I have some issues regarding salah and madhab. I was hoping my brothers and sisters could help me and enlighten me to make things clear inshallah. I am aware there is a hadith in the Sahih of Imam al-Bukhari in which the Prophet (pbuh) says pray as I have prayed, something similar along those lines.
I was brought up praying salah according to the hanafi method. Now I have come across many people praying salah differently and I wanted to know why are people praying differently when the prophet(pbuh) said pray as he did? Did he have more than one way of praying?
I am aware of the four schools of thought and that they were great Imams. These four great imams have differences in regards to how they pray Salah and I’m sure they all have good evidences to support their way. I keep hearing that all four imams are correct, but is this really true? And if so how is it possible for all four imams to be correct?
Should a person stick to his particular madhab or for example can he pray as a hanbali or a shafi? If I thought a different madhab has more or stronger evidence for the way they pray salah should I adopt it?
Sorry if I have made any mistake please do correct me. I am here to learn inshallah.
There was a question "Which the right, Muslim who Salah Subh with Du'a Qunut, or Muslim who Salah Subh without Du'a Qunut ?".
And this was an answer from Indonesian famous daee, hajj Zainudin MZ.
"A Muslim who Salah Subh with Du'a Qunut is right. A Muslim who Salah Subh without Du'a Qunut is also right. So, who is the wrong ?. A Muslim who doesn't Salah".
Brother, according to Ulama, difference in Salah is acceptable difference. Ummah don't need to debate about it.
I have some issues regarding salah and madhab. I was hoping my brothers and sisters could help me and enlighten me to make things clear inshallah. I am aware there is a hadith in the Sahih of Imam al-Bukhari in which the Prophet (pbuh) says pray as I have prayed, something similar along those lines.
I was brought up praying salah according to the hanafi method. Now I have come across many people praying salah differently and I wanted to know why are people praying differently when the prophet(pbuh) said pray as he did?
ppl r praying differently from the prophet because humans like to cling on to that which has been passed down to them from generations (even if it is wrong), its human nature that people dont accept the truth if it contradicts what they already know...
format_quote Originally Posted by Mr_Ali
Did he have more than one way of praying?
absolutly not! we have one deen(islam), one God (Allaah), one book (the Qur'an), one qibla (masjid al haram in mecca) & one prophet (Muhammad) and there is ONE way of praying
Allaah has sent a religion to guide u not to confuse you.... Rasool Allaah prayed only ONE way.
format_quote Originally Posted by Mr_Ali
I am aware of the four schools of thought and that they were great Imams. These four great imams have differences in regards to how they pray Salah and I’m sure they all have good evidences to support their way.
yes howeever we must know that there were cases where one imam believed a particular hadith to be authentic yet only after his death, did the other imams come to know that is twas unauthentic.... so all did have 'evidence' but MANY imams who came later had more knowledge to come to conclusions with...
format_quote Originally Posted by Mr_Ali
I keep hearing that all four imams are correct, but is this really true? And if so how is it possible for all four imams to be correct?
all four r correct in theor methadology (i.e, all four said 'if u find a hadith contradicting what i have saif then throw my opinion out the window')... howevr all four's opinions cannot be correct in the sense that they are all right in laws and fatwas, bcz one imam say tht if u touch a person of the oposite gender, ur wudhu breaks and another one says it doesnt.... these r 2 oposites, how can both be corect? they cant... and there are HUNDREDS of such examples one can give
also they say 'all 4 r correct' right, so ask them why they dont pray with doing rafayadain (raising both hands before and after rukuh)? u wil hardly ever see a hanafi (sory to say hanafi, but they are the ONLY madhab ppl who dont do it) do it.... ummm, i thought all 4 were corect?
format_quote Originally Posted by Mr_Ali
Should a person stick to his particular madhab or for example can he pray as a hanbali or a shafi? If I thought a different madhab has more or stronger evidence for the way they pray salah should I adopt it?
yup, u MUST adopt the stronger opinion, and that is compulsory upon u, as we dont blind follow anyone except the prophet... (unless we dont have ANY knowldge on that particular topic, then we can 'follow' a person who we believe to be knowledgeable)
format_quote Originally Posted by Mr_Ali
Sorry if I have made any mistake please do correct me. I am here to learn inshallah.
we r all here to learn, may Allaah increase u in ur search for the truth, ameen
Every madhab has ahadith they consider to be sahih to back up their prescribed method of salat. It can be dangerous to pick up one of the sahih hadith collections and think that that is the be all and end all of the sunnah. There are thousands upon thousands of sahih hadith, found both in the major sahih hadith collections, and in other lesser known collections. The reason we have madhabs is so that the lay person doesn't have to pour through all the sources to determine what is correct and what is not. The scholars of the various madhabs (who are infinately more knowledgable about the sources of sacred law then you or I), have already examined the Qur'an and hadith, and set a method for how to pray based on their study.
