Can it be said that among the consequences of the Salafi methodology is the issue you mentioned, the issue of reciting al-Fatihah behind the imam, where one bears a sin if he makes a mistake?
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The questioner : Can it be said that among the consequences of the Salafi methodology is the issue you spoke about, the issue of reciting al-Fatihah ... behind the imam, where one bears a sin if he makes a mistake? ... .
The Shaykh : No, one example is enough for you; because the man there wanted to say two things, so I said: Stop, look, the second example was lost, so I am more deserving of being lost; and therefore.
The questioner : ... .
The Shaykh : How?
The questioner : So...
The Shaykh : Okay; go ahead, let us see our luck with you.
The questioner : ... .
The Shaykh : Yes, but the safer course, my brother, is that it is not permissible in all issues to say "it is forbidden," and the two examples you mentioned, you mentioned them just now. What do you think is the safer course: to recite in the loud prayers or not to recite? Tell me two opinions so I can clarify for you that there is no room for choice. What is the safer course? Is it safer to recite behind the imam in the loud prayers or not to recite?
The questioner : I say he should recite.
The Shaykh : No problem, the one who recites, in the view of the scholar who says he should not recite, has contradicted the text of the Qur'an. So even in the issue of bowing, even the issue of bowing; what is the safer course? To complete a rak'ah. The one who says that catching up with the bowing means catching up with the rak'ah, he rules for the person three, because you added a rak'ah to the three-rak'ah, four-rak'ah, or two-rak'ah prayer. Not every issue has a choice. If it is said, for example, "these meats that come to us from the West, we do not know if they are carrion or ritually slaughtered," and the safer course is that we do not take them, you have not contradicted anything; this is the safer course here.
The questioner : Like the opinion of the majority.
The Shaykh : Listen. Yes?
The questioner : Like the opinion of the majority ... .
The Shaykh : ... there you contradict something else, so caution is not caution. But here, if you leave eating the meat, would someone say you left the obligatory? Huh?
The questioner: No.
The Shaykh : But there they tell you: either you left the obligatory, and the truth is ..., or you added a rak'ah and invalidated your prayer. This is not caution; and therefore this rule has its places, but it cannot be said absolutely by the scholars of knowledge who know the places ... and the disagreement among the scholars.
The Shaykh : No, one example is enough for you; because the man there wanted to say two things, so I said: Stop, look, the second example was lost, so I am more deserving of being lost; and therefore.
The questioner : ... .
The Shaykh : How?
The questioner : So...
The Shaykh : Okay; go ahead, let us see our luck with you.
The questioner : ... .
The Shaykh : Yes, but the safer course, my brother, is that it is not permissible in all issues to say "it is forbidden," and the two examples you mentioned, you mentioned them just now. What do you think is the safer course: to recite in the loud prayers or not to recite? Tell me two opinions so I can clarify for you that there is no room for choice. What is the safer course? Is it safer to recite behind the imam in the loud prayers or not to recite?
The questioner : I say he should recite.
The Shaykh : No problem, the one who recites, in the view of the scholar who says he should not recite, has contradicted the text of the Qur'an. So even in the issue of bowing, even the issue of bowing; what is the safer course? To complete a rak'ah. The one who says that catching up with the bowing means catching up with the rak'ah, he rules for the person three, because you added a rak'ah to the three-rak'ah, four-rak'ah, or two-rak'ah prayer. Not every issue has a choice. If it is said, for example, "these meats that come to us from the West, we do not know if they are carrion or ritually slaughtered," and the safer course is that we do not take them, you have not contradicted anything; this is the safer course here.
The questioner : Like the opinion of the majority.
The Shaykh : Listen. Yes?
The questioner : Like the opinion of the majority ... .
The Shaykh : ... there you contradict something else, so caution is not caution. But here, if you leave eating the meat, would someone say you left the obligatory? Huh?
The questioner: No.
The Shaykh : But there they tell you: either you left the obligatory, and the truth is ..., or you added a rak'ah and invalidated your prayer. This is not caution; and therefore this rule has its places, but it cannot be said absolutely by the scholars of knowledge who know the places ... and the disagreement among the scholars.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.