behind him thinks that it is obligatory, or he touches his privates and does not do wudhu, and the person praying behind him thinks that wudhu is obligatory in that case, or he prays wearing tanned leather from an animal that died naturally, and the person praying behind him thinks that tanning does not render the animal skin pure, or he is treated with cupping and does not do wudhu after that, and the person praying behind him thinks that one should do wudhu after cupping – the definitive correct view is that the prayer of the person who prays behind an imam is valid, even if the imam makes a mistake, because it is narrated in the Saheeh that the Prophet (sallallahu alahi wa-sallam) said, ‘They lead you in prayer and if they get it right, it is for you and for them, and if they make a mistake it is for you and against them.’ Similarly, if the person praying in congregation follows someone who recites qunoot in Fajr or Witr, he should recite qunoot with him, whether before or after bowing, and if he does not usually recite qunoot, then he should not recite qunoot with him. If the imam thinks that something is mustahabb but the people praying behind him do not think it is Mustahabb, and he omits it for the sake of harmony, he has done well. An example of that is Witr. There are three scholarly opinions concerning it:
1. That it can only be offered as three rak’ahs joined together, like Maghrib, as was the view of some of the people of Iraq;
2. That it can only be a single rak’ah offered separately from those that come before it, as was the view of some of the people of the Hijaaz;
3. That both are permissible, as appears to be the view of Shafa’ee, Ahmad and others, and this is the correct view. If these people are of the view that it should be separate from whatever comes before, and if the imam is of the view that it should be separate, but the people praying behind him favor the view that Witr should be like Maghrib, and he goes along with them in the interest of harmony, then he has done well, as the Prophet (sallallahu alahi wa-sallam) said to Aa’isha, ‘Were it not that your people are new in Islam, I would have knocked down the Ka’bah, made its door level with the ground, and I would have given it two doors, one through which the people could enter and another through which they could exit.’ But, he chose to forego that which he thought was better, so as not to upset the people.’ [End quote]


Taken from As-Sunnah Newsletter - http://www.qsep.com

 

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