Before you go abandoning the hanafi madhab, sit with a scholar of the school and ask what the proofs of the salat are. inshaAllah when you find that, you will be satisfied.
Sayings Of The Imaams Regarding Following The Sunnah And Ignoring Their Views Contradictory To It
It would be beneficial if we gave some of these here, for perhaps this will admonish or remind those who follow the opinion of the Imaams - nay, of those far below the Imaams in rank - blindly18, sticking to their madhhabs or views as if these had descended from the heavens! But Allaah, Mighty and Sublime, says:
"Follow (O men!) the revelation given to you from your Lord, and follow not, as friends and protectors, other than Him. Little is it you remember of admonition."19
1) Abu Haneefah (rahimahullaah)
The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:
1. "When a hadeeth is found to be saheeh, then that is my madhhab."20
2. "It is not permitted21 for anyone to accept our views if they do not know from where we got them."22
In one narration, "It is prohibited23 for someone who does not know my evidence to give verdicts24 on the basis of my words."
Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day."
In another narration, "Woe to you, O Ya'qub25! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow."26
3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu 'alaihi wa sallam), then ignore my saying."27
2) Maalik ibn Anas (rahimahullaah)
As for Imaam Maalik ibn Anas, he said:
1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it."28
2. "Everyone after the Prophet (sallallaahu 'alaihi wa sallam) will have his sayings accepted and rejected - not so the Prophet (sallallaahu 'alaihi wa sallam)."29
3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said, 'The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, 'We know of a sunnah about that.' He said, 'What is that ?' I said, 'Laith ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from Yazeed ibn 'Amr al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who said, 'I saw the Messenger of Allaah (sallallaahu 'alaihi wa sallam) rubbing between his toes with his little finger.' He said, 'This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes."30
3) Shaafi'i (rahimahullaah)
As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful31, and his followers were the best in sticking to them:
1. "The sunnahs of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has said, and it is my view."32
2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is made clear to someone, it is not permitted33 for him to leave it for the saying of anyone else."34
3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), and leave what I have said."
In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying."35
4. "When a hadeeth is found to be saheeh, then that is my madhhab."36
5. "You37 are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh."38
6. "In every issue where the people of narration find a report from the Messenger of Allaah (sallallaahu 'alaihi wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death."39
7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sallallaahu 'alaihi wa sallam), then know that my intelligence has departed."40
8. "For everything I say, if there is something authentic from the Prophet (sallallaahu 'alaihi wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu 'alaihi wa sallam) comes first, so do not follow my opinion."41
9. "Every statement on the authority of the Prophet (sallallaahu 'alaihi wa sallam) is also my view, even if you do not hear it from me."42
4) Ahmad ibn Hanbal (rahimahullaah)
Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written."43 Because of this he said:
1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took."44
In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice."
Once he said: "Following45 means that a man follows what comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions; after the Successors, he has a choice."46
2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions)."47
3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is on the brink of destruction."48
The Imaams' Followers Leaving their Views if these Contradicted the Sunnah
Due to all that we have mentioned, the disciples of the Imaams, a number of people from those of old, and a few from those of later time55, would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan and Abu Yoosuf (rahimahullaah) differed from their shaikh Abu Haneefah "in about a third of the Madhhab"56, as the books of masaa'il prove. Similarly is said about Imaam al- Muzani57 and other followers of Shaafi'i and other Imaams; were we to start giving examples, the discussion would become exceedingly, long, and we would digress from what we set out to do in this Introduction, so we shall limit ourselves to two instances:
1) Imaam Muhammad says in his Muwatta'58(p. 158), "As for Abu Haneefah, he did not regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and then supplicates and holds out his wrapping garment ..."
