Completing the previous discussion regarding the ruling on raising the hands after rising from bowing
Machine translationRead the Arabic original
The Shaykh : Allahu Akbar!! Is the form outside the prayer more important if it is an innovation, or if it is inside the prayer?
The questioner : If it is inside the prayer.
The Shaykh : Fine, and is the recommended practice outside the prayer more important, or if it is inside the prayer?
The questioner : If it is inside the prayer.
The Shaykh : May Allah guide you, I am now asking you, did you teach me this distinction, or does everyone know it?
The questioner : I mean, everyone knows it.
The Shaykh : Everyone knows it. Why are you philosophizing with me and saying: No, this is more important because it is inside the prayer?!
The questioner : Never mind, O Shaykh, may Allah be pleased with you, because it is the first time!
The Shaykh: Hehehe.
The questioner : And then we didn't get the meat right, hehehe, I swear, O our Shaykh, I mean, with all sincerity, I do not like being polite.
The Shaykh : Yes, I swear, I do not like it either, hehehe.
The questioner : But with all sincerity, I see the scholars' independent legal reasoning in this issue, and I mean, I lean toward them regarding placing the hands after rising from bowing.
The Shaykh : Ah, you have not benefited me with anything, you did not benefit me previously...
The questioner : I mean, I want to tell you: I am not convinced by your answer to me.
The Shaykh : Yes, but this is called—what do they call it?—assumption in the research, assumption like the seizure of wealth without right!
The questioner : I mean, there is a point there, O Shaykh!
The Shaykh: Be patient!
The questioner: Go ahead.
The Shaykh : O Shaykh, may Allah guide you, knowledge is not taken suddenly and all at once, but through premises, so if you accept a premise, then you are obligated to accept the conclusion.
The questioner: Yes.
The Shaykh : So I followed you now in the logical, rational sequence, when I reached the pitfall, you tried to escape, why? It is not wrestling, it is clarification for the people, this is clarification for the people, explanation for the people, and so on, you went back and cut off my path and said: We are on the methodology of the Book and the Sunnah, one Lord—Mighty and Majestic—has appointed for you that you are from the people of the Sunnah, and the enemies of innovation, to clarify to you that what you are in is an innovation, and he walks with you with patience, then what do you say to him? You say to him, I am actually convinced, this is exactly the position of the innovators, may Allah protect you, may Allah protect you.
The questioner : O Shaykh, may Allah reward you with good.
The Shaykh : Why are you now doubling down and repeating yourself, since you brought up an issue you agree with us on, and it is exactly like the issue you disagree with us on, why are you doubling down here and saying: I am convinced like this, what is the difference between you and the innovators and those who oppose the Sunnah and those who cling to each one's school or path or misguidance, or or or, and so on? May Allah bless you, O Abu Fares, there is no difference, so you are now in danger, not in a branch, the error in a branch is very easy, but you are in danger now as a principle, I presented to you the principle as you understand it and everyone understands it, and if you doubled down on it and went out of it, why? Because you are convinced like this, all the innovators and all the fanatics, that is their position...
The questioner : Okay, I have a doubt, O Shaykh!!
The Shaykh : Be patient, I know you have a doubt, you have doubts, not a doubt.
The questioner: Yes.
The Shaykh : And I told you at that time: that this research will be long, but we will take the path, perhaps we can shorten it, or I have a long research in this, now convince me with this long path that I am walking with you, why did you leave the similarity between the two forms, and there is no difference between them except for the word that went back as an argument against you, when I said: And I remind you of what you said: what you said: I said, is there a difference, O Professor, this is in the prayer and this is outside the prayer, we proved to you that the recommended practice in the prayer is more important than the recommended practice outside the prayer, and conversely, the innovation in the prayer is more important than the innovation outside the prayer, so the innovation that you or someone else does—because in truth I do not know what you do—this innovation that you do in the prayer is much more important than the innovation that the sheikhs do outside the prayer, so it is like this, rather, it is even more so,[Al-Isra 17:23]: meaning: do not strike them with your palm, it is even more so, ah, why did you leave this logic and block the path on me?! If I were like your story, I would do this and the matter would be over, why? You blocked the path on me, meaning you wasted all this logical, scientific sequence for which you found no remedy except to expose yourself and keep your distance?! This is not what I expect of you, now you are saying: you have a doubt, do you have a doubt about the difference between this and that?
The questioner : I mean, a doubt for me!
The Shaykh: Answer the question, may Allah guide you.
The questioner : It is not necessary that there be a difference, I mean, O Shaykh, I want to ask later and build on that later.
The Shaykh : My brother, my dear, say what you want, but answer the question, do you have a doubt saying: this is not like that? I doubt it.
The questioner : I don't have, I don't have.
