FALSE NOTIONS HELD BY SOME MUSLIMS IN “THE WEST” WITH NO KNOWLEDGE

[مسائل معتمدة في مَذْهَبُ الحَنَابِلَةِ اعتقد البَعضُ أنَّها مِنْ البِدَعِ

Depended upon things in the Madhhab of the Hanbalis that are thought by others to be innovations

الجَّهرِ بالذِّكرِ بَعْدَ الصَّلاةِ عِندَ الحَنابِلةِ مستحب

Raising the voice in dhikr after the compulsory salah according to the Hanbalis is praiseworthy.

مما اشتهر أنه من مذهب الحنابلة الإسرار بالذكر بعد الصلاة وأن الجهر به بدعة .

It is popularly believed by some people that it is from the Hanbali Madhhab to keep the dhikr quiet after the compulsory salah and that doing so aloud is innovation.

بينما المعتمد في المذهب الجهر _ وهو المسنون _ بالذكر بعد الصلاة من للإمام والمأموم ، بحيث يسمع من في المسجد ومن هو خارج المسجد .

This is although the depended upon ruling in the madhhab is that raising the voice – which is masnun – in the dhikr after the compulsory salah is for both the imam and the follower to the degree that the one in the masjid and the one outside could hear it.

قال حنبل: سمعت أبا عبد اللَّه يقول: حدثنا علي بن ثابت: حدثنا واصل قال: رأيت علي بن عبد اللَّه بن عباس إذا صلى كبر ثلاث تكبيرات 

قلت لأحمد: بعد الصلاة؟ قال: هكذا.قلت له: حديث عمرو عن أبي معبد عن ابن عباس: كنا نعرف انقضاء صلاة رسول اللَّه -صلى اللَّه عليه وسلم- بالتكبير  ، هؤلاء أخذوه عن هذا؟ قال: نعم. “فتح الباري” لابن رجب 7/ 396

Hanbal ibn Ishaq said: “I heard Abu `Abdullah saying: It was narrated to us by `Ali ibn Thabit: It was narrated to us by Wasil who said: I saw `Ali ibn `Abdullah ibn `Abbas when he made salah and he would make takbirs. I said to Ahmad, ‘Was this after the salah?’ He said, ‘Yes, that is so’. So I cited to him the hadith of `Amr from Abu Ma`bad from Ibn `Abbas who said, ‘We would know that the salah of the Messenger of Allah, peace and blessings of Allah be upon him, had ended by the takbir had ended’. I then said to the Imam, ‘Is this where they are taking the understanding from?’ Imam Ahmad remarked, ‘Yes, that’s where they took it from’. And this is cited from Imam Ibn Rajab in Al-Fath ul-Bari, vol.7, pp. 395-396

وقال القاضي أبو يعلى في (الجامع الكبير): ظاهر كلام أحمد: أنه يسن للإمام الجهر بالذكر والدعاء عقب الصلوات بحيث يسمع المأموم، ولا يزيد على ذلك.

Al-Qadi Abu Ya`la the Ender mention in Al-Jami` us-Sahih: “The dominant speech from Imam Ahmad is that it is the sunnah for the Imam to make the dhikr and du`aa aloud at the end of the compulsory salah whereas the follower might hear him but he should not increase and do more than that”.

وذكر عن أحمد نصوصاً تدل على أنه كان يجهر ببعض الذكر، ويسر الدعاء، وهذا هو الأظهر، وأنه لا يختص ذلك بالإمام. فإن حديث ابن عباس هذا ظاهره يدل على جهر المأمومين أيضًا.

It was also narrated from Imam Ahmad explicitly that he would make some of his dhikr aloud while concealing his du`a and this is the most dominant statement from him. And that is not restricted to just the Imam alone. Indeed the hadith of Ibn `Abbas indicates that the followers would make the dhikr aloud as well.

وذكر مثله الموفق في الكافي ( 1 / 260).

And this was also cited by Imam Muwaffaq ud-Din Ibn Qudamah in Al-Kafi, vol.1, p.260.

ونقل البهوتي في “كشاف القناع” (1/366) عن شيخ الإسلام ابن تيمية استحباب الجهر : ”  قال الشيخ :أي ابن تيمية: ويستحب الجهر بالتسبيح والتحميد والتكبير عقب كل صلاة ” .

Imam Al-Buhuti narrated in Kash-shaf ul-Qina`, vol.1, p.366 from Shaikh ul-Islam Taqi ud-Din Ibn Taymiyyah that it is praiseworthy to make the dhikr aloud. He said, “The Shaikh – meaning Taqi ud-Din ibn Taymiyyah – said, ‘It is praiseworthy to make the dhikr aloud, including the statement of Glory be to Allah, Praise be to Allah and Allah is the Greatest at the end of every compulsory salah’.”

بهذا يتبين الفرق بين معتمد المذهب في هذه المسألة وأن ما اشتهر خلافه .

So this makes the clear difference between the depended upon ruling in the Madhhab in this issue and what is popularly thought which is in fact the opposite view.

وكتب

فارس بن فالح الخزرجي

This was written by (Shaikh) Faaris ibn Faalih Al-Khazraji

10 /رجب / 1442

10 Rajab 1442

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