2) We have 'Isaam ibn Yoosuf al-Balkhi, one of the companions of Imaam Muhammad59 and a servant of Imaam Abu Yoosuf60, who "would give verdicts contrary to Imaam Abu Haneefah because he did not know the latter's evidence, and other evidence would present itself to him, so he would give verdicts using that."61 Hence, "he would raise his hands on bowing (in prayer) and on rising from it"62, as is the mutawaatir sunnah of the Prophet (sallallaahu 'alaihi wa sallam); the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the approach which every Muslim is obliged to have, as we have already seen from the testimony of the Four Imaams, and others.
To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet (sallallaahu 'alaihi wa sallam) which it contains, with the argument that they are contrary to his Madhhab. I hope that such a person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend.
I ask Allaah to make us among those about whom He says,
"The answer of the believers, when summoned to Allaah and His Messenger, in order that he may judge betweeen them, is no other than this: they say, "We hear and we obey" - it is such as these that will attain Success. It is those who obey Allaah and His Messenger, and fear Allaah, and keep their duty to Him, who will triumph."63
one thing u MUST keep in mind my bro is that just because these great imams said these statements (above) that does NOT mean that we reject their teachings and throw them all in the bin or out the window.... Nay one learns from them ALL and where abu hanifah (for example) may have given a fatwa based on ijtihaa (comming to conclusions for a topic due to not having a specific hadith on the subject), and other scholars have given a different fatwa BASED UPON A HADITH, we take from the later one, because all of them had the same foundation:
"follow the sunnah, and im just ur guide to it, so take from me that which agrees with the sunnah"
their fundemental principle was one, but their conclusions diffreed due to knowing/not knowing the authenticity of a hadith on the topic...
one imam may have thought that a particular hadith was ahad, when in fact it was mutawaatir yet the other hadith did not reach him..
^brother bukhari, let us recognize our position and shutup about religious matters for which we have no knowledge.
1 - the statements of the Imaams, which you posted, are directed to scholars and students of knowledge! It does not apply to every single Muslim because a person must be qualified before he can look into text to derive rulings? Do you have the qualifications to look into text and derive rulings and weigh opinions to see which is correct and strong?
2 - Even if, for sake of argument, we say the statements of these Imaams apply to everyone, then you need to prove that their way of salah is against the sunnah! How do you know that the math-hab way of praying salah is not in accordance with sunnah? Are you aware of daleel from each math-hab? Do you know why it contradicts the sunnah and which statements of the Prophet (sal-allahu alayhi wa sallam)?
3 - Did the Imams (rahimahumullah) and those who followed their fiqh and usul invent the way of praying salah from blue and have been wrong for centuries?
4 - Who are you to tell us which opinion of the scholars contradict the sunnah? What are your qualifications?
5 - I can guarantee you that your way of praying salah is exactly as one of the math-hab (most likely shafi or hanabli) but you just don't know due to your lack of knowledge and associating yourself with a certain group of people.
عن تميم بن أوس الداري أن النبي صلى الله عليه وسلم: قال الدين النصيحة ثلاثا قلنا لمن يا رسول الله قال لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم - رواه مسلم
5 - I can guarantee you that your way of praying salah is exactly as one of the math-hab (most likely shafi or hanabli) but you just don't know due to your lack of knowledge and associating yourself with a certain group of people.
I can guarantee you that your way of praying salah is exactly as one of the math-hab
It is not exacly the same as ONE of the madhabs. ....in every Madhhab there are sayings and actions which cannot be authentically traced back to the Prophet (sallallaahu 'alaihi wa sallam) - most of these are found in the sayings of the later scholars6, many of whom we see firmly attributing these to the Prophet (sallallaahu 'alaihi wa sallam)!7 This is why the scholars of Hadeeth - may Allaah reward them well - have produced books of Takhreej on the famous books of the later scholars, explaining the rank of each hadeeth given in them: whether e.g. authentic, weak or fabricated. Examples of these books of Takhreej are: Al-'Inaayah fi Ma'rifah Ahaadeeth al- Hidaayah and At-Turuq wal-Wasaa'il fi Takhreej Ahaadeeth Khulaasah ad-Dalaa'il by Shaikh 'Abdul Qaadir ibn Muhammad al- Qurashi al-Hanafi; Nasb ar-Raayah li Ahaadeeth al-Hidaayah by Haafiz Zayla'i, and its abridged version ad-Dirayah by Haafiz Ibn Hajr al-Asqalaani, who also wrote Talkhees al-Habeer fi Takhreej Ahaadeeth ar-Raafi'i al-Kabir; there are many others, naming which will only lengthen this discussion.8
associating yourself with a certain group of people.
