Uniting the hearts of the common people upon the Sunnah for the sake of da'wah.
Machine translationRead the Arabic original
The Shaykh : If the people let me, I would speak more broadly.
The questioner : Yes.
The Shaykh : When people see me praying, do you think I am usually the imam or not?
The questioner : Without a doubt, not the imam.
The Shaykh : Not the imam. So here the scope is wide for us to explain the Sunnah. I do not, for example, recite the qunut. In this state, I am explaining the practical Sunnah on one hand, and the verbal, directive Sunnah on the other. If they see me as a man who always and forever places my hand on my chest, but then see me once as a follower doing it this way, will that cancel out the other? No.
The questioner : Perhaps it will unite their hearts or something like that.
The Shaykh : And this is a natural result, without a doubt. And I said in some tapes that this hadith alone is among the legitimate causes that eliminate sectarian fanaticism.
The questioner : Yes.
The Shaykh : And it unites the hearts of the believers, and forget it, this one is Hanafi and this one is Shafi'i and this one is Salafi and this one is Khariji, etc. They all pray one prayer. Another hadith will come: So launching based on this methodology is profound wisdom, and vows are of no avail.
The questioner : If there is, it occurs to me, my Shaykh, that some imams in Afghanistan from among the students of knowledge were warning the mujahideen not to move the finger and not to say "Ameen," for example, and other things, in order to unite the hearts of the Afghans. So do you think, based on what you have favored us with in your saying, were they correct in this matter?
The Shaykh : By Allah, this varies from place to place. It is like this statement that Ibn Taymiyyah says.
The questioner : Yes.
The Shaykh : Ibn Taymiyyah, for example, does not see the recitation of the Basmalah aloud, but he says if the imam is among a people who see the recitation of the Basmalah aloud as a recommended practice or obligatory, he recites it aloud. But I say in this matter something that is necessary, and that is that the one who wants to accommodate the followers as a legal policy, he should prepare the people by explaining it to them, otherwise the situation will flip and he will become the follower. But when he explains to the people sometimes, or from time to time, about the Sunnah, "O our brothers, this is so and so, and the description of the Prophet's (peace and blessings be upon him) prayer is so and so, etc.," and then they see him when he prays alone, if it is possible, he moves his finger, but when he leads, he does not move it. They will know that this man is a Muslim and a fanatic for the Sunnah, but he considers the others so that they come to know the value of the Sunnah, in direction and in practice. So I say there is no harm in being accommodating in such matters. It is not that for his whole life he becomes a Hanafi for their sake. No, but in the beginning, he does not shock them with something their hearts and minds cannot bear. But when he gives lessons, he mentions it, and the reminder benefits the believers, without a doubt. They must know that this man is not dealing with us to spite the Hanafi school, but rather it is following the Prophet of the Hanafis and others. It is now ten thirty, we will prepare dinner for you, if Allah wills.
The questioner : Who said, may Allah bless you, that if the imam conceals it, we return to the first rule, knowing that we have understood and accepted what you said, and may Allah reward you with good.
The Shaykh : And you as well.
The questioner : Who said that following the imam who contradicts the Sunnah in it has an effect of concealing the Sunnah.
The Shaykh : In it?
The questioner : An effect of concealing the Sunnah, meaning the Sunnah is concealed in it, it is not apparent to the people or the worshippers. And it is better that the imam follows the Prophet (peace and blessings be upon him), and the follower follows in the prayer. Is this clear, my Shaykh, or not?
The Shaykh : Clear, but the answer to it has already been given.
The questioner : Yes, meaning this statement does not have, for example,
The Shaykh : Not at all.
The questioner : a basis.
The Shaykh : What does he do with his statement?
The questioner : Yes.
The Shaykh? First, this statement is a logical, rational answer.
The questioner : Yes.
The Shaykh : Okay, is there anything in the Shari'ah that supports it?
The questioner : They do not exist.
The Shaykh : This is, while our answer is both legal and rational at the same time.
The questioner : Yes, praise be to Allah.
The Shaykh : Please, may Allah reward you.
Abu Layla : Health and wellness.
The questioner : They say that placing the hand, I understood, my Shaykh.
The Shaykh : As for the story, the story, as I said, is in Sahih Muslim, and then we found it extracted in al-Irwaa'. Yes.
Another questioner : You addressed the types of sujud al-sahw, you did not bring this one.
The Shaykh : Meaning we addressed several incidents, and we did not bring this one with them.
Another questioner : So I am in the category of a reminder.
The Shaykh : And from you we benefit.
Another questioner : May Allah bless you.
The Shaykh : And may Allah reward you with good.
The questioner : May Allah reward you with good, our Shaykh.