The Shaykh : Okay, then why did you not submit to the logic that you believe in? We told you: there are general texts that command and encourage supplication:[Al-Baqarah 2:186] and so on, many hadiths, Mishkat al-Masabih 2244 and so on, very many texts, why if the imam after the prayer supplicates and raises his hands, is it an innovation? The answer was correct, because the Messenger did not do it.
The questioner: Correct.
The Shaykh : Yes, this is our position toward your innovation or that of others. What is the difference, I am asking you, do you have a doubt about the difference? You said: there is none.
The questioner: No, it is not.
The Shaykh : May Allah reward you with good, then why do you do this innovation? The question is still standing, why?
The questioner : Because of the word "standing," because I considered it standing.
The Shaykh : And I considered it supplication, and I considered it raising the hands.
The questioner : Yes.
The Shaykh : Why did you not submit to this, hmm?
The questioner : To Allah we belong and to Him we return.
The Shaykh : Never mind, let us take a different path, keep this in your mind.
The questioner : I will still read about it tonight, O Shaykh, if Allah wills.
The Shaykh : Hehehe, now you are arguing with the general text in the hadith, we will bring you a general text in the hadith related to the same position, he—peace and blessings be upon him—said:Sunan ad-Daraqutni 3:188, is it general or specific?
The questioner : General.
The Shaykh : Okay, does it include—for example—sitting between the two prostrations?
The questioner : It does not include it.
The Shaykh : Why?
The questioner : Because he did not do it.
The Shaykh : How do you know that?
The questioner : It was not reported.
The Shaykh : How do you know, it was not reported?
The questioner : It was not reported that it was between the two prostrations.
The Shaykh : And this was not reported that it was placed in the second standing!
The questioner : Between the two pillars.
The Shaykh : Your answer is our answer, why did you act on the general text here and not act there?
The questioner : May Allah reward you with good, O Shaykh.
The Shaykh : Open your eyes, O Abu Fares, then give me your attention now, I will leave this topic aside.
The questioner : Before we leave it, O Shaykh, if you please!
The Shaykh : Before you leave it or I leave it?
The questioner : Before we leave it, because we are continuing in it.
The Shaykh : But the speech that...
The questioner : Yes, before the Shaykh leaves it.
The Shaykh : Yes.
The questioner : Okay, before you leave it, yes.
The Shaykh : Will you say it like that?
The questioner: Of course.
The Shaykh : Will you say it like that? Hehe, is it permissible to say it like that, hehehe?
The questioner : I say: the speech that I said: we will leave, I tell you: before you leave it.
The Shaykh: All right.
The questioner : I mean, for example.
The questioner : I mean, his intention is to proceed before we finish this topic...
The Shaykh : Yes?
The questioner : If it is inside the prayer.
The Shaykh : Fine, and is the recommended practice outside the prayer more important, or if it is inside the prayer?
The questioner : If it is inside the prayer.
The Shaykh : May Allah guide you, I am now asking you, did you teach me this distinction, or does everyone know it?
The questioner : I mean, everyone knows it.
The Shaykh : Everyone knows it. Why are you philosophizing with me and saying: No, this is more important because it is inside the prayer?!
The questioner : Never mind, O Shaykh, may Allah be pleased with you, because it is the first time!
The Shaykh: Hehehe.
The questioner : And then we didn't get the meat right, hehehe, I swear, O our Shaykh, I mean, with all sincerity, I do not like being polite.
The Shaykh : Yes, I swear, I do not like it either, hehehe.
The questioner : But with all sincerity, I see the scholars' independent legal reasoning in this issue, and I mean, I lean toward them regarding placing the hands after rising from bowing.
The Shaykh : Ah, you have not benefited me with anything, you did not benefit me previously...
The questioner : I mean, I want to tell you: I am not convinced by your answer to me.
The Shaykh : Yes, but this is called—what do they call it?—assumption in the research, assumption like the seizure of wealth without right!
The questioner : I mean, there is a point there, O Shaykh!
The Shaykh: Be patient!
The questioner: Go ahead.
The Shaykh : O Shaykh, may Allah guide you, knowledge is not taken suddenly and all at once, but through premises, so if you accept a premise, then you are obligated to accept the conclusion.
The questioner: Yes.
The Shaykh : So I followed you now in the logical, rational sequence, when I reached the pitfall, you tried to escape, why? It is not wrestling, it is clarification for the people, this is clarification for the people, explanation for the people, and so on, you went back and cut off my path and said: We are on the methodology of the Book and the Sunnah, one Lord—Mighty and Majestic—has appointed for you that you are from the people of the Sunnah, and the enemies of innovation, to clarify to you that what you are in is an innovation, and he walks with you with patience, then what do you say to him? You say to him, I am actually convinced, this is exactly the position of the innovators, may Allah protect you, may Allah protect you.
The questioner : O Shaykh, may Allah reward you with good.