Because we follow a methology? or because we follow different scholars than you? Well, excuse me, you are doing what you're asking us to stop, hypocritical.
no not all the madhabs are 100% correct remember the madhabs were put together by humans and which human is perfect in his work?? none, only Allah is perfect in what he does.
so to say "my madhab is 100% correct" can't be right cos humans aren't perfect they make mistakes.
how can something be haraam in 1 madhab and not haraam in another madhab??
it doesn't make sense does it? obviously both can't be right, it's either halal or haraam.
what your job is to find out which opinion from the 2 madhabs is the correct 1, you do this by consulting a scholar of hadith who is able to tell you which hadith is stronger.
some people diagree with this and they call it "following the opinion that suits your desires"
but it's not, you ask the scholar of hadith which opinion out of all the four madhabs is the most correct and you follow that opinion even if there's an easier option from another madhab.
1 - the statements of the Imaams, which you posted, are directed to scholars and students of knowledge! It does not apply to every single Muslim because a person must be qualified before he can look into text to derive rulings? Do you have the qualifications to look into text and derive rulings and weigh opinions to see which is correct and strong?
We do not dig into the text to derive a ruling! Our scholars do. We follow our scholars.
3 - Did the Imams (rahimahumullah) and those who followed their fiqh and usul invent the way of praying salah from blue and have been wrong for centuries?
That is a ridiculous statment, but why do the madhabs contradict? Because they all didn't have all the hadeeths back then.
4 - Who are you to tell us which opinion of the scholars contradict the sunnah? What are your qualifications?
The opinion that contradicts a sahih. I am not saying that the madhabs methology is wrong. We respect the four imams and we follow their teachings as well.
We don't follow our desires. When scholars differ, we always take the "safe side" Our scholars always take the safe side.
HADEETH 12: The Muslim's Piety and Self Restraint
From an-Nu'maan ibn Basheer (radiyallaahu 'anhu) who said that I heard Allaah's Messenger (salallaahu 'alaihi wa'sallam) say: That which is lawful is clear, and that which is forbidden is clear, and between them are doubtful matters about which many of the people have no knowledge. So whoever avoids doubtful matters saves his Religion and his honour, and whoever falls into doubtful matters falls into what is forbidden. Just like a shepherd who grazes (his sheep) near to a private pasture (of another), he will soon stray on to it. Indeed for every king there is a private preserve. Indeed the preserve of Allaah are those things which He has forbidden. Indeed there is a piece of flesh in the body which if it is good, then the whole body is good, but if it is corrupt then the whole body is corrupt. Indeed it is the heart.
Reported by al-Bukharee (Eng. Trans. 1/44/no.49) and Muslim (Eng. Trans. 3/840/no.3882)
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NOTES
So the Muslim with regard to whatever situation arises in his life will have to face each of them with one of the following three stances: ONE: Completely refraining from it: That is with regards to that which is doubtful
TWO: Accepting without constraint: That is with regard to which is clearly permissible
THREE: To abstain from it: This is with regards to things which are not clearly permissible nor clearly forbidden.
If the last stance indicates something it is an indication of a Muslim's piety and fear of falling into that which is forbidden and of entering into something evil. The Muslim therefore abstains from it, and distances himself from it in order to please Allaah and to ensure that His commands are followed. It is not to be said, as some people say: 'That is not forbidden, so do it.' No, since it is not permissible to do everything other than which has been forbidden. So those things which are doubtful matters are closer to that which is forbidden, as occurs in the hadeeth itself: 'Whoever falls into the doubtful matters falls into what is forbidden….' So this fear and piety confirms that: [Next »]
3 - Did the Imams (rahimahumullah) and those who followed their fiqh and usul invent the way of praying salah from blue and have been wrong for centuries?
That is a ridiculous statment, but why do the madhabs contradict? Because they all didn't have all the hadeeths back then.
Sorry to say, but it's your statement that seems more ridiculous. You claim there were no Ahadeeth back then when the Imams formulated all the fiqhi issues. So you mean the Ahadeeth were invented later?