The questioner : Yes.
The Shaykh : When people see me praying, do you think I am usually the imam or not?
The questioner : Without a doubt, not the imam.
The Shaykh : Not the imam. So here the scope is wide for us to explain the Sunnah. I do not, for example, recite the qunut. In this state, I am explaining the practical Sunnah on one hand, and the verbal, directive Sunnah on the other. If they see me as a man who always and forever places my hand on my chest, but then see me once as a follower doing it this way, will that cancel out the other? No.
The questioner : Perhaps it will unite their hearts or something like that.
The Shaykh : And this is a natural result, without a doubt. And I said in some tapes that this hadith alone is among the legitimate causes that eliminate sectarian fanaticism.
The questioner : Yes.
The Shaykh : And it unites the hearts of the believers, and forget it, this one is Hanafi and this one is Shafi'i and this one is Salafi and this one is Khariji, etc. They all pray one prayer. Another hadith will come:
They pray with you, so if they are correct, it is for you and for them, and if they make a mistake, it is for you and upon them.
يصلون بكم فإن أصابوا فلكم و لهم و إن أخطأوا فلكم و عليهمThe questioner : If there is, it occurs to me, my Shaykh, that some imams in Afghanistan from among the students of knowledge were warning the mujahideen not to move the finger and not to say "Ameen," for example, and other things, in order to unite the hearts of the Afghans. So do you think, based on what you have favored us with in your saying, were they correct in this matter?
The Shaykh : By Allah, this varies from place to place. It is like this statement that Ibn Taymiyyah says.
The questioner : Yes.
The Shaykh : Ibn Taymiyyah, for example, does not see the recitation of the Basmalah aloud, but he says if the imam is among a people who see the recitation of the Basmalah aloud as a recommended practice or obligatory, he recites it aloud. But I say in this matter something that is necessary, and that is that the one who wants to accommodate the followers as a legal policy, he should prepare the people by explaining it to them, otherwise the situation will flip and he will become the follower. But when he explains to the people sometimes, or from time to time, about the Sunnah, "O our brothers, this is so and so, and the description of the Prophet's (peace and blessings be upon him) prayer is so and so, etc.," and then they see him when he prays alone, if it is possible, he moves his finger, but when he leads, he does not move it. They will know that this man is a Muslim and a fanatic for the Sunnah, but he considers the others so that they come to know the value of the Sunnah, in direction and in practice. So I say there is no harm in being accommodating in such matters. It is not that for his whole life he becomes a Hanafi for their sake. No, but in the beginning, he does not shock them with something their hearts and minds cannot bear. But when he gives lessons, he mentions it, and the reminder benefits the believers, without a doubt. They must know that this man is not dealing with us to spite the Hanafi school, but rather it is following the Prophet of the Hanafis and others. It is now ten thirty, we will prepare dinner for you, if Allah wills.
The questioner : Who said, may Allah bless you, that if the imam conceals it, we return to the first rule, knowing that we have understood and accepted what you said, and may Allah reward you with good.
The Shaykh : And you as well.
The questioner : Who said that following the imam who contradicts the Sunnah in it has an effect of concealing the Sunnah.
The Shaykh : In it?
The questioner : An effect of concealing the Sunnah, meaning the Sunnah is concealed in it, it is not apparent to the people or the worshippers. And it is better that the imam follows the Prophet (peace and blessings be upon him), and the follower follows in the prayer. Is this clear, my Shaykh, or not?
The Shaykh : Clear, but the answer to it has already been given.
The questioner : Yes, meaning this statement does not have, for example,
The Shaykh : Not at all.
The questioner : a basis.
The Shaykh : What does he do with his statement?
The questioner : Yes.
The Shaykh
So do not differ from him.
فلا تختلفوا عليهThe questioner : Yes.
The Shaykh : Okay, is there anything in the Shari'ah that supports it?
The questioner : They do not exist.
The Shaykh : This is, while our answer is both legal and rational at the same time.
The questioner : Yes, praise be to Allah.
The Shaykh : Please, may Allah reward you.
Abu Layla : Health and wellness.
The questioner : They say that placing the hand, I understood, my Shaykh.
The Shaykh : As for the story, the story, as I said, is in Sahih Muslim, and then we found it extracted in al-Irwaa'. Yes.
Another questioner : You addressed the types of sujud al-sahw, you did not bring this one.
The Shaykh : Meaning we addressed several incidents, and we did not bring this one with them.
Another questioner : So I am in the category of a reminder.
The Shaykh : And from you we benefit.
Another questioner : May Allah bless you.
The Shaykh : And may Allah reward you with good.
The questioner : May Allah reward you with good, our Shaykh.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.