The Shaykh : Why are you now doubling down and repeating yourself, since you brought up an issue you agree with us on, and it is exactly like the issue you disagree with us on, why are you doubling down here and saying: I am convinced like this, what is the difference between you and the innovators and those who oppose the Sunnah and those who cling to each one's school or path or misguidance, or or or, and so on? May Allah bless you, O Abu Fares, there is no difference, so you are now in danger, not in a branch, the error in a branch is very easy, but you are in danger now as a principle, I presented to you the principle as you understand it and everyone understands it, and if you doubled down on it and went out of it, why? Because you are convinced like this, all the innovators and all the fanatics, that is their position...
The questioner : Okay, I have a doubt, O Shaykh!!
The Shaykh : Be patient, I know you have a doubt, you have doubts, not a doubt.
The questioner: Yes.
The Shaykh : And I told you at that time: that this research will be long, but we will take the path, perhaps we can shorten it, or I have a long research in this, now convince me with this long path that I am walking with you, why did you leave the similarity between the two forms, and there is no difference between them except for the word that went back as an argument against you, when I said: And I remind you of what you said: what you said: I said, is there a difference, O Professor, this is in the prayer and this is outside the prayer, we proved to you that the recommended practice in the prayer is more important than the recommended practice outside the prayer, and conversely, the innovation in the prayer is more important than the innovation outside the prayer, so the innovation that you or someone else does—because in truth I do not know what you do—this innovation that you do in the prayer is much more important than the innovation that the sheikhs do outside the prayer, so it is like this, rather, it is even more so,
say not to them [so much as], "uff,"
فَلَا تَقُلْ لَهُمَا أُفٍّThe questioner : I mean, a doubt for me!
The Shaykh: Answer the question, may Allah guide you.
The questioner : It is not necessary that there be a difference, I mean, O Shaykh, I want to ask later and build on that later.
The Shaykh : My brother, my dear, say what you want, but answer the question, do you have a doubt saying: this is not like that? I doubt it.
The questioner : I don't have, I don't have.
The Shaykh : Okay, then why did you not submit to the logic that you believe in? We told you: there are general texts that command and encourage supplication:
And when My servants ask you, [O Muhammad], concerning Me - indeed I am near.
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌis ashamed to turn away empty the hands of a servant when he raises them to Him
أن الله يستحي مِن عبده إذا رفع يديه أن يردَّهما خائبتَينِThe questioner: Correct.
The Shaykh : Yes, this is our position toward your innovation or that of others. What is the difference, I am asking you, do you have a doubt about the difference? You said: there is none.
The questioner: No, it is not.
The Shaykh : May Allah reward you with good, then why do you do this innovation? The question is still standing, why?
The questioner : Because of the word "standing," because I considered it standing.
The Shaykh : And I considered it supplication, and I considered it raising the hands.
The questioner : Yes.
The Shaykh : Why did you not submit to this, hmm?
The questioner : To Allah we belong and to Him we return.
The Shaykh : Never mind, let us take a different path, keep this in your mind.
The questioner : I will still read about it tonight, O Shaykh, if Allah wills.
The Shaykh : Hehehe, now you are arguing with the general text in the hadith, we will bring you a general text in the hadith related to the same position, he—peace and blessings be upon him—said:
They were ordered to place the right hand over the left in prayer.
كانوا يُؤمَرُون بوضع اليمنى على اليسرى في الصلاةin the prayer
في الصلاةThe questioner : General.
The Shaykh : Okay, does it include—for example—sitting between the two prostrations?
The questioner : It does not include it.
The Shaykh : Why?
The questioner : Because he did not do it.
The Shaykh : How do you know that?
The questioner : It was not reported.
The Shaykh : How do you know, it was not reported?
The questioner : It was not reported that it was between the two prostrations.
The Shaykh : And this was not reported that it was placed in the second standing!
The questioner : Between the two pillars.
The Shaykh : Your answer is our answer, why did you act on the general text here and not act there?
The questioner : May Allah reward you with good, O Shaykh.
The Shaykh : Open your eyes, O Abu Fares, then give me your attention now, I will leave this topic aside.
The questioner : Before we leave it, O Shaykh, if you please!
The Shaykh : Before you leave it or I leave it?
The questioner : Before we leave it, because we are continuing in it.
The Shaykh : But the speech that...
The questioner : Yes, before the Shaykh leaves it.
The Shaykh : Yes.
The questioner : Okay, before you leave it, yes.
The Shaykh : Will you say it like that?
The questioner: Of course.
The Shaykh : Will you say it like that? Hehe, is it permissible to say it like that, hehehe?
The questioner : I say: the speech that I said: we will leave, I tell you: before you leave it.
The Shaykh: All right.
The questioner : I mean, for example.
The questioner : I mean, his intention is to proceed before we finish this topic...
The Shaykh : Yes?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.