Rather, the Imams had better access to the Ahadeeth, through shorter chains of narrators, and they witnessed the Sahabah and Tabi'een praying with their own eyes.
4 - Who are you to tell us which opinion of the scholars contradict the sunnah? What are your qualifications?
The opinion that contradicts a sahih. I am not saying that the madhabs methology is wrong. We respect the four imams and we follow their teachings as well.
The opinion of the Madhhab does not contradict the Sahih Ahadeeth. Only the illiterate ones say it contradicts.
Sorry to say, but it's your statement that seems more ridiculous. You claim there were no Ahadeeth back then when the Imams formulated all the fiqhi issues. So you mean the Ahadeeth were invented later?
Rather, the Imams had better access to the Ahadeeth, through shorter chains of narrators, and they witnessed the Sahabah and Tabi'een praying with their own eyes.
So you mean the Ahadeeth were invented later?
With all due respect, do you mean that these hadeeths were invented later?
....in every Madhhab there are sayings and actions which cannot be authentically traced back to the Prophet (sallallaahu 'alaihi wa sallam) - most of these are found in the sayings of the later scholars6, many of whom we see firmly attributing these to the Prophet (sallallaahu 'alaihi wa sallam)!7 This is why the scholars of Hadeeth - may Allaah reward them well - have produced books of Takhreej on the famous books of the later scholars, explaining the rank of each hadeeth given in them: whether e.g. authentic, weak or fabricated. Examples of these books of Takhreej are: Al-'Inaayah fi Ma'rifah Ahaadeeth al- Hidaayah and At-Turuq wal-Wasaa'il fi Takhreej Ahaadeeth Khulaasah ad-Dalaa'il by Shaikh 'Abdul Qaadir ibn Muhammad al- Qurashi al-Hanafi; Nasb ar-Raayah li Ahaadeeth al-Hidaayah by Haafiz Zayla'i, and its abridged version ad-Dirayah by Haafiz Ibn Hajr al-Asqalaani, who also wrote Talkhees al-Habeer fi Takhreej Ahaadeeth ar-Raafi'i al-Kabir; there are many others, naming which will only lengthen this discussion.8
^That's a baseless statement. Don't know where you copy/pasted that from.
The rulings in any Madhhab are based on solid evidences from the Qur'an and Hadith. Anyone who says it's not, then he has simply not properly understood the methodologies of the madhhab and the science of extracting rulings from the Quran and Hadith.
Let's say for example, an Imam "M" learned a Hadith from a person "A" who narrated it from a Tabi'ee "T", who in turn narrated it from a Sahabi "S", who heard it from the Prophet . Now the Imam "M" derived a ruling from the Hadith and people followed it.
After a few years, another scholar "H" learnt the same Hadith from "C" who narrated it from "B", who narrated it from "A". Now this scholar says, the character "B" in the chain of narrations is considered weak. So this renders the Hadith as weak.
Now do you see the difference? The Hadith was Strong in its chain when it reached the Imam "M" through "A", but when it reached the later Hadith scholar "H", it became weak along the path. And now people come after 1400 years and say, this Hadith has been classified as weak by this scholar yet an Imam derived a ruling from it, and they start disregarding the Imam. Now who is to blame?
The differences among scholars were always present in the Ummah, since the time of the Prophet . The Sahabah differed even though the Prophet was present among them. But nobody said he is wrong and he is right, you should not follow him, and you must follow him.
All the prayer methods which are taugh by different Imams are authenticated from the Sunnah. The are many different Ahadeeth narrated from the Prophet . One Imam has given preference to one Hadith and another has given preference to another. It's not that one Imam follows the Sunnah and other leaves it.
In just 4 Rakat (units) of prayer, Shaikhul Hadith Zakariyyah (RH) said, he found more than 200 differences among the scholars. Now are you qualified enough to study them all and find which one is more conforming with the Sunnah? The safest way is to stick to a madhhab and follow what the Scholars of that madhhab say.
Someone said we have ONE Quran, One prophet, One Qiblah so why not one way of Prayer. Let me ask him, we have One Quran. Right? But do you know we have 7 different methods of recitation? In one recitation, it is recited as Yatafattarna and in another as Yanfatinra in Surah Maryam. In one recitation there is hamza and in another there is Ya at one place in Surah Ahqaf. In one recitation it is recited as Majreha and in another as Mujraha in Surah Hood. Now all these recitations are authentic, even though we have ONE Quran, because they are all proved from the Prophet and Sahabah. Similarly, we have ONE prayer, but we have different ways of praying, and all are authenticated from the practice of the Prophet and the Sahabah.
^brother bukhari, let us recognize our position and shutup about religious matters for which we have no knowledge.
1 - the statements of the Imaams, which you posted, are directed to scholars and students of knowledge! It does not apply to every single Muslim because a person must be qualified before he can look into text to derive rulings? Do you have the qualifications to look into text and derive rulings and weigh opinions to see which is correct and strong?
assalaam o alaykum my beloved hanafi brother in islam!
i wil answer all ur 5 points but b4 i do just a quick word of advice to all, plz remember to be calm when discussing lest the thread is closed.
point 1) qualifications dont mean anything as shaykh saalih al fawzaan has clearly mentioned. qualifications just mean that u have studies in a place that gives a certificate, there r millions of places (i.e, msjid an-nabawi and masjid al haram) where circles are going on with the top ulama and no certificate is given.... so by the where is abu hanifahs certificate? obviously he has none. so what im tryna say is that certfcts, in and of themselves mean nothing.
point 2) u told me to shut up, i forgive u for tht. but let me ask u, y r u so angry? scared our bro might follow the sunnah, and go away from ur way? la hawla wa la quwata illaah billaah!
point 3) i know its directd to schlrs & stdnts f knwldg, where did i say otherwise? ths is a misconception ppl have against us. no1 is saying that ANY1 and EVERY! can derive rulings. plz read my words carefully without letting ur emotions drive u t oconclusions.
point 4) i dont have no qualification (if that means anything) but i never said i did. we go to scholars who understand the texts and get from them, and scholars (SACHOLARS!!!) have clearly refuted opinions of each imams respectfully.
so I dont have the means ot do it yet scholars do, and they have said which is autherntic and which is week.
IMAM BUKHARI for example, has written a treatise on rafayadain (raising the hands after and before rukuh) and has cleared all misconceptions that it is/was abrogated. so WE are not saying it is wrong just bcz we want to, nay the scholars and imaams have already stated this and we are just presenting to the world that which u may not know due to ignorance.
likewise, the 2 famous imams (abu yusuf and imam muhammad) who where the TOP hanafi scholars who learned directly from abu hanifah, both differed with the imam (abu hanifah) on more than a third of his madhab. and both of these used to do rafayadain!
Imam bukhari also for example has stated that the hadith about saying ameen quitely is week, likewise with the hadith about putting the hands below the navel. likewise about the hadith which says wipe ur face after ur hands after dua, and the list could go on.
Last edited by imam bukhari; 12-24-2009 at 03:19 PM.
A Muslim who Salah Subh with Du'a Qunut is right. A Muslim who Salah Subh without Du'a Qunut is also right. So, who is the wrong ?. A Muslim who doesn't Salah".
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thanks for sharing it .
Christ will never be proud to reject to be a slave to God .....holy Quran, chapter Women , 4: 172
2 - Even if, for sake of argument, we say the statements of these Imaams apply to everyone, then you need to prove that their way of salah is against the sunnah! How do you know that the math-hab way of praying salah is not in accordance with sunnah? Are you aware of daleel from each math-hab? Do you know why it contradicts the sunnah and which statements of the Prophet (sal-allahu alayhi wa sallam)?
point 1) SOME of the fatwaas these great imams have given HAVE been proven to be a weak opinion. maybe if people done more research OUTSIDE of their madhab they would realise this...
point 2) "How do you know that the math-hab way of praying salah is not in accordance with sunnah?" because in SOME cases, there are no authentic hadith to back up the position, and OTHER imams had hadith to prove their position... the SCHOLARS have written extensively on this.
point 3) u sed: "Are you aware of daleel from each math-hab?" subhaanAllaah how many times do i have to say that it is the SCHOLARS who do this job, not the layman! u clearly have a BIG misconception about us, thinking that we all (laymen) come up with our own conclusions
point 4) u sed: "Do you know why it contradicts the sunnah and which statements of the Prophet (sal-allahu alayhi wa sallam)?"
this makes no sense. y is the sky blue?
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. Now the Imam "M" derived a ruling from the Hadith and people followed it.
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